THE EARLY CHURCH FATHERS WRITINGS - VOLUME 78
Philoxenus of Mabbug and Severus of Antioch
c. AD 485 – 538

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the seventy-eighth volume of a series that gathers the writings of the early
Church in order of date, from the generation after the apostles down to the eighth
century. This volume holds Philoxenus of Mabbug and Severus of Antioch, from the period
about AD 485 – 538.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

Philoxenus, also called Xenaias, was born about AD 440 in Beth Garmai, east of the Tigris,
and was educated at Edessa. He became bishop of Mabbug (Hierapolis) in Syria in AD 485 and
fought for the one nature of the incarnate Word against Chalcedon. Banished by the emperor
Justin in AD 519, he died in exile about AD 523. His thirteen Discourses on the Christian
life, his letters and his commentaries are among the finest works of early Syriac prose.

Severus was born about AD 465 at Sozopolis in Pisidia and studied at Alexandria and
Beirut. He became a monk and then patriarch of Antioch in AD 512. When Justin came to the
throne in AD 518 he fled to Egypt, and he died there in AD 538. Nearly all his works
survive only in Syriac translations, among them hundreds of letters and the Cathedral
Homilies.

Philoxenus of Mabbug and Severus of Antioch were the two great leaders of the Miaphysite
Church in Syria. Philoxenus is represented by his Life, his thirteen discourses on the
Christian life and three letters, and Severus by a selection of his letters and one of his
Cathedral Homilies.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


A SYRIAC LIFE OF PHILOXENUS
===========================

A SYRIAC LIFE OF PHILOXENUS Philoxenus of Mabbug

c. AD 440–523

A short life of Philoxenus found in a Syriac manuscript, translated by Alphonse Mingana in
1920. It tells of his birth in Beth Garmai, his training, his bishopric at Mabbug, and his
exile.

A SYRIAC NOTICE OF THE LIFE OF PHILOXENUS

This Mar Akhsnaya, who is Philoxenus of Mabbūg, city of priests, was in his terrestrial
origin from the province of Beith Garmay, in the East, and from the village of Tahl. His
brother, called Addai, was teacher in his village. It happened that one day his parents,
with all his family, left their country and came to live in Tur `Abdin, in the mountain of
Beith Réshé. They dwelt in the possession of the great tower of Haitam, their precise
residence being a small plot of ground near Beith Sabrina, northwards between this village
and Beith Zriza of `Arabân. They built houses for themselves in this ground and lived in
them. When the little Akhsnaya grew up and knew how to read, he began to study the sacred
books and learned to distinguish between good and evil. Under the impulse of the divine
grace Mar Akhsnaya parted from his relations to the distance of one mile, built for
himself a shed of stones, and lived in it for a certain time in peace and in the service
of God.

When several monks from the monasteries of the mountains of Kardu passed close to him, on
their journey to the monastery of Kartamin founded by angels, he was much pleased,
received them with joy and entertained them in his divine faith. He accompanied them
afterwards to the monastery of Kartamin. All of them prayed there and were blessed by the
saints (of the monastery). Mar Akhsnaya wished to enter this monastery, and he learned
there perfectly all divine science, in Syriac and in Greek. He succeeded so well that he
became teacher in the school of the monastery and of the neighbouring districts. For a
short interval of time he was called Magister Doctorum, and was praised by the professors
of all countries on account of his application and his science in the divine books of both
Testaments. From thence he went to Western countries, travelled to convents and
monasteries, and reached the monastery of 'Tel'eda, which was richer in professors,
students and exegetes than all other monasteries of the East and the West.

There he perfected himself in the Greek and in the Syriac languages, and he translated
both Testaments, the Old and the New, the Old (Testament) according to the
Septuagint,which he compared with the Syriac Version ( = Pshitta ?). Jacob of Edessa says:
"He made an excellent version which has no equal in the Church." He translated, too,
several books of the Fathers in a solid manner with great care and much diligence. His
fame spread all over the Church and he was honoured by all the bishops because of his
science. For this reason he was elected to be the bishop of the holy town of Mabbūg,which,
on account of the great number of priests and doctors that it produced, was called city of
priests (Hierapolis). The town of Mabbūg was pleased with him, and prouder of his teaching
than all the other towns of other countries. He opened in this town an immense treasure of
doctrine, and filled it with spiritual riches. He composed, first of all, excellent
homilies on the commemorative feasts of our Lord, and on all the Dispensation of Christ.
He wrote five other books of discourses which enlighten, by means of the Holy Spirit, all
those who read them. He wrote six books against the heresy of Nestorius and of Barsauma of
Nisibis,and disclosed all the falsehood of the Nestorians by proving that they were "new
Jews" and "ancient Pagans." He wrote thirteen books against the heretic Chalcedonians, and
unveiled to the orthodox all their craftiness. He wrote an instruction to the monks, and
ten books saturated with spiritual thoughts. He wrote twenty-two books of epistles
addressed to all classes of people. The number of all the books that he wrote in the
course of his life amounts to one hundred and seventy volumes of divine doctrine, which
illuminated all Christendom with the orthodox people of all countries.

In one of his letters addressed to John Sa`ara, metropolitan of Amid, he writes as
follows: "I love thee and I am thy colleague of the holy monastery of Kartamin ; I am weak
(in science), but thy holiness is strong. In a time like this it was necessary to have a
man like thee in God's Church, thee whose education has been made in the monastery of my
spiritual Fathers, wherefrom thou hast been called. All the ancient doctors were brought
up in this angelic monastery. It is there that I have been myself brought up, though I was
unhappily not perfected by its teaching in a complete manner. It is true that, in body, I
am now far from my spiritual and perfect and holy Fathers, but in spirit I am nearer to
them." Many sentences like these were written by him and sent to remote countries,
especially to Gurzanites and to the people of the interior of Persia. In his letters to
Abu Hafarof Hira of Nu`mân, and in those written to the Himyarites and to the inhabitants
of Nijran, in which he speaks of the error of the heretics and confirms the orthodox in
their faith.

He had caused the inhabitants of Antioeh to follow the order of Zeno, the faithful king
(and he caused them also) to vote for the nomination of Mar Severus to the Patriarchate of
Antioch and all Syria as far as India. When, then, Mar Severus was elected and arrived,
Mar Philoxenus, with eleven other bishops, ordained him in the big town of Tyre, which is
at the seashore and which had been built by King Hiram. Afterwards (Mar Severus) entered
Antioch and occupied his see during six years and a half. Then the Chalcedonians
persecuted cruelly the orthodox people, and Mar Severus escaped from them by going to
Egypt. Mar Akhsnaya was seized by the perverse Greeks, who incarcerated him during five
years and made him suffer all sorts of torments. He covered them every day with shame, and
they were not converted, but they inflicted on him tribulation, pain, anguish and ill-
treatment, which he endured with the courage of martyrs and true confessors. After these
five years, he was conducted to the town of Gangra, and there imprisoned in a high house
above the oven of a bath. All the openings of the house were closed in order that he might
be asphyxiated. He migrated to his Lord with the crown of victory. May his prayer be with
us. Amen. Mar Akhsnaya was crowned on the tenth of December.

Now his nephew was with him from the beginning of the persecution directed against him. He
bribed the persecuting Greeks by means of much money; he stole and brought the treasure of
the body of Mar Akhsnaya, his uncle, to the town of Mabbūg. It was laid in an urn of
marble and placed in the church that Philoxenus himself had erected. The nephew instituted
three feasts for him, the first for the day of his death, the second for the day of his
sepulture, and the third for his episcopal coronation. After a time his nephew was
nominated to the see of his uncle, and lived in his diocese in great persecution and
migrated to his Lord. May their prayers be with us. After a long time, the town of Mabbūg
was destroyed in the wars between Greek and Arab kings. When the Arabs owned the seashore,
the members of Mar Akhsnaya's family took the head (the body?) of the saint, and arrived
at Tur `Abdin. They built a church in a village called Mediad, and there they laid the
body of Mar Akhsnaya. This village of Mediad is near the monastery of Mar Habel the
Stylite, who, at the time when Mar Akhsnaya was going to the Western countries for the
purpose of studying and enlightening himself, caused the top of the column of stones on
which he was living to bend to the ground. On that occasion both saints gave each other a
mutual greeting. This was a great miracle for their glorious life.

When Mar Habel died a good death, he was buried and placed in his monastery in the castra
of Mediad. After a short time, the body of St. Abraham, the master of Barsaumas, the head
of the Anchorets (Abîlé) was also brought to the monastery of Mar Habel. A big sanctuary
has been erected to him, below the small one. The sanctuary of Mar Habel became then a
Beith Kaddishe, and a baptistery, and that of Mar Abraham became the real sanctuary. The
monastery has been called, and is also called in our days: Monastery of Mar Abraham,
belonging to the family of Mar Gabriel of Kartamin. The head of Mar Akhsnaya is down to
our time in the church of the village of Mediad. ...


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES Philoxenus of Mabbug

c. AD 440–523

Philoxenus wrote these thirteen discourses in Syriac for monks, about AD 500. They teach
how a Christian is to begin with simple faith, go on in the fear of God and in poverty,
and fight against gluttony and unchastity. The English is E. A. Wallis Budge’s of 1894.
Budge’s account of the life of Philoxenus and of the Discourses comes first, and the
creeds of Philoxenus that Budge printed in his introduction stand at the end.

INTRODUCTION: THE LIFE OF PHILOXENUS

Akhsénâyâ, later named Philoxenus, was born in the third quarter of the Vth century at a
village called Tahal, which was situated in Beth Garmai, probably on the confines of
Persia; of his parents and their rank and condition we know nothing, but as he was
baptized it may be assumed that they were Christians or, at any rate, that they had
leanings towards Christianity. His brother Addai is mentioned together with him by Simon
of Bêth Arshâm, who says that they opposed Ibas at Edessa. Making his way westwards
Philoxenus came to Edessa, probably in his early manhood, where he studied at the time
when Ibas was engaged in translating the works of those who held the Nestorian doctrines
into Syriac . Of the history of his life at this period we know nothing, but it seems to
have been imprudent to send a young man of his ardent and religious temperament into a
city which, though the chief seat of ecclesiastical learning in that part of the country,
was at the same time a source of the religious polemics of the time, for there is little
doubt that at a comparatively early age Philoxenus was already known as a willing and
zealous teacher and disputant.

Such a man was no doubt of great value to the Monophysite Church when the doctrines of
Nestorius, which were gaining ground on all sides, were to be fought against, but his
ability soon brought him into unenviable notoriety, and between the years 481 and 485 he
was expelled from the diocese of Antioch by Calandio the Patriarch as a preacher of the
views of Cyril of Alexandria and an advocate of the Henoticon of Zeno. The views of
Philoxenus were, however, identical with those of Peter the Fuller , by whom immediately
after the banishment of Calandio in 485, he was ordained Bishop of Mabbôgh or Hierapolis .
In an anonymous life of Philoxenus from which Assemânî gives extracts in his Bibliotheca
Orientalis (ii. p. 13), it is said that "Philoxenus, being abundantly learned in all the
doctrine of the Syrians, and having received the doctrine of the Holy Spirit, became
Bishop of Mabbôgh in the year [of the Greeks] 800, in the time of Zeno, that is to say 488
years after the coming of our Lord."

The writer of this statement has made a mistake, for several circumstances show that
Philoxenus was recalled from exile by Peter the Fuller in 485, and that he was ordained
bishop in the same year, and it is said that his name was then changed from Akhsënâyâ to
Philoxenus . Soon after Philoxenus had become Bishop of Mabbôgh some Persian bishops
visited his city, and in the new bishop they are said to have recognized a slave who had
fled from his master, and a man who had never been baptized; this statement is made both
by Theodore the Reader and by Theophanes , and most writers upon the much-abused
Philoxenus have gravely repeated it . The narrative of the scandal goes on to say that the
Persian bishops made representations as to the impropriety of a man with such antecedents
being Bishop of Mabbôgh to Peter the Fuller, who answered that the service of ordination
was sufficient to take the place of baptism , and he took no further steps in the matter.
Whether Philoxenus was actually a slave, or only the son of a family who paid tribute to
the Persian nobility or landed proprietors, is a matter of no consequence, but it can be
proved from his own writings that he was baptized, and that he regarded baptism as a thing
of no small importance. Thus in his treatise on the Incarnation of Christ he says: ----
"Now we will keep and preserve always the sign of belief and the seal of baptism and we
will not destroy either by any manner of means," [Syriac] . And in his letter to Zeno he
says: ---- "The only begotten Son was One of the Trinity, even as His words to His
disciples testify, Go ye forth and convert all nations and baptize them in the name of the
Father, and of the Son, and of the Holy Ghost. For I was baptized in the name of Him that
died, and I confess that He in Whose name I was baptized died for me, and I believe that I
have put on in baptism Him in Whose name and in Whose death I was baptized": [Syriac]. The
report that Philoxenus was unbaptized is thus shown to be without foundation.

Of the period of the life of Philoxenus which immediately followed his ordination we know
nothing, but we may be certain that he ceased not to preach and to teach the doctrines
which were approved by Peter the Fuller, and it is possible that during the first thirteen
years of his episcopate he wrote parts or all of many of the works which have made his
name so famous among Monophysite writers. In the year of the Greeks 809 (A. D. 497-8) we
learn from Joshua the Stylite that Philoxenus was present at Edessa during the celebration
of some heathen festival. For seven clays before the appointed day arrived the people of
Edessa went up to the theatre each evening in crowds; they were dressed in gorgeous
apparel, and they burned incense, and danced through the whole of each night. In
consequence of these things no man went to prayer, and the people became bolder and
wickeder, for there was none in the city to rebuke them, and Joshua complains that,
"although Xenaias, the Bishop of Mabbôgh, was in Edessa at the time, ---- of whom beyond
all others it was thought that he had taken upon him to labour in teaching,----yet he did
not speak with them on this subject more than one day."

In the year 498 Flavian II. ascended the episcopal throne of Antioch, and by suddenly
declaring himself to be in favour of the decisions arrived at by the Council of Chalcedon
----now hitherto he had denounced them----he made Philoxenus a bitter and implacable enemy
who gave him no rest until he succeeded in effecting his deposition in 512. The first step
taken by Philoxenus was to denounce Flavian II. for secretly holding Nestorian doctrines,
and when Flavian anathematized Nestorius and all his works, Philoxenus turned his
attention to Dioscorus and Theodore, Theo-doret, Ibas, Cyrus, Eleutherius, and John, some
of whom held the views of Nestorius, but the others having been accused of favouring him
secretly had anathematized him, and he next insisted that unless Flavian anathematized all
these he would hold him to be a Nestorian, notwithstanding his denial and anathema of
Nestorius. He also tried to make the friends of Dioscorus and Eutyches unite with him
against Flavian, and being joined by Eleusinus, a bishop of Cappadocia Secunda, and by
Nicias of Laodicea in Syria, he succeeded in making him anathematize in writing Dioscorus
and all who held views similar to his; this document Philoxenus sent at once to the
Emperor Anastasius, whom he had been able to imbue with a belief in the Nestorianising
tendencies of Flavian. This took place A. D. 507, and as a result Philoxenus was summoned
to Constantinople by the Emperor, and the Church in that city was much disturbed at his
arrival .

In response to the wish of Anastasius Flavian modified his views, and with the help of
some of his clergy, attempted to set them forth in a writing, which he sent to the
Emperor. With this, however, Philoxenus was still dissatisfied, and he further insisted
that Flavian should anathematize both the Council of Chalcedon and those who maintained
two natures in our Lord's Person; but this Flavian declined to do, and was, in
consequence, denounced afresh to the Emperor as a Nestorian. Shortly afterwards Flavian
admitted publicly that although he approved of the Council of Chalcedon for deposing
Nestorius and Eutyches, he did not consider its definitions of faith satisfactory. In
answer to this statement Philoxenus, having persuaded the Bishops of Isauria to join him,
drew up a creed in which they anathematized all who maintained two natures in our Lord's
Person, and submitted it for signature to Flavian and to Macedonius of Constantinople;
these prelates refused to sign the document and were in consequence excommunicated. In 512
a Council of eighty bishops met at Sidon by the Emperor's command to define the true faith
; the presidents were Philoxenus and Soterichus of Caesarea, both of whom yearned for the
downfall of Flavian and of his friend and ally Elias, Bishop of Jerusalem. The behaviour
of the two parties was such that Anastasius dismissed the Council without recording his
decision on the matters under dispute, and for a breathing space the opponents of
Philoxenus had the advantage;

but since it subsequently transpired that both Flavian and Elias had acted with duplicity
the imperial protection was finally withdrawn from the former prelate and he was at once
deposed and banished to Petra, and the famous Monophysite teacher Severus was appointed
Patriarch of Antioch in his stead. Before this took place, however, the monks of the
district of Cynegica in Syria, and those of the whole of Syria Prima had been stirred up
or bribed by Philoxenus, and they rushed into the city of Antioch in a body, with great
noise and tumult, and endeavoured to make Flavian anathematize the Council of Chalcedon
and the document of Leo; but the people of the city rose in arms against them, and slew
many of them, and cast their bodies into the Orontes . Evagrius' description of the
behaviour of Philoxenus on this occasion does not place him in a favourable light, but
though admitting that zeal for his opinions would, no doubt, lead him to overstep all
bounds to secure their acceptance in the Church, it is probable that we must make some
allowance for the hostility of those to whose lot it has fallen to describe his life .

Flavian being removed from his seat Philoxenus seems to have rested content and to have
devoted himself to writing his works and letters, the main object of which was to promote
the Monophysite doctrines, until the year 518, when the orthodox Emperor Justin ascended
the throne ; soon after this event the decrees of the Council of Chalcedon were ratified
by imperial command, and all the bishops who had been banished by Anastasius were restored
to their sees. In the following year some fifty-four bishops who refused to accept the
decrees of Chalcedon were banished, and among them were Severus of Antioch, Peter of
Apamea, John of Telia and Philoxenus of Mabbôgh . The Edessene Chronicle says: ---- "In
the second year of the reign of Justin, that is the eight hundred and thirtieth year [of
the Greeks,=A. D. 518-519] he expelled Severus from Antioch, and Akhsénâyâ from Mabbôgh,
and all those who would not accept the four Synods" [Syriac].

From a letter which Philoxenus wrote to the monks of the monastery of Senun near Edessa in
522 we learn that his first place of banishment was Philippopolis in Thrace; in the
following year he was "sent into exile in Gangra [in Paphlagonia], and they shut him up in
a room over the kitchen of a public inn, and there he was suffocated by smoke": [Syriac] .
In a life of Philoxenus quoted by Assemânî the account of the manner in which he was
murdered is more fully detailed, and the writer says: ---- "And having filled the Church
with divine doctrines, and expounded the Scriptures, and laid open to disgrace the faith
of the Nestorians by means of his writings against them, they cast him forth into exile in
the city of Gangra, and they suffocated him with smoke. Now they shut him up in an upper
chamber, and made smoke in the room below it, and they shut the doors: in this way was he
crowned, and he was suffocated by them in the true faith": [Syriac]. Thus ended the life
of this remarkable man.

It is evident from the few facts known concerning the life of Philoxenus that he was
"energetic and fiery" in disposition, and a merciless and relentless opponent of all such
as differed from him in their opinions on the natures of Christ; but the hatred of him as
a man and the misrepresentation of his views which are found reflected in the writings of
his biographers ---- who are generally his enemies ---- show that a final decision as to
his behaviour and character cannot be arrived at until the case is stated from the point
of view of Philoxenus. Theophanes describes him as an unbaptized and runaway slave who
pretended to be a cleric , and in another place he calls him the "impious Xenaias" ; and
both Theophanes and Cedrenus speak of him as the "servant of Satan" , and accuse him of
holding the opinions of Manes . Evagrius, punning on the name Xenaias, says that he was
"truly a stranger to God" ; the just Tillemont accuses him of "corrupting the faith" ; and
Assemânî says that "he would have wasted the Church of God like a wild boar" . But if he
made his opponents suffer he did not escape tribulation himself, and this we learn from a
letter of his to the monks of the monastery of Sënûn wherein he says :----"What things I
suffered from Flavian and Macedonius, who were archbishops in Antioch and Constantinople,
and before them from Calandion, are known and spoken of in every place.

But I keep silence concerning the things which were prepared to injure me in the time of
the Persian war by the nobles through the care of him that is called Flavian the heretic,
and also concerning the things which happened to me in Edessa, and in the country of the
Apameans, and in that of the people of Antioch when I was in the monastery of Mar Bassus,
and also in Antioch itself. And when I went up to Constantinople on two occasions the like
things were done unto me by the Nestorian heretics": [Syriac] . Before we pass from the
subject of the accusation brought against him by his theological opponents, it must be
mentioned that he was charged with being the author of the heresy of the breakers of the
images of saints and angels, and it is asserted that as he would not venture to destroy
those of Christ he hid them . Whatever may be the faults of Philoxenus all the known facts
of his life, and the whole series of his writings from first to last testify to a tenacity
of will, and a steadfastness of purpose, and a fixity of belief, and an energy in word and
deed which were exceedingly rare in the troubled times in which he lived.

And when we consider the multitudinous affairs in which he was engaged, and the
unflinching strife which he urged against Flavian between the years 498 and 512, and the
labour of his first journey to Constantinople in 507, it seems little short of marvellous
that he should have been able to find time to make a new translation of the four Gbspels
from Greek into Syriac; this work, however, he effected, and his translation appeared at
Mabbôgh in the year 508 . When we turn from the accounts of Theophanes, Cedrenus, Theodore
Lector and others to the doctors of his own creed, we find that Philoxenus was esteemed by
them a very learned man, and that his works were held in veneration by the greatest
authors of the Monophysite Church. If we examine some ten MSS. in the British Museum only
we see from the statements of the authors of the works contained in them that the
authority of Philoxenus, on matters of doctrine, is considered equal to that of Severus of
Antioch, Isaac of Antioch, Cyril of Alexandria, Chrysostom, Ephraim the Syrian, etc., and
Brit. Mus. MS. Rich, No. 7183, fol. 124, mentions the name of Philoxenus together with the
names of Ephraim the Syrian, Jacob of Edessa, and Isaac [of Antioch] as writers from whose
works it was necessary to cull Syriac words and expressions. The famous Dionysius bar-
Salîbhî , whom Wright calls the star among the Jacobites of the Xllth century , and who
was himself a famous writer, says in the title to one of his commentaries that he gives in
his work the opinions of the "true and orthodox doctors and "holy fathers like Severus the
Great, and Hippolytus "of Rome, and Epiphanius of Cyprus, and Philoxenus "of Mabbôgh, and
Melitus, and Evagrius, and Moses "bar-Kêphâ, and Jacob of Edessa, and John of
Con-"stantinople, and John of Dârâ, and Mar Ephraim" .

But the final seal of approval is set upon the works of Philoxenus by Abu'l-Faraj Gregory,
better known as Bar-Hebraeus, "one of the most learned and versatile "men that Syria ever
produced" , who thus speaks: "And Peter [the Fuller] appointed Saint Philoxenus to
"Mabbôgh, a most eloquent man, and a marvellous "teacher, who mightily routed those who
maintained "two natures [in Christ]; and he set forth healthy "doctrines concerning the
holy path of the monastic "life. And he composed some discourses on the holy "festivals,
and works of admonition of all kinds" . The same writer mentions the Mabbôgh translation
of the Bible, which Philoxenus finished in 508, and the revision of parts thereof by
Thomas of Harkel, and with this tacit admission of the value of perhaps the greatest of
all his works by the greatest doctor of his Church we take leave of Philoxenus .

INTRODUCTION: SUMMARY OF THE DISCOURSES

Of the period in the life of Philoxenus when the Discourses were written we know nothing,
but if we may judge from the fact that all the quotations are taken from the Péshîttâ it
must have been before he published his translation of the Bible at Mabbogh in 508. And if
we take into consideration the large amount of time which even a rapid worker like
Philoxenus would take to perform this difficult task, and add to it the fact that complete
copies of the Discourses existed in the monasteries of the Natron Valley in Egypt already
in the early part of the sixth century, wherein he is described as Bishop of Mabbogh, it
is pretty certain that they were written some years after 485, the year in which he was
ordained bishop, and before the close of the Vth century. Without doubt the thirteen
Discourses form a whole and connected work, but it seems that they were frequently divided
into two volumes; the first volume contained the first nine, and the second volume the
last four of the Discourses. It is nowhere said or even hinted by Philoxenus, but it seems
very probable that he intended his Discourses to be a supplement to the twenty-two
Homilies which Aphrahat or Farhâd [?some script? (inGreek ’Αφραάτης) composed between the
years 337-345.

Aphrahat or Aphraates wrote Homilies on Faith, Love, Fasting, Prayer, Humility, Wars, the
Children of the Covenant, Circumcision, Virginity and Holiness, and upon the subjects
which vexed the souls of believers in his day, such as the Resurrection of the Dead, the
Sabbath, Easter, and the like, but they, in many places, consist of long strings of Bible
quotations, of which about 1135 occur in the work, which is less in length by about one
quarter than the Discourses of Philoxenus, and the polemical nature of certain sections is
evident. Much of the ground covered by Aphraates is gone over by Philoxenus, and though he
never scruples to declare his belief openly, it is stated with a gentleness which, if we
only had the accounts of his. theological opponents whereon to rely, we should believe to
be quite foreign to his nature. The thought of Aphraates is clear and his language simple,
but Philoxenus was a clearer and deeper thinker and, in addition, a closer reasoner than
Aphraates, and we see in the Discourses how easily his marvellous command over the Syriac
language enabled him to express shades of thought and meaning for which we may look in
vain in the writings of Aphraates. The description of motives and the part which they play
in the Christian life is given by Philoxenus with a minute fulness not found in Aphraates,
but this is partly due to the fact that Philoxenus addressed himself chiefly to ascetics.

That the reader may be able to judge for himself of the manner in which each of these
distinguished Syrian writers treated the same subject, the one, Philoxenus, writing about
one hundred and fifty years after the other, a translation of the first homily of
Aphraates, that on Faith, has been given at the end of this Introduction, p. clxxvff.; the
following brief summary will show the plan of the argument in the Discourses of
Philoxenus. THE PROLOGUE. The man who would lead the Christian life rightly must lay a
good and firm foundation so that the edifice of his character may not be moved; he must
hear the Word and obey it, for if he heareth the Word and obeyeth it not he is like unto a
dead man. The disciple must have the remembrance of his Master fixed in his soul, and he
must meditate upon it day and night, and "Jesus Christ our God" must be the foundation
upon which the foundation of his building of spiritual life must be laid. Farmers know
when to sow and plant, and when to reap and gather in fruit, even so must the spiritual
farmer know where to begin in his labours and where to end; and a man must learn before he
can teach. The lusts which fight against man in every period of his life are well known
and easily recognized, but he must learn what to do to overcome in the war of the passions
of the soul which ariseth after the conquest of the lusts of the body, and which forces
itself into his inmost thoughts. He must learn to feel each sensation of victory and
defeat, and to recognize the cause and origin of the lusts which come upon him in public
and in solitude.

He must learn what is poverty, what commandments to keep, what power is derived from the
virtues, how to fast, how to quench passions, how to pray, how to avoid heretics and
worldly converse, and how to recognize what constituteth the fasting and the contemplation
which belong to the body, soul, and spirit. If a man would put on Christ he must put off
the world absolutely, and he must do this when he is young and before the world hath
exhausted his soul's power, for new wine must be put into new bottles, and both will be
preserved. We must be physicians to ourselves and to each other, and the word of God must
be our medicine; for every passion of sin this containeth an antidote (see p. 19-21). When
a man hath subdued all passions and lusts he can say, "Yet I live; and yet no longer I,
but Christ liveth in me."

THE SECOND AND THIRD DISCOURSES----ON FAITH. A man must first lay hold on the faith which
maketh certain that God is, and which enquireth not, and which requireth neither proofs
nor testimonies. The pot cannot chide the potter that made it, and a man hath no power to
chide God, Who is too great to be investigated by the thoughts; His Nature is inscrutable,
as also are His deeds and actions. The man who would draw nigh to God must first believe
that He is, and if he do so he must draw nigh like a child to his father; that we might
come as children we were born a second time in baptism. Christ proclaimed His kingdom,
seek not to search out the manner thereof: thou art called upon only to inherit it, and
not to make or to build it. The disciple's duty is to keep the law of the kingdom. God is
from everlasting and world without end, He existeth of Himself, and is self-derived; He is
not One Person but a self-existent Nature which is believed and confessed in Three
Persons. Christ the begotten cannot be separated from Him that begot, but the Father with
the Son is everlastingly and eternally of like nature with the Holy Spirit. That these
exist is all the disciple needs to know; all else is accepted by faith, without which the
natural hearing could not bear the hearing of the things which are spoken about the Three
Persons.

Faith maketh us to believe in spiritual natures and orders of celestial beings, and to
harmonize the different statements about them; our instruction is established by faith,
and the whole world of the spirit existeth to us by faith. Without faith the Eternal God
would not exist, and faith maketh things which are not to come into being for us. Christ
gave us faith first that we might perceive Him, and faith is the tongue of God, and the
command of the Creator; it will move mountains and do all things, and it was the source of
the power of the Prophets of old. Christ made faith the foundation of His Church to teach
all men to make it the foundation of their spiritual life. Fasting, benevolence, the life
of the Nazarite and ascetic, humility and everything else are nothing but mere shadows
without faith; faith is everything, for faith is sufficient to be everything. Wisdom was
with God when He made the heavens and the earth, but in His new creation of baptism faith
was His helpmeet; without faith baptism is water only and the Mysteries are wine and bread
only. Knowledge cannot occupy the place of faith which cannot be described by the tongue.
The Mysteries looked upon with faith become the Body, and Blood, and Spirit of the Only
One, and the power of Christ By faith the bodies of the dead saints become living men, and
through the revelation of itself to the dead body it hopeth to receive from the Giver what
it lacketh.

Without faith everything written in the Scriptures becometh a He; it needeth not sight,
nor feeling, nor signs, nor wonders, nor arguments, nor testimonies, but the Word of God
only. Without faith no righteous man ever pleased God; faith gave us birth and faith is
our mother. Faith glorifieth our poverty, it magnifieth the services of the Church, and by
it we see the treasures which are laid up in heaven whilst yet we are here upon earth.
Faith must be the cause of our forsaking the world, and let faith be to the soul what the
eye is to the body; we must cast away the garment of error of the things of this world by
faith, but let us take heed that we change not our faith. THE FOURTH AND FIFTH DISCOURSES
----ON SIMPLICITY. To us hath God given the true faith in His Gospel, but we must be
obedient thereunto with simplicity, like the saints of old. Man cannot understand
everything and a child hath not the power to receive the deep things of the world; so
likewise only by faith and simplicity can we understand the Mysteries. Abraham, the
Apostles, and Zacchaeus are examples to us of simple belief, and these good men must we
emulate; God Himself is called simple, and let us deserve that name. Saint Paul was a fool
to the wisdom of the world, but by his knowledge he possessed the wisdom which is above
the world. Simplicity is older than faith because faith is the daughter thereof. John the
Baptist and all those who lived in the desert were simple folk, hence God led the children
of Israel in the wilderness for forty years; those who were destroyed by the pestilence in
the wilderness were the people of the former generation which had been corrupted in Egypt,
and not those who had grown up in the wilderness. Moses, Joshua, David, Eli, Abel, and
Paul are types of simple believers, and the Pharisees and Sadducees represent the cunning
and crafty men of this world. Therefore to faith add simplicity from which is born the
abundance of the spiritual mind, for without it no virtue can be cultivated; simplicity is
the riches of Christ, and craftiness is the possession of the Calumniator.

The man who would gratify his passions must become cunning, for only with the knowledge
which ariseth therefrom can he find means to cover his wickedness. The life of Jesus is
the type of simplicity, and if simplicity were removed therefrom, that life would be
destroyed. Craftiness is to the disciple even as the converse with a harlot, and in it are
deceit, falsehood, calumny, error, and prevarication; destruction is its friend, adultery
and fornication are its friends, and it is the mother of deceit and lies; it is the strong
tower of sin wherein all the wicked hide. Let the disciple, then, rejoice in the names
"simple" and "child", for they proclaim his innocency and freedom from guile. Simplicity
lis the field which bringeth forth all virtues, but craftiness is the ground cumbered with
brambles and briars. Christ rejected the crafty and chose the ignorant and innocent; the
Apostles were a band of simple men, and the opposites in every way of men like Caiaphas
and Annas. Without innocency and simplicity no man can enter the kingdom of Christ, Who
loved the innocency of children; Jesus Himself was hated because of His simplicity. Faith
honoureth simplicity, and even the nobles of this world love it. Take heed to the prophet
Isaiah who likened Christ to a simple lamb, and observe how He endured all things silently
and did not forsake simplicity; David feigned himself mad to save his life, how much more
then must a man sacrifice everything to preserve his spiritual life?

The simple mind must not meddle in worldly affairs which it cannot understand without
craft and guile; grieve not because thou understandest not the crafts of the world, for
the knowledge of the things of the Spirit is our handicraft. The man ignorant of a worldly
trade loseth worldly advantage, but the disciple ignorant of Christ's teaching loseth the
kingdom of God. Rejoice in simplicity which is pleasing to God and to man, for simplicity
of nature is the beginning of the path of the doctrine of Christ, and purity of spirit is
the end of the path of righteousness. The simple man influenceth those who are near him,
and his dwelling is a peaceful place of rest. We must endeavour to be like unto the
disciples through whose simplicity Jesus triumphed. THE SIXTH AND SEVENTH DISCOURSES----ON
THE FEAR OF GOD. When a man hath laid hold upon faith, which is born of simplicity of
nature, the fear of God is stirred up in him, and this fear protecteth him from all evil
things, and is as a wall round about him. If a man hath faith he will have fear also, and
faith is like an eye which seeth what evil things exist and warneth the soul to be afraid.
The remembrance of God is the life of the soul, and the fear of God is a shield against
all wickedness, for if man hath it not he cannot remember God. Whosoever is conscious of
sin must increase his fear of God, and he must meditate upon it always. When the eyes of
the body are opened light entereth through the eyes, and when the fear of God shineth into
the mind it rouseth in him consciousness of sin. The man who liveth in the remembrance of
God is filled with fear whenever a common movement of lust passeth over his soul. The fear
and shame of men preserve the body from lusts, but only the fear and shame of God can
preserve the soul from evil things ; therefore a man should hedge himself about with a
wall of the fear of God. Be ashamed before God inwardly and thy soul shall be pure, have
the fear of Him always before thee and thou shalt be kept from sin; until thou forgettest
God thou canst not sin.

A naked man is ashamed when looked upon by anyone, even so is the sinful soul ashamed when
looked upon by God. Whoso keepeth God's commandments through fear of Him is a true
servant, but the labours which are visible are not sufficient to prove a man to be a true
fearer of God. Tribulations may train the body, but they cannot cleanse the understanding
from sinful motions, and they do not of themselves make the soul to fear God, and the
labours of the body are not justified without the service of the soul. Servants fear their
earthly masters, then how much more should the disciple fear the Everlasting King? Let thy
outer man and thy inner man fear God wholly, for God observeth thee always, and His eyes
are ten thousand times brighter than the Sun, and. the walls and roof of thy house cannot
screen thee from Him. It is easier to sin in thought than in deed, and to guard against
this facility for sin, a man must possess the fear of God which must be swifter than the
motion of his thoughts. The fear of God may be called the "guard-house of virtues", for it
giveth alms, it quencheth lust, it purifieth the thoughts, it driveth what is hateful from
the mind, and it is a shield against all abominable things. Fear is also a schoolmaster to
remind a man of what he hath received, and the prophet Jeremiah rebuked those who had cast
off the yoke of fear.

By fear let us make fear of none effect, and by death let us vanquish death; for the man
who is always mindful of the hour of death will not run into sin readily. The path of the
Christian life hath been trodden smooth by the example of the holy men of old, and their
foot-marks are, like the sign-posts and mile-stones of a natural road, set to mark out the
way for us. The spiritual life is like the ladder which was prefigured by God to Jacob,
and we must ascend it step by step, in fitting order; the first step is faith, the second
simplicity, and the third the fear of God. But fear is of two kinds ; the fear of a slave
and the fear of a friend. The Prophets feared as friends of God and the Jews as slaves.
God must be feared, and we ought to fear Him either because we have sinned, or that we may
not sin; and who can contemplate our great God suitably? and who would not be afraid to
grieve Him? Whoso feareth God loveth Him, and whoso standeth in perfect love standeth in
God. The fear of God is the beginning of the path of the spiritual life, and love is the
end thereof. From the Prophets of old it is clear that God demands fear from man, and all
His revelations in olden time were of fear; nature feareth Him, and man must likewise.
When a man feareth not God he feareth everything else, but if the fear of God be in him,
there is no room for the fear of other things to enter therein, for a vessel cannot be
full of two different things at the same time.

THE EIGHTH AND NINTH DISCOURSES-ON POVERTY. Those who live in the world may become
justified, but they cannot become perfect, and Christ set grades and steps in His
commandments and doctrine for the benefit of those who would follow His footsteps
according to their power. The end of the path of righteousness is absolute poverty, for so
long as a man possesseth human wealth he cannot follow the heavenly path; he cannot serve
God and Mammon. A rich man may be justified, but he cannot become perfect or care wholly
for God so long as he keepeth his riches. The rich man is poor spiritually, and the poor
man is rich. The proof of this is the absolute poverty of Christ and of His disciples, for
He made them to forsake everything for His sake, and He sent them out to preach His Gospel
in absolute poverty ; the very fact of being called to be a Christian indicates self-
denial and poverty. The disciple is known by his works ; if thou art destitute then art
thou like unto thy God Christ. The righteous stand on a lower level than the perfect; the
former fear sin for some reason, but the latter fear it for its own sake. Christ fulfilled
all that the law demanded, but He did not give up His own power as God; when He was
baptized He had attained unto the limit of the righteousness of the law, but from that
time to the Crucifixion He was spiritually perfect.

The righteousness of the law is to labour in good works, but spiritual perfection is that
which Christ taught between the times of His baptism and Crucifixion. Christ going forth
to the wilderness is an excellent example of the doctrine of poverty; let us go forth from
the world with nothing but our spiritual armour. When a man embraceth absolute poverty he
goeth forth from the world; and by baptism he putteth on the new man, and casteth off the
bondage of sin. Poverty is a light thing to those who possess it, and when our Lord lifted
riches from the backs of His disciples He lifted from off them a heavy yoke. A man cannot
bear the yoke of Christ and the yoke of the world, and all the saints of old who have
followed in His steps have abandoned the world utterly. When Christ went forth to the
desert He gained freedom, and a man in putting off the world gaineth freedom. The disciple
hath two baptisms, one of water, and one of his own freewill; when he hath gone forth from
the world devils will be gathered together against him, but he shall overcome them all and
make his way through them, even as the Israelites passed through the sea, for the Lord
shall fight for him. The disciple will find help in the contemplation of the life of John
the Baptist who received the Spirit before he was born, and was an example of absolute
poverty.

The disciple must also take heed that his discipleship be not for vainglory or for
pleasure, and he should not begin to walk in the path of spiritual life unless he is
determined to finish in it; whoso hath not made a promise is free, but whoso hath promised
is bound. Christ had no home, no shelter and no possessions, and like Him must the
disciple be; he must leave everything and follow Him. Moreover the spiritual life will not
mingle with the wealth of the world, for if new wine be put into old bottles, the skins
burst and the wine is wasted; turn not behind thee, and remember the fate of Lot's wife.
Go forth, then, like the Apostles, renew thy spiritual life daily, and let the words, "We
have left everything, and have followed Thee", be the motto of thy life. The promise that
we shall be heirs of Christ, that our body of humility shall be changed into a spiritual
body, and that we shall be glorified with Christ should wake up even a dead body. Ask not
what manner of riches thou wilt receive in heaven in exchange for thy poverty here, for no
words can describe them. Six things must a man do to arrive at the perfection of Christ:

he must depart from evil and not do evil things, he must obey the law, he must do good
deeds, he must set out on the path of the spiritual life, he must bear labours and endure
sufferings, and he must carry his cross upon his shoulders. A man is born three times; his
first birth is from the womb into creation, his second from bondage into freedom, and his
third from the carnal into the spiritual life. The living motions of the spiritually
perfect cannot be described by mortal tongue, and their state is the end of the spiritual
life. THE TENTH DISCOURSE----ON THE LUST OF THE BELLY. Of all evil passions the lust of
the belly is that which Divine knowledge most abominateth, for it maketh men like beasts,
it darkeneth their minds, and it is the door through which all wickedness entereth into
them; the lust of the belly is an obstacle unto everything. The soul is fettered by the
weight of meat, but it becometh refined by meagre food. This lust is a stupid thing, for
if the belly were large enough to contain all the things after which the glutton lusteth
all creation would not satisfy it. The glutton is worse than the beast, for it knoweth
when it hath had enough, but the glutton doth not; the lust of the belly is the most
disgusting of all the passions, the mother of which it is, and it bringeth a man down to
Sheol. The fear of God is the beginning of the path of spiritual life, and this lust is
the beginning of the path of all wickedness; if the latter vanquish the former then all
spiritual life is destroyed at a blow. The glutton can only eat and blaspheme, and he
sayeth and doeth anything to secure the means to lead his debauched life which maketh his
soul more degraded and debased than the beasts. The glutton becometh sick through his
excesses, and contrary to the words of the physicians he persisteth in his gluttonous
habits; the sicknesses which arise from over-eating belong to the rich and not to the
poor. The glutton is a self-destroyer.

Christ died for him, and yet he makes himself a grave of meats. The soul of a glutton is
like unto the dog which sleeps through all noises, and which only stirreth at the sound of
the platter; the glutton walloweth like a pig in the mire of lusts and he must be called a
pig. His friends are in reality the friends of his belly, and he loveth only such as
minister unto his lusts. He feigneth sickness to avoid the house of prayer, prayer and
vigil terrify and torture him, his own prayer is short and his time of eating long, and
all things belonging to God are done by him negligently. From such things must the
disciple flee, and he must practise self-denial and abstinence. We know that we cannot
serve two masters----God and mammon----hovf then can we serve three or more? If we open
the door of the lust of the belly all evil passions crowd into our soul through it, and
fornication, which destroyeth both body and soul. Meat and drink are the fuel of the fire
of lust, and as smoke will darken the pure and clean air, even so will the stink of meat
pollute the purity of the mind. But the disciple must avoid the over-eating of common as
well as a superabundance of rich foods, for those who occupy themselves with meats will
never be benefited thereby;

when Israel had an abundance of food he waxed fat and kicked, and from gluttony he fell
into lust, and his lust wrought his destruction. If we cannot serve God and mammon we
cannot serve the belly and God. The lust of the belly led Adam to ruin, for it brought on
sin which ended in death. Let us vanquish the first lust that we may overcome all the
others. THE ELEVENTH DISCOURSE----ON ABSTINENCE. The first rule of the spiritual life is
to cultivate fasting and abstinence. The disciple must fight against the lusts of the body
and cultivate virtues, because for man alone is life reserved in the next world. Hunger is
of several kinds, and not all meats satisfy want; the real hunger of nature is not the
want of food in the stomach, but the want of the power of the food in the members. Man
must not eat whenever he is hungry like the beasts, but he must forbear in order to shew
the soul's power. Need too is of different kinds, and when we satisfy a want we must take,
care that it is necessary for our life, and that it doth not arise from lust, or health,
or strength. The disciple must eat like a free man and not as a slave. If the lust of food
overcome thee, O disciple, all other lusts will do the same; but if when are all gathered
together against thee thou dost vanquish them one by one, they will be powerless to harm
thee. In fighting think of the joys which are to come, and remember that by thy garb thou
art dedicated to the spiritual life. When the lust of the belly joineth itself unto hunger
against thee, stand up in prayer and despise it, even as mighty warriors scoff at those
who are weaker; the lust of the belly be-longeth to childhood, therefore fight it like a
man, and defeat it.

But abstinence is the refraining from poor and common meats as much as from costly ones;
from whatever thou lustest for thou must abstain. Eat not abundantly even of garden herbs
lest thou be moved to fornication; the food is not to be blamed, except when lust eateth
it. Whosoever eateth with lust rejecteth the Lord Who is in him. There is a great
difference between the manner in which Esau and Elijah ate, and let us imitate Elijah and
David, and the angels who ate with Abraham; the habit of abstinence bringeth freedom. Eat
not to sin, drink not to error, and fast, that thy prayer may be pure. The lust of the
belly ruined Cain, and brought blame upon Noah, Esau, the Sodomites, the children of Seth,
the people of Israel, and upon Eli and Solomon. If the righteous men of the world need
fasting and abstinence, how much more do those who have gone forth from the world to
follow the spiritual life? Let us remember too that a full belly cannot produce a refined
mind, and let us take away from the body that we may give to the soul. Spiritually minded
men only need simple and sparing food, as is proved by the case of the children who were
brought up at Babylon, who chose vegetable diet and not the dainty food of meats; their
abstinence procured for them the wisdom of the Most High.

To the disciple the table, which is a place of pleasure for others, must be a field of
battle whereon he must overcome and slay the lust of the belly and those which spring from
it; Christ began with fasting, let him do likewise, and the Apostles only received their
greatest gifts after they had fasted and prayed. If we suffer with Christ we shall reign
with Him. THE TWELFTH AND THIRTEENTH DISCOURSES----ON FORNICATION. The lust for carnal
intercourse hath been placed in our bodies by the Creator for the continuation of the
world, but it must be to the disciple a reason for fighting and a cause of receiving
crowns of victory. This lust is hotter and sweeter than any other lust, therefore must the
fight against it be fierce, for though an excellent thing when coupled with marriage, yet
is it a disgrace to those who have adopted the spiritual life. Adam and Eve were spiritual
until lust moved in their members, and this shewed that the lust of the spirit precedeth
the lust of the body in us. Fornication was the first thorn which sprang from the lust of
the belly, and it is as a thorn in the spiritual eye; it destroyeth the sight of those who
have not seen what is spiritual, and of those who have. Only when the beauty of the
Eternal is destroyed in the soul can it subject itself to bodily beauty. The lust of the
belly and the lust of fornication can only overcome a man when they are helped by him, and
the disciple can conquer them if he will abstain from the food which is the fuel of the
lust. Eat bread by weight, drink water by measure, avoid carnal pleasures, load thyself
with afflictions and labours which will safeguard thee, torture thyself by hunger and
thirst, vex thy body with watching, let it crave for sleep, but let it not sleep; gratify
it in nothing, for pleasures beget lust. Listen not to stories of lust, keep away from
thee the sight of the person which hath led thee captive, and uproot the remembrance of
its beauty from thy mind.

Mention not the word fornication, eat not food and drink not wine overmuch, look not upon
beauty, flee the converse of women, and arm thyself against lust with wrath. Direct all
thine energies to save thy soul from lust, show not a glad face to it, but turn against it
with a malignant eye, for lust is like the whore in the market-place who fleeth before a
severe gaze. When the chaste .mind putteth on lust it is as if a chaste and dignified man
of the city were to carry a whore upon his shoulders through the market-place and through
the streets and open places of the city. The fornication of the body is the act of
adultery, but the fornication of the soul is when the thoughts thereof have intercourse
secretly with the lust of fornication, and the fornication of the spirit is when the soul
hath intercourse with devils. When the body hath intercourse with the soul, and the soul
with the spirit, and through the spirit with the Trinity, in very truth the words, "The
Lord is over all, and in us all", are accomplished. Let, however, lust move in thy body,
not that thou mayest be defeated, but that thou mayest overcome it, for what training is
so good as that which a man receiveth when he findeth victory over his passions? No lust
is so unprofitable as that of fornication, and none is so absolutely weak;

it hath no advantages, its season of enjoyment is short, and repentance, and fear, and
shame, and terror, and loss, and evil name, and mockery all accompany this hot and fierce
passion. We must be chaste outwardly before men, and inwardly before God, and our Lord,
wishing to remove the cause and origin of lust from His disciples, said, "Whosoever
looketh upon a woman to lust after her hath already committed adultery with her in his
heart", for He looked into our thoughts. Many men fornicate continually in their souls,
and this kind of fornication must be especially avoided; the pain of lust maketh thee to
suffer pain, therefore learn the cause thereof, and cut it off. A man must overcome his
lusts in his youth; while there is still heat in thy body and natural lust liveth in thy
members, be zealous to kindle in thee the heat of the spirit. Sow virtues in thy youth
that thou mayest reap therefrom in thine old age; pluck things of excellence from the
noontide of thy manhood, and lay them up for thy winter store. In fornication is all
wickedness, and it is the helpmeet of all sin, and the disciple is bound to overcome the
passion thereof in deed and in thought; if it be driven out of the thoughts it cannot live
in the body.

The Israelites who fought under Gideon must be examples unto us, for they drank water
sparingly, and the blasts of their horns are types of the holy words which were uttered
against the passion of fornication, and the breaking of the pitchers symbolizes the
destruction of the passion of fornication. God warned the Israelites against the lust of
the thoughts more than against the act of adultery, for He did not say, "Thou shalt not
commit adultery with thy neighbour's wife", but, "Thou shalt not lust after thy
neighbour's wife". Let us make examples to ourselves of Abraham, Isaac, Jacob, Joseph,
Moses, Joshua, Samuel, Elijah and Elisha, and if with these in view, we fall, we are
feeble folk. Finally let us shut out sights and converse which are the entrances of lust,
let us seal the fountain of our bodies, and let us cleanse our thoughts. If we can do this
we shall be at peace, and the course of our ship will be into the haven of peace, and we
shall become a counterpart of the heavenly hosts. Though living in the body we shall be in
the spirit, and shall live the life of the world to come, and we shall learn the cause of
the coming of Christ into the world, which those who live in the body can never know.

DISCOURSE 1: PROLOGUE

[Page 3], THE DISCOURSES UPON DISCIPLINE OF LIFE AND CHARACTER WHICH WERE DELIVERED BY THE
BLESSED MAR PHILOXENUS, BISHOP OF MABBOGH, IN WHICH IS SET FORTH THE WHOLE ORDER OF
INSTRUCTION ---- HOW A MAN SHOULD BEGIN THE DISCIPLESHIP OF CHRIST, AND IN WHAT LAWS AND
MANNER OF LIFE HE SHOULD WALK UNTIL HE ARRIVETH AT SPIRITUAL LOVE, FROM WHICH IS BORN
PERFECTION, AND IN WHICH WE BECOME CHILDREN OF THE LIKENESS OF CHRIST, EVEN AS SPAKE PAUL
THE APOSTLE. NOW THE FIRST DISCOURSE IS BY THE GRACE OF OUR LORD THE PROLOGUE TO ALL THIS
VOLUME. Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw
nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the
foundation of His discipline rightly, in order that the edifice of our life and character
might mount up straightly. For he who knoweth not how to begin wisely the building of this
tower which goeth up to heaven is not able to complete [it] or to bring it to the finish
which is of wisdom. For knowledge and wisdom should order, and arrange, and work the
beginning and end and founding [of the edifice], and whosoever beginneth thus is called a
wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them,
is like unto a wise man who hath dug, and made deep, and set his building upon the rock:
and the rain descended, and the rivers came, and the winds blew, and beat upon that house;
and it fell not; for its foundations were laid upon the rock. But whosoever heareth and
doeth not, is like unto a foolish man who set his building upon the sand, and even if
feeble things beat upon his building they will sweep it away". We are therefore bound by
the word of our Teacher not to be constant listeners only to the Word of God but also
constant doers.

For the man who, though listening not, doeth, is better than the man who is constant in
listening and empty of works, even as the word of the apostle Paul teacheth us, "For not
the hearers of the law are righteous before God, but the doers of the law shall be
justified: for if the Gentiles which have no law do by their own nature [the things] of
the law, these, having no law, are a law unto themselves; and they show the work of the
law written upon their hearts, and their conscience testifieth concerning them". The
hearing of the law is good, for it bringeth to the works thereof, and reading and
meditation in the Scriptures, which purify our secret understanding from thoughts of evil
things, are good, but if a man is constant in reading, and in hearing, and in the
meditation of the word of God, and yet perfecteth not by his reading the labour of works,
against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking
and reproving his wickedness, and restraining him from taking even the Holy Book into his
polluted hands, saying, "For to the sinner speaketh God, What "hast thou [to do] with the
books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated
My instruction, and thou hast cast My words behind thee," together with the other things
which are written after these.

Now as for the man who is constant in reading and remote from deeds, his reading is his
own condemnation, and he is the more deserving of judgment, in that while he listeneth
every day, he mocketh and is contemptuous every day, and he is thenceforth like a dead man
and a corpse which hath no feeling, for if ten thousand trumpets and horns were to blow in
the ear of a dead man he would not hear [them]; even thus is the soul which is dead in
sins. And the understanding, from which the remembrance of God hath perished in the death-
dealing error of the thoughts [of evil things], will not hear the sound of the cries of
the divine voices, nor will the trumpet of the word of the Spirit move it, but it is sunk
into the sleep of death which is pleasant to it; and although dying, it perceiveth not its
death that it might turn and seek life for itself. And as the man who hath died according
to nature is not sensible of his death, even so the dead man who dieth by his own will to
the knowledge of God feeleth not his death, nor perceiveth his destruction, that he might
find a way and seek out an invention of life for himself.

For also when God saw the dying condition of the Jews who of their own will stopped their
ears, and blinded their eyes, and made thick their hearts against the remembrance of the
knowledge of God, He stirred up Isaiah to rouse them up, and cried to him to cry into
their ears, saying, "Cry with thy throat, and spare not, and lift up thy voice like a
trumpet, and shew My people their iniquity, and the house of Jacob their sins". And again
in another place the same prophet saith, "He said to me, Cry. And I said, What shall I
cry? All flesh is grass, and all the glory thereof is like the grass of the field". Yea,
"like the grass" and like the herb which drieth up before the sun, which when once its
natural juiciness and moisture have dried up neither the rain nor all the watering of the
fountains can make grow green again, even so became the nation which was dead to all the
vivification of the Spirit, and like grass and straw it became dry and withered by reason
of the noonday heat of error, and by the hotness of evil things. The soul dieth without
the remembrance of God, and when it dieth all its discretion dieth therewith, and all its
emotions of thought of heavenly things are annihilated therefrom. While the soul liveth in
its natural state it is dying by its own desire; and while it is found in uprightness it
is lost in respect of its freedom.

The disciple of God, then, should seek to have the remembrance of his Master Jesus Christ
fixed in his soul and to meditate upon it day and night, And it is right for him to know
where he should begin, and how and where he must raise the structure of his building, and
how he should begin and finish it, that he be not laughed at by all those who pass along
the road, even as our Lord spake concerning that man who began to build a tower and was
not able to finish it, that he became a laughing-stock and a mockery to all who saw him.
And who is this man who began the building of the tower of whom our Redeemer spake, if it
be not the man who setteth out on the path of the Gospel of Christ? Now the beginning of
the building of this disciple who hath agreed to go forth from the world and to keep the
commandments is his promise and his covenant with God; and he should begin, and run his
course, and finish it, collecting and bringing together from all places fine stones of a
noble life and character for the building of the tower which reacheth up to heaven. Now
the foundation is set and laid, and is, according to the word of Paul, "Jesus Christ our
God," and every man, howsoever he pleaseth, buildeth upon that foundation.

For by His love the foundation hath been laid down once and for all to receive everything
which might be set upon it, until the coming of the day of the revelation in which the
work of every man will be tested and proved; and He who hath been the foundation stone in
the corner of the building will go up and become the Judge and Head in the top of the
building. And according to what Paul himself spake, "If any man buildeth on this
foundation gold, or silver, or stones of price, or wood, or hay, or stubble, each man's
work shall be revealed, for that day shall reveal it, inasmuch as it shall be revealed by
fire, and the fire shall prove each man's work of what sort it is. Now Paul likeneth the
conduct of Christian life and character and the beauties of righteousness to gold and
silver and precious stones, and among these faith is as gold, and the restraining of the
passions and desires, and fasting, and self-denial and the other works of righteousness
are as silver; and he likeneth to precious stones love, and peace, and hope, and pure
thoughts, and holy meditations, and a mind which is wholly afraid in the Spirit, and which
at all times reserveth in all its emotions wonder at God and admiration for the majesty of
His Being, and an understanding which keepeth silence in trembling before the inexplicable
and inexpressible mysteries of God.

Now these heavenly thoughts, and emotions, and anxious fears, and life of the Spirit Paul
calleth "precious stones; and error and wickedness and the ministry of all the lusts he
calleth wood, and hay, and stubble. And since the building itself is fixed in the ground
every man can build and raise upon it whatsoever he pleaseth, until the day which shall
decide is revealed, and He shall come of Whom it is said, "He holdeth His fan in His hand
and He will purify His threshing-floors; and He will gather His wheat into the garner, but
the straw He will burn up with unquenchable fire. And the Husbandman who planted in the
world the tree of our mankind will shew Himself [to be] the Judge, and He will hold in His
hand the axe for cutting down , and every tree which beareth not good fruit He will cut
down and cast into the fire.

When that Fisherman who hath cast His net into the sea of the world, and hath filled it
with fish, both great and small, which are the races and families of mankind, and the
nations and tribes of the children of flesh, of divers tongues and innumerable kinds,
shall appear He will strike and bring up His net to the sea shore, even as He Himself hath
said, and He will gather together the fine fish and cast them into His baskets, which are
the living treasuries of His kingdom, and the poor ones He will cast forth into outer
darkness, where there will be weeping and gnashing of teeth. These things are laid up to
take place through Him at that time when the Prince of the shepherds shall be revealed in
the glory of His kingdom. The time of trial is one, the time of teaching is another, the
time of reading is another, and the time of proving is another; and as in this season of
teaching there is no [time of] trial, even so in that season of trial there will be no
[time of] teaching.

Let us therefore, my beloved, hearken unto the living voice of God Who hath called us to
give us life everlasting. His voices are filled with life, and they give life unto him
that will hearken unto them. With life are those living voices filled, and by the living
voices is life given unto those who with a living hearing incline their ears unto their
words. But inasmuch as it is meet for us to speak separately concerning each matter in its
place, and to make known in our discourse which cometh first and which cometh last, and
how these good things, one after the other, should be kept and perfected, we have composed
this introduction to be an encouragement to the reader [to proceed] to the wealth of the
things which follow after. For it is meet for the man who would begin in the way of the
Commandments, of Christ to know where he should begin, and what stone should properly be
the first in the edifice of his instruction, and what stone should be second, and what
stone should be third, lest being ignorant of the art of building, and not having learned
where to begin, he know not also where and how to finish, and lest, by reason of his lack
of knowledge of instruction, he make the last things first and the first last, and place
some of them in the middle. Now if the farmers and husbandmen of [this] world know that
there are certain seasons for sowing grain and planting trees, and others for harvest and
the ingathering of fruit, and they preserve the order of the seasons that their affairs
suffer not injury and become not confused, how much more is it meet for the spiritual
farmer and husbandman and for the true disciple to know what things befit his first
beginning in instruction, and where it is proper for him to begin?

so that having laid the first stone in its place in the foundation of his teaching, he may
build up the whole of the building according to the law. And in this manner both builders
and architects work, for having begun to lay the foundation of their building with fine,
large stones, and great strong doorposts and sockets, even though they set in the building
itself those which are inferior, the solid foundation is able to receive and to carry
substances which are less strong. But if in the foundations which are beneath they were to
lay small or bad stones, and upon them massive and fine stones, all their building would
be overturned and would fall down. And again, let us take an example also from the learned
who transmit instruction to the young, and who teach them knowledge according to rule.
They do not pass over [certain of the] canons of instruction and disturb the order thereof
and the consecutiveness of human learning, but they know which to give first and which
should follow after, until the learner arriveth at the limit of his capacity for learning.
And so also according to law is this instruction in proper order known among all the
handicrafts of the world.

For those things which are given to apprentices to do when they first of all begin to
learn their craft, are, according to their feeble capacity, the unimportant things in the
handicraft, and their masters shew them how to do them, so that if it should happen that
there be a loss the loss is a little one. Even so is it with those who learn the art of
the strife of the Christian life, for it is laid down for them with what forms of contests
they must begin with first of all, and with what grades they must mount up and ascend in
the art of the strife of the Christian life. First of all they must learn to exhibit
towards each other the readiness of standing in position, and after this they must throw
their hands each upon each, and thus they are stimulated, and draw nigh to the perfect
contest.

And again also those who are chosen for the military service of [this] world learn the art
of war on this system, and their instruction is neither confounded nor confused, but each
of the things which they learn they learn in its proper place and order. And so with every
thing else in [this] world, of which the beginning and middle and end are known. Now
therefore, [judging] from the examples of the demonstrations which we have brought, this
systematic order of things is especially useful to us, and the knowledge of the first rule
of conduct of the Christian life and of that which followeth is very necessary for us; for
it is in this world that the art of spiritual strife is to be learned, and we have been
chosen for the service of those who are in heaven. And just as those who are chosen to
perform service before the kings of [this] world learn the king's laws and customs from
those who have served before them, and those who come last learn from those who have been
before them how to walk, and how to dress and how to talk, and how far they may properly
speak in his presence, and those who have been newly chosen [learn] from those who have
been before them, even so also in this case it is necessary for the man who hath been
chosen, whether by his own decision or by the promise of his parents that he should serve
Christ, that he should learn this service from those who have [served] before him, or from
the Holy Scriptures, or from men of the spirit who have walked in this path according to
the law, and who began with works, and have finished in the spirit and have been made
perfect in love.

Now those lusts which fight against us in the beginning of our youth are well known, and
also those which war against us in the middle of youth, and at the end of the period of
youth. And those which fight against us in the beginning, and middle, and end of [our]
manhood, and those [which fight against us] in the stage which is after manhood in the
self-same manner, even from the beginning until the end of this period, are well known;
and also those passions, which in the time of old age war against us until our going forth
from the world, and also what are those which come into being from us in infancy and
childhood in emotions and natural movements, before the discernment of freewill hath been
moved in it, and before we arrive at the knowledge which distinguisheth virtues from
vices. And moreover, it is meet that we should know at the time when we are leading the
Christian life and doing the works thereof which passion fighteth with which, and which
lust contendeth with which, and at the end of that good work what evil thing can be
stirred up against us, and how in [our] overcoming one lust another gaineth the victory,
and how when we have subdued the lusts of the body there is stirred up against us the war
of the passions of the soul, and how when we have cast out the evil thing from us it
returneth to array itself with our innermost thoughts, and when we have slain it in our
bodily members it cometh to life in the living motions of the soul, and when we have cut
it off and cast it out from us it entereth and lieth in ambush that it may be within us.
And [we should know] what feeling is born to the soul by the fasting of the body, and what
feeling by self-denial, and what feeling by singing psalms and hymns with the voice, and
what feeling by prayer in silence, and what feeling by the lack of possessions, and what
feeling by poverty of dress.

And [we should know] what feeling is born in us by general loving-kindness to all mankind,
and what feeling is stirred up in us when our conduct of life is more excellent than that
of our brother, and what feelings arise from the knowledge of the mind, and what feelings
arise from words of instruction, and what feelings arise from the words which are handed
on to us in books. And [we should know] into what feeling we shall fall when we have
conquered the lust of the belly in everything, and what feeling is stirred up against us
at the end of the triumph of the war against fornication, and what feeling is born in us
by obedience to those in authority, and by obedience to every man, and what are the
feelings which arise in us when we resist obedience, and by what doctrine the opinion
which will not be persuaded by its teachers may be abated, and by what consideration we
may root up from ourselves the doubt [which cometh] from knowledge which ariseth in us
against our soul.

And [we should know] what feelings can be conquered by other feelings, and what lusts can
be abated by others, and of what [nature] is the war against things of the body, and of
what [nature] is that which is against the things of the soul and against things of the
spirit, and [we should know] what it is meet that corporeal beings should do when they
wish to overcome the lusts of the body, and what beings endowed with souls [should do] to
overcome the passions of the soul, and what spiritual beings [should do] to be delivered
from the failings which befall spiritual beings in the country of the spirit. And [we
should know] how far the fight can be extended in each one of these series, and how we may
know when the emotion of lust springeth from ourselves, and how and when it befalleth us
externally at the instigation of the Enemy, and by what things the lust which is born of
ourselves and that lust which the Adversary stirreth up against us may be overcome, and
whether by any means that same lust can be overcome at all times, or whether in order to
overcome at other times other means are necessary to us.

And [we should know] how, and by what [means], we may perceive when, either by the power
of our endurance or by the grace of God, our lusts have been vanquished by us, and what
manner of strife may be stirred up against us when we are among men, and also what manner
of strife may be raised up against us when we are in solitude, and how the soul may be
especially purified and cleansed, and what place is an assistance to the labour of the
body. And [we should know] with what things it is meet that we should begin when we have
drawn nigh to the discipleship of Christ, and what feeling will be aroused in us at the
praise which may be bestowed upon us by people in authority, whether by reason of our
knowledge or on account of our rule of life, and what feeling will be aroused in us when
we are applauded by the greater number of the assembly in church. And [we should know]
with what thoughts we should observe the onset of passions, and how we may guard ourselves
from being disturbed by them when they attack us, and what opinions we may take unto
ourselves when we overcome their struggling. And [we should know] how we may obtain the
possession of humility, and with what thoughts we may abate in us the pride which is the
opposite of humility, and with what minds we may hold fast patience within ourselves.

And [we should know] what is the poverty of the body, and what is the renunciation of [the
things of this] world, and what is the poverty of the soul, and how when we have made
ourselves beggars in respect of the riches of the things which are seen we may possess the
wealth of the gifts of Christ. And [we should know] what commandments are meet for us to
observe at the beginning of our instruction, and how we should listen to our teachers, who
give us counsel and teach us good things, without observing their shortcomings. And [we
should know] what power our soul obtaineth from each, one of the virtues which are
exercised by us, and how it is meet for us to bear ourselves in a correct manner in the
dwellings of our brethren. And [we should know] to what extent it is right for us to fast,
and how at all times likewise [we may know] how to add unto or to diminish our bodily
food, and how and in what way it is meet for us to endure patiently when the war of lust
attacketh us. And [we should know] what to do when we desire to quench the passions of the
soul in ourselves, and with what meditation of the mind we may root out enmity from us.

And [we should know] how and whence pure prayer is born in us, and what intuitions strike
us by the admiration of God, and how we should move within ourselves at all times a
passion for God, and how many are the feelings and aspects which belong to this passion
for God, and how when we come into a life of contemplation we may preserve our thoughts
from wandering outside ourselves. And [we should know] what loss will arise to a man from
communion with heretics, and how by human conversations and meetings our heart is made
thick, and how the remembrance and the thought of God are darkened. And it is meet that we
should know what is fasting of the body, and what is fasting of the soul, and what is
fasting of the spirit; and what is purity of the body, and purity of the soul, and purity
of the spirit; and what is poverty of the body, and poverty of the soul, and poverty of
the spirit. And [we should know] what are the distinguishing characteristics of
contemplation of the body, and of the soul, and of the spirit; and how the soul may be
taught to fast from evil things, even also in like manner as the body is taught to fast
from meats.

These and many other things like unto them the disciple of Christ is bound to learn and to
know in order to walk confidently on the path of his service, and to do the will of the
heavenly King Whom he serveth. For if those who learn the handicrafts of [this] world
learn carefully all the secrets of their trades, and are incited to know all the
[different] kinds of work which are in each of them, how much more is it meet for him that
hath been chosen for this spiritual trade----if we are right in calling it a trade----to
know all the ways, and paths, and signs, and marks of the mysteries of this Divine manner
of life? And he should know that, although he is a man according to the body, he is chosen
to work spiritual things, and that, by the grace of God, he hath been held worthy of the
life of heavenly things, and that, although he existeth in the flesh in [this] world, he
should walk in the path which is superior to his nature.

We are bound then, if we be disciples, to ask and to learn all those things whereby we may
obtain our living like disciples; and as disciples learn their crafts from their masters,
even, so let us learn and receive [instruction] from our spiritual masters. Now no man is
able to become a master except he be first of all a disciple, and he cannot help and
profit others unless he gathereth useful things from others, and subdueth himself to
receive [instruction] and to learn from every man, and esteemeth every man greater and
more excellent than himself. For our nature hath been created, and when as yet we were not
we existed in the will of the Creator, and we have [but] recently been able to possess the
doctrine of good things. And as we came into existence from a condition of non-existence,
even so from [being] sinners have we become righteous. When once a man hath cast off the
world wholly he can then put on himself completely the manner of the life of Christ, for
until he hath cast off from himself the polluted garment, and hath cleansed himself by
means of tears of repentance from the blemishes of evil things, he cannot array himself in
the purple of the knowledge of Christ.

The man who is befouled either with thoughts or deeds of iniquity is first of all bound to
heal his sores, and to rub away the blemishes of his soul and body, and then he may come
to the feast chamber of divine mysteries, arrayed in the spiritual garments of the feast.
And for this reason it is especially meet that every one who becometh a disciple of Christ
should, from his earliest age, lay the foundation of his instruction in such a way that
all his subsequent growth may receive goodly habits, and that the world may not exhaust
the power of his soul and body, after which he may draw nigh to this service like an old
and worn out vessel; but, according to what is said by our Lord, "Let us put new wine into
new bottles, and both will be preserved". And thus in the beginning of our youth, when as
yet our foundation is new, and while our strength is yet in us, and our freshness hath not
been made old by sin, let us put within ourselves the new wine of the doctrine of Christ,
that we may be able to endure the fervour of the love of the doctrine of Christ, so that
while we preserve it we may ourselves be preserved through it from all evil things, more
especially when the power of our soul hath not been violated and carried off by the work
of the service of profane things.

Whosoever then would begin this course of life in his youth, it is meet for him to be
under the care of masters and to be obedient to their words without judging their
shortcomings. And those teachers also should put themselves in the position of foster-
parents to whom the bringing up of the children of the heavenly king, whose father is a
king, and whose brother is a king, and whose mother is a queen, hath been delivered, And
as those who educate the children of a king of [this] world shew endless care for their
growth and progress, and watchfulness and zealousness to please their parents in them and
the children also when they arrive at the honour of royalty, even so also should the
master of disciples consider that he is educating the children of a king, and he should be
watchful and take heed to their custody and to their growth and progress.

It is meet also that we should be like unto physicians towards ourselves and towards each
other. For there is no physician who, being smitten with pain in his own body, will not
exercise care concerning it before [he attendeth] to the healing of the sicknesses of
others; if however, other people fall sick, the law of the art of healing requireth him to
run to heal them. And like physicians it is meet that we should know first of all what are
the causes of the pains and then should apply medicines, so that we may not be unto the
sick man a medicine which increaseth the sickness. For we have received soul and body by
the grace of God in the construction of our created form, and it is required from us that
we should take care of both. Now as concerning sicknesses and bodily sufferings, that same
bodily nature maketh demands from us concerning meat, and drink, and clothing, for those
natural needs compel us to take thought for the body, and we are not able to neglect it,
even if we wish to do so, for the force of its feelings draweth us to heal it, and the
demands [made] by its needs [draw us] to supply the things which it requireth.

And concerning the healing of our soul, the command of the word of God urgeth us to heal
its sicknesses, and to cure its sufferings, and to satisfy its hunger with the food of
doctrine, and to give it to drink of the knowledge of God, and to clothe it with the dress
of belief, and to shoe it with the preparation of hope, and to rear it in goodly habits,
and in the perfection of all good things, and in the obedience which is ready for the work
of the commandments of God, so that, our secret parts being holy and our visible parts
being pure, we may become vessels prepared for the Spirit of God, so that He may dwell in
us purely and holily, we having cured the diseases which smite us by knowledge and wisdom,
and having healed in our souls the wounds of sin. Now there is no single sickness of the
lusts for which healing medicine is not given to us by the word of God. For like as
medicines are mixed and prepared by the physicians for bodily sicknesses, even so are
medicines made ready and prepared by the Spirit of God for the sufferings of sin, so that
whosoever perceiveth his sickness may find medicine by his side, and may at once bring
help nigh to himself; and every disease, as it appeareth in most cases, can be healed by
something which is opposite [in nature], in order that the contrariety of the medicine may
combat the injurious effect of the disease. The sicknesses which arise through cold are
healed by roots (or drugs) having astringent properties, and those which arise through
heat are helped to decrease by things of a cooling nature. Thus also is it with those
which arise from dampness, for dryness cureth [them], and to heal those which arise from
moisture medicines which dry up are given.

From this similitude then, take an example, O understanding man, who desirest to heal the
sicknesses of the soul, and do to thy soul what the art of healing doeth to thy body; for
this work of things which are manifest is set before our eyes that it may be a
demonstration of doctrine for the things which are hidden. And in the same way in which
the body is healed let us heal the soul from the sicknesses of evil things, and let us
make ready the medicine which is the antidote against every passion of sin» Against doubt,
faith; against error, truth; against suspicion, certain assurance; against lying,
integrity; against craft, simplicity; against cunning, uprightness; against wiliness,
sincerity; against hardness, gentleness; against asperity, graciousness; against the lust
of the body, the lust of the Spirit; against enjoyment, suffering; against joy of this
world, joy of Christ; against profane songs, psalms of the Spirit; against lewdness,
groanings and tears; against prodigality in eating and drinking, fasting; against drinking
unto drunkenness, the parching thirst of prudence; against the rest of pleasure, labour;
against enjoyment, tribulation; against fleshly pleasure, pleasure of the thoughts which
rejoice in the Spirit; against speech, silent meditation; against external conversations,
silence; against slackness, strenuousness; against inactivity, activity; against
negligence of the thoughts, keenness of understanding; against weariness, endurance;
against cruelty, loving-kindness; against wickedness of the mind, piety of the soul;
against haughtiness, humility; against boasting, contempt; against the love of honour,
subjection; against praise, contumely; against riches, poverty; against possession, want;

against enmity, peace; against hatred, love; against anger, conciliation; against wrath,
propitiation; against envy, love; against evil jealousy, the love of mankind; against
cursing, blessing; against smiting upon the cheek, the turning of the other cheek to him
that smiteth us; against trouble, joy; against suspicion of ourselves, confident hope
towards God; against the passions of the body, the passions of the spirit; against the
sight of the body, the sight of the spirit; against ornament in dress, the want of attire;
against luxury, asceticism; against fatness, emaciation; against the mind which meditateth
upon meats, the mind which contemplateth heavenly things; against the sight of everything
which is visible, the remembrance of everything which is invisible; against the world
which is present, the quest of the world which is to come; against the love of parents of
the body, the love of parents of the spirit; against the bond of relationship which is in
the human race, the bond of our understanding in our heavenly kinship; against a city and
a house on earth, the dwelling of Jerusalem which is above.

All these things then, and others which are like unto them, are healed by what is opposite
in nature to them, and are made whole by [their] antidotes; and it is meet that whosoever
lusteth after spiritual things should deny [himself] corporeal things. For until one lust
is dead in us another cannot live within us, that is, until the lust of the body is dead
the lust of the spirit cannot live in our thoughts; for the death of one of them is that
which maketh its fellow come to life. When the body with all its lusts liveth in us the
soul with all its lusts is dead, but when the soul is associated with the life which is in
the spirit, all its members----which are its thoughts----live with it. Then riseth man
from the dead, and liveth in the new life of the new world. Until we have cast off from us
the old man we cannot put on the new man of the spirit; and even though, by grace, we may
put him on yet we do not perceive him.

Now all these sicknesses which we have enumerated can be healed by these medicines, and it
belongeth therefore to the man that is sick to know his sickness, and to be a physician
unto himself, and for each of these sicknesses which we have enumerated let him apply the
medicine which is its antidote. For behold, by the side of the sickness a drug for healing
is laid, and near the blain is the medicine which will cure it. If thou wouldst seek to
heal thy sicknesses, behold the medicines for their cure are by their side; but [first]
understand thy diseases and acquire the knowledge of the drugs which have the power to
heal them. And from the slight indication which I have described for thee thou must
understand that [all] the rest belongeth to thine own care; for instruction doth not teach
thee everything lest thou become sleepy and useless. Now if these things which have been
or which are about to be written are thought by thee to be more difficult than thy
strength [is able to bear], cry unto God for help, and from Him thou shalt obtain grace
which will assist thee in the war in which thou standest.

We will then draw nigh, by the help of God, and in few words we will write concerning each
of these passions so far as power [lieth] in us----that is according as grace shall
sustain [us]----for our own benefit and for the profit of others. And we will set these
matters in order, one after the other, and we will show where it is meet that the disciple
should begin, and how he should advance and ascend all the grades of the Christian life
and conduct, until he arriveth at the topmost step of love, from whence he shall ascend to
the grade of perfection. Then will the spiritual land of the joy of Christ receive him,
and when he hath stood upon it he will be free from passions, and will be delivered from
lusts, and he will have subdued all his enemies under his feet, and that man will speak
with boldness the word of the Apostle, saying, "Yet I live; [and yet] no longer I, but
Christ liveth in me": to Whom be glory for ever. Amen.

Here endeth the First Discourse which is the Prologue of the volume.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 2: ON FAITH

THE SECOND DISCOURSE: WHICH TEACHETH WHICH IS THE FIRST COMMANDMENT THAT THE MAN WHO
DRAWETH NIGH TO THE DISCIPLESHIP OF CHRIST SHOULD LAY HOLD UPON. Whosoever wisheth to draw
nigh in systematic order to the life and conduct of the discipleship of Christ before all
things it is meet that he should within himself lay hold upon sure faith, which maketh
certain that God is, and enquireth not; which holdeth His words to be sure; and seeketh
not to investigate His nature; which hearkeneth to His words, and judgeth not His deeds
and actions. For faith maketh [man] believe God in everything that He speaketh without
requiring testimonies and proofs of the certainty of His word, the certain proof that it
is God Who speaketh being sufficient for him. Signs and testimonies and proofs are
demanded when it is man who doeth or sayeth anything, but when it is God Himself who
speaketh, and the Lord of the universe Who sayeth that He will perform [it], it is
necessary for us to believe, it being sufficient for the persuading of our faith that it
is God Himself Who speaketh and will perform. And man hath not the power to judge His
will; for how can man who hath been made judge the will of Him that created him? For as
the vessel cannot chide the handicraftsman and [ask] why he hath thus formed it, or judge
any of his works, so also is it with man who is a rational vessel, and he hath no power to
chide with the Workman Who made him.

And although man possesseth the speech of knowledge it was not given to him to judge the
will of Him that made him, but that he might be a panegyrist of the knowledge which formed
him; for the rational man is farther removed from the power of scrutinizing His Creator,
than is the speechless vessel from the power of criticising him that made it. For the
giving of thanks have we received speech from God our Creator, and in order that we may
admire His created things hath He placed in us thoughts of knowledge. That we may perceive
Him He hath made us to possess a sense of wisdom, and that we may receive a foretaste of
His gracious acts hath He placed within our soul the sense of discernment. That we may see
Him in His works He hath given to us the eye of faith which can see deeply into His secret
things. God is too great to be investigated by the thoughts, and His dispensation
surpasseth the seeking out of speech. And with His nature go also His works: for as His
nature is inscrutable so also the deeds and actions of His nature cannot be sought out.
And His will and wish cannot be judged, either for what reason hath He willed thus, or for
what reason hath He done thus;

for as He cannot be judged by us as to why He hath made us in this form, and why He hath
formed us, and placed us in the world in this order of constitution, so also none of His
wishes can be found fault with by us, either as to why He willed thus, or why He
performed. "He that would draw nigh to God is bound to believe that He is, and [that] to
those who seek Him He will be a rewarder;" this law hath Paul committed to the man who
wisheth to draw nigh to God, and this obligation of rewarding [him] is laid upon God. He
must believe only that God is, and whosoever believeth that He is, from what time and in
what manner [He existeth] he will not enquire. So also is it with His will, if he heareth
[it], and His word, and His doctrine; that it is the will of God Himself he will be sure,
and the voice and commandment of God he will hearken unto and believe. That he should
judge why, and in what form, and for what reason [He is] thus is the insolent
investigation of the soul which hath not perceived God.

It is meet for every man that would draw nigh to God that he should possess the mind of a
child; and as a child is towards his father and mother, so should he be towards God and
towards His dispensation. And as the child receiveth instruction from his master without
searching into his words or examining his doctrine, and without judging in his thoughts
that which he teacheth him—for he hath not sufficient ability in his own thoughts to be a
judge of what he heareth—so also is it meet for the man to be towards God, neither
enquiring into Him with his words, nor judging His deeds and actions in secret thoughts;
for he is a child, and like a child he should incline his ear unto His instruction, and
receive it with faith. And it was also for this reason that God gave birth to us a second
time, that He might teach us that we were children and infants of the world born unto
faith, for the womb which gave us birth — that is, baptism in which the Spirit is
mingled—has been made the means.

Now we have been born in faith, and as the natural child who is born from the womb
existeth wholly in natural simplicity and knoweth nothing of the world, and seeketh not to
know, and enquireth not, and thinketh not, and speaketh not, except that he moveth only
with the living motions of nature, being remote from all power of the mind, so also this
child, of the Spirit, who hath been brought forth by the womb of baptism instead of by the
natural womb, is not bound to enquire concerning Him that begot him while he listeneth to
His words with sincerity, and he should become like a child to His doctrine, accepting
[His] commands and drawing not nigh to enquire into them. And as that natural child
learneth the names of the things of the world without understanding their power, so also
let [the child of the Spirit] accept the names and words, and God shall give him the
secret of understanding them. For in respect of that knowledge we are children and infants
compared to the unspeakable wisdom of God, and thus also are we called by the word of our
Redeemer, [Who said], "Suffer little children to come unto Me, and restrain them not, for
of those who are like these is the kingdom of God". And again in another place He said,
"Whosoever will not receive the kingdom of God like a little child shall not enter into
it."

For as is the faith of little children in respect of the things of [this] world, so is it
meet that our faith should be towards the words which are spoken to us by God, because
thus is also the child towards the word which he heareth from his father, and everything
which is promised to him by him he believeth without doubt that he will give him and that
he will not fail in his word, and he doth not question him; he doth not first make
investigations concerning it, and test its power, and attack its trustworthiness, and then
accept it. And if the thing which hath been promised unto him be too great for the power
of his father [to perform] he knoweth not how to distinguish it, but everything which he
saith to him he accepteth from him directly and doubteth not. And if he seeth purple
raiment upon a king's son, or the crown which is placed upon his head, he asketh his
father to give them to him, and he believeth in the sincerity of his mind that he will
give them to him, for concerning him he thinketh that he is able to do everything. And if
he seeth a snake or a scorpion he doth not hesitate to stretch out his hand towards them
in his simplicity, and he biddeth his father or his mother to give them to him, and he
also maketh known the desire of his simplicity by his weeping [if they give them not to
him];

and his constant importunity concerning them, and his cries, and his tears, testify that
he asketh [for them] with all the power of his nature, believing that the power of his
father is able to resist the injuries of the harmful reptile, and he hath no doubt
whatever in his soul that that which he desireth can be given to him. Therefore after this
type of children did our Lord command that all those who would receive His kingdom should
become, believing and holding to be sure the promises of God unto them like children. For
our Lord proclaimed and revealed His kingdom to corporeal beings, and said, "Repent ye,
for the kingdom of heaven hath drawn nigh. Thou hast heard the voice of him that
proclaimed concerning His kingdom, believe it then undoubtingly, especially since thou
hast learned that it is the voice of God. Meditate not in thy soul how this kingdom can
be, and try not to search out these spiritual countries in thy imagination; take not upon
thyself the customary habit of the thoughts of the body when thou hearest of incorporeal,
countries, and fashion not imaginary forms out of thy heart concerning these glorious
mansions which the Ascension of the Son hath prepared [for thee]; and think not to order
in thy knowledge that which the knowledge of God hath fashioned aforetime.

Thou wast not called to search out the kingdom, neither its preparation nor construction,
but only to be an heir and a guest, that thou mightest enjoy thyself out of the
overflowing abundance of its spiritual delights. Thou hast heard the word concerning the
kingdom which Jesus speaketh to thee, "Repent, for the kingdom of heaven hath drawn nigh;
to thee He hath said, "Repent," and not that thou shouldst be one who should try to
examine into the kingdom, for that is near unto thee if thou wilt draw nigh unto it. Now
the drawing nigh unto the kingdom cannot be arrived at by the questionings of these words
which enquire, "How, and in what manner, and what the kingdom is like; but let each of us
keep the laws of the kingdom, and perform the commandments which have been committed unto
us by the Ruler of the kingdom.

All these things by faith thou hast heard concerning God, that He is from everlasting and
world without end, and that He existeth in His own being, and that He hath not come into
being from any other substance; and that He is not One Person, but a Nature, existing of
Itself, which is believed and confessed in Three Persons. And moreover, the word of faith
teacheth thee to be certain concerning the Persons, that He Who begot cannot be divided,
and that He Who was born cannot be separated, but the Father together with His Son is
everlastingly and eternally of like nature with the Holy Spirit. That they exist is all
that thou [needest] to confess. How, and from what time, or in what manner, and to what
limit, and with what form and order, and what is their likeness, and how they can be Three
not being divided from each other, and how it is that since they are in each other they
are called Three, and how the Son can have been born since He hath not been separated from
the Father, and how the Father begot him since He hath not gone forth from Him, and how it
is that having been in existence from everlasting and world without end they are not
described as Three Beings— these things and others which are like unto them are accepted
by faith, and without faith man is not able to hear them [and believe them]. Even the
ordinary hearing is not able to bear them unless faith be found to precede them and to
accept them.

And thus also is it in respect of the spiritual natures and orders of celestial beings,
and it is faith which maketh it possible to receive every word which is spoken concerning
them; for otherwise there must necessarily be unbelief, since the Book calleth them
"absolute spiritual beings" [in one place], and in another it speaketh of them as
"compacted bodies," to which it attributeth forms which are different from each other.
Concerning the Seraphim we are told by the word of the Book [that they have] wings and
faces, and concerning the Cherubim [we are told that they have] other forms which are
different from each other; which of these statements are we to accept as true? for
according to the outward hearing of the word each contradicts the other. The statement
that they are spirits we believe, the statement that they are compacted bodies we hold to
be true, the statement that their construction consisteth of forms of different kinds we
accept; and we receive them all by faith, because it hath been said by God that their
[four] sides were "living animals" [which] were "full of eyes as they turned round.

And by this word He hath taught us that the whole of the spiritual nature can see, and
that all of it can hear, and that all of it can perceive, and that all of it can think,
and that all of it can put things to the test, and that all of it can understand, and that
all of it can desire with the desire of its nature; and it doth not hear with one member
and not with another, or see with one and not with another, but the whole of it is
hearing, and the whole of it is seeing, and everything which it is that it is wholly. And
its hearing is not disturbed by its vision when with the member with which it heareth it
[also] seeth, or when with that with which it thinketh it also tasteth; and we believe
them to be undisturbed and undestroyed by each other.

Now in respect of compacted bodily natures which have been discovered to be the opposites
of these spiritual beings, in that they hear with one [member], and see with another, and
taste with another, and smell with another, and feel with another, and think with another,
contrary to the constitution of their members the movement of their passions maketh
division; but above, with these spiritual natures, each one of them is wholly and entirely
one thing in all his motions, and his members—head, and feet, and hands, and face, and
back, and front, and length, and breadth, and colour, and forms which are different from
each other—are not separated. For in these natures there is not the composition of these
members, and it happeneth not that because there is no eye there is no vision of the eye,
or that because there is no ear there is no hearing of the ear, or that because there is
no bodily palate they have no [power of] tasting spiritual things, or that because they
have no wings they cannot fly, or that because they have no legs they cannot move about,
or that because they have none of the members of the heart they cannot think; but they
possess all the service of the members, although they have no compacted members. And how
the operation of the members is established without the members themselves we have no
power in our own knowledge to understand; but by this [power) which is given to us by God,
I mean faith, we understand these things, and although they do not at all fall under the
investigation of the human thoughts they are accepted by us without any doubt. For from
faith we learn this [fact] that they exist, and not they only, but also the Being Who
existeth of Himself, their Creator, by faith we accept that He is.

The stablishing of all our instruction (or doctrine) is in faith, for although the
appearance and march of things teacheth and maketh understanding men wise concerning their
Creator, yet faith should precede even this, for behold, because there was no faith this
became a lie unto many. And to speak briefly, everything which is of the spirit, and the
whole world of spiritual beings, faith seeth and faith perceiveth. If we do not take faith
within our soul we shall understand nothing outside of that which can be seen. To
[understand] these things which are seen faith is unnecessary because the vision of the
eye seeth them, for they are corporeal in their nature, and man looketh at them
corporeally; but the whole world of the spirit is perceived by faith, and it seems as if
that world could not exist if there were no faith. Observe then how great is the power of
faith, for all the spiritual things which are would, without it, be as if they existed
not; and not only living works or spiritual countries, but that Being which is, would be,
if we had no faith, as if He existed not For this reason Paul looked upon the mystery of
our doctrine, and said, "He that would draw nigh to God is bound to believe that He is; he
commanded the disciple [first] to take faith upon himself, and then to draw nigh to the
discipleship of Christ. For Paul knew that the spiritual nature could not fall under the
bodily senses, and that it could not be known, for not even one of the bodily senses could
subjugate it, and for this reason he commanded us in his doctrine to believe only that He
is. Now the Creator divided the whole of the corporeal nature into five kinds; one may be
seen, another may be heard, another may be smelled, another may be perceived, and another
may be touched; and He gave to man five senses with which he might be sensible of the
world in its multitudinous varieties. Therefore, outside these five senses which I have
enumerated a man can neither perceive anything of the corporeal world, nor doth the world
exist to him outside these senses.

And the remainder of everything which is spiritual, whether it be that which existeth of
itself or whether it be things which are created, cannot be subjected to one of these five
forms, neither can it be experienced by [any] one of these five senses. And for this
reason also when our Lord gave us this blessing of perceiving Him, He delivered unto us
first of all faith, with which we might perceive Him, and then He revealed to us
concerning Himself, and for this reason the blessed Paul said that "Faith [cometh] from
the hearing of the ear, and the hearing of the ear from the word of God. By the hearing of
the word of God Paul taught us to receive faith, and although faith hath been implanted in
our construction by God our Creator, yet hath it been corrupted and changed from faith to
error, and after the manner of that natural wisdom which hath also been given to us in our
construction we have changed it, and instead of the wisdom of God we have gathered
together the wisdom of [this] world with it. And something else which is external to God
through the wisdom of God have we changed, even as Paul saith, "Through the wisdom of God
the world knew not the wisdom of God."

And thus also hath the natural faith which is in us been turned into error, and these
things which have been given to us by the Creator for [our] advantage have been found by
us to be a loss, for we have changed their profitable orderings, and we have made use of
them in a manner other than that for which they were designed. Our faith hath believed in
what is unseemly, and our wisdom hath made acquaintance, with what is not befitting; for
where faith was unnecessary there have we made use of faith. For what the eye of the body
saw, and what all the bodily senses perceived, that thing was understood to be something
else by our faith, and we expected one thing in the place of another. And because of all
this the ordering of the faith which was implanted in us by the Creator hath been
destroyed, the word of God hath been implanted in us a second time, and the power which is
in us hath been stirred up by the doctrine of Christ; for this reason He urgeth with all
His words, high and low, that faith should be in us, saying, "Verily I say unto you if
there be in you faith like a grain of mustard seed ye shall say to this mountain, Remove
hence; and it shall remove; and nothing shall be too difficult for you."

He taught us by faith that nothing should be too difficult for us, and according to this
everything can be overcome by the power of faith, according to the command (or decision)
of the word of Christ. For by faith signs took place, and wonderful deeds were wrought,
and mighty works were completed, and things worthy of admiration were accomplished.
Everything which is above nature faith alone performeth, whether it be the raising of the
dead, or the healing of the sick, or the curing of those who are smitten with disease, or
the cleansing of lepers, or the opening of the eyes of the blind, or the making the lame
to walk, or the making sound and stablishing of all the other members of the body, or the
making to speak those having impediments, or the making the deaf to hear, or the driving
away of devils : all these faith perfecteth. By faith a mountain removeth from its place,
by faith the sea and rivers have been crossed on foot, and by the power of faith all
natural things have been obedient to the voice of man. And to speak briefly, faith giveth
the power of God to man, for when he hath once believed, everything that he wisheth he
doeth by the power of faith. Faith changeth feebleness of the body into its own
mightiness, and the despicable order of man it maketh into the audible command of God.

Faith looketh upon something which existeth not as if it were something which doth exist,
and that which existeth it accounteth as if it existed not. And this also is an example of
the power of God, concerning Whom Paul spake, "He calleth the things that are not as
though they were. And the Prophet said, "He rebuketh the sea, and maketh it dry, and
drieth up all the rivers; and again, "He looketh on the earth and it trembleth; He
rebuketh the mountains, and they smoke. And again the prophet Isaiah saith, "All the
nations are accounted as nothing by Him. Now these things the Spirit of God spake
concerning the power of God, that those things which were not He called to come into
existence, and that what did exist He called and changed into nothing. To this power also
He compareth faith, not only in that matter of [the working] of signs and wonderful
things, in that the things which are not it worketh after the manner of God, and those
which are it bringeth to an end and finisheth by the power of God, but also in that those
things which, because of their being hidden, were accounted as if they existed not, were
perceived by it as if they were manifest, and those which are, and in which we labour, and
by which we are ministered unto, are accounted as if they existed not, for [faith] saw
aforetime their dissolution.

And although their nature was not to pass away, it made them pass away; and although they
existed, it dissolved them; and although they were visible, they were to it invisible; and
although their delights could be experienced, they were as nothing to it; and although all
created things were to run, to faith they would be at rest. When it seeth death it maketh
not sure that it is death, and riches are accounted poverty by it, and everything which is
in the world or is even of the nature of the world it looketh upon as if it existed not,
because its course is about to be annulled, and its affairs to cease. The things which are
remote and afar off, it bringeth and placeth near in front of it, and it looketh upon them
face to face; and without a covering (or vail) it looketh upon all secret things and
regardeth all things that are hidden. To the sight of the body the kingdom of heaven is
afar off, yet the eye of faith regardeth it; these mansions in the house of the Father,
which are remote according to the body, hath faith already dwelt in. That spiritual light
shineth in its country gloriously, and faith hath already walked therein and gazed upon
it. The apparel of our glory is in heaven, but faith hath already put it on. Our spiritual
riches and possessions are there, and our faith receiveth therefrom and giveth away. Our
true city is in heaven, and faith henceforth dwelleth therein.

Our race, and family, and parents are in that country, and faith speaketh with them, and
is in conversation with them always. The table of our happiness is there set, and faith
rejoiceth thereat continually. The spring of life from which we drink there floweth, and
faith at all times drinketh therefrom. The powers of life and ranks of light are in the
country of life, and faith glorieth with them. And why should I speak concerning things
which, although they be glorious, are externals, and although they be mighty and worthy of
wonder, have been newly constituted? If they are remote from us now by reason of their
hiddenness, yet are we about to draw nigh unto them when we have become [beings] of the
spirit according to the ordering of their country. And what shall we say concerning these
things? Wherever is the self-existent Nature of God, Who is remote and afar off from
everything, He is near to faith; and however remote He may be He is not remote from it;
and however far off He may be He is not far off from it; and although He be away beyond
everything yet is He near to faith; and although He be within all rational things and
inarticulate things, and in things which have life and in things which feel not, wherever
He may be, there is faith with Him. For this is the nature of the vision of faith; what
cannot be seen it seeth; what cannot be known it kopweth; what cannot be perceived it
perceiveth; and what is illimitably afar off it seeth and becometh nigh thereunto. And
however minute, and concealed, and hidden, and spiritual, and exalted, and unutterable be
that natural thing which faith seeketh to see, the more triumphant is its vision of it.

Now on those things which are very great faith is wont to seize and, show her [power] of
investigation, for it is accounted by her a disgrace to remain with small things, and to
be held back to created things, and therefore she passeth through everything and is
detained by nothing, except by the Creator. The capacity of creatures is not able to bear
and to grasp the power of faith, for not one of them can believe therein, and if it
believeth therein [it thinketh] that faith is a created thing, and not that it is self-
existent; now the trial thereof can only be made in God; for it casteth everything away
and setteth all natural things upon one side, and doth itself draw nigh to the Creator.
For faith mak-eth to pass away the things which now exist, and it bringeth on those which
are about to come into existence. Faith is the tongue of God, and faith is the command of
the Creator. Faith commandeth, and like God it is obeyed in every thing; it beckoneth, and
all creation respondeth to it. And the power of God is the power of faith, because the
power of faith is derived from God. Faith is the mistress of created things, and as a
mistress who giveth orders to her handmaids and is obeyed by them, even so faith
commandeth all creation, and it obeyeth her.

And it is a marvellous thing that not only are created things obedient unto faith, but
even the Creator Himself resisteth not her will; whatsoever she seeketh she receiveth, and
whatsoever she asketh from Him He giveth to her, and [when] she calleth to Him He
answereth her. The door of the Giver is opened to the petitions of faith, even as He said,
"Whatsoever ye shall ask, not being doubtful, ye shall receive." In the house of God faith
giveth her commands like a mistress of wealth and a ruler of possessions. The mystery of
faith is a wonderful and exalted thing, and no man is able to fathom its mystery; and it
is so great that it is a place of habitation for God. Faith is that which is not a name
only, nor is it even voice or speech; but it is that which sheweth itself by the true
examination of the soul, and by the sure and certain stability of the thoughts, and it
denieth not itself, but in this respect also it is to be compared with God, concerning
Whom Paul saith, "He cannot deny Himself." Thus also is it with the faith which denieth
not itself, which bringeth not doubt upon itself, upon which no suspicion falleth, and
whose power fear reacheth not. Everything that it wisheth, it doeth, and whatsoever it
seeketh is given unto it.

The man who would draw nigh unto God is bound to lay hold upon faith in his soul, for
faith hath no thoughts which dissolve one the other, neither hath it opinions which annul
each other. Faith retracteth not what it doeth and sayeth, and it blameth not itself when
once it hath spoken and asked for what it desireth. And as in God there can be no
repentance concerning anything which He doeth and speaketh, even so there ariseth no
repentance in faith concerning whatsoever it doeth, so that in this respect it is to be
likened unto God. Faith is a command, and its command ruleth; it prayeth with confidence,
and according to its confidence its prayer is straightway perfected into works. There are
instances in which faith doth not even offer up prayer and then give a command concerning
something; but it speaketh with authority like unto God. And as there is nothing which is
able to resist the command of God, so also can nothing resist the command of faith. There
are instances in which faith prayeth and in which it revealeth itself in its prayer; and
there are instances in which while it prayeth not it giveth the command authoritatively,
and it is answered. Elijah did not pray before Ahab and then was heard, but the faith
which was in him gave the command authoritatively, and what he commanded immediately stood
firm.

And his word had more power over all natures and created things than the command of a king
concerning the provinces of his dominion. "As the Lord, the mighty One, liveth, before
Whom I stand this day, there shall not be rain or dew these three years until I speak. It
is not written that he prayed [first], and then spake, but immediately creation heard his
word it bowed itself under the nod of his command. All things hearkened unto the command
of a mortal man as if it had been the word of God. The clouds were obedient unto him, he
called the earth and it answered him, he commanded the air, and it did not appear in its
variable forms. All creation became a submissive handmaid before the word of Elijah's
faith, and, although disturbed by the command which her mistress had spoken to her,
[nevertheless] ministered thereunto.

And in another place, concerning the captains of the hosts who went up to bring him down
with the others who were with them, it is written that he commanded and spake with Godlike
authority, and the fire of God came down from heaven and burnt them all up. "If I be a
prophet, as thou sayest, let fire come down from heaven and consume thee and the fifty who
are with thee," and straightway and without delay, the fire descended from heaven upon the
unclean, and it burnt into them as it came down, and to the word of the prophet there was
actual fulfilment. Now in other places it is written that faith prayed and was afterwards
heard, according to that which is written, "And he bowed himself, and put his face between
his knees, and he sent his disciple to look by the way of the sea". And again when he
raised the widow's son, he prayed, and prostrated himself, and then raised him. And in
this prayer also faith made its appearance. For if he had not believed that he could raise
him, he would not have taken the boy from his mother, and have carried him up [to his
chamber] and have cast him upon the bed. And again also he commanded his disciple with
authority, saying, "Ask whatsoever thou wishest, and I will give it to thee before I am
taken from thee;" and according to what the disciple asked and the master commanded, the
Spirit ministered in very deed, and bestowed the gift upon Elisha.

Now when he was offering up sacrifices on Mount Carmel in the sight of Ahab and of all
Israel, "Answer me, Lord, answer me, Lord," he cried out, "that all this people may know
that thou art the Lord, and that I am Thy servant, and that I have done everything by Thy
command; and until he had prayed he was not answered and no fire came down. And the reason
why in one case they prayed, and in another gave commands with authority is manifest; in
the one their feebleness was apparent, and in the other the power of God towards them was
revealed. For while they were praying and making entreaty they appeared like the feeble
children of men; but while they were giving commands and being obeyed without prayer, it
was recognized that it was the power of God which was with their command. In the one place
they spoke like children of men, and in the other like the servants of God, that is to say
like gods of flesh, for the faith which was in them made them heavenly gods. And in this
respect also they are to be compared to Christ God, who in some cases wrought things like
a Being of power, and in others He [first] entreated and afterwards worked. He did not
raise Lazarus until He had prayed;

He did not bless the bread and distribute it to the multitudes until He had looked up to
heaven;and He did not give the command for the ears of the deaf man to be opened until He
had spit, and laid His fingers upon his ears, and looked up to heaven.Others, however, He
healed by a command of power, without either looking up to heaven or asking His Father.
For by a command of power He raised up the young man, the son of the widow; with a word He
called to the daughter of the chief of the congregation and straightway she stood up; He
commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill
the water pots with water and draw out and bear to the governor of the feast," and created
matter delayed not [to do] His will. "I say unto thee," He spake to the dumb spirit, and
immediately it departed from the man. "I will, be thou clean," He spake to the leper, and
as He willed, straightway the leprosy fled from his body.

For in this manner Jesus also wrought marvellous things, so that He might also bring
Himself down to those whom, by His grace, He called, His "brethren"; and that it might not
be grievous unto them that they were not answered until they had prayed He humbled Himself
and prayed, and was afterwards answered. For the Lord took upon Himself equality with His
servants in order that that which is written might be fulfilled, "In everything it was
meet that He should be like unto His brethren." He gave unto them dominion that they might
speak with authority, and be answered, so that by this they might be known to be the
servants of God; and He gave boldness to faith that it might do everything that it wished.
Thus also with power did Joshua, the son of Nun, command the sun and the moon, and they
were restrained, and each of them stood still in its course. Joshua stretched out his hand
and spake with the power of faith, saying, "Thou sun, tarry in Gibeon, and thou moon, in
the valley of Ajalon;" and the sun was restrained, and the moon stood until the people had
taken vengeance upon its enemies.

And why should I speak concerning the prophets [only] in the case of a nation in the whole
of which—together with women and children—faith showed forth such mighty triumphs as
these? For faith, as it had-been commanded, cried out, and the walls [of Jericho] were not
able to stand against its voice. In every place faith manifested such triumphs as these,
and it worked marvellous things in all the Holy Books. He that hath perceived the power of
faith, and hath had experience thereof in very deed, knoweth that it wrought these things,
and he believeth also that it doeth [still] such things as these. Therefore, O thou who
wishest to become a disciple of God, do thou also get faith, the mistress of all
possessions. Let this thing be to thee the beginning of thy instruction, and lay it as the
foundation of the building of thy tower, in such a way that if it were to seize the height
of heaven it would not fall, for the edifice of faith is its foundation, which cannot be
shaken by waves and winds. And Jesus also set this faith [as] a foundation by the hand of
Simon, and as our Lord made it the beginning, so also is it meet that the disciple, who
would draw nigh to discipleship in systematic order, should first of all begin with it.
Faith Jesus made the foundation of the whole Church, do thou also lay the foundation for
thine own rule and manner of life therewith. He built thereupon excellent rules of life
and conduct for the whole world, and do thou build upon it thine own triumphs and order of
life. He laid it out as a foundation for all the generations of the world after His
coming, and do thou make it the beginning of thy life which is in God. See then how great
faith is, in that it is sufficient to bear all children of men!

And Jesus also made faith the foundation of the edifice of the Church because He saw
aforetime its invincible might, its unconquerable assurance, its never-diminishing
strength, its irreproachable triumph, its power which cannot be overthrown, its
unenfeebled strength, its irresistible command, its decree of judgment which never turneth
back, its never-failing word, and its dominion which can never fall into contempt. This
faith, the mistress of triumphant deeds, did Jesus make the foundation of the Church, and
the beginning of the building of His holy Body, that He might teach all men to begin
therewith, and that the disciple might make it the foundation of all his rule and conduct
of life. It was not set by Him to be the foundation of the Church to show its power only,
but also to teach every man who might wish to begin to build the new edifice of his
discipleship to make it the beginning [thereof], and in all other parts of the building it
will support and raise up the mansions of the virtues. For not one fine stone can go up to
the building of this tower, unless faith carrieth it up, and there is no life in any of
the limbs of good deeds unless the life of faith be in them. And as, without the life of
the soul, all the members of the body are dead, so without the life of faith all the deeds
and acts of righteousness are dead.

And as the members live through the soul so do works live through faith. And as although
the members of the body may be healthy and sound, yet so long as the soul is not m them
they are useless, and their beauty and healthiness profit them nothing, so although a man
may be sound in the running [of the race] of righteousness, and work strenuously in his
rule and conduct of life, as long as faith be not in the members of his works, his service
is in vain. And as all the members receive feeling from the life of the soul, for through
the life thereof each one of them moveth in the ordering of its nature, and in the service
which appertaineth thereto—the eye to see, the ear to hear, the palate to taste, the
nostrils to draw breath, the hand to touch, the feet to walk—and the whole body moveth and
worketh, and trembleth with the movements of life in every form through the service of all
its members, so also in this manner are the members of the works of righteousness, and as
long as the life of faith be not in them they are dead and useless.

For fasting is not fasting if faith be not therewith, and alms are accounted nothing if
they be not given in faith; neither is loving-kindness anything if faith be not therewith.
The life of the Nazarite and ascetic is nothing unless faith be mingled therewith, and
humility and subjection are nothing unless faith supporteth them, and painful seclusion is
nothing if faith be not therewith; for the blessing of faith is not mingled therein,
neither is it accounted a blessing, and the name of righteousness which is not mingled
with faith perisheth, and its labours are in vain. For as the shadow of the body is not
called the body, and as the shadow of the hand or foot is not called by the name of one of
the members, so also the body of righteousness in which there existeth not the life of
faith cannot be called the body, nor can fasting be called fasting, or self-denial and
asceticism be called by the names of true members. Without faith they all are a shadow and
a dead body; and they cannot be spoken of as a true body, for they stand in suspicion, and
they toil in a strange vineyard. And faith is the hedge [which protecteth] the plants of
the commandments of Christ, and every plant which is found inside this hedge belongeth to
Christ, and is planted in His vineyard, and those plants which are outside this hedge are
called wild plants, which either bear no fruit at all, or if they bear any, the wild beast
trampleth down and the birds of the air destroy it; and if it come to pass that they
remain they are parched, and the sweetness of food is not in them.

This is the vineyard for which the master of the house hired labourers, and every one whom
he saw standing outside he accounted idle, and persuaded him to work in his vineyard. By
faith the good things which have been discovered may be preserved, and by faith those
things which are not [in us] may be acquired. For faith gathereth treasure together, and
preserveth riches; it layeth up wealth and, preserveth it. Faith is the foundation and the
architect, and faith is laid out under the structure of the building, and it mounteth up
therewith. Faith formeth the members, and faith maketh them to live. Faith planteth the
plants of the spirit, and faith tilleth the plants of the spirit. Faith is the hedge
[round about] the plants, and faith is the fountain which watereth them. Faith giveth
birth, and faith is the nurse. Faith is the body, and faith is the soul which is in the
body. Faith scattereth seed, and faith reapeth and gathereth in the crops. Faith planteth
the trees, and faith plucketh and carrieth in the fruit thereof. Faith is everything, for
faith is sufficient to be everything.

Therefore, O disciple, lay hold upon this faith, and in this sure thing be strong and
slacken not; and whatsoever thou believest, ask and thou shalt receive [it] from Christ
Who hath promised to give it, to Whom, and to His Father, and to the Holy Ghost, be glory
for ever and ever. Amen. Here endeth the Second Discourse, which is on Faith.

DISCOURSE 3: ON FAITH

THE THIRD DISCOURSE----ON FAITH. And again come, O disciple, and hearken unto the triumphs
of faith which are much to be desired. Come and incline thine ear to the voice of thy
mother who giveth thee life by the sweet music of her voice. Come and suck the sweet milk
of doctrine from the living breast of the mother who bore thee. Come and stand by the
fountain which watereth nations and tribes, for whosoever drinketh not from her his thirst
is not quenched, Come and sit at the table which is full of the food of life, for
whosoever feedeth not therefrom hath no life in his life. Come and incline thine ear and
hear; come, open thine eyes and see the wonderful things which have been manifested by
faith. Come, hew out for thyself new eyes; come, establish for thyself secret ears; to
hear secret things thou art invited, therefore secret ears are necessary for thee; and to
see spiritual things thou art called, therefore eyes of the spirit are useful for thee.
Come, look upon thyself [as] something which thou art not, and renew thyself before thou
shalt be made new. The Creator hath made thee a new creation, and faith hath helped in the
making of thee; thou hast become a change of wonder and a construction of heaven, and
faith was with Him when He established thee.

For in the beginning when He created the world and all that therein is, and when He was
establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His
wisdom laid the foundations of the earth, and He constructed the heavens by His
undertanding; and by His knowledge were the depths broken up, and the clouds distilled
water. And again wisdom saith, "When He constructed the heaven I was with Him, and when He
made a circle upon the face of the deep, and when He made firm the clouds from above, and
when the fountains of the depths became strong". Now wisdom was with God in His primaeval
works, but in this second creation faith is with Him; and in this second giving of birth
He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and
without it to-day He worketh no new things. It were an easy thing for Him to give thee
birth from water and spirit without it, but until it is satisfied He doth not give thee
new birth. He is able to make thee a new creature, and from being old to make thee new,
but until He receiveth from thee faith [as] a pledge He neither changeth thee nor maketh
thee a new creature.

From him that is baptized faith is required, and then he receiveth treasure from the
water; but without faith everything is common. When faith hath come the most contemptible
things appear glorious. Without faith baptism is water [only], and without faith the life-
giving Mysteries are bread and wine [only]; and the old man appeareth as he is if it be
not the eye of faith that seeth him. The Mysteries are common things, and marvellous
things are to be despised if it be not the eye of faith which seeth them. The power of
faith cannot be experienced by the test of words, but it must be felt in and from itself.
Faith cannot be perfected by the hearing of the ear, but it must be made certain from
within by the power of the soul. The ear only receiveth the report of faith, but the
substance of faith is born from the mind. The pure understanding is a fountain which
floweth with faith and a simple mind in which there is nothing else. For the mind of faith
is single, and there is nothing therein which maketh contest against its neighbour. Faith
regardeth secretly, and peereth, and looketh fixedly beyond unto the power which is buried
in things.

Now faith is more deeply seated within than knowledge, for that which knowledge seeth not
by the faith which is therein is made manifest. Knowledge is not able to perform the work
of faith, and when knowledge hath gone forth faith entereth in her place. For in respect
of created things knowledge is external, but faith is within the thing itself. Knowledge
investigateth the wisdom which is hidden deeply in creation, and faith looketh steadfastly
at the hidden things of the Mysteries. Knowledge looketh through and through into the
force which [is in] edible things and fruit, and in all the food which is given to the
body, but faith looketh through and through into the power which is hidden in the life-
giving Mysteries, which are the food of the soul. However refined knowledge may make
itself it burroweth among corporeal things, and in the visible world it goeth round about
and wandereth; but faith goeth not about among created things, and the power of created
things is unable to receive it to dwell in them.

The tongue cannot taste the power of faith, and speech is unable either to declare its
beauties or to describe and depict its similitudes. Its might cannot be experienced by the
voice, neither can it be known by the speech, nor by the portion of the mind which turneth
to the body; but within the place of the hidden and spiritual holy of holies of the
understanding are the mysteries of faith made manifest, and secret things revealed. For
that part which is within us and is more glorious than all [the other] parts of man, that
part alone is able to perceive faith; now the works of faith are visible from without, and
its words may be heard with the ears. And its power must be experienced in the
understanding, for even if thou seest the dead rise, or the eyes of the blind opened, or
the devils going forth [from a man], still thou hast not yet seen the power of faith. For
how canst thou see the power of faith in a body which riseth, for behold it also maketh
the soul alive from the dead? And how canst thou experience its power in the healing of
the eyes of the body, for behold it also createth eyes for spiritual natures? And how
canst thou see its power in the devils going forth, for behold it also driveth out of the
soul natural thoughts?

To those who are without the power of faith faith appeareth in external things, but man
himself must experience it by the power of the soul. To the understanding faith giveth the
experience of itself by nothing that is alien, but without the intervention of any alien
thing faith lighteth upon it, and maketh it to experience its power. To the soul within
signs from without can never become means for the experiencing of faith, but faith itself
dwelleth therein and maketh it glad, and enlighteneth and maketh its thoughts to rejoice;
it maketh the light of its nature to rise within it, and the soul admireth the new light
which is shed upon it. For until faith maketh to turn and concentrateth the sight of the
soul from every place it showeth not the soul the beauty of its nature, because the soul
is unable to see it while its vision is distracted by other things. The natural vision of
the soul becometh enfeebled when it is divided, and it looketh outside itself, and it
becometh incapable of looking fixedly at the clear light of faith.

Now to the soul which becometh unto it a pure dwelling-place faith giveth such power that
it doth not look upon things as they are, but as it wisheth to see them. For behold thou
bearest upon thy hands the live coal of the Mysteries, which in their nature are common
bread, but faith seeth therein the body of the Only One. The eye of faith seeth not as the
eye of the body, but faith compelled! the vision of the body to see what is invisible to
it. For the body seeth bread, and wine, and oil, and water, but faith compelleth it to see
with its vision spiritually that which corporeally cannot be seen, that is to say, instead
of bread we eat the Body, and instead of wine we drink the Blood, and instead of water we
see the baptism of the Spirit, and instead of oil the power of Christ. And faith
possesseth the power of God, and the will and dominion of God are in it, and it gathereth
together excellent things wheresoever it wisheth. Faith draweth nigh to the bones of the
saints, and instead of dead men it looketh at them as living men, and speaketh with them
as with the living, and entreateth them concerning its needs.

For faith revealeth itself to the dead body in order that what it lacketh it may receive
from the Giver of requests, and faith is persuaded that through this dead body it will
receive this gift, without considering that the dead body is without life, and silent,
without speech, and still without voice, and. incapable of movement, and a stranger to all
the movements of nature. And faith doth not entreat the dead body to be a mediator by
these things, for it knoweth that as concerns the things of its nature the dead body is
insufficient in death, even as it was in life, to be a mediator for it with the Creator
for this creation. But inasmuch as the dead body is superior to nature, and some of the
power of Christ hath been mingled in the saints, and they also possess it, even though
they are laid in the tomb, upon this faith looketh, and it entreateth the dead as if they
were living, and speaketh unto those who are silent as unto those who have the power of
speech.

And the eye of faith putteth off the sight of all things that are visible, and putteth on
the hidden sight of all spiritual things, and in every thing which is within the body it
moveth. For man standeth in one place but looketh steadfastly at another; he sojourneth in
the lower world of the body but dwelleth by faith in the world above. Faith heareth
concerning the resurrection of the dead, and concerning the renewing of human bodies, and
it considereth that they have already risen and have been made new creatures. Faith hath
received the promise concerning the world of life, and of the kingdom of light and of the
countries of glory, and of spiritual delights, and of the food of the blessed, and of the
interpretation of the Mysteries, and of becoming in the form of the angels, and having
heard of these things they are accounted sure by it. And faith is an intermediary between
the things which are past and the things which are to come, for of all those things which
took place before us, and those which are about to take place after us, we receive their
teaching by faith, according to what is said by Paul, "By faith we understand that the
worlds have been constructed by the word of God, and that out of the things which are
unseen these things which are seen have come into being."

If man possesseth not faith he is able to make all these things which are written in the
Holy Books a lie, and he is able to say of all hidden things which most truly exist, that
they exist not; and inasmuch as they are invisible there is not rebuke near at hand for
[his] doubt; but faith needeth not a testimony whereby it may be certain of what it
heareth. To knowledge proofs and testimonies are necessary, and to him that desireth first
of all to see and to feel and then to be certain; but faith ariseth not from wonderful
things. As God hath no need to receive persuasion by mighty deeds and wonders concerning
the things which are about to come into existence from Him, to Whose knowledge aforetime
everything is manifest and revealed, so neither doth faith need wonders; for how can it be
in need of that thing which it doeth? For behold, mighty deeds, and signs, and wonders and
all such like things come into existence by faith; how then doth it need the testimony of
that thing which it itself doeth to be certain of hidden things? As God needeth not the
[testimony of] His works, in the same manner faith needeth not the [testimony of] the
wonderful things which are wrought by it. For faith needeth nothing, neither sight, nor
feeling, nor signs and wonders, nor arguments and testimonies, but only the hearing of the
word of God, and when it knoweth that it is God Who speaketh, straightway it receiveth it
and doubteth not.

And none of the righteous pleased God without faith, even as the teaching of Paul
testifieth, who, beginning with Abel, repeated all [their names] one after the other
coming down unto the manifestation of Christ, and he showed that they all pleased God by
faith. And setting a definite limit for all disciples he said, "Without faith man cannot
please God; and again he said, "In faith all these died, and did not "receive their
promises," for God considered aforetime help for us that they might not be perfected
without us. And for their whole lives, according to the word of Christ, and until their
departure [from this world] faith clave to them; by it they did mighty deeds while they
were in the world, and by it they hoped and expected to receive the promises which were
about to be, and to receive what had been promised to them for [the sake of] which they
went forth after His word. Faith is the ground which receiveth the seed of the word of
God, and as the seed of the husbandman is empty of produce if it hath no field [in which
to be sown], so also is the word of God, as far as we are concerned, barren of spiritual
advantages if the ground of faith receive it not. And as the eye of the body [receiveth]
the sun, even so doth the sight of faith receive the spiritual light of the commandments
of Christ.

And as by the light of the sun, which maketh everything manifest, nothing can be seen
unless the eye receiveth it, so also the commandment of God, Who is the Maker of
everything, is not made certain to us without faith. The sun is a luminous body by nature,
and the word of God is mighty when it giveth the command; but as the light of the sun's
nature is diminished in power in respect of blind eyes, and maketh nothing visible, so
also in the soul in which there is no faith is the commandment of God esteemed a feeble
thing. Faith is the eye of discernment which looketh at everything, and it regardeth [a
thing] as it is; and because the things which are visible are too small for its vision, it
forsaketh them and looketh at those which are invisible, and it regardeth those things
which are above nature, and beyond feeling, and is made known unto them. By faith also a
name was established for us, because it gave us birth from error to the knowledge of God,
and for this reason every one, who would draw nigh to Christ and would become a disciple
of His Gospel, taketh his name from faith, and is called Faithful one; for faith gave us
birth and is our mother, and it is good that we should receive our name from her who gave
us birth. And it is a wonderful thing unto what limit hath arrived the majesty of faith.
For as the children of men also are called by the name of God and of His Christ, so also
are we called godly men after the name of God, and Christians after the name of Christ,
and we are named faithful after the name of Faith. This is the name which hath separated
us from all false beliefs, and hath made us strangers to all doctrines of error. For no
man is called faithful except him that hath been born of true faith, and she is his mother
and nurse, because our whole doctrine looketh at the hope of those things which are to
come, and desireth the expectation of invisible things; and the things of which we have
become disciples are neither manifest nor known unto these corporeal feelings. For these
reasons it is good that we have been "faithful," for the hope of all our good things
standeth in faith, and if faith be removed from the way not one of these things which we
have is to be believed.

For behold, whether it be Mysteries which are in this world, or the good things beyond
which are promised to us, it is faith which graspeth them and preserveth them. Now if a
man were to look with the eye of the body and without faith upon all the mysteries of the
service of the Church, he would consider them common and contemptible, while those which
took their origin in [this] world would appear to be mightier and more magnificent than
our own. For behold with us is poverty, but with the world there are riches; with us there
is disgrace, but with it glory; with us there is humility, but with it pride; with us
there is inferiority, but with it dominion; with us there is indigence, but with it
possessions; with us there is hunger, but with it satiety; with us there is want, but with
it abundance; with us there are afflictions, but with it pleasures; with us there is
subjection, but with it command; with us there is the "narrow way," but with it the broad
path; with us is the single garment which is limited by command, but with it are various
kinds of fine raiment and apparel; with us is the order which restraineth us from our
daily food, but with it are the treasures which are collected for generations and years;
with us is the obligation to appear in neglect and contempt, but with it the appearance of
pride and honour.

All these things, and those which are like unto them, appear glorious to the world, and
better in every respect than those which we have; but if we remove from the midst faith
which is our true riches, even as our teacher Paul also testified concerning this in his
word, "If in this life [only] we have hope in Christ, "of all men we are the most
miserable. And again in another place he saith, "We are fools for Christ's sake, and sick,
and despised, and dishonoured, and we have nothing. And while in this world in which we
live we possess nothing, we hold everything in that which is ours, also according to the
words of the Apostle, "As having nothing, yet possessing all things; and to speak briefly,
no one thing of ours can be seen in this life without the eye of faith which alone can see
it. For in this world our riches are not seen, nor our power, nor the various grades of
our labour, nor our honours, nor our enjoyments, nor our kingdom, nor the mansions of
pleasures, nor the sealed and hidden happiness which is laid up for us, nor the city of
our habitation [which is] heaven, nor Zion the country of life which thirsteth and
desireth to receive her children, nor our stored up treasures, nor the riches of our
heavenly possessions, nor our freedom which is above all subjection, nor the fulness of
all the good things which we are about to receive.

For all these things of ours are hidden in this life, and they cannot be seen by corporeal
beings. Believing men by faith only can perceive them, and they look upon everything which
is not seen, and they hear those voices which are not audible to the ear of the body, and
they feel that which cannot be felt with the hand of the body, and they taste those things
which cannot be tasted by the palate of the mouth, because inside, beyond all bodily
senses, the perception of the spiritual good things which are, promised to us is placed.
And if we have no spiritual senses faith perceiveth with them even though they be not. Now
if thou sayest, "Behold the mysteries which are here are glorious," yet see, for without
faith their glory cannot be perceived. And everything which we have received from [this]
world and of which we make use according to the tradition which hath come down to us, if
we look at it with the eye of the world, it is of the world; but if we perceive it by the
eye of faith, it is above the world. The temples of our houses of prayer are of the world
because the buildings thereof are derived from the world and constructed [therein]; but
they are spiritual things above the world, because they are types of that Church of the
firstborn, whose [names] are inscribed in heaven, which is Jerusalem the free, the mother
of us all.

And all the altars and all the other vessels of the service of the Mysteries, and
everything with which we perform the Mysteries which have been delivered to us, according
to natural origin are of the world; but by reason of the greatness of those things which
are administered in them they are exalted and most high, and are esteemed by us as being
above nature, for they are the likeness of the living and spiritual powers which are in
heaven, in which the service of the hidden Mysteries of God and of His will are perfected.
And again those holy Mysteries which are performed by us for the redemption of our life
are taken first of all from the world, for the bread and the wine which goeth up on the
spiritual altar is of the world; but when the altar receiveth them, as the womb received
the Word, it maketh them to be above the world, and to be the Body and living Blood of God
Who is above the world. And thus also is it with the water which is [mixed] with the oil,
with which the mystery of our baptism is performed, for both are taken from this world;
but when the time hath arrived that those who are called to Grace should be born by and
from them, the baptism of common oil and water becometh the womb and power which give
birth to spiritual beings.

For the dead sinner who hath gone down to baptism cometh up alive, even as Christ [rose]
from the grave on the third day; but instead of becoming alive on the third day like our
Lord, the sinner is renewed by three baptisms in three names. And as our Lord after His
resurrection departed to a spiritual life from the corporeal life which [He led] before
His crucifixion, so also the man, who hath been quickened into life by baptism as from the
grave, walketh in a new life according to the doctrine of Paul. Now we bury our dead after
the manner of all other men, and the external appearance of our method of sepulture and
burial is in no way different from that of the heathen and the Jews; but we, in the hope
of faith and in the expectation of the vivification of the dead, commit our dead to life
and not to death, and according to our faith they are sent by us to heaven and not to
hell. And the dead of those who err because the hope of faith is not found in them are
sent to death and destruction.

The mysteries of believing men are great and exalted, if one will draw nigh unto them with
the mind of faith. And because the eye of the body was too small for the sight of our
mysteries, another eye, that of faith, was given to us, which is sufficient to look at
them and to see them as they shall be, and not as they are; and the things which are
remote and which have been promised to us it seeth as if they were near, and they are not
accounted afar off by it. Therefore must thou understand, O thou who wishest to become a
disciple of Christ, that all our affairs are established by faith, and without faith
neither can we be seen, nor the things which we have, nor those which come from us, nor
those which are promised to be given, and they are as if they existed not. So then in the
beginning of thy discipleship take to thyself faith, and go forth after God, for thou wilt
not hear Him to keep His commandments unless thou dost first believe in Him. Now faith
hath been planted and set in thee by the Creator, that thou mightest believe in Him by the
faith which He placed in us. Turn not back then the power of faith, and by its means
believe those things which are not; and instead of believing in these things which are
fixed and abide for ever thou must believe in what is not fixed and in what remaineth not.
For all the things which exist here in appearance pass away and are dissolved, according
to the teaching of the Book; and all things which are promised and are about to come into
being for the true believers, abide for ever, and they neither pass away nor are
destroyed. Believe not then with that faith which is in thee in what passeth away, and
deem it not an abiding thing, but thou shalt make use of faith in its fitting order, and
shalt believe by it in spiritual things.

For behold those who worship idols, and who consider stones, and blocks of wood, and all
the natural substances of creation to be gods, also have faith within them, but they have
changed its fair order, and instead of believing by it in God have believed in made idols,
and have called them gods erringly, since they are not [gods]. For as long as faith
believeth certainly in the things which are fitting thereunto it is faith; but if it
believeth other things which are contrary, and thinketh them to be what they are not, it
is thenceforth not faith but error. And it was for this reason that God set faith in thy
nature, that thou mightest believe only on Him, and through Him upon what He wisheth thee
to believe and nothing else. For in that manner in which the recognition of God is placed
within us naturally, even as the blessed Paul said, "The notion of God is manifest in
them, for God hath revealed it in them," is faith also naturally implanted in all our
thoughts. But as the notion of God was fixed in them, although they worshipped not His
nature, and honoured not His Being, yet they worshipped His name, and paid honour [to it]
in all creation, because of natural faith, so we with the faith which is placed in us
believe everything, and whithersoever our desire wisheth thither it turneth our faith, and
it directeth the natural movements which are in us so that we may see them.

If our desire seeketh in faith to believe, it believeth in God, and if it wisheth in
faith, it believeth certainly in idols and devils; and if it seeketh the world of life it
believeth that it will abide for ever, and for it it lusteth and seeketh eagerly; but if
it desireth this world which shall be dissolved it believeth like a true believer, and it
loveth it and runneth after it. For desire is the governor of faith, as it is also of all
the other natural movements which are in us, and it is the director of everything, whether
of external feelings or internal thoughts. And as eyes are given to us to see the beauties
of creation, and ears to hear the divine commandments, and hands that they may be
stretched out to good things, and feet to run to the trysting-places of excellent things
----now it is the will which changeth them to the opposite, and which maketh the limbs and
senses do wicked and hateful things instead of the good deeds for which they were created
----so also the faith which is placed in our nature, by which we believe in God and make
sure of His spiritual promises, hath reversed the power of the will, and instead of God it
believeth in devils therewith, and instead of spiritual things it maketh sure of corporeal
things, and instead of the things which are invisible the things here which are visible,
and instead of the things which do not pass away the things here which shall be dissolved.

Do thou then, O disciple, make use of faith in its fair order, and turn it not into error;
and believe by it in God and in His promises, and believe not in the world and in its
delights therewith. Everything which is seen is temporal, and everything which is unseen
is eternal, even as Paul also taught; believe then in God, and hope that everlasting
blessing will be given to thee by Him, and let faith be the beginning of the way of thy
instruction. If thou believest not in these things which are invisible thou canst not
forsake the things which are visible; and if thou believest not that the promise of Christ
is sure and also in the blessings which were promised by Him to all those who should go
forth after His Gospel, thou wilt not forsake that of which thou hast possession, and wilt
not run after the good things which He promised to thee. "Unless a man deny his father,
and his mother, and his brothers, and his sisters, and the whole world, and also himself,
he cannot be My disciple; hear this voice, O disciple, and go forth from the world, and
this Gospel which promiseth spiritual blessings alone can lead thee away from the life and
conduct and habits of [this] world.

Thou hast heard this voice, believe it then, and of it be a disciple and of nothing else,
and let nothing else be the cause of thy going forth from the world, otherwise thy going
forth will not prosper. For as is the first cause, so also happeneth it with the rest of
the matters which follow after it. Now many have, for sundry and divers reasons, forsaken
the life of the world, and have drawn nigh to the discipleship of Christ, but not by
reason of the one true cause, and in consequence their discipleship hath not prospered.
And they have become like sick members in the healthy body of the discipleship of Christ,
and they also prevent healthy members from the performance of the service of the spirit
and from the doing of all the commands of our Lord; it would have been better had they
remained in the world and not made an exhibition of slackness in the land of spiritual
beings. The whole life and conduct of the world is sick and infirm in respect of spiritual
things, but the body of the discipleship of Christ is sound and healthy. And whosoever
would cut off his own members from that sick body, and come to be absorbed in this living
body, it is the love of the Christian life and rule alone which can bring him into union
with [this] body.

And it is not meet that there should be [any] other cause for his drawing nigh thereto, as
it is in the case of many men, for by compulsion, and from obligation, and from the
forcing of parents, and by the irritation of a woman, and from many other unsound reasons,
many men are driven perforce to come and be disciples to Christ. And when they have come
they are only [His disciples] in name, while in truth they belong to the world; to the
Christian life [they belong] falsely and according to the sight of the eye only, and to
the world in thought and deed; to the Christian life for custom's sake only, and to the
world for their will's sake; to the Christian life by forcible consent, and to the world
by the intelligence of their own freewill. And to speak briefly, in the Christian life is
their shadow, and in the world is their body; in the Christian life they exist in form and
appearance only, and in the world in [their] true person, being made the cause of
stumbling to themselves and also to their brethren. And they eat the bread of Christ by
theft, and not by right; and although they are hired by Him they labour for another, and
are not ashamed. When He calleth them, they obey another who is His opponent, and when any
man taketh and bringeth them as his own property, they abuse His goodness, and despise His
commandments.

And they are made a stumbling-block in the place of the building, and a vision of
detriment in the region of excellent things, and an occasion of falling in the land of
truth, and a form of iniquity among helpful appearances. And for those who are thus, it
would have been better, according to the word of Christ if they had never been born, or if
they were born that they had remained in the infirm country of the life of [this] world in
which they were, and had not come to make others sick with themselves, or to make living
limbs die, being themselves dead before God. Do thou then, O disciple of God, flee from
such things as these, and let faith itself alone be the cause of thy going forth from the
world, that as thou hast laid the foundation, so also the whole building of thy works may
ascend. For when thy works have received strength from thy faith which is [laid down]
first, and which hath brought thee forth from the world, all things will be completed and
preserved by faith in sound condition, and they will abide in integrity, and they will
advance towards the secret eye of God, and will be completed and perfected by the
exhortation of faith itself. Now so long as faith looketh upwards it travelleth over the
path of Christian life and character readily, and it runneth the way of works with
swiftness.

It is that eye of faith which, from the beginning, hath opened itself, and hath seen from
afar the promises of Christ; take heed then that ye blind it not by any cause which
lighteth upon thee when thou hast begun [to walk] in the path of thy journey, lest a
stumbling-block come in thy way suddenly, and thou fall down in the path along which thou
art walking. But as those who begin [to walk] in a material path walk along it to the end
thereof with the gaze of those who begin, taking care that they shut not their eyes in the
course of their journey and so obstruct the sight which guideth them, so also do thou, O
disciple, who hast begun to travel upon the heavenly road, keep with thee until the end
that sight which thou hast had from the beginning. So long as the eye of thy faith
regardeth the things which are to come, so long will the labours of thy life and conduct
be light upon thee, and thou wilt delight thyself in the afflictions of thy fair deeds,
And as the foot is guarded from stumbling-blocks so long as thine eye is open to see, so
will thy soul be remote and free from slothfulness so long as the sight of faith is whole,
and it looketh upon and regardeth heavenly things. The soul from which the sight of faith
is removed is either asleep or dead.

That soul which driveth away faith from it entirely is dead, and that soul which hath
preserved to itself the name of faith, but whose eye is not at all times open to look upon
spiritual things, is asleep, and it is sunk in the sleep of slothfulness. And although it
worketh, it perceiveth not; and although it is justified, it knoweth not; and although it
runneth, it is not conscious thereof. And as he that is asleep is not conscious of those
things which exist by his side, so also the man whose eye of faith is shut cannot perceive
the good things which are wrought by it; but like as a blind man is led by another, so
also is he driven by the force of custom, or because he is unable to change the forms of
the labours upon which he hath laid hold, he goeth on in the place in which he is. Now it
befitteth not the disciple of Christ that his virtues should be established by the laws of
the children of men, lest when the laws are abrogated, or those who have made them seek to
change them, his blessings be also dispersed and scattered. He that hath laid down the
conditions of the strife for us is not a man, and therefore it is not meet for us to keep
the laws of the children of men in the contest of this strife, but only the will of Christ
Who hath laid down the conditions of the strife.

This then is the beginning of thy going forth from the world, O thou that wouldst begin
the journey of the way of heaven! And thou must cast away from thee by faith the garment
of error of the mind which is bound to the things of [this] world, and which erreth and
considereth that which is not as if it were. Take heed then that thou becomest not changed
in thy faith, remembering at all times the word of Paul, by which thou wilt increase thy
faith, and cleanse thy thoughts from the filth of error, even as he said, "He that would
draw nigh unto God is bound to believe that God is;" to Whom be glory for ever, Amen. Here
endeth the Third Discourse, which is upon Faith.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 4: ON FAITH: FIRST DISCOURSE ON SIMPLICITY

THE FOURTH DISCOURSE: ON FAITH, AND HOW BY SIMPLICITY A MAN MAY RECEIVE THE COMMANDMENTS
OF CHRIST. Our Lord hath given unto us in His Gospel an easy and simple beginning, [that
is,] the true and certain faith which is stirred up naturally in the simple mind, so that
by this faith we may be obedient unto Him, and keep His commandments, even as all the
righteous men of early times who were called by God hearkened unto His word with
simplicity, and by faith they made certain of His promises. Now by simplicity is not to be
understood the simplicity of the world, I mean stupidity, but the singleness of one
thought (or mind) which is simple to hear and judgeth not, and which accepteth and
enquireth not, after the manner of a child receiving the words from his nurse, and like a
child also who receiveth the instruction of books from his master without criticising, or
asking questions [concerning] those things which are said to him. For as the capacity of
the child is too little to investigate human learning, so also is the measure of our mind
too little to be able to understand the. explanation of divine Mysteries. And therefore by
faith and simplicity only can a man hear and receive, even as Abraham, who was called,
went forth after God, and he was not a judge of the voice which [came] to him, and he was
not held back by race and kinsfolk, nor by country and friends, nor by any of the many
other human ties. Immediately he heard the voice and knew that it was of God, he despised
everything and went forth to Him, and hearkened unto Him with simplicity. And he held Him
to be certain and sure [in his mind] by faith, and by the natural simplicity which acteth
not cunningly with evil things; and as a boy after his father did he run towards the voice
of God, everything being despised in his eyes immediately he heard the word of God.

And there was in him also the knowledge and discretion of nature, but he shewed his
discernment in that he [found it] right to hearken unto God, Who had called him, as a
servant to his lord, and as a slave to his Creator. And also to that knowledge in which he
was [placed] he did not give power to investigate and to enquire why and for what reason
he had been called by God, "Go forth from thy country, and from thy kinsfolk, and come to
the land which I will show thee." And God did not reveal to him what the country was, in
order that his faith might be the more victorious, and his simplicity appear; and while he
thought that He was carrying him to the land of Canaan, God promised to shew him another
land of life which is in heaven, even as Paul also testifieth, "He waited for a city which
hath foundations, whose builder and maker is God." And again he said, "It is evident that
they desired a country better than the land of Canaan, which is heaven." And for this
reason God teacheth us clearly that it was not that material land of promise which God
promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made
him dwell in Harran, and He did not carry him to the land of Canaan immediately after his
coming forth. And again, that Abraham might not think that he heard the report of a
reward, and therefore go forth after the voice of God, He did not make known to him at the
beginning the name of the country to which He would bring him.

Look then, O disciple, upon this coming forth, and let thy coming forth be like unto it,
and be not backward in following the living voice of Christ, Who hath called thee. For as
in that case it called to Abraham only, so in this He calleth every one He pleaseth by His
Gospel, and inviteth [them] to go forth after Him. For in that He said, "Whosoever wisheth
to come after Me, let him deny himself and take up his cross and follow Me," He shewed a
universal calling to all the children of men. And instead of choosing one person, Abraham,
as He did at that time, He now inviteth every man to be like unto Abraham. And again in
the case of the holy Apostles, He renewed that [call] of Abraham; and observe their faith
also, that it was like unto the faith of Abraham; for as Abraham heard immediately he was
called, so also immediately He called the Apostles, they heard and went forth after Him.
"He saw them casting nets into the sea, and He called them, and straightway they forsook
their nets and their father, and went after Him; and before they had heard from Him [the
words], "If a man forsake not his father and mother, and everything that he hath, and
cometh after me, he cannot be My disciple," they forsook everything and went after Jesus.
For He did not propound for the disciples lengthy doctrine, but only the hearing of the
word of faith;

and because the faith which was in them was living, immediately it received the living
word it became obedient unto life, and they ran thereafter straightway, and delayed not.
Now in this they show themselves to have been disciples before they were called. For the
custom of faith which is mingled with simplicity is that it receiveth not doctrine (or
instruction) by much persuasion, but as the sound and healthy eye receiveth not the ray
which is sent therein by contrivances and cunning inventions----but immediately that it is
opened it looketh with strength upon the light, because its natural sight is sound----so
also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the
voice of God recogniseth it, and there riseth in it the light of His Word. And joyfully it
draweth towards Him and receiveth Him, even as our Lord said in His Gospel, "My sheep hear
My voice and come after Me."

Wherever natural faith is preserved in its original state, [that man], with whom this
faith is preserved, is a sheep of the Shepherd. For thus is it written concerning Matthew,
"Our Lord saw him sitting at the place of toll, and He called him, and straightway he
forsook his merchandise and all his possession, and went after Him. And concerning Philip
also it is written that He said, "Come after Me," and straightway he went after Him. In
this sincerity and simplicity then the Apostles went after the word of Christ, and the
world was not able to impede them, nor human customs to hold them back, nor was any of
those things which are esteemed of any value in [this] world able to impede those souls
which had perceived God. Now there is nothing stronger in the world to the man who hath in
him the life of faith than the word of God. He in whom the word is feeble because of the
deadness of his soul, in him is the mighty word without power, and in him is the healthy
doctrine of God diseased; for in whatsoever condition a man liveth, to that turneth every
action of his life. Whosoever liveth to the world, to the world is directed all the
service of his thoughts and senses, and whosoever liveth to God, to His mighty
commandments turn his soul and all his motions;

for the burden of the love of earthly things no longer hangeth upon those who have been
called, when once they are obedient to the voice which hath called them. For the fetters
of the world are a weight upon the understanding and the thoughts, and whosoever is
fettered therewith and is bound by them heareth the voice of the call of God with
difficulty. Now the Apostles were not thus, nor were the righteous men and the Fathers of
this type, but they hearkened like living men, and went forth like swift ones who were
unfettered by anything. And who is able to fetter and impede that soul which perceiveth
God? For it is open and ready that whensoever the light of the divine word cometh
thereunto, it may find it prepared to receive it. Our Lord also called Zacchaeus from the
fig tree, and he came down immediately, and received Him into his house, for he was
waiting to see Him, and to be His disciple, even before He called him. And it is a
marvellous thing that though our Lord had neither spoken to him nor seen him in the flesh,
yet he had believed in Him through the words of others; now the faith which was in him was
preserved by the life and soundness of its nature. In that Zacchaeus heard the rumour
concerning Him and believed, he shewed faith, and in that he promised to give half of his
goods to the poor, and to restore fourfold that which he had exacted he shewed that the
simplicity of faith had dawned in him. For if at that time the mind of Zacchaeus had not
been filled with the simplicity which befitted faith, he would never have made this free
and full promise to Jesus to spend and distribute in a short time what had taken him years
to collect in [this] world; for what cunning hath gathered together simplicity maketh to
flow away, and the things which have been collected by the schemes of artifice sincerity
scattereth. And whatsoever fraud hath been able to acquire faith repudiateth, and crieth
out that it existeth not, for God Himself only is the possession of faith, and it cannot
be persuaded to possess anything else with Him. To faith all possessions are little,
except that One everlasting Possession, which is God. And, moreover, for this reason faith
is implanted in us, that it may find and possess God only, and that everything which is
beyond may [be accounted] a loss.

Now the Holy Scriptures have shown us that with this mind a man should draw nigh to God in
faith and simplicity. And for this reason Adam and Eve, so long as they lived in
simplicity, and so long as the faith which was in them had not been made gross through
corporeal passions, immediately they heard the command of God they received it, and kept
it. For God said to Adam, "Thou shalt not eat; and if thou eatest, thou shalt die; but if
thou keepest the command I will give thee everlasting life. And by faith Adam received
[the command], and kept [it], and [in] his simplicity he did not judge the command,
[saying], "Why hath He withheld from us one tree, and given us power over all the others?
And He hath promised to give me life if I keep the command; these things because of his
simplicity he neither judged nor sought to inquire into. Now when the counsel of the Enemy
came and found simplicity, it taught craft and cunning, and sowed in that one simple
thought, another thought which was its opposite, in order that he who was one man, and was
wholly and entirely sincere in his simplicity, might be divided into two thoughts----the
willing and the unwilling, the judging and the being judged, and the being in doubt
whether he would do [the command] or not ----and the counsel which the Enemy brought to
that childlike and simple man made him to be a judge of God's command to him.

Now Adam did not prosper in his judgment because it had destroyed his simplicity, for he
stupidly thought it meet to listen to an enemy rather than to a friend, and to one who
killed rather than to one who could make alive, and to one who taught wickednesses rather
than to one who had been to them a teacher of good things. So long as they existed in
their simplicity they hearkened unto the voice of God, but as soon as they wished to act
cunningly they became receptacles of the counsel of the Calumniator; for cunning is at the
side of Satan, and simplicity is with those who belong to Christ. The man who wisheth to
be cunning and crafty cannot become a disciple of Christ, as His doctrine requireth. The
mind which is full of cunning is at all times destroying and building up thoughts which
are opposite [to one another]; it bindeth up and looseth, it believeth and denieth, at one
time it deemeth a thing good, but at another it rejecteth it and chooseth another. The
mind which is trained in cunning is a channel for confused opinions, and it remained not
[long enough] in any one [of them] to believe it and to support itself thereupon; but
simplicity is the opposite of cunning in every thing, even as its very name testifieth,
for there are in it no thoughts which abrogate the others.

Simplicity hath received the name of being befitting to God, for we also call God "Simple"
in the words of our confession of Him, because there are in Him neither structures nor
parts of limbs, and thus also in our ordinary speech a man who is not cunning in
wickedness is called by us "simple", because he hath not in his mind the anxious
trepidation of evil things. And he knoweth not how to look at and to bring to an issue the
things which happen to him from the world; and he contriveth no means whereby he may do
harm to his enemies, or to make an end of the things which are spoken against him, and he
weaveth no crafty things, and he layeth not snares, and he behaveth not artfully to do
harm to others. These and such like things simplicity knoweth not how to do, and for this
reason the mysteries of God have at all times been entrusted to it, and it hath shown
itself worthy of divine revelations, even as also were the Apostles when they were chosen.
It is well known that the Apostles were the simplest of men, and it was for this reason
Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and
that by their ignorance He might make manifest the emptiness of the learning of the wise
and learned, even as Paul saith, "God chose the fools of [this] world to put its wise men
to shame," And again he said, "Because, by the wisdom of God, the world knew not the
wisdom of God, God willed that by the simplicity of preaching, He might make to live those
that believed." And again he said to certain men of his disciples who were boasting in the
knowledge of the world, "Observe also your calling, my brethren, for there are not many
among you [who are] wise according to the flesh."

And I have not spoken these things wishing to show that there is no wisdom in the doctrine
of Christ, but that that wisdom which is above the world is the wisdom of Christ, for the
wisdom of the world, is its opposite in all things, even as darkness is the opposite of
light, and bitterness of sweetness, and sickness of health. For the wisdom of God
flourisheth not by these things, [that is] the study and care of earthly thoughts, but all
its meditation is upon spiritual things, and its motions and thoughts are above the world,
even as the Apostle himself testified concerning himself, "I am a fool to the wisdom of
the world, but by my knowledge I possess the wisdom which is above the world." And in
teaching that not every man is able to be a hearer and a receiver of that wisdom which he
had, he crieth out, saying, "We speak wisdom among the perfect: not the wisdom of this
world nor that of the rulers of this world, which are brought to nought: but we speak the
wisdom of God in a mystery, which none of the wise men of the world hath been able to
hear." The wisdom of [this] world is not sufficient for a foundation, nor is it able to
receive the building of the wisdom of God, and for this reason our Lord placed simplicity
in us for a foundation.

Who is there that knoweth not how simple was that first union of the first ones of the
race of the children of men, and how simple they were in respect of all the life and
conduct of [this] world, for they had had no experience and they had never been occupied
in any of its affairs, because the conversation of the things of the world had not as yet
been revealed to them; but they were near unto divine sights, and God spake unto them
continually face to face, and He was at all times found in close converse with them,
carrying, and bringing, and leading them from that place from which they sprang and in
which they had been framed, and placing them in Paradise. And in the form of a man He was
shewing them everything as a near friend, and they never took thought in their mind as to
where was the dwelling of Him that shewed them [these things]; or from what time He was;
or if He had been made, and if He had been made, who made Him; and why hath He created us;
and for what reason hath He set us in this Paradise and delivered unto us this law. These
things were remote from, their minds because simplicity thinketh not of such, but it is
wholly and entirely drawn to listening unto that which it heareth, and its whole thought
is mingled with the word of him that speaketh with it, even as is [that of] the child with
the speech of whosoever talketh with him.

Behold then, in the early heads of our race God placed simplicity, and it became the
receptacle of the commandment; for simplicity is anterior to faith because faith is the
daughter of simplicity, but faith giveth not birth to cunning. He that is crafty and
cunning doth not readily give credence unto what he heareth, but the simple man listeneth
unto all voices and believeth. Now if simplicity is the sincerity of nature it receiveth
only the things which are spoken by God. For as the earth was, in its natural construction
intended by its Creator to receive the seeds and plants which are needful for the wants of
mankind----that it bringeth forth thorns and briars is not of its own nature, for it
received this from its Creator afterwards as a penalty----so also hath simplicity been
placed in our nature by the Creator. But cunning and craftiness we receive afterwards by
reason of the disputes which come upon us, even as the whole family of the children of men
testifieth, for in all that are born is simplicity stirred up before craftiness. As long
as they are infants and children they are filled with innocence and sincerity, but when
they have lived in the world, through a gradual and progressive growth and the matters
which befall them, they learn craftiness and cunning.

It is as if a man were to take away a child one year old, and were to go forth and bring
him up in the desert, where there is neither conversation of the children of men nor the
exercise of the affairs of the world, and where he would never see anything at all of the
habits and customs of men; it would then be found that he was in a state of natural
simplicity, and moreover, when he had arrived at manhood's estate this man would be able
to receive very much more easily divine visions and spiritual thoughts, and he would
readily become a vessel to receive the Divine wisdom. In this manner I think the matter
standeth. And also it was because the marvellous preacher, John the Baptist, according to
the testimony of the Book,lived in the wilderness until the day of his showing himself to
the children of Israel, that he was able to receive and to teach Divine mysteries, and to
receive the power of the baptism of the Spirit.

And of the things which none of the early prophets had perceived, he, through the natural
simplicity in which he had been brought up, became a receptacle in the wilderness----and
especially of those things which were before the abrogation of the curse and the death of
sin, and before the wall of enmity which was set in the midst had been broken through, of
which it is written that it was broken through by the Cross of Christ----and he became
aforetime a receiver of the things which were after the Cross; and for this reason Grace
led him forth to the wilderness that he might remain in the simplicity of nature, and be
able to receive the knowledge of the mysteries which were above nature. And in like manner
when God redeemed the people out of Egypt, He led them out into the desolate wilderness
where simplicity could be obtained, and I believe that He brought them forth into the
desert that, being freed from the customs and habits of mankind, and from the cunning and
wisdom of the world which they had received in the land of Egypt, they might become
accustomed to the simplicity of nature, and receive divine instruction with sincerity. And
although there are many other reasons why He brought them out into the wilderness, this
seems to be the primary reason to him that knoweth how to look at the mysteries of Divine
dispensation. And because those who went forth from Egypt did not wish to cast off from
them the wickedness and cunning which they had learned in Egypt, but were in every thing
opponents of the promise of God towards them, He kept them in the wilderness for forty
years, that evil, and those who ministered thereunto might disappear; that cunning might
perish, together with those who had received it from Egypt; and that that generation which
should be born and grown up in the wilderness----for all their bringing up was in
simplicity, according to the law of the place----might go in and inherit the land of
promise; because it is seemly for those who were brought up in the wilderness to be
simple, and it belongeth to simplicity to hearken unto the commandments of God, and to be
persuaded by them.

And if any man thinketh that they believed because they saw the signs and wonders in the
wilderness, or because they feared the penalty which came upon those who were before them,
it will be found that those who went forth from Egypt saw greater wonders than they. For
with all the other mighty deeds which were wrought in Egypt they saw also the dividing of
the sea, and that fearful passage; and [they saw] that the sea returned, and grew together
and covered up all the Egyptians who had entered therein; and that marvellous thing which
took place at Marah, how by means of a piece of wood the waters were made sweet and became
drink for them; and to speak briefly, those who went forth from Egypt were spectators of
all the wonderful things which took place in Egypt, and in the desert, and of those things
which happened meanwhile. But the young generation which was born in the desert saw
nothing except those wonders which were continually with them, the pillar [of fire], the
cloud, the rock which poured out water, and the quails which came up from the sea; and
although the miracles which they saw were lesser than those which the people who went
forth from Egypt saw, yet they, through their simplicity, remained in the fear of God
better than the men who had seen many and great signs.

And that thou mayest know that all the mighty deeds which took place, and all the
wonderful things which were wrought, were not able to uproot and to abrogate in them the
evil things which they had learned from Egypt, and that that generation which had been
born in the desert was entirely remote from them by reason of its simplicity, understand
from this [fact]. After they had arrived at an inhabited land at the end of the forty
years, and were encamped opposite Midian wishing to go into the countries of the heathen,
by reason of the sight of the women whom the Midianites had arrayed in fine apparel and
set before them, whoredom broke out among the remnant of the people who had come forth
from Egypt, and they waxed wanton, even as the Holy Book maketh known, "The people saw the
daughters of Midian and committed whoredom [with them], and they were united with Baal-
Peor, and worhipped idols; now those who did this were, according to what the Book saith,
those who remained of the people who had gone forth from Egypt. "And the plague had
dominion over them, and four and twenty thousand of them died; now the Book saith that the
number of those who went forth from Egypt amounted to six hundred thousand, and God said,
"They shall not go in to see the land of promise," and by the fact that they alone of all
the people died we may understand also they only committed whoredom.

"And Moses and all Israel were sitting before the Lord at the door of the tabernacle, and
Zimri, the son of Salu, the chief of the tribe of Simeon, went into the cell to Cozbi, a
daughter of the chiefs of Midian, in the sight of Moses and in the sight of all Israel;
and there rose up Phinehas, and shewed forth the triumph of zeal. Now from the fact that
the pestilence had dominion only over that remnant which remained of the people who had
come forth from Egypt, it is right that we should know that it was they only who drew nigh
to that work of wickedness, and that all the rest of the people who had been born in the
wilderness, and who had been reared in the purity and simplicity of the fear of God were
sitting at the door of God, and were entreating mercy by repentance with Moses. And from
what took place at the casting of the calf I also believe this, for at that time also when
Moses came down from the mountain, and saw the confusion of the people, and knew that this
incitement [to sin] belonged only to certain of them, he ground the calf with a grinder,
and scattered its dust upon the waters. And when the people had drunk thereof, it became a
test of their thoughts, and those men in whose imaginations the calf had been first
depicted became the men who urged the doing of this wickedness;

and it is written that in them and in those who were slain by the swords of the Lévites
the sign of the calf appeared. And from the ending of their deaths we may also understand
that the beginning of error was in them. Because they urged on [others] and were the
leaders in error, the penalty which the word of Moses had decreed also overtook them
through the sign of the calf which appeared in their persons. And so also here from the
fact that twenty-four thousand [men] only fell through that sudden pestilence----now the
Book saith that with them was brought to an end the number of those who went forth from
Egypt----it is right that we should know that they only were joined unto whoredom. From
their penalty let us learn [concerning] their whoredom; and from their violent death let
us recognize that their whoredom belonged wholly to them, and that, remembering the
worship of idols in Egypt, when they saw it in Midian they were straightway joined
thereunto. And the simplicity of the upright who had been born in the desert preserved
them for the Lord, and they sat at the door of the tabernacle in the purity of their
hearts, and with souls remote from cunning, and with thoughts free from the craft of
wickedness, they entreated mercy of the Lord.

And for this reason also the promises to Abraham of material things were fulfilled in
them, and simplicity went in and inherited the land of promise, and innocence took
possession of the border of the inheritance which had been promised to the chief of their
race, and integrity, which they had [received] from the Lord, made them victorious in
their wars with the Amorites. For when they had passed over the Jordan Joshua commanded
them to go round Jericho seven days, each day once, and on the seventh day to go round
seven times, and he and the priests were to go before them carrying horns and the ark of
the Lord; and the whole people followed after Joshua and after the ark in simplicity, like
children following their fathers. And what shall I say concerning all the rest of the
people? Concerning Joshua the Book pointeth out that in him especially were found
simplicity and innocence; "But the young man Joshua departed not from the tent, but was
there continually in the service of Moses; and he that was free from going out and coming
in among the multitude was especially nigh unto simplicity. If cunning and wickedness are
gathered together from conversation with the multitude, it is evident that simplicity and
integrity can be acquired from being brought up to lead a life of silent contemplation,
and the more a man increaseth his life of contemplation, the more his possession of
simplicity groweth.

And concerning this the customary life of the world itself testifieth to us that all those
who were reared in the contemplative life, and who never went forth in the ways, or
contended and conversed with the multitude, were found to be especially upright and
simple, and that the integrity which is born from righteousness was found in them, even as
also the blessed David joineth integrity unto innocency in his words, "The innocent and
upright have cleaved unto me because I waited for Thee. And again that same prophet
testifieth concerning the simplicity of his soul, and how he was with God, [saying], "I
was innocent and ignorant, and I was like a beast before Thee; and he was brought down to
such ignorance like the beast with man, which by reason of its irrational and
indiscriminating nature is unable to judge one of his deeds or actions; even thus was the
knowledge of David in respect of God. For as the beast is governed by man, so also did
David place himself to be led by the will of God, that he might not judge His will in any
form, even as the verse following maketh known, in which he saith, "Because I am like a
beast before Thee in all innocence, comfort me with Thy counsel, and lead me after Thy
glory. And again he saith, "I have not enquired what is in heaven with Thee, or what is
Thy will upon earth.

For I have never understood the distinguishing attributes of Thy government, because while
1 sought to know why Thou didst desire one thing, Thy will willed something else; and
because I was confounded by the varieties of Thy deeds I ran and took refuge in
simplicity. And I became before Thee a beast which knoweth not anything, that Thy will
alone might govern me, and Thy knowledge lead me in the path of life, and that Thou
mightest give me Thy wise care in everything which was necessary for spiritual and bodily
life. And moreover, David sheweth in a psalm that the grace of God aboundeth specially
with the pure in heart, [saying], "God is good to Israel, [even] to the pure in heart;"
now he uniteth purity of heart with the sight of God, for [the name] Israel is interpreted
"He hath seen God". And whosoever is simple and pure in heart is able to see God, even as
our Lord spake in His Gospel, "Blessed are the pure in heart, "for they shall see God."
And moreover David the prophet sheweth that the mind which is remote from the cunning of
human teachings is particularly able to comprehend the righteousness of God, and to
possess courage of spirit and the confidence which will contend with all things, [saying],
"Because I know not the art of writing, I will go in in the strength of the Lord, and I
will remember Thy righteousness only." And teaching those who are simple and innocent, and
those who are wise and understanding, he saith, "[Thou art] my doctrine from my youth up,
that I might shew Thy wonderful works." And again when he sheweth concerning the purity of
his thoughts he likeneth them unto hands, and their freedom from iniquity he com-pareth
unto the washing of the hands, [saying], "I have washed my hands in innocency," that is to
say, I have cleansed and purified my thoughts, and I have remembered Thy altar, O Lord.
And again he saith, "I have walked in my house in the innocency of my heart, when wilt
Thou come unto me?" And again he saith, "Whosoever worketh deceit shall not dwell within
my house," and it is well known that cunning is built up of deceit. And again he saith,
"Examine me, O Lord, and try me, prove my reins and my heart." And again he saith, "I by
myself have purified my heart, and washed my hands in innocency."

And besides these David's election testineth that he was chosen from a station which
taught simplicity, for he was chosen from following the sheep, even as he himself
confesseth and calleth to mind his election in one of his psalms, [saying], "He chose
David His servant, and took him from [following] a flock of sheep, and from after the ewes
that gave suck. And teaching that his kingdom also was governed by simplicity he saith,
"He pastured them in the integrity of his heart," and it is manifest that integrity is
simplicity. And the book of his history also sheweth us [his] innocency, for on account of
his simplicity in the direction of the affairs of [this] world he had one to give him
counsel concerning human business with him continually; for the Book maketh known to us
that Ahithophel was David's counsellor. And from other things it is easy for us to see the
simplicity of the blessed David, who himself also maketh it known when he spake with
Jonathan, saying, "There is no wickedness in my heart, and [yet] thy father hunteth my
life to take it. And this [is] also [shewn] by that which was said by Jonathan to his
father, "He hath put himself in thy hands; and he made war and slew the Philistines by the
simplicity of David the king. And again when the men who were with him counselled him to
slay Saul, through his simple mind he refrained.

That they should counsel him to slay his enemy arose from the cunning and craft of [this]
world, for it is the custom of those who are filled with the cunning of [this]. world to
act craftily to remove obstacles from their path; but David in his simplicity and mercy
refrained. And we might find many things in the Holy Books which make manifest the
simplicity and uprightness of heart of this man of God, and that also which was said by
the Lord unto Samuel, "I have found a man according to My heart," testified unto the
purity of David's heart, and it is well known that simplicity is born of purity of heart.
And again David himself asked in prayer, "Create in me a clean heart, O God." And besides
these we may also see that all the other just and righteous men pleased God through
simplicity. Concerning those early disciples who became apostles after the Ascension of
our Lord into heaven it is thus written, "They all dwelt together, and they were of one
mind and of one soul, and they were breaking bread in [one] house, and were receiving food
in rejoicing, and they were praising God in the innocency of their heart, and no man said
of the possessions which he had, They are mine, for they had everything in common." Now it
is manifest that such innocency as this is born of simplicity, and that their praise
ascended unto God from the purity of their heart; and that they took their food together
with rejoicing, the man who brought much not considering that he should eat more than the
other who cast nothing into the common fund, arose from innocency of character.

And again the Word sheweth that the blessed Joshua was the most innocent of all the people
because he grew up being always in the tabernacle, and this man who was the most simple
and innocent of all the people, for he had been brought up in quietness, was chosen to
that famous government after Moses the Great. And that simplicity is nigher unto those who
are brought up in the tabernacle or in the house than unto others who are exercised in
going in and coming out, the history of Jacob and Esau testifieth. "Esau was a cunning
hunter, a man of the field, and Jacob was a simple man, dwelling in a tent," and from
their works we are able to understand the difference of their characters. In all places
the Scriptures call Esau cunning and crafty, and one who layeth up anger, and keepeth
wrath, [as it is said], "He keepeth his anger for ever, and he layeth up his wrath for
ever and ever. And again [the Book] speaketh concerning his anger towards the seed of
Jacob, "His fiery anger burned for ever, and he was furious at them," and again that he
went forth armed to meet his brother with four hundred men also sheweth that his anger was
of long standing;

for he had sought to take vengeance upon his brother for the [stealing] of the birthright
for twenty years after Jacob had turned towards Haran, and had it not been for the
humility of Jacob and for the hidden dispensation of God which changed his anger into
pleasantness, he would have performed that to do which he went forth. But Jacob appeareth
as the opposite of this in everything, whether as regardeth his parents, or the house of
Laban, for by his deeds he is shewn to us to be a simple and obedient man. And for this
reason the Holy Book sheweth us all his simplicity in one word: "Jacob was a simple man
dwelling in a tent. And, moreover, by reason of his simplicity he would never have
meditated the stealing of the birthright unless his mother Rebecca had taught him; but
when he heard of the matter which would help [him] he was persuaded in the simplicity of
his mind and was not stubborn. And that no man may imagine that his simplicity was natural
foolishness, see how attentive he was to the curses of his father, and how he returned
answer concerning the things which were set forth by knowledge, "Behold, Esau my brother
is a hairy man, and I am a smooth man. Peradventure my father will feel me, and I shall be
in his eyes as a mocker, and curses shall come upon me and not blessings.

But his mother in faith, being certain of those early promises which were revealed to her,
and of those things which were spoken to her when she went to enquire of the Lord, and it
had been told her, "The elder shall be a servant to the younger," made answer unto him,
saying, "Upon me be thy curses, my son, only hear my voice, and do what I command thee;
and straightway he was obedient to his mother like a child. And she prepared and gave to
Isaac the food which he loved, and she covered Jacob's hands and neck, in the places which
are near to the touch, with skins of animals; and he in his simplicity judged not what
would happen to him, but like a child that is set before his nurse, who doeth unto him
what she wisheth, was that full-grown man before his mother by reason of his simplicity.
And again, when he took in the food to his father, that which Rebecca had put into his
mouth he repeated like a child, adding nothing and taking away nothing. And again when the
time for his marriage had come, he did not venture to draw nigh thereto of his own
freewill, but in his simpleness he had regard unto his father's commands.

Now Esau, like a man crafty for wickedness, because he wished to vex and grieve his father
and mother in return for their having dealt deceitfully with him, went and took wives from
the daughters of Canaan, who were continually embittering the spirit of Isaac and Rebecca.
And when he perceived that the hatred of his parents towards him increased because of the
perpetual strivings of his wives, and seeing that he could not be deprived of [his]
material inheritance----now he considered this also with craftiness----he went and took
[another] wife, Basemath, the daughter of Ishmael, as one might say, with the wound he
took a plaster. And he did not do this like an understanding son who was penitent for the
things which he had wrought previously, but only because he was afraid lest Isaac would
not proclaim him [heir] to that inheritance of riches and possessions which he loved, even
as he was also vexed by reason of [the loss of] the birthright and the blessings, not
because he had lost the spiritual promises which were therein, but because he had been
deprived of the larger part of the riches which the firstborn are wont to receive, and
because he saw that his father's love, through which he expected to receive the larger
part of his riches as an inheritance, was changed. Now all these acts of Esau teach
whosoever knoweth how to regard them [aright] concerning his craftiness and wickedness;

but with these things we are also able to discover in this place the simplicity of Isaac
their father. For although his whole love was turned to Esau, and he loved him as his
firstborn, immediately he perceived the dispensation of God which is above nature, and
Rebecca had gone in to him and revealed what had been spoken to her when she went to
enquire of the Lord, immediately [I say,] was his love changed from Esau, and he directed
it towards Jacob who was worthy thereof. And let us also observe the obedience of Jacob,
who was persuaded by his parents in everything like a child. "If Jacob also thus shall
take wives of the daughters of Canaan," said Rebecca, "what good shall my life do me? And
Isaac called to Jacob and commanded him, saying, Thou shalt not take unto thyself a wife
from the daughters of the Canaanites. But go unto Laban, the son of Bethuel, thy mother's
brother, and take thee a wife from thence; and he was obedient and went forth readily, and
became suddenly a stranger to all the good things of his father's house. And like an alien
who possessed nothing he began [to travel] the path of his journey, and he asked from them
for his need nothing, neither beast for burden, nor servants for ministration, nor costly
apparel in which to appear, nor other things which are a vain show, to which many hold
fast to-day, but he went forth from them with his staff, being provided for the journey,
and bearing blessings and promises of good things instead of these things of mankind. And
his words also make [this] known unto us, for in giving thanks unto God for the things
which he had, and entreating to be delivered from his brother, [he saith], "With my staff
[only] I passed over this Jordan, and now I have become two companies; deliver me from the
hands of Esau, my brother, for I am afraid of him.

Let us listen also unto the words which he spake in that country in which God was revealed
unto him, for from them we may especially see his simplicity: "Verily there is the Lord in
this place, and I knew it not. Didst thou think, O simple Jacob, that God was limited only
to the country in which thy parents lived, and that He did not reveal Himself or make
Himself manifest in every place to those who are worthy of His revelation? And let us
consider also how many times his wages were changed while he lived with Laban, even as at
the end his words rebuked that crafty man: "Thou hast changed my hire ten times, but the
Lord hath not suffered thee to harm me. And again when he served him for his younger
daughter, Laban took the other in her stead and brought her in to him, and led him astray
in his simplicity, and he perceived [it] not; and when he asked by word or mouth why this
deception had been perpetrated upon him, immediately a plausible excuse was offered to him
----even though it was a lying one ----his simplicity listened thereto and accepted it.
And how many times did Laban in his wickedness seek to oppress Jacob, and how many times
did he through his cruelty and cunning change his acts towards him with manifold schemes
and tricks! But Jacob's innocency was not disturbed, and his simplicity was not agitated,
and his integrity was not made crafty;

and so long as he himself was watchful concerning the things which related to himself, so
long also was God mindful of the things which concerned him. This is the proof of
enlightened doctrine to every one who wisheth to serve the Lord: his thoughts must not
cease from meditation upon God, or occupy themselves with artful schemes and inventions
wherewith he may do harm to his enemies. Do thou, O disciple, abide in the sincerity of
thy mind, for it belongeth to the Lord to know how He will direct thy life, and the things
which are beneficial for thee those will He perform for thee. Though thou hear of some who
are ready to act wickedly towards thee, and of others who dwell in ambush to take away thy
life, and of others who are become workers to overthrow thy building, and of others who
blacken thy fair fame and vilify thy manner of life, and of others who dig deep that they
may cast thee down from the height upon which thou standest, and of others who make signs
of detraction at thee, and of others who speak against thee with scorn and who pour out
against thee blasphemies with mockery, and of others by whom thou art made a proverb and a
byword, and of others whose whole conversation is curses of thee; in spite of all these
things do thou abide in thy simplicity.

And turn not backwards from that country to which thy gaze is directed, and cease not from
thy hidden converse with God, and let not the power of the things which are without thee
overcome the power of the hidden anchor upon which hangeth thy life, but keep fast hold
upon the hope that Christ cannot lie, according to Paul's counsel to us, "To lay hold of
the hope which is promised to us; which we have as an anchor fixed in our soul that it may
not be moved. For as the anchor which is cast down [into the sea] by its weight holdeth
fast and restraineth the ship in the waves that it may not wander and drift away out of
its proper course, so also is the hope which is promised to us in heaven, and which is the
hidden anchor which is set above us, and is sunk and hidden from us in the heaven of
heavens; let us make fast our minds to it, and let us fasten the ship of our soul thereto
that it may not shift about and be disturbed by the storms and waves of the world which
beat upon it, and drift out of its proper course. In spite of the things which thou
hearest abide thou in thy simplicity, and let not those who speak against thee change thee
and make thee to become like unto them.

For the Adversary gathereth together all these things for this reason and setteth them in
array against thee to turn thy mind from its state of happiness, and to disturb and
trouble thy innocency, to make crafty thy simplicity, to make thee like unto those who
fight against thee, to fill thee with anger like unto them, to make thee a vessel of wrath
like unto them, and to clothe thee with the dress of wickedness. And when thy mind hath
descended from that state of simplicity which looketh at one [thing] alone, and thou
directest thy gaze upon many, and thou hearest the things which are spoken against thee,
through these the Adversary will find thee as he desireth, and thou wilt become easy of
access to him, and a ready and easy prey; but do thou persist in thy simplicity which is a
vessel of righteousness. For as a material vessel becometh a receptacle of what we put
therein, so also is simplicity a pure and honourable vessel which receiveth the various
forms of righteousness.

Now therefore let Jacob the simple man, whose history I have depicted for thee, be a type
of the things of which I have spoken to thee, and when words of strife are stirred up to
disturb thy simplicity, and thou art sensible of the snares of the Enemy which would trip
thee up, think upon this blessed man, and consider all his history from the beginning to
the end----for for this reason these things and others like unto them were written in the
Scriptures----and let them be a support to thy soul which is tottering to a fall, and a
consolation to [thy] thoughts which are filled with sadness by reason of the indignation
of him that stirreth up anger. Observe how much Esau and Laban plotted to do harm unto
Jacob, but the Lord followed after him in all his actions; and while Jacob remained quiet
and took no pains to meet the schemes of his enemies, God turned their crafty devices
backwards, and instead of a changing series of losses He brought gain upon him. For Jacob
was occupied in his integrity, and God sought out good things for him; Jacob busied
himself wholly in every work like a child in his simplicity, and the Lord in His wisdom
made his paths to prosper. Laban plotted schemes whereby he might cause him loss, and
Jacob perceived it not, that simple man felt it not, and that innocent man knew it not;

but in his stead God saw and knew everything, and what Laban had bound, the Lord loosed.
Laban contrived a scheme of loss against Jacob and the Highest scattered [it]: he made an
invention which would increase his own possession and diminish that of Jacob, and God made
another invention against it. While Jacob remained at peace the Judge became his advocate,
and while he journeyed on in his works innocently God in His wisdom directed his paths.
These things [concerning] Jacob were written for thee, and they belong to thee if thou
wilt abide in the simplicity of the mind of Jacob, and in the sincerity of soul of that
simple man; for the simple belong unto the Lord. Be not ashamed of simplicity, for the
cunning and the crafty are vessels of the Adversary; desire not and lust not after
cunning, for cunning is the ground which produceth wickedness, and simplicity is the field
which maketh righteousness to bring forth fruit. For this reason, in all places, the Lord
speaketh with simplicity, and in it His Will abideth, and it becometh a dwelling-place and
a receptacle of His revelations.

For Eli was sleeping with his sons inside the temple, and when the Lord desired to speak
with the children of men, He forsook the old age which was trained in wisdom and exercised
in the affairs of the world, and lusty manhood which had received the cunning of evil
things, and came to simplicity and spake with it, and chose converse with it. "The Lord
called to Samuel, "Samuel, Samuel," twice; and simplicity rose up and ran to old age, and
the child knew not who it was that called him; and he ran to give an answer to Eli instead
of to God, and he did this three times, because he had not yet had experience of divine
revelations. Now when Eli understood that it was the Lord Who had called him, he commanded
him to make answer as unto the Lord, and not to run towards him; for "Eli understood that
the Lord had called the boy. And old age sent youth to the Lord to learn His will, and
cunning had need of simplicity that by means of it it might learn the Divine Will; for Eli
entreated Samuel and begged him to reveal to him everything which he had heard from the
Lord, and not to hide anything from him. And because he perceived that he himself was
unworthy to speak with the Lord, he offered entreaty to the child to reveal to him the
Divine mystery;

and between Divinity and knowledge simplicity became an interpreter, and childhood
received and made answer, and to a child only a few years old, who was unacquainted with
the arrangement of the affairs of men, was the knowledge of God revealed. For the Lord
dwelleth in the upright, and with the simple ones He speaketh; and He chooseth the
sincere, who having learnt the word do not consider that it is their own, but they
recognize Him that spake it, and to Him they return gratitude. And the word of God doth
not become to them the material for pride and vain boasting, and they are not exalted by
the things of God as if they were their own, and they say not, The word of wisdom which we
have is our own. Now these simple and upright ones never consider [that it is their own],
but in their simplicity they confess that what they have belongeth to the Lord; and for
this reason we have found in all places that God rejected cunning and chose simplicity.
For because the man wise in the spirit, that is, the man who hath by the experience of his
soul obtained the taste of the knowledge of life, is not easily found, his simplicity of
nature is acceptable unto God; for this is His own gift and the first thing formed in our
nature, for when God created us in the beginning He placed simplicity within us.

So therefore simplicity is placed in [our] midst, and one riseth therefrom to the doctrine
of spiritual things and becometh a wise man of the spirit, and another cometh down
therefrom to the doctrine and training of the things of this world, and such an one is
called crafty and cunning. For if men should be called according to the exact name of
things, those who are exercised and whose whole training is in corporeal things would not
be called wise, and those whose simplicity hath been trained in spiritual things would not
be called crafty and cunning; but those who have collected their knowledge from the world
would be called crafty and cunning, while those who have been exercised in spiritual
things would be called wise and understanding men, for wisdom belongeth to God alone and
to the man whose quest is God. The knowledge of the world is not worthy to be called
wisdom, rightly speaking, nor can the wisdom of God be said to be cunning and craftiness
by the understanding of discretion, for in this wisdom there is no scheming, and it is not
stablished by the composition of various opinions. It passeth the power of speech [to say]
why God delighteth in simplicity, and why He chooseth it rather than the wisdom of the
world, for behold the wisdom of the world is the gift of God, even as the apostle said,
"By the wisdom of God the world knew "not the wisdom of God. And for this reason it is
well known that if wisdom were not in us from the time when we were framed and made----and
wisdom is not implanted in everything that hath been made----we should not be able to
gather together wisdom from the world. Behold then also the wisdom of the world is the
gift of God, and why then hath He rejected it and chosen simplicity? It is well known that
the reason is because our own labour is therein, and because it is collected from those
who possess it, whose vision is directed to the world and not to God, and who run
thereafter that they may be thought to be wise men in the opinion [of men].

And to speak finally, the human passions weary themselves when they gather themselves
together and seek this wisdom among things which have been made, and in that they have
united labours to their quest, and the trouble and afflictions of their persons to the
discovery of this knowledge, they imagine that it belongeth to them when they consider how
they have laboured for its sake. For this reason the Lord rejected the wise men of the
world and chose the simple ones in their stead. And moreover, inasmuch as the wisdom of
the world is the opposite of the Divine wisdom in every respect, and there is no means
whereby they may be mingled with one another, even as light cannot be mingled with
darkness, so also if a man wish to obtain from the wise men of the world knowledge of the
things of the Spirit he must first of all cast off from him the thoughts of that wisdom,
and the whole expectation of his previous knowledge, and he must stand at the beginning of
the path of the first step which is simplicity, and childlike disposition, and the faith
which heareth and receiveth with simpleness. And then he may begin the journey of the path
of the wisdom of Christ and set out on his course, and if he be zealous to march on wisdom
itself will shew him the way.

Simplicity then is the gift of nature, and it belongeth to the Creator, and nothing
belonging to us is mingled therein, that is to say, nothing of our will and nothing of our
work. Therefore its gift dwelleth in His gift, and His wisdom abideth in the place which
He hath constructed, even as it also stooped [to dwell] with Samuel; it forsook subtlety
and spake with him, and the chief priesthood and came to him. And behold the Holy Book
doth not blame Eli for much wickedness, but only because he was remiss, and because he
chid not his sons. Now Eli himself was not a participator in their iniquity, and if any
man should say that he acted in his youth as they did [we must remember] that the Book
doth not accuse him of this, neither doth it say, "Thou didst do wickedly in this manner
in thy youth, and now thy sons do like unto thee; but the Lord said to Samuel, "Behold, I
will do a thing in Israel, at which both the ears of everyone that heareth it shall
tingle," because Eli had heard of the iniquity which his sons were doing in the
tabernacle, and had rebuked them not. Now . the whole accusation of Eli arose because of
his negligence, and because his rebuke was not commensurate with the wickedness of his
sons: for it is written that he rebuked them, but the rebuke was feeble and ineffectual,
and not one which the serious nature of the iniquity demanded.

His negligence alone and not his own wickedness, was the sole object of the condemnation
of Eli the priest, and although the matter was thus yet God chose youth rather than him,
and He made His conversation with childhood and simplicity. For as the Book maketh known,
Samuel was brought up in the temple of the Lord, as were Joshua the son of Nun and Jacob,
for these also were reared in the tent, even as our discourse hath shewed above. And it is
a thing to wonder at how the Lord called what He had formed from these two places, whether
it be those who were accustomed to the wilderness, or those who were brought up in the
tent, for in both these places simplicity was to be acquired. For behold God set apart
from the wilderness David, and Moses, and many others for His dispensation, but Samuel,
and Joshua, and Jacob He chose from the bringing up in the tabernacle (i. e., tent).
Behold then, from this also we may know that simplicity is beloved of God, and that it was
the beginning of the way of those who drew nigh unto God. And moreover, we may also see
simplicity in Abel, and the Holy Book sheweth us that he was more simple than Cain; for
they both brought offerings to the Lord, and the offering of simplicity was accepted, but
the offering of wickedness was rejected. And Cain was angry with the Lord and with Abel;
[p.

no] with Abel because he envied him, and with the Lord because He had rejected his
offering. If he had been of a simple disposition he would not have been envious, and if he
had been sincere he would not have been angry with the Lord. And moreover we may see the
cunning of Cain from the outlet which he found for his wickedness, for when he meditated
slaying Abel his brother, and was not able to do it because he was near unto his parents,
he said "Let us go down into the plain;"and Abel, in his innocency, heard and was
persuaded like a child. And his simplicity imagined not wickedness, and he did not
consider in his heart why Cain called him to the plain, neither did he perceive Cain's
hatred towards him, because simplicity knoweth not how to be a spectator of these things;
but in the innocency of his heart and in brotherly love towards him he turned, and
whithersoever he called him he [went] readily and obediently. And observe here also the
works of simplicity, and have regard unto the injurious effects of cunning and wickedness,
and be strenuous to be on the side of the simple, who have at all times pleased God; and
reject cunning as something which is unfit for thee, and which is not meet for the
discipleship in which thou standest.

For as the apparel which befitteth thy rank in life is well known, and if thou puttest on
that which is contrary hereto thou wilt become a laughing-stock, so also the apparel of
simplicity is meet for thee, and if thou puttest on that of cunning thou wilt be condemned
by the wise and understanding, and the feast will not receive thee [arrayed] in this
apparel. And with these men let us also consider Joseph the chaste, whose honour towards
his father and whose love towards his brethren were born of simplicity; for his brethren
were envious of him and he perceived it not, they devised murder against him and he knew
it not, and [when] his father told him to go and visit his brethren, he obeyed him
readily. He saw dreams which made known his own greatness and their subjection, and in his
simplicity he drew nigh and revealed unto them their subjection; the simple man did not
perceive that cunning would add to its wickedness, nor that hatred [of him] would be
increased in his brethren by the hearing of these things. And when the old man Jacob saw
the simplicity of his son Joseph, he rebuked him [and told him] not to reveal [it], not
because he was not certain of what would happen, for the Book saith that he kept all these
things because he believed that they were about to take place; but he rebuked the
simplicity of Joseph in order that he might not increase the hatred of his brethren by the
revealing of his dreams. He bore and was carrying food to them, and he passed from place
to place asking for them; and he did not know that in running to his brethren he was
running to murderers. He saw them, and in his simplicity he was filled with joy, but they
when they saw him [were filled] with gloom and anger.

And while simplicity was meditating good things, and increasing love at the sight of the
brethren, the envy which cunning brought forth grew the more strong, and increased, and
meditated murder; and they plotted wickedness and they wrought wickedness. But see the end
of the two [sides], and observe with which God was well pleased. While that simplicity
which did not know how to hide its dreams was mounted upon a chariot of honour, craftiness
was cast down upon the ground before it, and simplicity gave the command, and craftiness
was obedient thereto. Simplicity was increased by the wisdom of God, and craftiness added
wickedness to itself. "I have seen that there is none who is so wise and understanding as
thyself," said the king of Egypt to that simple man. For simplicity is nigh unto wisdom,
and the understanding of God is akin to integrity, and simplicity is the vessel which
receiveth the divine revelations. Now the blessed Paul also wisely rejected cunning,
saying, "We walk not in craftiness, and we handle not the word of God deceitfully; but by
the manifestation of the truth we shew ourselves before all the consciences of the
children of men. And behold, Paul also hath taught thee that deceit is closely joined to
cunning and that it is the vessel of all wickednesses, and for this reason he also fled
therefrom.

And who is the disciple who will not reject it if the apostle rejected it and cast it
forth, and made it a thing alien to the pure doctrine of Christ, which befitted him not?
For as wickedness is the opposite of good, so also is cunning the opposite of simplicity.
And in another place Paul writeth to his disciples, "Peradventure like a crafty man I have
carried you off with guile; and here also he closely uniteth guile with cunning, And again
in another speech he condemneth the heretics and sheweth that all their doctrine standeth
in cunning. "Let us not be children, tossed to and fro and carried about with every wind
of the deceitful doctrines of the children of men, who in their cunning act craftily to
lead astray; but let us be firm in our love that we may make to grow up everything of ours
in Christ" And moreover our Lord also maketh known that heretics are cunning and crafty,
for He said, "Beware of false prophets, which come to you in sheep's clothing, but
inwardly are ravening wolves; and [He maketh known] also, that when a man appeareth to be
one thing and is another, he is a worker of cunning. To appear in sheep's clothing, being
actually wolves, was taught unto them by cunning; for cunning ministereth unto two things,
it maketh wickedness to grow, and it maketh wickedness to increase, and moreover, it
schemeth how it may teach itself to others.

Where it is meet to hide, it hideth, and where it knoweth that it is meet to reveal, it
revealeth; for wickedness is blind, but cunning hath eyes. And again in another place our
Lord taught His disciples to beware of the cunning of the Pharisees and Sadducees, saying,
"Beware of the leaven of the Pharisees and of the Sadducees, and of the leaven of Herod;
and thou mayest know that He here calleth cunning and wickedness by the name of leaven,
because in another place when the Pharisees said "Herod desireth to kill thee," he called
Herod a fox because of his cunning, saying, "Go ye and say to this fox"----for because he
hath no power to do what he desireth by authority, behold he contriveth artful schemes and
plots in order that cunning may take the place of power, even as cunning taketh the place
of strength in the fox----"by My own freewill will I go, but thy cunning which is outside
My freewill, is not able to make Me go forth. To-day and to-morrow I work miracles, and
the third day I am perfected. Behold then our Lord warned His disciples against the
cunning of Herod and the wickedness of the Pharisees, because while they were doing one
thing they taught another. Our Lord did not bid them beware of the doctrine of Moses which
the Pharisees taught, but of their traditions which they invented in their cunning that
they might be material for the merchandise of iniquity;

and of their feigning to be righteous before the children of men; and of their being
careful of the honour of God while in their secret works they belittled Him; and of their
making long their prayers in order to devour widow's houses; and of their disfiguring
their countenances that they might appear to be men who fasted; and of their washing the
outside of the cup and platter----that is to say, they beautified and made fair the parts
of them which were manifest----being filled within with iniquity and all impurity; and of
their adorning their persons outside with a reverent and venerable demeanour to be
observed with the eye, being secretly filled with rapine, and deceit, and wantonness, and
the desire for all objects of lust.Of all this doctrine then of the Pharisees our Lord
commanded His disciples to beware. All these things which arise from deceit, and which are
wrought under a false disguise are born of cunning. Why then instead of these things did
our Lord command His disciples to be harmless as doves in respect of good things, and
cunning as serpents, in respect of evil things? towards faith [that they should offer]
simplicity, and against error that they should oppose craftiness? It was in order that the
upright might save their life, and that the crafty might not destroy it. For for the
acquiring of virtues simplicity must be employed by us; but that we may not perish craft
is necessary for us; towards God sincerity of mind (or conscience), and towards the
children of men, who plot to take away from us the things of God, craftiness of thought.
So then well did our Lord command us to be harmless as doves2 towards each other and
towards Him, and crafty as serpents towards those who scheme to deprive us of spiritual
things. For even the craftiness of the serpent is [directed] against the man, and not
against itself, and it delivereth its body to blows by the craftiness of its nature, but
it guardeth its head from injury, for from it death is transmitted throughout its entire
length.

And again to the disciples who asked craftily which should be greatest in the kingdom of
heaven, and who lusted with crafty mind to rise a step above the others, He taught the
simplicity of children, in whom there is no desire for dominion and rule, and whose
thought hath never experienced the love of the honour of the world. "Verily I say [p, 116]
unto you, that except ye be converted and become childlike and simple as children ye shall
not enter into the kingdom of heaven. And again, "Whosoever shall not receive the kingdom
of God like a child"----with uprightness of heart and simplicity----"shall not enter
therein. And again Paul also taught concerning this simplicity that we should not only
make use of it towards God, and towards each other, but he also commandeth the servants of
this world to honour their masters in simplicity, without deceit and without cunning.
"Servants, be obedient to your masters in all things, not with eye-service as those who
please the children of men, but with fear and trembling, and with the simpleness of heart
as unto Christ. And again he also commanded the Jews that simplicity should be found with
them in their gifts. "He that giveth [let him do it] with simplicity; and he that standeth
at the head, [let him rule] with diligence. For if cunning be found among those who give
they become spies of the affairs of those who receive, and for this cause the gift which
simplicity would give without thought is kept back.

Now it is the custom of simplicity not to think and then to give, but to all men it
divideth and giveth abundantly. And again, our Lord taught this simplicity when He said,
"Give unto every one that asketh of thee; and again Paul himself prayed for those who give
that the fruits of their righteousness might be increased, and that they might distribute
gifts to the needy with simplicity, "May that God Who giveth seed to the sowers, and bread
for food, multiply your 'seed, and increase the fruits of your righteousness; that ye may
be enriched in everything in all simplicity, which perfecteth by our hand thanksgiving to
God. And behold here also in simplicity Paul prayeth for his disciples that they may be
enriched, and that therefrom, he saith, thanksgiving towards God may increase and wax
strong. And again he saith, "Ye have become obedient to the confession of the Gospel of
Christ, and ye have become subject with them and with every man in your simplicity. And
again he saith, "I fear lest, as the serpent led Eve astray in its guile, your mind should
be corrupted from the simplicity that is towards Christ; and here again he teacheth us
that whosoever believeth in Christ, it is meet for him to abide in His doctrine. And he
sheweth us also by [his] words that until Eve had forsaken simplicity towards the
commandment of God she did not receive the guile of the cunning of the Tempter.

And moreover, that [kiss of] peace which at the end of all his Epistles Paul commandeth
his disciples to give one another, is born of simplicity, and sincerity of mind giveth it.
"We live by the Spirit, and by the Spirit let us come to an end. Let us not be
vainglorious, provoking one another, and envying one another. And that a man should live
by the Spirit and come to an end by the Spirit cometh to a man by simplicity and innocency
of mind. Now therefore it is good that the disciples of Christ should follow after
simplicity, and that they should have regard unto innocency of mind; and let us not be
envious of those who are cunning in respect of wickedness, and who are crafty to obtain
the honours and pleasures of the world. For behold we may learn from all the books of the
Old and New Testaments that in simplicity man draweth nigh unto God, and that simplicity
becometh the dwelling-place of God; and together with the doctrine of the books the actual
experience of affairs sheweth that righteousness is nearer unto simplicity than unto
cunning. For although the cunning and the crafty may do works, and appear to lead the life
of righteousness, yet are they held fast by other passions, and for this reason they
persevere in labours that they may nourish the evil passions which are stirred up in their
souls, whether it be honour or glory or power which they scheme to pursue by their life of
labours. Now simplicity hath not such ideas in the service of its labours, for it is led
by the beautiful law wherewith it is held fast, or by the fear which it putteth not away,
or by love towards God which guardeth it in its afflictions, if it happen that it hath
come to this, for as far as is the capacity of love fear guardeth and supporteth
simplicity.

Therefore be not ashamed, O disciple, of this good gift, but lay hold upon it from the
beginning of thy discipleship unto the end thereof, and in all good things let it be found
with thee; for by simplicity and faith thou hast hearkened unto God, and hast gone forth
from the world, and thou hast not judged and examined therewith into the things which He
spake to thee. For if thou hadst been cunning thou wouldst not have listened unto Him, and
if thou hadst inclined thine ear unto His word with thoughts of craftiness thou wouldst
not have gone forth after God who called thee, neither would any of those who have been
called and who have been obedient unto God have hearkened unto His word and gone forth
after His command when He called them to go forth after Him, nor would they have been
ministers of His dispensation in any form towards the children of men. For from natural
simplicity is born the abundance of the spiritual mind. And observe that the simple mind
is able to receive the learning of this world also, for a very young and simple child
accepteth the learning of the world and feareth [his] masters, but in proportion as he
increaseth in stature and becometh crafty in the things of the children of men, he
despiseth [his] masters, and esteemeth learning lightly. And thus also doth simplicity
receive spiritual learning, being filled with fear of the Teacher, and being watchful not
to forget [His] instruction.

And if any man wisheth to draw nigh to craftiness and therefrom to things which are to be
desired, he immediately despiseth instruction, and holdeth God in contempt. Let us then
lay hold upon and be watchful of this good gift, and let the whole course of our life and
conduct be in sincerity of heart. Let us reject craftiness and be remote from cunning; let
us rebuke wickedness and be watchful against guile; let us be remote from artifice, and
let us flee from the Calumniator; and let us cast away from us the tongue which smiteth in
secret. And with a simple understanding and innocent mind let us give praises unto the
Holy Trinity of Father, Son, and Holy Ghost, for ever, Amen. Here endeth the First
Discourse which is on Simplicity.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 5: SECOND DISCOURSE ON SIMPLICITY

The Second Discourse which is on Simplicity

At all times it is meet for us to direct our discourse to spiritual excellencies in this
place----which is the market-place of virtues----for I see that ye yourselves desire to
hear a profitable discourse, and not one which is to give pleasure only and to be the
cause of cries of approbation. For the words which are composed to give pleasure to the
sense of hearing or to stir up cries of the applause of those who listen to them, are
absolutely unnecessary in this chaste land, and it is meet that as is the place, so also
should be that which is spoken therein. For the country wherein we are gathered together
is one of spiritual excellences and help: in it then we will speak with simple words,
which bear profit alike to him that speaketh and to them that listen, for it is written,
"Let him that heareth the word communicate it to him that listeneth to him in all good
things."

The discourse which cometh before this was upon simplicity and innocency, and in this also
I desire to speak again concerning this excellent matter----for it is a thing which
befitteth us, and simplicity belongeth to us----and that we could live without it in the
service of the virtues is by no means possible. For as the members cannot see without the
eye, so neither can virtues be cultivated without simplicity; and as when the eye is blind
all the members are in darkness, so also when simplicity is done away with all good
qualities are impeded. Now simplicity especially befitteth the life of the solitary and
ascetic, and innocence of mind greatly befitteth those who have forsaken the world, and
who have become strangers thereto; for where there are none of the forms of the world, the
craftiness of the world is unnecessary. For here with us we have no buying or selling, and
we have not with us vain talk concerning good things which pass away. Here there is none
who would be greater than his brethren, or who would wish to appear in greater power than
his neighbour. Here there is none who oppresseth or is oppressed, for we have not with us
the causes for oppression. Here there are no fields and vineyards to be divided, nor
estates which have to be separated by boundary marks.

Here there is no one who wisheth to be richer than his brother, nor any one who wisheth
his worldly wealth to be more abundant than that of his companion. Here there is no one
who wisheth to appear in rich garments, for we all have one kind of apparel, that of
weeping and humility. Here there is no one who doeth work for his belly, and who wisheth
to find preparations of rich foods, for we are all fed from one common table. Here there
is no one who wisheth to pluck honour from his brother, for we are all commanded to honour
each the other. Here there is no one who speaketh judgment with his fellow, for we all
speak judgment each for the other. Here no one wisheth to build [a house], nor doth
another lust to found castles, for to us all there is the one narrow dwelling of the
ascetic life. Here there is no one who wisheth to enlarge his dwelling and to construct
gilded couches for himself, for we all with narrow measure limit our place of sleeping
upon the ground with humility. Where these things are wholly made strange things, it is
not meet that the craftiness of the world should be found; for where the worldly rule and
conduct of life is expelled and cast out, there also it is right that the craftiness
thereof should be rejected.

For where the corporeal things of the body are esteemed lightly, there also should be
despised the cunning which doeth battle on their behalf. Where the old man is crucified
together with his affections, there is it meet that the guile which is the advocate of the
old man should also be crucified. Where falsehood is rejected, there is it right that
craftiness, the mother of falsehood, should also be rejected. From the place where deceit
hath been expelled and cast forth, thence is it meet that its parents and begetters should
also go forth. For in the assembly of deceit there is nothing, and falsehood cannot be
made of use in it; and it is right that cunning and craftiness, the parents of these
things, should be despised. Wherever the humble garb of hair existeth, there is it meet
that the simplicity which befitteth it should be honoured; for garments made of linen
befit not our rank, and ornamented and embroidered apparel is not good for our order.
Similarly, but even much less than these, cunning befitteth not our discipleship, nor doth
craftiness become our garb. The ornamentation of the head, which belongeth to the wanton
and dissolute, befitteth us not, neither doth deceit, which is the first invention of the
Enemy. For craftiness is the possession of the Calumniator and of all his ministers, and
simplicity is the riches of Christ and of all His disciples.

Craftiness is alone useful in the conversation of the world, and to those who have set
themselves to spoil and plunder others, and for the oppression and defrauding of those
akin to them; to them [alone] is apostasy necessary. "Wisdom dwelleth not in the soul
which worketh deceitfully in wickedness", saith Solomon the wise man , and knowledge of
the Spirit sojourneth not in the body which is conquered of sin; for the soul which
worketh deceitfully in wickedness is full of cunning, because cunning itself is the
inventor of wickedness. Whosoever desireth to serve [his] lusts runneth to become a
disciple of cunning, so that with the learning which ariseth therefrom, and with the
deceits of iniquity which it sheweth to him he may find means whereby to cover his
wickedness, and to make an excuse for the hateful things which are wrought by him. For
from where lusts are rejected and human passions cast out, from thence it is meet that the
root thereof should be torn out, and cut off, and cast away, even that which increaseth
them. In Gabriel and in Michael there is no cunning in name, and there is no craftiness of
wickedness. There is neither apostasy nor the deceit of abominable things in the countries
of the Spirit. There is no darkness of deceit in that Jerusalem of light, the city of
life. There there is no one who schemeth to overcome by falsehood, for in that country
falsehood cannot be made of use.

There there is no one who hath learned to hide his abominable practices, and none who by
cunning is able to hide his wickednesses. And as these things exist not in that land of
spiritual beings, so also in our land which is the type of that country it is meet that
they should not be found. The rule and conduct of the life here is the similitude of that
of spiritual beings, and the dwelling here is a type of that of heavenly beings. The
conversation of you who are clothed with the body is a copy of that of those celestial and
incorporeal beings. It is seemly for you to say that which Paul proclaimed, "Although we
live in the flesh, we do not war according to that which is in the flesh". Being corporeal
beings ye may be seen with the eyes, but your warfare is wholly spiritual; O corporeal
beings, ye are angels, and spiritual beings clothed with flesh. Pure, undenled, innocent,
and holy is your dwelling, and the likeness of the celestial habitation of spiritual
beings is stamped thereupon. The whole rule and conduct of life of the disciples of Jesus
standeth in simplicity, and if thou didst take simplicity therefrom thou wouldst destroy
that life. Simplicity is our boast, and whosoever acquireth it is a wise man.

And as in [this] world whosoever is simple is called a fool by fools, so also in this
spiritual country is it meet that the cunning man should be called fool by the wise and
understanding, for he possesseth in [that] country a possession which is not suitable
thereunto, and he findeth therein an invention which belongeth not thereto. No man seeketh
to find trees, and seeds, and plants among the waves of the sea, and again no man
demandeth to see waves and billows on dry land; but each is to be sought for in its proper
place, and there will it be found. And thus it is is not seemly that cunning should be
found in the pure country of spiritual beings, because the land of cunning is a world
which is full of wickedness. And as songs are unseemly amid the noise of those that weep,
and weeping is out of place at a feast, so also is it unseemly that the craftiness of
wickedness should be found in the country of simplicity; for within the country of
spiritual advantages the invention of cunning is a loss to spiritual beings. Thou wilt not
speak with thy brother cunningly, how then can craftiness be necessary unto thee? Thou
wilt not lie in ambush in the monastery to slay the righteous man in secret, of what use
then will craftiness and deceit be to thee? Why then art thou proud, O fool, of that which
will be thy condemnation?

Why dost thou boast thyself in that which will put thee to shame? Why dost thou magnify
thyself in that which is thy reproach? Why art thou proud of a possession which belongeth
not to thee? Thou hast taken craftiness from the world, and through it thou wilt be
condemned, in that all the wickednesses of the world are to be found with thee. The fruits
of a tree cling closely thereto, and craftiness is a tree the roots of which are
wickednesses; and wherever it is found with it also are found all evil things, and if they
are not made manifest by outward deeds, they nevertheless exist in the innermost thoughts.
For craftiness is a disease of the soul, just as simplicity is its certain cure. Where
didst thou ever see a sick man boasting of his sickness, or a diseased man who boasted of
his pains? It is meet that the monk who is crafty should be ashamed, because he is found
in that which is not seemly for him. For as converse with a harlot is a shame to him, even
so it is right that he should be ashamed if craftiness, which is the similitude of a
harlot, be found with him. Craftiness in the soul is like a harlot in the street; for as
the harlot speaketh with all men and putteth on all persons (or characters) so that she
may appear to be like unto every man, even so doth craftiness appear in every variety of
opinion, and it prepareth the [various kinds] of ornamented forms which are required [of
it], that it may show itself to be like unto every man by them. And that which was written
by the Apostle in integrity, "I have become all things "unto all men, that I might profit
all men", is wrought in the opposite manner by craftiness, which becometh all things unto
all men that it may destroy all men, and that it may mock and laugh at all men. And if
these things are the works of craftiness how doth it itself befit the disciple of Christ?
And how is it right that it should be found among simple solitaries? Look then with the
eye of knowledge and understand that all wickednesses spring from craftiness.

Deceit is in it, falsehood is found therein, calumny is akin thereto, the mocker is its
friend, what is whispered it possesseth, the destruction of the Evil One is its mansion,
error and prevarication are its doctrine, it is an associate of theft, it is an advocate
of adultery, for fornication it maketh an excuse, hypocrisy is to it a garment of which to
be proud, by it ambushes are fabricated, it is ready to bear false witness, and of the
empty prating of lying it is the mother. And to speak finally, craftiness hath made itself
an advocate of all wickednesses, that it may pronounce right that which concerns them:
some of them it covereth up, for some of them it maketh excuse, of some of them it prateth
that they exist not, and it multiplieth words intended to convince, and feigneth excuses,
to some wickednesses it giveth other aspects, and sayeth that they did not take place for
this reason, and that they were not wrought with this design. Unto it is gathered together
all lying speech, it cleaveth to judges when they wish to steal, of it governors make use
when they wish to take bribes, and it cleaveth to those who work wickedness when they are
judged. The woman who wisheth to trangress the path of law against her husband taketh it
into her company, and then she goeth forth to the error of depravity; when it hath been
learned by children they begin to lie to their masters.

The advocates who plead before judges compose their speeches of its riches, and their
perverse things are forged in its furnace. It spreadeth the nets of iniquity, and layeth
out the toils upon the paths of the wayfarers, it hideth the snares of deceit, it diggeth
the pits of destruction, it is a follower that hath been paid and that demandeth a second
time. Until lying draweth nigh to it, it knoweth not how to make excuse for itself; lying
is ready to utter falsehood, and how it is do so craftiness teacheth. Falsehood maketh ill
will ready, but of how it is to be wrought in deed craftiness is the counsellor.
[Falsehood] beginneth to walk in lying, in the path which is contrary to the truth, and it
crieth to craftiness, "Come in my train", and then it goeth forth. Craftiness is the
teacher of all wickednesses, and it is the ready advocate of all abominable things; it
hath respect unto every person, and it speaketh right of every thing, and maketh excuse
therefor. And it seemeth as if this had been said by craftiness to wickedness, "O thou
wickedness, do evil as long as thou wishest, and let all thy members enjoy the pleasures
of lust. Let the body of thy senses be delicately nurtured on the things which it loveth,
let all thy fruits collect in them their natural taste, and let them grow large and become
ripe. So long as thou lustest enjoy thyself and spare not, live delicately and afflict not
thine eye.

Do evil so long as thou pleasest, and work wickedness, and fornicate as long as thou
wishest. Take thy fill of iniquity and fear not; perfect thyself in all abominable things
and be not moved thereat. Let not the fair fame of laws disturb thee, and let not the
threatening of the judge move thee. Be not terrified at the voice of governors, and let
not the cry of lords make thee afraid. Against all [these] I am armed on thy behalf, and I
will make an excuse for thee to all who blame thee. It is easy for me to turn to thy glory
the blame which is laid upon thee and those things which others imagine will condemn thee,
and I will bind a crown of victory upon thy head. All my care is for thee, and in thoughts
on thy behalf I am steeped by day and by night, so that whenever I am required to do so I
can make an excuse for thee; at all times am I careful [for thee]. Do thou then, O
wickedness, enjoy thyself in pleasures, and I will learn the instruction which will make
thee innocent. Be not anxious how or what thou shalt speak before the judges, for I will
make speech for thee. I will silence those who bring accusations against thee, and I will
vanquish justice which shall declare against thee, and I will silence the equitable
arguments of the judges [who condemn] thee of crime.

I am thy tongue, O wickedness, and I have made myself ready to be for thee a mouth which
speaketh; against every tongue which wisheth to pronounce judgment against thee I will
stand up, and I will condemn it". Now these encouragements are offered to wickedness by
craftiness, and with such speech as this it corrupteth it to stir it up to pass on to
iniquity. Therefore cunning is the wicked principle of wickedness, it is the power of sin,
and it is the life of the body of abominable things; and if craftiness existed not, in
very surety wickedness would remain quiescent through fear of being found guilty and
through terror of the judgment which is prepared for it by justice; so therefore,
craftiness is the most evil of all wickednesses. Craftiness is the strong tower of sin,
for when sin hath come down on the paths, and hath plundered every man, it fleeth to
craftiness for refuge that it may make an excuse for it to those who bring accusations
against it, and it hideth itself in it as in a strong tower from the leaders of justice,
who have gone forth to track out its footsteps. Behold with what wickedness is thy
boasting, O disciple of woe! and of what wilt thou be proud, O wolf who art clothed in a
lamb's skin? If craftiness is in thee all iniquity is with thee, and if cunning is in thy
soul all sin dwelleth in thee. If thy life consisted! of the guile of apostasy, all
wickedness dwelleth in thee;

and thy hateful things are not seen outwardly, for craftiness itself covereth them over,
for thus is it promised by it to whomsoever will become its disciple, that it will be a
veil for his sin. This thing which is the mother of all wickednesses is not seemly for
thee, neither doth the wickedness which hath become a nest of all wickednesses befit thee.
Do thou then, O upright disciple, rejoice in thy simplicity with which thou hast run the
path of righteousness, and be not ashamed because thou art called "child", for this name
befitteth thee, and this appellation is worthy of thee, for thereby thy freedom from
iniquity is made known; for the name "child" is one which indicateth his innocence, and it
is the byname of the simple one, and it proclaimeth that there is no guile in him. For as
every handicraftsman in [this] world (or him who serveth in the army of the sovereignty of
man) hath a name whereby his position (or rank) is known, and whereby his handicraft is
distinguished, so also is it with the disciple, and his name shall be called "simple".
Would that thou wert called by the name by which God is called! for the word "simple"
indicateth something which is single.

For in the simple man there is no deceit, and snares are not devised in his presence, and
falsehood prospereth not in him, and deceitfulness is not to be found in him, and in him
calumny dwelleth not, and he smiteth not his companion in secret, and he seeketh not to do
evil, and he schemeth not to do injury, and he hath no deceit towards his neighbour in
him, and he meditateth not wickedness against his brother who dwelleth with him in peace;
but he is a pure and clear vessel, and the neighbourhood of him is the neighbourhood of
light. And as in the natural child none of these wickednesses ariseth, so also in him
whose mind is simple not one of these things hath motion; for the child by reason of his
childishness meditateth not wickednesses, nor doth the simple one by reason of his
simplicity think upon abominable things. For in the word simplicity are gathered together
all good things, just as in the name craftiness are borne all wickednesses. Simplicity is
a cultivated field which receiveth the seed and plants of all excellent things, and
craftiness is a piece of ground which is filled with brambles and briars, that is to say,
with divided and empty thoughts. And as the growth of good seed is retarded in the field
which is full of brambles and briars, so also is the simple growth of faith retarded by
the divided thoughts of craftiness.

And as the growth of good seed in ground which is free from the sprouts of thorns is
healthy, so also doth the growth of the word of truth spring up healthily within the
simple understanding. For simplicity judgeth not the words of faith, and it seeketh not to
find out for what reason God hath commanded in such a manner, and it [urgeth] no objection
against what it hath been told to do; but it heareth uprightly, and it receiveth
innocently, and it keepeth [the command] simply. For simplicity is without toil in all its
actions, and it is not oppressed by the opinions which bind and loose others, for the
service of righteousness is easy to simplicity, and it travelleth along the path of
labours without delay. For this reason our Lord also taught His disciples the innocency of
children, that He might make them to acquire simplicity; He rejected the cunning and chose
the simple, He cast out the crafty men and the scribes, and He brought to Himself the
ignorant and innocent. Annas was a crafty man, Caiaphas was a cunning man, the Pharisees
were subtle, and the scribes were deceitful, but the choice of our Redeemer rejected all
these;

and instead of Caiaphas He chose Simon, and instead of Annas, John, and instead of the
scribes, Andrew, and instead of the Pharisees, Matthew, and instead of the men of
knowledge, Philip, and instead of the crafty, Bartholomew, and instead of the cunning,
James----a band of simple men instead of a company of crafty men----and He chose those who
knew nothing instead of those who thought that they knew themselves everything. At all
times truth prevaileth by simplicity, and faith shineth forth in innocency. And moreover,
after our Lord had rejected the companies of the wise, and the bands of cunning and crafty
men, and had chosen those fishermen who were innocent and without instruction, He moreover
taught them also to increase their simplicity, and not to abide in that first grade of
their childlikeness only. And He took a child and set him in the midst of them, and
looking at them all, He said, ''Except ye be converted, and become like this child, ye
shall not enter into the kingdom of heaven".And this our Lord did because He saw that they
sought to depart from the mind of their simplicity through a question of position of
honour and to receive one a grade above the other. A question such as this the simple
never seek to enquire into, but this question was born of a mind which desired to examine
into matters with craftiness. And our Lord rebuked this outcome of a troublesome question,
and said to His disciples, chiding and reproving them, "If ye are Mine ye must be simple
men, and if ye desire the kingdom of heaven, ye must be like unto this child; as ye desire
to receive the life which is to come abide in sincerity. If ye wish to become wise in the
word of life abide in your ignorance, for from being simple I do not desire that ye become
cunning, but from being simple become ye wise.

For he that runneth to become cunning from being simple goeth downwards, but he that
runneth to become simple from being cunning goeth upwards. The cunning man receiveth not
My doctrine, and for the reason that ye are simple children I have chosen you. Ye have
rejected cunning in others, beware lest it be in you and I reject you because of it. Let
this child be a proof to you that as he desireth nothing of the world, and asketh for
nothing of the children of men, neither rank nor honour, neither riches nor power, but
only the mere food and clothing of which his childhood hath need, so also do ye become
children like unto him, and upright and simple like unto him, that ye may be to Me chosen
disciples, and that ye may be found by Me [to be] even as I have chosen you". Behold then,
by this command also did Jesus our Lord incite us to simplicity, and He warned us to
become innocent and upright. For it is not right that we should be ashamed of simplicity,
and should seek to be excused therefrom as from a thing of [this] world which is useless
to us, nor that the simple should be despised in our eyes, nor that we should consider
them to be good for nothing; for [although] they are unnecessary for [this] world, they
are useful and necessary to the kingdom of God.

For that which is rejected by the children of men is a choice thing with God, even as also
the Apostles were rejected by all the world, and our Redeemer Jesus also was hated and
rejected by all the Jews. So then also whosoever rejecteth the simple, and despiseth and
contemneth them because of their simplicity, the portion of this audacious man shall be
placed with that of the Jews, and scribes, and Pharisees, who rejected Christ and His
disciples. And observe what penalty the word of Christ hath decreed against that man who
shall make one of them to stumble; beware then lest ye make them to stumble. Now although
the saying, "Whoso shall cause one of these little ones to stumble, it were better for him
that the millstone [turned by] an ass should be hanged about his neck, and that he should
be sunk in the depths of the sea",admitteth of other significations, yet it is
particularly applicable to the simple, that no man may dare to scoff at the simplicity of
the upright.

For when thou hast laughed at and hast mocked and made scorn of his simplicity, and hast
blamed his pacific nature and hast despised his integrity, and he is accounted by thee fit
for nothing and useless, the indignation of thy blasphemies against him will drive him to
strip off and to cast away his innocency and to deny his simplicity, as if it were the
cause why he should be mocked, and to flee from that childlikeness by reason of which he
was deemed by the audacious to be a fool, and instead of what he was, to become what he
was not, and through thy indignation and thy blasphemies against him thou wilt make him to
stumble in his first rule and conduct, and to forsake it, and instead thereof to lay hold
upon other things which are the opposite of his innocency. And although he be leading a
life of silent meditation he will reject this, and will honour and choose speech rather
than silent meditation, and craftiness rather than his early simplicity, and subtlety
rather than his ignorance, and from being a sweet-tempered and peaceful man thou wilt make
him a furious and wrathful man.

Now therefore when thou thus hast caused him to stumble, and he hath been driven by thy
indignation to change his good qualities into bad ones, it were better for thee that the
millstone [turned by] an ass should be hanged about thy neck, and that thou shouldst be
cast into the depths of the sea, rather than that thou shouldst cause one of these little
ones who believe on the Son to stumble. Observe thou also that our Lord Himself called
them "little ones", because they make themselves smaller than all men, and He did so to
teach thee not to despise them because they followed after littleness, but rather that
they might be magnified in thy sight, For the appearance of the simple is common, and
their garb is rude and bad; and whosoever wisheth to despise them obtaineth a cause
whereby he may mock at them from their appearance, because they have not the skill which
knoweth how to arrange their outward appearance before the children of men, and to make
them appear outwardly before the world as distinguished and famous men. Do thou, however,
take a reason from this fact, and magnify them especially, and let their lowly condition
be to thee the cause for honouring them, and let their despised state be the object of
their being glorified. For where faith hath been preserved in its integrity, and hath not
been corrupted with thoughts of craftiness, it honoureth and magnifieth simplicity, and it
loveth and supporteth it, even though it happen that its appearance is contemptible. And
from the experience of facts thou mayest understand how greatly simple men are loved by
believers, and for Christ's sake how dear are the ignorant and simple to the whole body of
Christ's disciples. And, moreover, thou mayest understand that the crafty men of [this]
world run towards the ignorant men of faith, and that cunning men and rulers bow down
before the simplicity of Christ. For look and observe the great ones of the world how
lovingly they embrace simplicity and [how] they worship and love ignorance, and how in
proportion as a man appeareth in the excellent part of simplicity, the more especially is
he great and honourable in their eyes. For the children of the world do not go forth to
the spiritual folds which are outside the world to see crafty and cunning man.

Lift up thine eyes, O disciple, and look upon these who come to thee, and who run to thy
door in love, for they run to see the children of the spirit, and not those who are
trained and experienced in the deeds and affairs of the world. For when those who are
exercised and skilled in the wisdom of the world wish to see crafty and cunning men they
go into towns and cities; but when they go forth from the world they wish to see simple
men and children of Christ. Let not Him come and find thee a serpent instead of a dove,
and a hawk instead of a simple bird, and with thy discourse [directed] to evil thing's
instead of being wise to good things. Let Him come, O disciple, and find thee as He
wisheth to see thee, for He Himself hath cast off His craftiness, and hath put on
humility, in which He hath drawn nigh to thee. And wouldst thou follow to put on that
which He hath cast off, and wouldst thou desire to possess that which He hath rejected? He
did not carry and bring with Him thoughts of cunning, but the simplicity of faith; when He
cometh into thy dwelling, let Him not come and find that which He left in the world in the
country of spiritual things.

And hearken unto the prophet who also proclaimed our Lord with his simple teaching, and
who likened Him unto a lamb and a sheep, the most innocent of all animals: ---- "Like a
lamb was He led to the slaughter, "and like a sheep before the shearer He was silent". The
lion and the wolf and bear are crafty, together with the other wild beasts, because
craftiness was mingled with their evil nature when they were made; but sheep and lambs and
ewes are simple and innocent in their ways and movements, and to them was our Lord
likened, and by their name are believers called. Our Lord did not liken Himself unto a
lion, which bringeth suffering and death, and He did not call His flocks by the names, of
[wild] animals, which by the nature in which they were created are cunning in respect of
evil things, but He was called "lamb" and "sheep", and being meek like unto them He was
led to suffering and to death, for "like a sheep before his shearer He was silent", and
thus He in His humility opened not His mouth. And we may be sure that the word of the
prophecy is true in fact, for when they took Him, He was quiet; and when they judged Him,
He was silent; and when they smote Him, He complained not; and when they condemned Him, He
disputed not their judgment; and when they bound Him, He moved not; and when they smote
Him on His cheeks, He murmured not;

and when He was stripped of His garments as a sheep at its shearing, He cried not out; and
when they gave Him gall and vinegar, He cursed them not; and when they fastened Him to the
wood, He raged not at them; and when Simon wished to throw off the simpleness of the
sheep, and took a sword to avenge the insult of his Master, He rebuked him, [and commanded
him] to carry [it] in its sheath, saying, "Put back thy sword into its place", for I have
no need of thy help. The doctor and teacher of all wisdom stood before the judge, and He
refrained and answered not a word. He kept the command of simplicity that He might confirm
the prophecy, "He was led as a lamb "to the slaughter". They led Him as One who was
speechless, and they took Him round about from one place to another, and they drove Him
from place to place, and they dragged Him from one judge to another. He stood before Annas
and was silent, and until he adjured Him He spake not; He was questioned by Pilate and was
silent, and until He heard from him the words, "Art thou the king of the Jews? which made
known [to Him] that he suspected Him of being a rebel against Caesar, He answered them not
a word. They carried Him to Herod, who [wishing] to see and hear from Him great things
asked Him questions temptingly;

and there also He stood silent and spake not, and He returned no answer to His questioner.
He was esteemed a contemptible man who knew nothing, and a fool who had no answer [to
give]. The Jews and priests thought [this] because they wished [it]; but He forsook not
the simpleness of a lamb, and the law of simplicity He left not. The Apostle Paul
considered Him as one "of no reputation",and the crucifiers considered Him to lack
understanding, and [His] enemies accounted Him to be without knowledge and intelligence,
and concerning Jesus Paul spake against them, "The foolishness of God is wiser than the
"children of men". For in order that it may not weigh heavily upon thee to be thought
contemptible in thy simplicity by the children men, God Himself hath shewn Himself to be
of "no reputation, "in that He stood before His questioners without answering a word; and
He was thought by them to be an ignorant man because He returned them not an answer.
Wherefore do thou also persist in the power of thy soul, and transgress not the law of
simplicity, even though thou be considered to be a fool by every man, and art esteemed to
be without knowledge and instruction. For whosoever is angry if he be considered by man to
be simple and ignorant, his mind is fettered by the passion of the love of the vain
knowledge of the world, and if he is thought to be the opposite, trouble and sorrow rule
his life. For in order that thou mayest finish thy course it is meet that thou shouldst
endure everything, and thou must fashion thy journey for the end of the path.

For behold David the prophet also in [his] scheme for delivering his life from death
feigned himself to the Philistines to be a madman and without sense, and let his spittle
fall down upon his beard after the manner of a man who lacked understanding, that he might
save his life from death. And if David feigned himself to be mad, and to be without
understanding and discretion that he might not destroy [his] life in this world, how much
more is it meet for thee to abide in thy simplicity, and not to be overcome by the
indignation of the scoffers, and not to depart from the goal which is laid down for thee,
for the sake of life everlasting? And our Lord also called the faithful ones of His
pastures by names in which simplicity is indicated: "If thou lovest Me", He said to Simon,
the chief of His disciples, "feed My sheep, and My lambs, and My ewes". And as He was
called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called
Him, "The Lamb of God", even so did He call the disciples of His word by the names which
indicate simpleness.

And He did this that when all believers heard what names were given to them by the
Shepherd they might, like sheep, and lambs, and ewes, be incited to abide in all
simpleness, and might not go forth from the law of simplicity, and that like these
innocent animals, which are led to death, and are brought to slaughter, and are bound for
shearing, and are hunted by [wild] beasts, they might neither cry out nor complain, but
remain in quietness and in the innocency of their nature. And thus also is it meet for the
disciple of the Lord, that before all trials of words or deeds, of afflictions and evil
speakings, of fetterings and violence, of oppression and prison, of indignation against
calumnies, and of lying accusations, he should abide in the simpleness of his heart, and
should not forsake the law of his contemplative life, and should not cast away his
innocency, and should not forsake his simplicity and become crafty to do harm to his
enemies; for the deceit of wickedness, and the crafty things of the iniquitous men are the
work which belongeth to them, and their life is at all times at leisure to do their work.
But to thee there belongeth the work which is hidden from their knowledge, and the
sincerity of thy mind is able to perfect it; thou wilt delight thyself therein, but they
are not able to feel this enjoyment, for they are not accounted worthy of the pleasures of
thy own delights.

For simplicity hath no anxious care, and for this reason joy is at all seasons continually
with it. For as the joy of children is continual, and laughter is abundant with them by
reason of their simplicity, for the anxious cares of the world cannot smite the joy which
moveth with simpleness in their minds----so also is joy continual at all seasons in the
simple heart, because there are no means for trouble to fill it when it goeth not forth to
labour. Whosoever wisheth to do evil to his enemy, and is not able to do it, or whosoever
deviseth plans to become rich, and becometh not rich, or whosoever runneth to overtake,
and overtaketh not, by reason of these things sorrow and grief rule his life, and all the
joy which is born of simplicity is taken away from him. The simple man is, according to
what is imagined, of no use to the world; and if thou, O disciple, art esteemed to be of
no use to the world, let not this be grievous unto thee, for it is the glory of the
Christian when he is not trained in the things of the world, and when he is worthless
absolutely for the life and conduct of the body.

For if a man were to say to thee, "Thou knowest not the carpenter's craft", or, "Thou
knowest not how to labour in the tanner's craft", or, "Thou knowest not any of the
contemptible trades of the world", this would not be a reason for laughing at thee,
because not even a king would be disgraced for not knowing how to labour in any of the
crafts of the world, but rather would this fact be to thy glory, for inasmuch as the
king's rule is exalted above these things and he cannot condescend to know them, the
ignorance of them will be found to be creditable to him, for the knowledge thereof would
cause him to be blamed. And as we see also many men, who occupy some position of worldly
honour, and who have knowledge of certain crafts and trades, and are acquainted with
affairs which are beneath their position, deny and say that they know them not----and this
ignorance is held to be creditable to them, and as if it were an honour to them they run
and take refuge therein and say that they do not understand crafts and trades----in like
manner therefore to the disciple of Christ is the ignorance of the affairs of the world a
cause of glorification. And that he knoweth not how to act craftily and cunningly
redoundeth to his praise, and it is a fair reputation to him. that he is unacquainted with
the deceits of wickedness;

and the knowledge of these things is before him accounted to be a disgrace which is
greater than that which would accrue to a king of this world if he knew the handicrafts
and trades of the world. And that the. disciple who is written down for the celestial
kingdom should know the things which are alien to his profession, and which are remote
from the life and rule of his instruction, would be a matter for blame. For his life is
not free from conversation with God to turn to the doctrine of these contemptible things;
and to meditate upon the things which belong to the flesh; and to scheme how he may do
harm unto, and injure his enemies, and how he may become rich and acquire possessions, and
how he may speak, and hear things against those who oppress him, and how he may find
profit, and with what reasons he may find it. For the conversation of the simple who are
with God doth not allow the disciple to turn towards these things and to meditate in them,
neither doth it make him to descend from die height of the knowledge of the kingdom of
Christ to the schemes and plans and anxious cares belonging to infirm passions, which are
at all times sick, and which move to and fro in their minds.

Now it befitteth not the mind, in the simplicity of which the faith of Christ moveth, to
turn and take anxious care concerning the deceits of the flesh, and concerning the
craftinesses of destruction. Let it not then be accounted to thee a disgrace that thou art
not acquainted with the craftinesses of the world, but let it be to thee an exceeding
great honour, that thou, in the likeness of spiritual beings, art exalted and raised above
the things which are of the flesh, for neither have the spiritual beings inventions and
crafty schemes concerning the affairs of the world. For if their rule and conduct of life
is superior to all carnalmindedness, it is evident that their mind also must be superior
to passions; and all their conversation must be upon divine meditations alone, having been
brought up in the knowledge of the spirit in the things which are above their knowledge.
And they go not down to see what is beneath them, because they desire not to descend from
their grades; but they earnestly desire to go up, and to become participators at all times
with what is before them in the mysteries of the Self-existent One. Now therefore in the
similitude of these powers are the minds which are not disturbed by material things, and
they form a grade of spiritual beings who learn only the things which are above the world,
and whose thoughts descend not to the quest and doctrine of the things which are alien to
their kind.

For as the learning of one handicraft is separate and distinct from another, and whosoever
becometh an apprentice to one handicraft is strenuous to learn it and not another, in the
place of instruction, in like manner let the whole meditation and conversation of the
disciple be upon the learning of his handicraft, and let him not destroy the anxious care
of his thoughts by anything else. For our handicraft is the doctrine of spiritual things,
and our trade is that our thoughts and our deeds should be above the world, and that we
should participate at all times in what is before us in the things which are of the
Spirit. The apprentice who maketh not progress in learning his handicraft in the workshop
is blamed by his masters, and he is mocked at, and made a laughing-stock by his
companions; and the disciple of this spiritual handicraft who is like unto him deserveth
to be blamed more than he, for he should increase [in knowledge] day by day, and he should
progress in the work of the body and in the thoughts of the spirit, for the loss which
shall betide each of them is manifest and well known. For the man who receiveth not the
instruction of a handicraft of the world loseth the benefits which are to be found in the
handicraft;

but whosoever receiveth not the teaching of Christ and groweth not in virtues, his loss is
the kingdom of heaven, and the happiness and delight which are sealed and preserved for
the chosen of God, and that which the eye hath not seen, nor the ear heard, and which hath
not gone up in the heart of man, and that intercourse which the perfect will have with
Christ, and for the sake of which Christ Himself even came down from heaven to earth, and
in the end this man's loss is his own person, together with the good things which are
above nature. For the mind which is able to receive these things is sincere and simple.
And as the mind of the child is more sincere and receiveth instruction in everything more
easily than the full-grown man, so also is the mind of the simple man of better
disposition in the learning of spiritual things than crafty and cunning thoughts. For
simplicity is a piece of good ground which receiveth readily the seeds and plants of this
doctrine. And as there are qualities which make certain pieces of ground in the natural
world to receive trees and plants and which make them to bear fruit more quickly than
those in other fields, so also is it in respect of the fields of the thoughts of the
simple; for they receive the plants of this spiritual doctrine with simplicity, and [the
ground] speedily layeth hold of them, and maketh [them] to bear fruit. On the other hand
the ground of craftiness is oppressive to this doctrine, and it either receiveth it not at
all, or if it layeth hold of the doctrine, and it is accepted by it, the growth which is
therein is strangled by the brambles and thorns of doubts and thoughts which are always
throwing down and building up those who are the adversaries of faith and of simplicity.

Rejoice then in simplicity, O disciple, for not only will it make thee beloved before God,
but also will it make thee dear in the sight of men; and thou mayest observe and see, if
thou wilt from the experience of facts, that the simple are more beloved in the sight of
the children of men than the cunning and crafty. Every man loveth simplicity, even also as
childlikeness is dear unto every man; for both the simple and the childlike are alike
beloved. But cunning and wickedness are hated by every man, and every man is on his guard
against them; for they are full of deceits and ambushes, and their habit is to overturn
the integrity of everything. Simplicity, however, in addition to being beloved, is a place
of confidence, and no man is on his guard against the simple man in whatsoever he doeth,
for he is acquainted with his sincerity, and he knoweth that he deviseth not wickedness.
And as no man is on his guard against a child who wisheth to go secretly into a house, for
his childhood hath not power to make him become a spectator of that which will cause him
loss, so also no man is on his guard against the simple man in the things which he wisheth
to do, for he beareth the similitude of a child in his thoughts.

Who then would not earnestly desire to be beloved by God, and to be accounted dear by man?
and both these things are possible through simplicity. Why therefore, O disciple, shouldst
thou flee from becoming beloved by God and dear unto man, seeing that thou canst obtain
love from the Creator and from His creation for nothing? But perhaps thou sayest, "They
mock at me, and consider me a fool and a simple man, and without understanding, and
without discretion", but what good thing is there that hath not its drawback, O disciple?
If thou art afraid of the things which are drawbacks to those that are good, no good thing
can ever spring from thee, for to all things drawbacks are to be found, and in the working
of them all toil is mingled, in addition to the envy and jealousy which are stirred up in
the children of men against the other virtues. Now this virtue of simplicity is more free
from evil consequences than all vices, because envy and jealousy are not continually
opposed to it, nor do hatred and enmity contend with it. And if simplicity bringeth with
it this slight contempt and scorn, love is nevertheless also found therewith.

And the men who scorn the simple man love him, and he is not despised in their sight
because of hatred, but either because of their [want of] confidence [in him] or because he
is not useful unto them for what they seek, they consider him a fool in respect of the
things of the world, and a simple man as concerning the conversation of man, and without
knowledge in respect of cunning and wickedness. Therefore in the things in which thou
rejoicest it is meet that thou shouldst be considered that which thou art, and that thou
shouldst be called that which it is right for thee to be. If a man now were to say unto
thee, "Thou knowest not how to lie, or to commit adultery, or to steal", would it be a
disgrace unto thee? Or [if he were to say], "Thou knowest not how to stand in a chariot,
or to become a charioteer", or, "Thou art not acquainted with the craft of the athlete",
or, "Thou knowest not how to sing nor the art of the dancers", or, "Thou art not able to
jest and laugh, and thou canst not play the part and act like the actors"; would the
ignorance, I say, of these things be considered a disgrace to thee? I trow not. And no man
would blame thee because thou wast a stranger to the knowledge of these professions.

And so also let it not be considered a disgrace by thee that thou art lacking the craft of
wickedness and the deceit of abominable things, for also the blessed David said that the
upright and men of integrity clave unto him,and it is well known that integrity is born of
simplicity. Now my speech here referreth to the purity of spirit which ariseth in the soul
after the flight of all wickedness; for the order of natural simplicity is one thing, and
the order of purity of the spirit is another. The simplicity of nature is the beginning of
the path of the doctrine of Christ, but purity of spirit is the end of the path of
righteousness. And whosoever beginneth in simplicity endeth in purity, even also as the
blessed Apostles, when they were chosen, at the beginning were simple men; but at the end
of the dispensation after they had received the Holy Ghost, they were shewn to be pure
men. Now purity is this: a man should by toil, and weariness, and striving against all
hateful motions separate from him the filth of wickedness, and cast it away from him, and
the purity and undefiledness of pure thoughts and of the thoughts which are moved by the
Spirit, and are above all doubt, should abide in him. And simplicity is that which is not
stirred up naturally in these thoughts;

and that which simplicity distinguisheth not when it entereth, it must overcome in
contest, and in wisdom must reject, and expel, and cast forth from the place of its
purity. These things purity doeth. Now simplicity is the beginning of the path, and a
field cleansed from thorns to receive good seed. That a man should root up thorns, and hoe
up weeds, and clean the ground and make it ready and prepare it to receive good seed and
beautiful plants is one thing, but the field which is sown, and planted, and beareth
fruit, and which looketh for whomsoever will gather the crops, and how the produce which
it beareth shall be carried and laid up in the barns, is another. Now the condition of
purity is that of a field which is full of grain and plants, and which beareth fruit of
the kinds which have grown to their fullest extent, and have become ripe; and simplicity
is a tilled field from which the weeds have been hoed up, and which is ready and fit to
receive whatsoever may be placed therein. Cunning and craftiness are a field which is full
of weeds, and thorny growths, and tares, into which even if good seed fell, it would choke
its sprout, and smite its growth. O disciple, be thou a tilled and prepared field for
Jesus, and let Him cast in thee the good seed of His word, and let Him plant in thee the
new plant of His doctrine. And if thou hast simplicity in thy nature, rejoice therein, and
be strenuous to add unto it; but if thou possessest it not as from a natural seed, follow
diligently after it with eager desire and possess it.

For it is an invention which will do benefit unto thy life which is in God, and it will
enable thee to live thy life without fear and in confidence in the dwelling in which thou
art. The simple man is not esteemed an evil by men, and he is not afraid of the wickedness
of others; so long as he himself schemeth not to do evil, he thinketh that others will not
do harm unto him. For simplicity imagineth that every man is like unto itself, and as a
man is towards himself, and according to what he is towards himself he thinketh that he
and every [other] are like unto it. Simplicity is its own mirror, and is the appearance of
its own self, and as it looketh upon itself so it looketh upon every man; and as it itself
is without guile, even so it thinketh concerning others; and although those who look upon
themselves are doubtful about the distinctions of their wickedness in respect of
themselves, yet to simplicity they are all one. And for this reason it abideth at all
times without storms, and waves and breakers are not stirred up within it to disturb its
simple state;

because the wind of craftiness by which are stirred all the waves of expectation never
bloweth thereupon, For as in the natural sea storms are stirred up through the agency of
the wind which bloweth over its surface, so also through the blowing of the wind of
craftiness which bloweth through it are the confused thoughts of cunning produced, and the
meditation of abominable things stirred up from within it. Now the mind of the simple man
is a place of tranquillity in which there are no storms, and as the sea is smooth and
without waves when there is no wind, so also is the simple mind at peace in [its] freedom
from all the things which can terrify it, and which beat upon it like waves. For
simplicity is a haven which hideth within it the ships which flee before the storms of
craftiness, and everything which entereth therein it maketh to abide in peace, and it
turneth all disturbance into the condition of peace.

Not only is the simple man himself simple, but that which cometh into him he turneth to
his own condition. For to simplicity is also closely joined obedience, and besides that it
judgeth not the things which are spoken into it, it doth not dispute against the things
which [men] command it to do. The dwelling of the simple man is restful to those who are
near thereto, and all those who know it rejoice therein. Round about it there is no
contention, and in its neighbourhood there is no strife, and in its company there is no
quarrelling, and in its obedience there is no compulsion, and it contradicteth not that
which is said unto it. Every man seizeth it, yea by choice, and in the doubtfulness of
affairs it is chosen by many, for it is considered the better part by whosoever cometh
thereto, For he knoweth not that he will not be heard, and he knoweth not that he will
dispute with any man; for all his knowledge [tendeth] towards good things, and not towards
bad, and he deviseth means whereby he may please those who give him commands and not how
he may resist their will. Simplicity then befitteth the life and conduct of solitaries,
and integrity is meet for the life of the anchorite, and sincerity becometh the monastic
life, and gladness is meet for self-denial, and simpleness belongeth unto poverty.

The chief priests of the Jews marvelled at the Apostles, because being simple and
unlettered men they were making answers like wise men to questions concerning the life
which is to come, and they became advocates of Christ through their simplicity. For Christ
took foolish advocates to speak for Him, that through them He might the more proclaim the
triumph of His wisdom, and that it might be known unto all men that it was not they who
were speaking but He Who spoke in them; "They perceived that they were unlearned and
ignorant men; and they remembered that they had gone hither and thither with Jesus", and
they marvelled at them. So then that simplicity should keep the commandments was also a
marvellous thing, and that ignorant men should do what wise man could not was a thing to
be wondered at. For if the priests had been acquainted with the Apostles before the time
when they became wise men, and they had not spoken wisely, they would not have been
greatly astonished at them, for they would have heard from them that which befitted their
instruction; but they marvelled especially at them because they heard from them what they
expected not, and they answered them with speech which was above the measure of all wise
men, and through their simplicity Jesus triumphed, and His wisdom was proclaimed before
all men.

And for this reason also our Lord chose the simple, and rejected the wise and learned,
that He might teach every one who should become His disciple to lay hold upon this
beginning, and to walk therein unto Him, and that we should not follow after cunning
because it is thought to be wisdom by the world, or seek to be excused from possessing
simplicity because it is held in contempt among the children of men. For behold our Lord
shewed unto us two things by His choice; He chose fishermen, and He chose tax-gatherers,
that is to say, He chose the simple and the wicked, the fools and the knaves, the opposite
of knowledge, and the opposite of righteousness----for such are fishermen and tax-
gatherers, and the fisherman hath no knowledge, and the tax-gatherer hath no righteousness
----that when these two classes of men had acquired the two things to which they were
strangers, Jesus might be revealed to all men. as the One Who maketh wise and the One Who
maketh just. Matthew and Zacchaeus, those who clave to Christ, had acquired the training
of the world, but when they had been chosen they were found [to be] simple men, and their
obedience testifieth to their simplicity;

for until they had become above the training of the world, and had become strangers to the
human craftiness which they had acquired, and until they stood in the measure of the
simplicity of fishermen, Christ did not bring them near to become the receivers of His
doctrine, and He did not give them power over the treasures of His knowledge, but
forthwith, in addition to that which He in all places commanded concerning simplicity, He
counselled them to become like simple children, and He spake for the sake of those
disciples so that He might also restrain others from the doctrine of craftiness. He taught
the simple to abide in their simplicity, and He admonished those who had been reared in
the doctrine of craftiness to cast away from them this denied garment, that both classes
might come into uniformity, and might, as it were, begin to run the path of virtue upon
each other's legs. Now there are some who, without training, become the children of
simplicity, like Simon, and Andrew, and James, and John, and there are others who by being
brought up in the world are held fast in the womb of cunning, like Matthew, and Zacchaeus,
and Philip, and many others; and to those which were not brought forth He gave birth from
craftiness to the state of simpleness.

And He swathed them all in the swaddling band of simplicity, and then He began to rear
them in the stature of His doctrine, and to bring them to the measure of the strength of
the Spirit. And if in respect of the Apostles simplicity appeared to be far beyond
everything here in value, how much more especially is it right that it should be found
with us, and it should be beloved in the congregation of the solitaries where our service
also demandeth this, and those who come to us expect that they may see us thus. The crafty
disciple prospereth not, and he is envious of evil things for all his fellow disciples. He
is a teacher of evil things and not of good, and an example of loss, and not of gain. He
is a teacher of disobedience, and one who sheweth forth stubbornness; he wandereth among
empty things and speaketh those which are useless, being shut up he would be a wanderer,
he is bound by necessity, he is led by force to what he desireth not, he is a labourer
full of grumbling, and a lazy hireling, for that which his mouth eateth he worketh not; he
is a destroyer of the field of the prosperous man, for he shutteth up his own farm, and it
remaineth without tillage by him; he is a stone of stumbling to those who run, and a guide
of strange paths;

he bringeth forth deceit to those who travel uprightly, and he perverteth the path before
those who run in integrity; he looketh gladly at that which is ruined; he eagerly desireth
rulers, and is a lover of rich men; he is an associate of noble and famous men, and a
companion of those who live delicately; he fasteth by necessity, and is [only] weaned from
meats by the force of the law; he laboureth without advantage; he is a disciple in
appearance and not in thought; he nourisheth deceit, and is a soul which desireth evil
things; he is a scoffing tongue, and a proud and empty man; he is an abject in which there
is nothing; he is a drawback to all right dealing; he is built up by various forms of
stumblings; he is a body framed of limbs of falsehood; he throweth blame upon every thing,
and he abuseth everything which is done; he taketh vengeance upon those who look not upon
him: he is slow to good things, but runneth quickly after evil things; he is a child of
slumber, a son of slothfulness, an enemy of watching and a hater of prayer; he is a
companion of the table which is always laid, he awaitetli dainty foods, and looketh out
for delicacies; he is the right hand of the Calumniator, and the secret arm of the Enemy.
These and such-like things are found in the cunning disciple, but the things which we have
spoken [above] are [only] the kernel of his deformities;

and it is meet that whosoever is thus should be despised by all men, in order that his
wickedness may be smitten through contempt of him. And the prophet of God abuseth those
who are foolish in respect of good things, and wise in respect of evil things. "Ephraim is
like a silly dove, without understanding; he cometh to Egypt and he goeth to Assyria, and
in the way of repentance towards Me he walketh not". Now the prophet maketh an accusation
against such silliness, because it is not simplicity, but folly. And this also is the
wickedness of those who are silly in respect of good things. Instead of one Redeemer, they
have chosen unto themselves many helpers, and they have forsaken the path which leadeth to
God, and have run after the Egyptians and Assyrians that they might come to their help.
And although they have experienced many times that they were not able to redeem them from
the evils in which they stood, they never became wise enough through the experience of
facts to run to God's place of refuge. And the prophet likened them unto doves whose fruit
others carried off, and the children of whose bowels were made servants unto others; and
he considered them to be without understanding, because they possessed not the discretion
through which they would have drawn nigh to God. And again in his speech Solomon also
reprehendeth him that is led after his lust like a foolish person, and who lacketh the
knowledge which should fight against his passions.

"He goeth after her like a simple man, and as an ox that goeth to the slaughterer, and as
a dog to the fetters, and as a stag into whose liver an arrow hath pierced". And this
foolishness is worthy of blame, because it ministereth not unto good but unto evil things,
and it is not right, properly speaking, that it should be called simpleness----although
the Book calleth it so because it is contrary to the mark which is laid down by it----but
folly, and madness, and senselessness, and the destruction of what is seemly. And this our
discourse doth not urge this kind of simplicity upon a man, nor that he should ignorantly
submit to every voice, and be persuaded by the deceit of every doctrine, for the Apostle
of God also biddeth us to beware of this, saying, "Be ye not children tossed to and fro
and carried about with every wind of the deceitful doctrines of the children of men. For
behold the frame of mind which is led by every voice and doctrine, and which changeth its
construction into abominable conduct, and deeds, and a hateful life, hath been called
madness by the word of the Apostle, but the word of our discourse urgeth a man to that
simplicity which meditateth at all times upon good things.

Look then upon the simplicity of all the believing men, and see the innocence of mind of
the disciples of Christ, who, although they were not acquainted with the guile of the
crafts of heresies, and although they knew not the abomination of their evil doctrine, yet
nevertheless took heed not to become associated therewith, but held the truth without
change through their wise simplicity, and because the fear of God was closely united to
their simplicity. And although they knew not the consciousness of [other] doctrines, yet
were they acquainted with reasons of their own doctrine. And as a child who knoweth one
master only, by the fear of whom he is ruled, and at whose command he trembleth, and of
whose rod alone he is afraid, and who knoweth not even of the existence of other masters,
so also with the child in faith doth the fear of the mastership of Christ alone rule his
life, and other teachers of doctrines are accounted nothing by him. And he is not
persuaded to perceive another learned man, and he is not obedient save to one master, and
he neither trembleth nor is terrified by fear, save of those of whose authority he is
sensible, but like the natural child his fear taketh heed to one teacher and to one master
only. And if any other teacher wisheth to give him another doctrine besides that which he
holdeth he receiveth it not; for his simpleness is the sincerity of nature, and not the
destructive error of [other] opinions.

Let us then, like disciples of Christ, run in the path which He hath shewn us, and let us
walk in the way which He hath trodden for us, and let the invention of simplicity be
precious in our sight, and let us be simple children to receive the doctrine which is
good. And let us be wise as serpents against the Enemy who schemeth to do us harm, and let
us remember at all times that which was spoken by Christ our Lord to all the disciples in
His word, "Whosoever receiveth not the kingdom of God like a little child shall not enter
therein"; may we by His grace be held worthy of this kingdom, and may we inherit it
together with all the saints, through the mercy of Christ God, to Whom be glory for ever
and ever. Amen. Here endeth the Second Discourse on Simplicity.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 6: FIRST DISCOURSE ON THE FEAR OF GOD

THE SIXTH DISCOURSE: WHICH MAKETH KNOWN THEREIN THAT, AFTER THAT FAITH WHICH IS BORN OF
THE SIMPLICITY OF NATURE, THE FEAR OF GOD IS STIRRED UP IN MAN, AND HOW IT IS PRODUCED,
AND BY WHAT THINGS FAITH IS ESTABLISHED AND CONFIRMED WITHIN US. Let us now with a mind
fearing God again draw nigh to the doctrine of the word of the fear of God, and according
to our power, and as we are able, that is to say, according as the grace of God shall
grant, let us make use of [our] speech for our own help, and for the advantage of others.
For we do not write in order that we may appear to be learned, but because we love to
speak of our own benefits for [the good of] others. And we do not remain silent and speak
not because many [others] have spoken and written, for those who were before us have
written and spoken like teachers; but we, like their disciples, repeat after them their
doctrine, even as a child who giveth utterance to and repeateth at all times the doctrine
which he receiveth from his master that he may not forget it; and thus also do we repeat
the things which have been heard by us, so that by repetition we may remember them, and so
that our thoughts may be kept from wandering after empty things which benefit not. For as
long as the mind is not held fast by beneficial thoughts it wandereth outside itself, and
goeth hither and thither in a place which is outside the help of God.

And as when it meditateth upon virtues it dwelleth in the light of the remembrance of God,
so also when it constructeth and meditateth upon useless and empty thoughts, its whole
conversation is in the darkness. Whosoever standeth in darkness, seeth not, and is unseen;
and he discerneth not, and is not discerned; and he knoweth not, and is not known; but he
is deprived of the beauty of the appearance of created things, and all who themselves see
are removed from his sight; and he discerneth not the path and understandeth not the way;
and he seeth not the passage of those who go by. Now that this may not happen to us, let
us be at all times occupied in the word of God, not merely bringing it up in repetition
upon the tongue, but with the understanding meditating and thinking thereupon with the
mind, so that at all times our mouth may speak through the superabundance of our heart.
For what the mind meditateth upon in secret, that will the tongue speak openly, however
careful a man may be; and if the tongue remaineth quiet through craftiness from that which
it would speak, the secrets of the heart are made manifest to beholders by other means and
motions of the senses, and the face by its various expressions giveth indications
concerning the secret mind which hideth in the soul.

Whosoever drinketh continually of the doctrine of God, the tree of his own person yieldeth
divine fruit at all times, if it be not that he heareth the word of doctrine from mere
habit, and that he listeneth not unto the helpful word of God for pleasure's sake, and
that he receiveth it not that he may increase in him human knowledge thereby, and that he
listeneth not to learn it so that it may be for him the material of the handicraft of
vain-glory. For the doctrine which is spoken in knowledge, and is heard with discernment,
manifesteth spiritual fruit in two places, in the tongue of him that soweth it, and in the
ear of him that receiveth it, because both the man who teacheth and the man who learneth
hear his word gladly if he be an exact teacher, and if he be not a mere passage for the
doctrine of others.

Now continuous labour at a handicraft addeth unto the knowledge thereof, and a man
traineth all [his] faculties in working at it. And thus also meditation at all times in
the word of doctrine moveth the thoughts to knowledge, and sharpeneth the tongue for
speech, and bindeth the understanding in the contemplation of God. And whosoever
meditateth upon God at all times, having this remembrance constant within his soul
secretly, in him also is increased the fear of God, which becometh unto him a wall which
protecteth from all evil things. For as the wall of a city protecteth its inhabitants from
the harmful attacks of [their] enemies, so also doth the fear of God protect a man from
enemies, and from those who would spoil our souls, and it keepeth back the body from the
working of the lusts [thereof], and it protecteth the soul from abominable thoughts.
Whosoever hath learned in very truth to fear God not only preserveth his body from the
lusts [thereof], but also his heart from abominable motions. Now what the manner of the
fear of God is, and in what grade standeth the man who feareth God, and how this fear is
to be acquired, and by what things it is increased, it is meet for us to shew, forth,
according to what we have learned from those who were before us spectators of knowledge,
and ministers of the word of teaching.

Now according to what they have taught me, the true fear of God is produced from true
faith, and whosoever believeth truly will himself also fear Him in Whom he believeth. And
as his faith existeth not by means of plans and devices, so also his fear consisteth not
of skill and knowledge; for as soon as a man believeth that God is, he beginneth to
receive the doctrine of His commandments. For faith itself is born of the simplicity of
nature, and it is established and protected entirely by simplicity. Now those commandments
which faith heareth and accepteth, doth the fear of God keep; for in the manner in which
simplicity preserveth faith, doth also the fear of God keep His commandments. Now by
"fear" I do not mean the fear which a man meaneth when he sayeth by word of mouth, "I fear
God," nor that fear which existeth in many who are habitually thought to be fearers of
God; but I mean the fear which is excited in the soul naturally, and when the soul which
is within trembleth and tottereth, it moveth together with itself all the members of the
body. For the body is afraid of that which can injure it, and the soul also is moved at
that which hath power to destroy it.

For as is the fear of the body of external things which can injure it, of wild beasts, or
of fire, or of swords and of scrapers, or of drowning in the water, or of falling from
lofty rocks, or of the rumour of thieves, or of the sight of judges, or of painful lashes,
or of fetterings and imprisonment, so also is the soul naturally afraid of the hidden
Judge Who is able to punish it with spiritual afflictions, according to its nature,
together with the body. And as the body is naturally afraid of all these things which we
have enumerated, even so is the soul naturally afraid of the remembrance of the judgment
of God, and of the punishments which are laid up for those who provoke to wrath, and of
the Gehenna which is threatened for those who work wickedness, and of the report of the
outer darkness, and of the rumour of the fire which is not quenched, and of the worm which
dieth not. For when the body seeth the things which can injure it, it is afraid of them,
and when the soul looketh upon the things which can torment it, it is affrighted at them.
The body is not excited by the machinations which exist to do it harm, but immediately it
seeth them, or it meditateth upon the remembrance of them, it becometh excited and is
afraid of them naturally.

And thus also is it with the soul, for when, with the eye of faith, it looketh at the
things which are threatened in the future, and it seeth inwardly the fearful things which
the word of the Judge hath revealed, it is straightway filled with fear, and all its
thoughts----which are its spiritual members----tremble, and by reason of its trembling,
the body also trembleth, and through the fear of its thoughts the members of its body are
also afraid. And as the soul itself participateth in the fear of the body, so also is the
body mingled in the fear of the soul; for although the nature of the soul cannot be
injured by the things which do harm to the body, yet, inasmuch as it is mingled therewith,
it feareth therewith. And although the afflictions and punishments which are about to come
are not visible to the eyes of the body, yet because the soul seeth them inwardly it
trembleth and is affrighted at them; and the body is also moved with it, and fear and
terror take up their abode in all its members. For according to the experience of facts it
is thus, and those who have had experience thereof, and have received the test thereof in
their own persons know that immediately the soul remembereth the judgment of God, it
shaketh at the remembrance thereof, and together with itself it maketh all the members of
the body shake with one accord.

When the soul and body of a man are not purified from sin, immediately he remembereth God
he is forthwith wholly and entirely filled with fear, and all his members tremble, in the
manner in which his body trembleth when it seeth suddenly that which can destroy and do it
harm. And if a man hath not experienced this in his own person ----for not every man hath
arrived at the measure of natural fear of God----from the fact that the body being moved,
it moveth the soul also with it----which is manifest and well known unto every man----we
may also understand that the soul is capable of fear and that it poureth out its fear upon
the body, which only the few have experienced, that is to say, those whose souls are not
dead in the death of sin, because the sin which happeneth carnally outside the remembrance
of God, is the complete death of the soul, even as the Holy Book calleth the sinner dead
which repenteth not. For repentance ariseth from the remembrance of God by a man, so then
whosoever sinneth, and in whom the remembrance of the judgment of God is not moved, either
when he sinneth, or after his committing sin, this man is dead in his own soul, although
in the body he appeareth to be alive. By the constant remembrance of God then may the soul
which liveth be known;

and if it sinneth and repenteth it is a sick thing, but if it sinneth carnally without
repentance and without the remembrance of God, from this it is made manifest that it hath
been slain by sin. For the knowledge of God is itself the spiritual life of the soul, even
as the life of the body consisteth of the abiding of the soul which is therein within it;
and its life is known by its perceiving everything which draweth nigh to it, or which it
itself approacheth. And thus also the life of the soul is the knowledge of God, and it is
known that it liveth from the fact that it is sensible of God. For the body which is dead
cannot feel any harm, neither can the soul which is slain feel the remembrance of the
judgment of God, And whatever pains and tortures thou mayest bring upon the dead body it
feeleth them not, and if thou wert to make the soul which is once dead to God a
participator in all wickedness it would feel it not. If the dead body be struck it
perceiveth it not, and if it be hacked and hewn in pieces it feeleth it not, and thus is
it with the soul which is dead to God. It sinneth, and perceiveth it not; it doeth
wickedness, and knoweth it not; it sinneth, and is unmindful of it; it is condemned, and
its conscience pricketh it not; it doeth evil, and feeleth it not; and as its conscience
pricketh it not to discretion when it fulfilleth naturally the things which are its
natural need, even so the soul which is destroyed by sin, and is once dead to God, is not
condemned by its conscience for the things which are wrought by it.

So then the remembrance of God is the life of the soul. And as all the motions of the body
are constant, and it moveth and is moved throughout by all its nerves and members so long
as it participateth in life, even so the soul which hath therein the knowledge of God,
moveth and is moved at all times by the remembrance of God, and so long as it remembereth
God, it sinneth not. And if it happeneth that for a brief space the light of its knowledge
becometh obscured through the smoke of lust, the remembrance of God is straightway stirred
up in it, and the fear which ariseth therefrom driveth it to repentance. For the fear of
God worketh two things in the soul: it keepeth a man that he sin not, or if he sinneth, it
urgeth him to heal his sin in repentance; for it is the habit of all those with whom the
fear of God or the fear of man is found, that they either offend not, or when they have
offended they rectify their wrongdoing.

The fear of God then is a shield against all wickedness; it guardeth the man who is behind
it from being harmed, and it is a wall of protection against all abominable things; now
there are times when it becometh the healer of wickedness, even as both qualities ----that
of healer and that of protector----may be seen in this fear. For it is a protecting wall
against evils that they come not, and it is a wise healer of the wickedness which is
wrought by negligence. One man is terrified at the very sight of the judge, and another
trembleth at the mere mention of him. The man who taketh heed that he sin not is
restrained from wickedness by the sight of the judge; but the man who, after he hath
sinned, turneth to repentance is terrified at the rumour of him, and he is affrighted at
the mere sound of his judgment. In the act of committing his sin he is unable to see him,
for sin is the blindness of the soul; and when sin is wrought and ministered unto in the
person of a man, the sight of the soul is obscured by the vapour of the work of lust as by
much smoke, and it is unable to see the Judge. It heareth, however, the voice of His
threatenings from the mouth of others----that is to say from the Holy Books----and it
trembleth at the report thereof, and is afraid when it heareth them;

now this happeneth while the soul is not entirely dead to the knowledge and perception of
God. And the man also who is blind in his natural body is not terrified by the sight of
dangers, neither is he afraid of them, except by the report which he heareth from others.
For the lion which would come to crush him cannot be seen by him, nor the serpent which
hisseth to sting him; but if he heareth the report of them from another man, he is
frightened. And again, the rock or the pit which is in front of his footsteps he seeth
not; but if another reveal to him the danger which is before him, fear preventeth him, and
he straightway checketh himself, and turneth back; but whosoever hath sound sight
naturally hath no need to learn concerning these things from others, for his sight
teacheth him concerning the harm of his body. After this manner let us also consider the
one who taketh heed unto himself and sinneth not, and the other who having sinned
repenteth of his evil; for the soul is not afraid of the dangers of the body, although it
must be imagined that it feareth because it is mingled therewith. And when the soul
feareth the things which are here, its fear is outside its own nature, that is to say, the
vapour of bodily fear goeth up upon it, and darkeneth its power of discernment, and
together with the body it is afraid of those things which cannot harm it.

But if the soul is afraid of God its fear is natural, for the natural fear of the soul is
that it should fear God alone; for the body is not naturally afraid of God, nor doth the
soul naturally fear wild animals or any other harmful things. And behold, beasts, and wild
animals, and birds, because they are body only, and participate not in a living soul, have
not in their nature any fear of God; they only fear death by each other, or by other
things which are opposed to them. And similarly the body also feareth only the dangers
which belong to itself; now if thou liftest up the soul to participate in its thoughts,
the body feeleth with it the fear of God, even as the soul feeleth with the body in its
fear of wild animals. For the Judge Who can torment the soul is God Himself only, because
He Who is more subtle of nature than the soul is alone able to be the Judge thereof; but
the children of men may be judges of the body, and they are able even to kill it, although
in their judgment they have no power over the soul, even according to the testimony of the
word of Christ which saith, "Fear not those which kill the body, but who are not able to
kill the soul; for the dominion of judges extendeth over the body only, and it can they
judge, and torment, and slay.

But as for the soul, its nature is exalted above the injury of those who can slay [it],
and it cannot burn in their fire, and their stripes cannot fall upon its spiritual nature,
and it cannot be cut in pieces by their swords, and its person cannot be lacerated by
their tools of torture; for he that judgeth is of the body, and the sentence which he
passeth on evil doers he uttereth with the tongue of the body, although the soul moveth
inwardly the deliberation of the penalty. And all the members which are ready [to receive]
the sufferings are of the body, and through bodily sufferings the body alone receiveth
injury; but the nature of the soul, because of its spirituality, is exalted and raised
above these things. And however deeply the sufferings may penetrate, they sink into the
body only, and however far in and deep they may pierce, the soul is situated more deeply
within, and the death of these members hath no power over its life. Now judges are not
able to kill the soul, and therefore it is not meet for men to be afraid of their
judgment; "but fear Him that is able to destroy both the body and the soul [p, 170] in
Gehenna. The Lord Himself alone is the Judge of the soul, and He that made it a living
thing is Himself able to bring death upon its life, and to torment its spiritual nature by
a spiritual sentence of judgment;

and because the soul perceiveth that the Lord alone is its Judge it is afraid of Him
naturally. And as with those who are alive in the body and are dead in their souls the
remembrance of the judgment of [the] world restraineth them from their evil actions, so
also doth the remembrance of the judgment of God check the man who is alive in his soul
from his wickedness, and as long as he remembereth His judgment he keepeth himself from
sin. The judgment which is near is not depicted before the eyes of the wise man, but upon
that which is afar off he looketh intently, and he trembleth and is affrighted thereat.
For as the things which are manifest are revealed to the eye of the body, so also are the
things which are hidden revealed to the eye of faith. And as the body which is alive
perceiveth all the material things of this world, so also doth the soul which is alive
feel all the spiritual things of the world which is to come, and it beholdeth them
spiritually.

So therefore the remembrance of God is the light which sheweth the things which are to
come, and where there is sin the making mention of His name causeth terror; but unless the
conscience of a man in sin prick him, the fear of the future Judge will not prick him, for
as is every man towards himself, even so is he towards the remembrance of God. If he
standeth in the grade of sinners, God appeareth to him as a Judge; but if he hath gone up
into the other grade of penitents, He sheweth Himself to him as one Who forgiveth. And
again, if he standeth in the state of loving-kindness, he looketh at the riches of God's
loving-kindness; if he be clothed with humility and meekness, the favour of God is
apparent before him; if he hath acquired an understanding mind, he looketh at the
unsurpassable wisdom of God; if he cease from anger and be free from wrath, and peace and
quietness be moved in him at all times, he is lifted up to see the untroubled sincerity of
God; and if the motions of faith are constantly rising within his soul, he at all times
observeth the incomprehensibility of the works of God, and those things also which are
thought to be simple he maketh sure that they are beyond [his] knowledge.

Now if a man standeth in the exalted state of spiritual love, according to the state in
which he is doth God appear to him, that is, He is wholly and entirely love. And this is a
thing to be wondered at; although God is single in His nature, and He hath neither parts
nor members, He appeareth unto every man in many [different] forms, and to whomsoever
seeketh He appeareth on every side that He wisheth. And as in respect of Himself He is
One, and hath no similitudes, He appeareth to minds in similitudes, according to the
feelings which are nigh unto the soul. Whosoever wisheth to see that God is good, let him
himself be good, and behold, He will appear to him to be good. Imagine not that thou wilt
see God as a good. Being whilst thou standest in a place of wickedness, for this sight
would work sluggishness in thee, and thou wouldst see God as He wisheth not to be seen by
thee, that is to say, thou wouldst not see Him at all, because thou wishest to see Him
outside His will; for until thou hast become like unto Him in every one of the virtues
which He hath commanded thee to keep, He appeareth to thee as He is; and if thou thinkest
that thou seest [Him], thou seest Him only in thy imagination, and not His true
appearance.

Now therefore everyone who standeth in a place of sin, and who feeleth that there are evil
passions within him, and whose conscience pricketh him because of his wrong-doing, must
look upon God as the Judge Who condemneth; and he must not dare to regard Him differently,
lest thereby he may increase in himself the fear which will remove evil things from him.
If now thou wishest to see God as One Who for-giveth, put away thy wickedness, and draw
nigh to repentance, and put away also the sin which others have sinned against thee; then
shalt thou lift up the eye of thy understanding, and thou shalt see the One Who forgiveth.
The man who sinneth continually, and worketh folly, and who thinketh that God is One Who
forgiveth, heapeth up wickedness upon wickedness. Put not your trust in remission of sins,
lest thou heap up sin upon sin; for many sin continually, and without repentance, relying
upon pardon, never having felt pardon, and having heard only of the report of pardon. The
man who forgiveth others is himself able to feel the pardon of God, and after this manner
also is every good thing of God; until we have become the doers of good we cannot perceive
that it is in God. For from hearing hath every man learned that God is good, but from
knowledge of the soul alone it is that those who are good perceive His goodness;

and from the rumour which is uttered every man confesseth that He is merciful, and long-
suffering, and of great kindness, and that He is wholly and entirely filled with love.
Those who have kept these things in their own persons through the perception of their soul
experience them in God. Now therefore so long as thou standest in the place of sin, thou
art bound to be mindful of the judgment of God, that by the remembrance of His judgment
thou mayest drive away thy wickedness, and thou must not dare to think of Him in any other
manner, so long as thou standest in the place of sin. For the place of fear is one, and
the place of joy is another. The place of fear belongeth to penitents, and to those who
feel their sins, and to the men who are not as yet free from [their] passions; but the
place of joy is above love. After the victory over lusts a man is deemed worthy to arrive
at joy, and when he hath brought all his passions under the power of his thoughts, he then
goeth into the country of joy, where there is neither terror nor fear, to live gloriously.
Now fear is the opposite of joy, and where there is fear joy is not born, and where there
is joy fear cometh not; because fear is an accessory of wickedness, and joy of goodness;
and as goodness is the opposite of wickedness, so also is joy the opposite of fear.

The man who [liveth] in wickedness perceiveth not the joy of the spirit when it is born of
goodness, and the man who [liveth] in joy feeleth not the fear which is closely united to
wickedness. That a man should wish to [live] in joy while he yet standeth in the region of
fear, is like unto the man who imagineth himself to be good while he is evil, and while he
fulfilleth all abominable things, or unto the man who imagineth himself to be rich while
he is actually the poorest of men. Everyone then who is conscious of his own follies and
evil doings is bound to increase within himself at all times the fear of God, and he must
meditate upon it in his going out and coming in, and he must deliberate upon it when he
sitteth down, and when he riseth up, and during all his acts and deeds must his thoughts
be filled with the fear of God. And one certain time must not be set apart for this fear,
but all times must be to him times for the fear of God. When this fear springeth not up in
a man, contempt for the commandments of God is found in him, and his thoughts are sunk in
the sleep of error; and like a vessel without sense he meditateth wickedness, and doeth
abominable things, and he sinneth, but knoweth not that he sinneth. But if he knoweth, it
is the knowledge of hearing and not of the truth, because the certain knowledge of
wickedness straightway formeth fear in a man. And as when the eyes are opened the light
shineth in through the pupils, so also is it with the remembrance of God; for immediately
the fear of God shineth into the mind, it rouseth a man and it maketh him to rise up as
out of the depth of slumber.

And it is as if the light should shine upon a man who is plucked away into the depth of
slumber, and although he be ready to get up forthwith, it should find him upon his bed;
and when he openeth his eyes, and seeth it, he is straightway roused and greatly moved,
and his sudden fright speedily driveth away from him all the heaviness of the sleep in
which he was plunged. And so if a man be careless, and the wakefulness of the remembrance
of God be taken away from him, and he remain in the sleep of contempt and the abyss of
carelessness, if it happen that either for one reason or another, or by his own will, the
light of the remembrance of God shineth in his soul, he is straightway roused and he
casteth away his former contempt, and he is filled with fear, and the terror at the
remembrance of the righteousness of the Judge groweth strong in him; and when contempt
hath gone out from him, repentance therefor entereth into him straightway, and he is
filled with trembling, either on account of the things which have been done by him, or on
account of the wasted seasons which he hath enjoyed without the remembrance of God. For
behold, the man who liveth in this remembrance is filled at all times with fear
immediately an ordinary motion of lust flieth over his soul, and he is greatly moved and
is roused by reason of the lustful thought which hath come to him;

and this thought of wickedness straightway fleeth, and is destroyed before the fear of the
soul, even as a bird which riseth up unexpectedly before a man, who is thereby suddenly
startled out of his composure. Now fear and shame of the children of men preserve the body
from lusts, but the fear and shame which man hath of God preserve the motions of the soul
from thoughts of evil things; and because man seeth that at all times God seeth him, he
becometh perpetually an observer of himself that he sin not, and he preserveth his inner
man from the secret blemishes upon which the hidden eye of God looketh. Hedge thyself
round then with a fence of the fear of God, O man of understanding, and evil things will
not dare to enter into the city of thy soul. Be thou ashamed before God inwardly, and
behold thy soul shall be preserved in its purity; excite within thee at all times the fear
of Him, and behold thou shalt be kept from sins of the thoughts. Let the continual
remembrance of Him abide in thee, and the remembrance of wickedness cannot sojourn with
thee. For so long as thou art mindful of God it is not possible for thee to remember evil
things; because light and darkness cannot dwell in the eye together, neither can the
remembrance of God and the remembrance of wickedness abide together within the soul. Until
thou forgettest God thou canst not be mindful of wickedness, and until thou forgettest
wickedness, the remembrance of God riseth not in thee; for the error of the one is the
remembrance of the other, and the going in of one is the going out of the other.

And the remembrance of wickedness is error, and the remembrance of God is true knowledge;
and error is darkness, but knowledge is light. And as modesty is near unto the man who
standeth in the light, so also is the soul, into which the remembrance of God shineth,
always constant in shamefacedness at the nakedness of wickedness. And as the sight of men
frighteneth a man to cover his nakedness, so also when the remembrance of God looketh into
the soul, it dazeth it, and maketh it quickly to be ashamed, and it suddenly spreadeth
over itself the garment of modesty. And if it hath any member of darkness which is
manifest, it covereth it; and if it containeth any thing which is not seemly thereto, it
is straightway terrified and casteth it away. And if it be confused, it setteth itself in
order; and if it be in turmoil, it composeth itself; and if it sinneth, it maketh itself
just; and if it be spotted, it maketh itself white; and if it be foul, it purifieth
itself; and if it be unclean, it sanctifieth itself; and if it be polluted, it is made
clean; and if it be impure it is made chaste; and if it be wanton, it becometh modest; and
if it be foolish, it is made wise; and if it be poured out, it is gathered together; and
if it wander outside itself, it returneth to itself; and if it be poverty-stricken, it
gaineth wealth;

and if it hath lost its life, it runneth and seeketh it; and if it be sick, it is healed;
and if it be feeble, it is made strong; and if it be infirm, it is healed; and if it hath
in it a breaking [of bones], it bindeth them up; and if it be filled with gaping wounds it
presseth them together; and if it happen that it hath grown old, and hath become worn out
in sin, straightway the remembrance of God, together with the fear of Him, maketh it new.
Therefore the experience of the fear of God belongeth to the soul, and man himself is
alone able to know by it whether he feareth God or not. Each one of us is bound to take
this good thing within himself. If thou art mindful of God, and if thou art moved when
thou rememberest him, and art straightway filled with fear, and thy thoughts and thy
members tremble, and thy soul and body are moved, and thy knowledge boweth down its head,
and thy understanding is ashamed before God inwardly, if these things happen unto thee
thou mayest know that thou hast the fear of God in thee, and that the remembrance of the
Lord is in very truth near unto thee. For it is not the man who saith, "I fear God," who
feareth God, but the man who experienceth within himself the things which I have said is
he who is truly a fearer of God. The good deeds which are seen outwardly do not prove that
the doer of them is in truth a fearer of God, because the causes which work good deeds
among the children of men are many, and there are various ways of keeping the
commandments. The man who keepeth God's commandments through fear of him, is a true
servant, and a divine labourer who feareth Him that laid down the law, and he fulfilleth
His law; and moreover the divine law cannot be kept wholly unless it be kept by the body
and by the soul.

There many who bear the weight of spiritual labours outwardly, but who inwardly minister
unto all wickedness; and there are others who have bound their limbs with the fetters of
afflictions, but who have sent away and dismissed their thoughts to wander after
abominable things; and there are others who are outwardly clothed in chastity, but who are
clothed with wantonness within; and there are others who to outward appearance fast, but
who inwardly are prodigals and gluttons; and there are others who outwardly appear to be
righteous, but who secretly work all wickedness. One man keeping a fast, eateth; and
another professing poverty, is a lover of money; and another, professing outwardly to be
long-suffering, is a man of wrath, for his patient endurance appeareth outwardly, but
anger secretly dwelleth within him. One man excuseth himself from pleasures outwardly, but
he seeketh for them secretly; and another cannot be constrained to hear the word of
blasphemy, but inwardly he blasphemeth actually at all times, One man prayeth openly, and
another prayeth in secret; one man singeth Psalms with his tongue, and another singeth
them with his understanding. One man crucifieth his body only, and another crucifieth his
soul together with his body. One man keepeth himself from sin that he may not be
reproached by man, and another restraineth himself from it because of the love of
righteousness. One man standeth in awe at the face of God, and another is ashamed before
the face of the children of men.

One man hateth to sin because he knoweth that sin is hateful to God; and another taketh
heed not to commit iniquity because he seeth that wickedness is disgraceful in the sight
of men. One man sinneth not through fear of the judgment which is beyond [this world], and
another committeth not offences through fear of the judgment which is nigh. One through
the remembrance of the fire which is near cooleth the lust of his members, and maketh its
motions to be at rest; and another through the remembrance of the Gehenna which is afar
off allayeth his lust and destroyeth it. So therefore the labours which are visible are
not alone sufficient to prove a man to be a fearer of God; do thou then, O man of
understanding, examine thyself, and let thy testimony be from and in thyself, if the fear
of God be in thy soul. For by the righteousness which dwelleth within is the fear of God
made, but that fear which dwelleth without, and the course of the actions of which is
external, the sight of man inciteth thereto, and its agency is external, and not internal,
and it is only seen by the eyes of men, and it is not wrought for the sight of God
inwardly.

The afflictions which can be seen are good because they compel the limbs to become
obedient to the thoughts, and they subdue the stony nature of the body, and make it to
become subservient to the soul, but they do not cleanse the understanding from the motions
of sins, and they do not make the soul to fear God, unless the soul hath learned inwardly
to fear God; for the hidden service belongeth to the soul, and the labour which is
manifest belongeth to the body. The labour of the body cannot be justified without the
service of the soul, but the service of the soul can be justified even without the labours
of the body, if it be that a man doth not excuse himself from labours through contempt,
and he doth not flee from afflictions like a man who loveth pleasures. For the sight of
men doth not protect the outward and inner man from sins, but the sight of the fear of God
doth restrain the body and soul from sins;

and as the man who standeth before the judge to be questioned concerning his wrong-doing
hath no means wherewith to act corruptly before the judge, but is anxious to hide also his
former offences, so also the man before whose sight the fear of God the Judge is set, and
the fear of Whom striketh his thoughts at all times, cannot sin, but by day, and by night,
and at all times he putteth on chastity and modesty over his inner man, and every motion
of sin which riseth up in him he driveth away from him in the fear of God. The fear which
is of God maketh beautiful the inner man, but the fear which is of men adorneth with
virtues the outer man; He Who is the Judge of thy works shall also be the One Who shall
approve of thy contest, and the fear of Him must be set before thine eyes continually.

For if the fear of masters is set before the sight of their servants, and the dread of
kings, and of judges, and of generals clotheth always those who have been subdued by them,
and those who are subject unto them----and moreover the fear of teachers and masters
preserveth and guardeth continually the innocency of childhood----how much more binding is
it upon that man who hath become a disciple of God, and who is naturally a servant of the
Heavenly Lord, and a soldier of the Everlasting King, and a subject of the Judge of the
truth of the law, that the fear of Him should rule continually over his whole course of
life, and over his thoughts in secret, and over his members outwardly? The fear of God is
a bridle which holdeth back the violent impulses of a man from the error of wickedness,
and it driveth him back from the pursuit of abominable lusts, not in his outer man only,
but more especially in his inner man. The spiritual soldier should not fear God only as
servants fear their masters, or as people who have been conquered fear kings and judges,
for the fear of them decks itself in outward forms, and it appeareth externally on the
members of the body only; for although it may happen that they hate them inwardly, and
despise them in their thoughts, yet outwardly they manifest to them the guise of fear.

Let then thy fear of God be not like unto this, but from the place on which He looketh,
from there let it shew fear, and where He seeth secretly the motions of thy soul, there
let the power of His fear lay hold upon thee. And let thy whole being----both thy inner
man, and thy outer man----entirely fear God, Who is the Judge of thy secret things, and of
those which are manifest. Let thy soul be ashamed before Him, and sin not, and let thy
thought be shamefaced, and commit no wickedness. For if the shame of the children of men
driveth us from sin, how much more should the shame of God restrain us from wickedness?
Remember thou then at all times that God looketh at thee, and do thou thyself also look at
Him inwardly, even as He seeth thee inwardly, and sin shall not abide in thy thoughts. For
as in the place whereupon the sun looketh darkness abideth not, even so in the soul upon
which God looketh, and which itself also feeleth that He is regarding it, the darkness of
wickedness remaineth not. "The eyes of the Lord are ten thousand times brighter than the
Sun," saith the Holy Book, "and He seeth all the works of the children of men. And in
another place it saith, "All the deeds of men shine as the sun before Him, and He
examineth and knoweth their ways. Now the prophet of God also rebuketh by his speech the
wickedness of that man who is without the fear of God, and who upon the cushion of his
couch acteth abominably, and rebuking his stupid thought that God could not see him, for
God doth see him, he brought forward this proof saying, "The eyes of the Lord are ten
thousand times brighter than the sun," in order that he might teach every man that God
seeth our secret things, and that we should take heed with all diligence against the sins
which are wrought in secret. For thou shalt not sin in thy thought, neither shalt thou do
wickedly in thy house in secret, because God seeth thee especially in these secret things.

Immediately the sight of the children of men is turned away from thee, the sight of God
receiveth thee; and when the children of men no longer look at thee as thou art, the Lord
of what hath been formed observeth thee the more, for He knoweth that as long as man
looketh upon thee that thou wilt be watchful against [doing] before them the deeds of
shame, and that fear and shamefacedness of them will drive thee from the deeds of sin. So
then when thou art alone, and the walls and the roof of thy house hide thee on all sides,
the armour of the fear of God is necessary for thee, for in the darkness sin is readily
committed; and then art thou bound to rouse up thyself to the remembrance of God, and thou
must strengthen thy members that they be not conquered before lust, and thou must stand up
like a man against the sin which warreth against thee to overcome thee, and against the
secret Enemy who with the motions of thy lust fighteth with thy life.

The thoughts of the soul hide within the members of the body, and as the body hideth
within the house, even so do the thoughts of the soul hide themselves under the covering
of the body. And because the man who is within cannot easily be seen corporeally, he
sinneth quickly, and every time he wisheth, he doeth wickedly. The sin of the thoughts is
more easy and light than the sin of the members, because the members are restrained and
impeded by many things; but immediately the thought wisheth to sin, it fulfilleth m itself
the act of sin. And neither time, nor place, nor material, is necessary for sin, for as is
the swiftness of the movement, so also is the swiftness of its sin, and against this
swiftness which the thought hath is the persistence of the remembrance of God necessary,
and the perpetual fear of the Judge of secret things must abide therein. And, if we may
say so, the motion of the fear of God must be swifter in him than the motion of his
thought, so that when the thought of sin hath been moved the remembrance of God may smite
it at once. The soul upon which this bridle hath been cast is silently dumb to the motions
of hateful thoughts, and if it happen that it be seized suddenly, this remembrance
checketh it, and turneth it back that it may look upon its own person.

Now therefore there is none of the virtues which is not preserved by the fear of God, and
if a man were to call the fear of God "a guard-house of virtues," he would not do wrong.
For faith is confirmed thereby, it preserveth fasting, through the remembrance of it
prayers are made constant with us, it urgeth [us] to give alms, it quieteth the abominable
motions which are in the soul, it quencheth the lust which burneth in the members, it
purifieth filthy thoughts, it uprooteth the meditation of abominable things from the soul,
it maketh it empty of thoughts, and anger and enmity, it driveth the mind of every man
from daring to lust for that which is not his own, it stablisheth laws that they be not
trodden under foot, it counselleth men that the divine commandments be not transgressed;
and it is a boundary against all wickedness, and like a shield it standeth against all
abominable things. It standeth against the left hand, and inciteth to the right with noble
deeds; it doeth away with wickedness, and stirreth up to the service of the virtues. The
fear of God also preventeth wickedness from being wrought. It keepeth a man back from the
path of iniquity, and it ministereth unto good in two ways, for it keepeth a man from the
way of wickedness, and maketh him watchful to travel in the path of virtue, and it
inciteth him.

to gather together noble things, and it turneth and guardeth what hath been gathered
together by him; for if there was no fear [of God], corruption would [rule over
everything. It followeth judges, and for this reason their commandments are established
firmly; it surroundeth kings, and therefore their laws are not transgressed; it cleaveth
to governors, and therefore their rule is formidable to those who are subject unto them;
and it keepeth all men in the faith of God. Now although the fear [of God] is born of
faith, yet it itself is also the preserver of faith. Whosoever feareth God taketh heed not
to transgress the boundary of the faith of God, and whosoever believeth in God himself
draweth nigh to the fear of God, and the man, in whose soul the fear of God dwelleth,
himself becometh a watchful guardian of all the commandments. Adam believed in God, and he
was not afraid of God; he believed that He was, and he received from Him the law which He
delivered into him. And because he cast out the fear of God from his mind, he forsook the
faith, and trod the law under foot. For He that ordained the law involved the commandment
with fear: "In the day that thou eatest of the tree, thou shalt die the death. And because
Adam had cast out from him that fear, he believed the crafty one instead of God, and trod
under foot the law which had been ordained by the Judge.

And not only Adam did God surround with fear that it might be a fence for the keeping of
His commandments, but in all generations, to all the commandments which He ordained did He
unite fear. Over Cain, who did not fear God of his own freewill, did fear rule of
necessity, and he became a vagabond and a wanderer in the earth; for because he did not
fear the One Who was worthy to be feared, he was filled with fears at everything which
appeared unto him. And by reason of the torture of fear he entreated God and besought Him
that whosoever found him might kill him, so that he might flee from a life filled with
fear and dread. And God also gave the law by the hand of Moses, which was filled with many
and divers commandments, and to all the commandments He linked fear, for without fear the
commandments would not be kept. "Thou shalt do no murder", and "whosoever slayeth shall be
slain; for the sickness He ordained the medicine of fear, that it might not increase and
grow strong in iniquity. "Thou shalt not commit adultery", and "whosoever committed
adultery shall be slain; and fear keepeth [this] commandment from being held in contempt.
For by fear He checked them from doing wickedness to one another, and because He saw that
they loved wickedness, He restrained them from their [evil] deed by the fear of the
judgment. Where there is no love, it is fear that keepeth the commandments.

There are three things through which all commandments are kept; by fear, or by reward, or
by love. Of all these the first is fear, and the second is the possessions which are
promised, and the third is true love; the first belongeth to servants, and the second
belongeth to hirelings, and the third belongeth to spiritual beings and friends. Now the
beginning of the way of the conduct and life of Christ is accompanied by fear, for unto
every one who beginneth to learn this doctrine cleaveth the mind of a child, and fear is
seemly unto childhood, and it urgeth it to receive instruction. For childhood is unable to
taste the sweets of knowledge, and on this account it is meet that fear should accompany
it; for when it has tasted the knowledge of Christ, and a man hath felt the power of His
commandments, the pleasantness itself of what he tasteth leadeth him to the keeping of the
commandments. But so long as a man hath not arrived at this state, it is necessary for
fear to be his nurse, and a teacher, and a reminder of all the commandments. And as the
children of nature receive instruction from teachers, and the schoolmaster receiveth them
that he may be unto them at all times a reminder of what they have heard, so also doth a
man receive the doctrine of the commandments from God, Who is the true Teacher and Doctor.

So then fear must straightway be used, that, like the schoolmaster, it may remind a man of
what he hath received; and that if he forgetteth, it may remind him; and if he be
negligent, it may stir him up; and if he sleep, it may awake him; and if he love foolish
talk, it may rebuke him; and if he wander forth towards deceit, it may turn him back into
the path; and if he act contemptuously, it may remind him of authority; and if he act
scornfully, it may remind him of the instructor; for these things a life of fear
accompanieth not, for it wandereth among all wickedness. For every one who hath need to
learn fear is necessary to remind him of his instruction, for without fear instruction is
not perfected, or if it be perfected without it, it is not acceptable, and if it be
accepted without it, it is not preserved. And the prophet of God reproacheth severely
those who have broken the yoke, and cut the bands of the fear of God, and again, in
another place, he heapeth contumely upon Israel who had slipped his shoulder from [under]
the yoke of the divine commandments: "As an ox which hath escaped from the yoke, so have
the children of Israel escaped, they and their kings and their nobles". Now Israel became
rebels because there was no fear [in them]; and they trod under foot the commandments
because they were not mindful of what was threatened; and they despised the law because
they remembered not the penalty of Him that ordained it. For He Who ordained the law
because He knew to whom He was giving the law, against [the breaking of] His commandments
multiplied His threats in His wisdom, so that although freewill might hold the law in
contempt, the fear which followed thereafter might incite [Israel] to the keeping thereof.
And because he that received the law became a rebellious slave, He made him to labour in
bondage in the fear of tribulation. Before his face He displayed all the various forms of
punishment, so that as long as he looked thereupon he might take heed to the commandments,
and keep the law.

Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day
and by night. If the fire of lust kindleth in us, let us set in opposition thereto the
fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which
dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the
love of mammon fight against us, let us call to mind our own unworthiness. If human
benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If
wrath attacketh us with its violent onset, let us look at the threat of God against those
who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds
the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear
of none effect, and by death let us vanquish death.

And together with these things, whosoever wisheth to keep his life with all diligence from
sin hath need of the perpetual remembrance of death; for whosoever is continually mindful
of the day of his departure, and who at all seasons meditateth upon the hour of his death
doth not easily march on to iniquity, and doth not dare to draw nigh unto the work of sin.
The remembrance of death drieth up all lusts, and the sight of the remembrance of death
scattereth all the wickedness which is gathered together against the soul, and all the
lusts which are drawn up against the body. Let the death which is near be unto us a
teacher against the death of Gehenna, and let us keep our life on all sides with
watchfulness, let us remember God and fear His judgment, and let us keep His commandments,
that being pure from all vices, and our persons being adorned with all virtues, we may be
worthy to enjoy the heavenly delights with all the saints, and that, together with them,
we may praise Father, Son, and Holy Ghost for ever, Amen.

Here endeth the First Discourse upon the Fear of God.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 7: SECOND DISCOURSE ON THE FEAR OF GOD

THE SEVENTH DISCOURSE: WHICH SHEWETH THAT ALL THE RIGHTEOUS MEN OF OLD FULFILLED THE
COMMANDMENTS OF GOD IN THE FEAR OF GOD. The way of the rule and conduct of the Christian
life hath been trodden and made smooth by the example of the righteous men of old for
whomsoever wisheth to travel rightly therein, and the marks of the footsteps of those who
have before gone thereupon are before us, that we ourselves may go forward therein with
ease. And like the sign-posts and mile-stones which are set by the side of a natural road
that they may define the place wherein the passers-by are to travel, so also do the
examples and types of the men of old, and the divine commandment and law encompass the way
in which we are to travel, and they limit the passage of our footsteps within them, so
that no man may venture to stray to the right hand or to the left. For like as we are
obliged not to stray on either side of the plain path of truth, that we may not wander in
deceit, and be tripped up in our faith, so also let us not go forth, either to one side or
the other, from the lawful way of the divine course of life which hath been delivered unto
us, but as in the way of faith, let us travel rightly along this fair path. And let us
know the beginning, and the end, and the middle, and let us look closely at the many
steps, so that we, one step after another, in fitting order, may mount this ladder which
leadeth up to heaven.

Now the Dweller in heaven shewed this ladder aforetime, as in a mystery, to the elect of
the Fathers, the blessed Jacob; and also that those who went up and those who came down
upon it were angels. And that that ladder belongeth not to heavenly angels alone, the word
of the Book indicateth to us, because the angels of God were going up and coming down
thereupon; for every man who draweth nigh to enquire thereat, and who beginneth to mount
it, laboureth after the order of angels, and is numbered among the elect of spiritual
beings, and he hath inscribed his name as a heavenly soldier. And as the children of men
who receive human positions, and who labour in some one of the grades of the world, change
the name of "rustics", by which they were formerly called, to "servants" (or soldiers), so
also the man who of his own freewill enrolleth himself in the company which Christ hath
formed, and who serveth in the army of spiritual beings, the word of the Book nameth him
"angel", and not "man", and rightly so, because he hath begun the service of angels, and
he is bound to receive their name. And he is called "angel" instead of "man" because of
his service and manner of life, and not because of his nature. And moreover upon the
ladder, Jacob the upright saw angels ascending and descending;

those who were ascending were men, because it belongeth unto men to ascend from earth to
heaven, and those who were descending were angels, because their country is heaven, and
they descend from their country, the heights above, to the earth. Now therefore angels and
the children of men were mingled upon that ladder that the Holy Book might teach us that a
fair life is common both to spiritual and corporeal beings, and that the keeping of the
commandments is obligatory to both of them. And the children of men keep the commandments
when they are exalted from the depth to the height by the steps of the commandments, and
the angels minister unto the wishes of [the Divine] Majesty when they are sent below from
above. For those who are to inherit life, that is to say, those who are of the body in
their nature and are inferior beings, the service of the commandments maketh celestial and
spiritual beings; and the command of the Creator urgeth those who are celestial and
spiritual by creation to go down to the country of terrestrial beings, and to abide
continually with corporeal beings, so that from races which are different from each other,
one Church may be gathered together in the bond of love, which will sing the services of
God's will, and which will be wholly and entirely moved by one living and spiritual
motion, even as the natural body is moved entirely by the life of the soul.

Now therefore it appeareth to us from the word of the Book, that this ladder which goeth
up to heaven is made of many steps, and that it must be ascended by these steps one after
another, in proper order, even as those who have ascended this ladder before us have
delivered unto us. For we ourselves have shewn that the first step is faith, and the
second simplicity, which is the pure motion of nature, and which although faith be
produced therefrom, also protecteth faith. For as craftiness is the destroyer of faith,
even so are simplicity and innocence the things which establish faith, from the simplicity
of which the fear of God also is produced; because fear is closely united to simplicity
naturally. Now the simple are afraid, but the crafty despise us; the simple quake at the
sound of correction, but the crafty prepare a place to which they may flee. And as fear
followeth in the train of natural simplicity, and it inciteth it concerning all doctrine,
and it stirreth it up to receive learning and instruction, even so is the fear of God
closely united to the simplicity of the soul, and it inciteth it to keep the commandments
and to fulfil the laws, and not to despise and to hold in contempt the things which have
been delivered unto us by the word of God.

And fear leadeth man until [he hath acquired] discretion, and until the righteousness of
the Judge is revealed to him, and it teacheth him that he is bound to keep the
commandments; trembling and terror of Him that ordained the law, hold fast for the
disciple so that he may keep vigilantly the laws which have been given to him. And when
the righteousness which is in Him hath been revealed, and this virtue which hath been
placed naturally within his soul hath risen upon it, it demandeth from him that like a man
who is in debt, he should pay his debt, which consisteth in the keeping of the
commandments. For as do the creditors of [this] world towards those who are in debt----now
they press and compel them to pay what they owe----even so doth the justice which is in
our soul compel us to pay to God the debt of His commandments, for the fear which
followeth in the train of simplicity bringeth us to this state, and by this fear all the
men of old pleased [God].

It is necessary that whosoever occupieth the position of a servant should fear, for fear
should follow after service in every form; but there is in the love which is not perfect,
fear, for the Holy Book saith, "In perfect love there is no fear". So then after the man
who, beginneth. with love and is not yet perfect, fear followeth. One man feareth lest he
be struck, and this is the fear of slaves; another man feareth lest he suffer loss, and
this is the fear of hirelings; another man feareth lest he cause distress, and this is the
fear of friends; and another man feareth lest his name be not handed down to posterity,
and this is the fear [of lack] of children. Now although the name of fear is one, yet many
different kinds [of fear] are found therein. There is the fear of God which the holy
Prophets had, [and there is the fear] which the nation of the Jews had from time to time,
but the forms of that fear were different; the Prophets, like friends, feared to cause
distress to God, Whom they loved, but, the Jews, like slaves, were afraid of the rod of
His chastisement. And that He might increase in them this fear, immediately, by the mouth
of offence, the rod of His chastisement was revealed, and after the offence the Chastiser
gave them no respite, because their servitude was not worthy of His longsuffering.

Above their head the rod of justice hung continually, and immediately they committed sin
they were chastened, and at the time of their offence they were beaten, and at the
entrance of the path of their sins they forthwith received rebuke; for longsuffering
teacheth the foolish servant contempt, and in order that that stupid nation, which in the
manner of an evil-doing servant, sat in the house of God, might not [learn] contempt, the
Chastiser took away longsuffering, especially when they went forth from Egypt. And we must
also understand the object of that swift punishment in another way, and that there was not
longsuffering as regardeth the correction of their sins; for God the Teacher took the
people, like a child, from Egypt their nurse, that He might deliver unto them the doctrine
of His knowledge, and might teach them the instruction of His wisdom. But the people, in
their ignorance, when instruction had been delivered unto them, forgot it, and they never
kept in remembrance the meditation of the. commandments of God, and they were frequently
punished with seventy, so that, if it were only through fear of chastisement, they might
lay hold upon the remembrance of instruction. The man who gathered sticks on the Sabbath
day was stoned by all the congregation; and the earth opened and swallowed up others who
were called by Moses, and who scorned him and came not ;

and fire went forth suddenly, and burnt up the bodies of others who thought lightly of his
priestly office, and who sought honour for themselves ; and others, who in the guise of
paying honour, brought strange fire out of season, were burnt up by a tongue of fire which
went forth from the tabernacle, and they perished ; and others, because they asked for
flesh and rejected the bread of angels, were tortured by the indigestion which came upon
them ; and others who went astray as concerning the calf, were pierced through by the
swords of the Levites; and others, who were the cause of the revolt at the waters of trial
were set apart for destruction ; and others who murmured against the Lord perished by
fiendish snakes ; and likewise they all, because they strove against going into the land
of promise, came to an end and were destroyed in the wilderness. To these offences, then,
these punishments were united, and together with each act of wickedness a punishment
straightway sprang up by its side, so that evil deeds might be suppressed by stripes, and
sins by vengeance, and so that the people might be like a child who feareth the teacher
who giveth him instruction, and that it might tremble before the Judge who would beat them
like a wrongdoing slave.

And for this reason Moses also, the schoolmaster of the people, in all places commanded
the people to fear God, saying, Do such and such things, keep the commandments, fulfil the
laws, love thy companion, visit the poor who are with thee, thou shalt not treat thy
brother with violence, thou shalt covet nothing which belongeth to thy neighbour, honour
thy father and thy mother, thou shalt not swear falsely in the name of the Lord. thou
shalt not go through the boundary of thy neighbour, thou shalt neither spoil nor oppress,
thou shalt not act with violence towards him that is more feeble than thou; and at the end
of each of the commandments he reminded them, saying, "Fear thy God". And Moses the
teacher bade them take heed that the fear of God might be in them, because he knew that
the commandments could [only] be kept by fear, and that the fear of God [only] could drive
the people from iniquity. That the people should love God was the greatest of the
commandments, and therefore Moses urged them to fear Him. The commandment, "[Thou shalt]
love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind",
belonged to those who were righteous among them; but those who were like slaves, and who
like slaves were committing offences at all times, he commanded to fear God, for fear
repulseth vices, and love perfecteth virtues.

Fear cutteth off the path of iniquitous men, and love urgeth on the way of the virtues.
"Fear God", and "Love the Lord thy God"; these two commands were ordained in the law which
was given to the people, so that whosoever became exalted above the command of fear might
find before him the command of love, which is perfected therefrom. For this reason Paul
also, when he was shewing the difference between us and them, said concerning the
discipleship of Christ, "For ye have not received the spirit of servitude again unto fear"
----that is to say, ye have not been called to be slaves, that fear might be born to you
out of servitude----"but ye have been invited to adoption", which is perfected in love in
all good things. Well therefore doth fear accompany simplicity, and this is rightly
required for the beginning of discipleship; for as long as fear abideth with the learner
continually it remindeth him not to forget his instruction. And as Moses gave commandments
concerning fear to those who had newly set out in the way of the discipleship of God, so
also now it is meet that fear should accompany every disciple who setteth out in the way
of righteousness. Whosoever feareth despiseth not, and is not negligent, and is not
contemptuous, for fear stirreth him up to keep the commandments; and if it happen that he
cometh to contempt, the remembrance of fear suddenly maketh him stupid. For immediately a
man remembereth God, if it be that the remembrance of Him hath been accurately depicted in
his soul, he is greatly moved and troubled, and he is filled with fear and trembling, and
stupefaction rusheth upon him suddenly because of his former contempt; even as saith the
holy Prophet who knew how to fear God, and who had felt what things the fear of God
worketh in the soul, "I remembered God, and I was troubled". And behold the remembrance of
God should not be one of trouble; O holy Prophet, and why wast thou troubled at the
remembrance of Him? And why did the beloved remembrance of Him clothe thee with trembling?
"Because I have sinned against Him, and I remembered mine offences, and I became mindful
of the Judge, and I was filled with fear;

I considered my sins and His vengeance, and the remembrance of Him troubled me. Whosoever
fixeth his heart, trusteth in God, and he maketh his heart firm and feareth not" . The
heart which is fixed in virtues the remembrance of God maketh to be glad, and whosoever
hath obtained healing of spirit in his inner man, the remembrance of God maketh to
rejoice. Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of
the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer
is filled with trembling at the remembrance of punishment. It was for this reason that the
Prophet said, "At the remembrance of God I am troubled. I meditate and my spirit is
overwhelmed. Giddiness hath seized my eyes; I am silent and I speak not. I have considered
the days of old, and I have remembered the years which are past. I have meditated in the
night season, and I have communed with my heart, and examined my spirit, and said, Hath
the Lord forgotten me for ever? Will He be favourable unto me no more? With such thoughts
as these did the prophet of God keep watch, and he prayed upon the cushions of his bed as
in the church of the saints, being mindful of the things which he was bound to pay back to
God.

And he considered the days and the generations which had gone by, and he considered how
each of the righteous men [of old] had in his time pleased God, and how and with what
manner of life he had been victorious before Him. And these things which the Prophet
called to remembrance were [intended] to make all those who were to come after him to
remember, and to teach every man to fear God in this same manner, and [to teach] that a
man himself should reckon with himself, and should consider also other men who were before
him, and how they led their lives in all watchfulness. Now the Prophet, moreover, said
that he had done two things: "I have considered the days of old, and I have called to mind
the years which are past in which the men of old pleased God", and through the remembrance
of these two things "I am filled with fear at the way in which the righteous men pleased
God, and at the way in which I have provoked [Him] to wrath. I have given my seasons to
reckoning, and my hours to counting, I have meditated upon the days which have passed, and
upon the years which I have lived in the world. I have considered with what I have
provoked Him, and what sins I have committed, the things in which I have sinned in act,
and the things [in which I have sinned] in thought, and the things [in which I have
sinned] with [my] hearing and with [my] tongue. And when I meditated upon these things I
said, Enter not into judgment with Thy servant, for in Thy sight can no man living be
justified". To such resemblance doth the word of the Prophet call us, and he delivered
unto us this type of instruction. We must reckon the hours and the seasons, and in what we
have provoked [Him], and the things upon which we have meditated;

for if those who practise the trafficking of [this] world reckon up their income and
expenses each day, and what they gain and what they lose, how much more is the spiritual
merchant who goeth forth in quest of heavenly riches bound to do this? And the reckoning
of these things benefiteth a man in two ways; firstly, he collecteth his mind to reckon,
and secondly, he is zealous in collecting his money. It is therefore a terrible thing for
a man to provoke God, especially when he considereth carefully His Majesty, and His
immeasurable love and what good things He hath poured out in abundance upon our race, and
what His grace hath given unto us, which by our own works we were not worthy to receive.
And when a man considereth within himself, who he is, and how the things which are with
him have come, and Who is the giver of them, it is right that he should remember God, and
be troubled, even as the Prophet taught him. For it is fitting that we should fear God for
two reasons, either because we have sinned, or that we may not sin;

for whosoever remembereth the offences which have already been committed [by him], and
considereth his former sins, must fear the vengeance due to his evil deeds, and whosoever
thinketh that he is pure, and that he hath no offences [committed] in days gone by which
he may reckon, and at the memory of which he may be troubled, let him be afraid lest he
grieve God in the things which are to come. And thus also did the righteous men [of old]
guard their lives from sin, and they healed the wounds which had come [to them], and
against those which had not yet come they were watchful; for the first blow which a man
receiveth teacheth him to avoid being struck again, and the pain of a first sickness
urgeth him to be watchful against the suffering of a second. What man can contemplate God
with vigilant thought, and look upon His majesty, and consider His hidden nature, and can
with the eye of his understanding look upon that pure and holy Nature, Which hath need of
nothing; Whose country and dwellingplace are exalted; in Whom all riches, and good things
and treasures are gathered together; Who is wholly and entirely light, and life, and
pleasure; Who is forgiving, and merciful, and good; Who is gracious, and compassionate,
and full of love; Who is beautiful, and lovely, and to be desired; Who beggeth, and
entreateth, and urgeth every man to live; Who is afflicted for the sake of our life, and
seeketh to find us, and is more pleased at our happiness than we ourselves; Who
continually entreateth us to take from His riches and to carry off wealth from His
storehouse, that we may be rich through His treasures, and not poverty-stricken; Who
rejoiceth not in His life as in ours; Who because our poverty was not able to ascend to
His riches, brought His riches down to our poverty; Who because He saw that we desired not
to become rich, made Himself a beggar that He might make us rich; Whose name is beloved,
and Whose appellation is much desired, and Whose remembrance is sweet; Who maketh the soul
which perceiveth Him to taste of the sweetness of the spirit; Who liveth in splendour in
the rich wealth of His Being, Whom no man hath seen, neither is he able to see Him;

Whose nature is unspeakable, and Whose riches cannot be explained; Whose gifts also are
like unto Himself, and, like Him, are beyond the limit of knowledge; Who is as good as we
are bad, and Whose grace is more abundant than our wickedness; Whose nature only is the
measure of His grace, and by it only can His love be measured; Whose grace is extended,
Whose justice is contracted; Whose love is large, Whose vengeance is small; Who is ready
to forgive, and slow to rebuke; Whose punishments are few, and Whose gifts are many; Who,
although He correcteth us, beareth remission of sins for us, and Who, because He loveth
to.gain us, for that reason chastiseth us; Him in Whom there is no loss, except only that
we have become lost, and Whom affliction striketh not except for our sake; Who put on our
passions that He might cast away our passions from us, and Who clothed Himself in our
sickness that He might bring our diseases to nought; Who was afflicted to make us rejoice,
and Who suffered grief that He might fill us with rejoicing; Who made Himself to be in
need of everything that we might lack nothing; Who, knowing that we should become
provokers to wrath, created our nature like that of beloved children who had need of Him;
Who, knowing that we should enroll ourselves as servants of devils, inscribed us heirs of
both His worlds;

Who, considering aforetime our likeness, and that the image of the will of Satan was
sculptured upon it, carved and depicted us in His desirable likeness; Who, perceiving that
we kept not the things of ancient time, made ready aforetime for us others which were
greater; He the rich Giver Whose only loss was that we would take nothing from Him; Who
while He was giving gifts unto us, grace was receiving us ourselves, and while we were
taking from His treasure, we were laid up in His treasury as if we were treasure; Who
loveth mankind, and is at all times the Good Being, and the Doer of good; Who being pure
and untroubled worketh in us by His doctrine that He may make us pure like unto Himself;
Who, being rich and Who being incapable of being brought to poverty, planneth devices
whereby He may flatter us to take of His riches, and become rich; Who, having gotten
wealth, feigneth Himself to be poor, and when we have gotten wealth, He feigneth that He
hath become rich through us; Who, without us, desireth to possess nothing, and if He
acquireth anything without us, He is as one Who rejoiceth not therein; Who considereth our
joy His, and our affliction His, and Who accounteth all our losses His own; Who hath given
unto us all good things, and is not satisfied, and Who hath poured out upon us all riches,
and was not satisfied until He, in His love, gave Himself for us?

Who then would not be afraid to grieve this rich and good Being, Who is lavish in giving,
sweet and gracious, providing and sustaining, indulgent and forgiving, merciful and full
of love, rich, and making rich, good, and doing good, longsuffering and peaceful, loving
our race, and accounting our nature beloved, our Physician and Teacher, our Father by His
grace, and our foster-parent in His graciousness? And who would not tremble to provoke Him
to wrath? And what man, who should consider all these good things which have been given to
us, and who should look at the majesty of their Giver, would not be troubled in his mind
whenever he remembered Him? And what soul having received all these gifts would not be
shamefaced before the Giver thereof? For it is a fearful thing that man should not be
afraid of God, and that mortal beings should not be put to shame by all this love, and
that those who receive all this wealth of good things should not feel shame; for these
things, and others like unto them, the Prophet [David] remembered, and was therefore
troubled. And every one, who posses-seth the watchfulness of that holy soul, will at the
remembrance of this God also be troubled like the Prophet, and in his going in, and coming
out, and in all his actions, will be greatly moved at the remembrance of Him.

Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his
fear; he eateth not, and he drinketh not, and if the force of natural craving compel him,
fear is mingled with his meat and drink. Everything which attacketh the man who is filled
with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his
understanding, and upon all the places of ingoing and outgoing of the city of his soul.
Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold
upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought
to enter in or to go forth which it examineth not; for it neither permitteth any internal
thought whatsoever to go forth, nor any external act that is not seemly to go in. And
moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth
through fear of Thee, and I am afraid of Thy judgments". And again he saith, I am like a
wine skin in ice, but I have not forgotten Thy commandments". And again he saith, "Sorrow
is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How
long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul? And again
he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved.

I am weary with my groaning; every night make I my bed to swim; and I water my couch with
my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all
these things arose from [his] fear of God. And again he saith, "I roared by reason of the
groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and
righteousness"; and again he saith, "There is no soundness in my flesh before the fear of
Thee, and there is no health in my bones in the presence of my sins. For my iniquities
have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink
and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long
I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am
brought to great misery". And again he saith, "My heart is turned back, and my strength
hath forsaken me; and the light of my eyes is no longer with me". And again he saith, "I
kept silent, and I was sorrowful, and I was afflicted even from good; and my sickness was
stirred. My heart became hot within me; and in my body the fire kindled". And again he
saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an
end because of [Thy] rebuke of my sins".

And again, in another place, he ascribeth blessedness to the man who feareth God, and he
maketh known what good things the fear of God worketh in him that feareth [Him], saying,
"Blessed is the man that feareth the Lord", and here the fearer of God is accounted
blessed. And although our Lord ordained blessings for other things, the prophet David
accounted blessed the fearer of the Lord. [p. 208) "Blessed is the man who hath not walked
in the way of the wicked", and it is well known that he walketh not in the way of the
wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt
correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of
God teacheth the laws, and that the man who feareth confesseth his correction. And again
he said, "Blessed are those who are without blemish in the way, and who walk in the law of
the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and
urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose
iniquity is forgiven, and whose sins are covered", and it is well known that here also the
fear of God bringeth to repentance, through which the forgiveness of sins is given, and
through the suffering and tears which are produced by the fear of God the form of a man's
sins is covered before his eyes.

And again he saith, "Blessed is every one "that feareth the Lord, and who walketh in His
ways" , and here again the prophet David sheweth that a man walketh in the way of the
commandments through the fear of God. And in another place he saith concerning him that
feareth the Lord, "He taketh heed to the commandments which are given by the Lord". And
again this Prophet counselleth every man to draw nigh unto God in fear, and he entreated
all creation to fear the Lord Who made it, saying, "Let all the earth fear the Lord, and
let all the inhabitants of the world tremble before Him" . For the word of the prophecy
casteth fear and trembling upon all the inhabitants of the world, and it teacheth all
created beings to come to God by this way. Whosoever feeleth his state of bondage is bound
to fear the power which hath subdued him, and hence it is right for every created being
who hath in him discernment to perceive his Creator, to draw nigh to Him in fear and
trembling; for that we should fear God is seemly for our nature, but that we should love
Him is given unto us by His grace. For man is not worthy to love God, but God Himself came
down that He might be loved by man. Now creation is bound to fear God naturally, but if it
be exalted to the grade of love it is not its nature which is able to lift it up there,
but Grace goeth down in search of it, and bringeth it up and stablisheth it in the height
of divine love, that it may, by Grace, love God, Whom justly it is obliged to fear. And
behold, moreover, to the kings and princes of [this] world not every man hath power either
to shew love, or to reveal to them the most ardent and faithful emotions of affection; but
all ranks and orders who are under their subjection must shew fear and service before
them, and not the confidence of affection and love.

For according to the custom of exalted rank which is found with the governors of [this]
world, to be loved by inferiors (or the poor) is considered by them a disgrace, and
therefore, they demand fear from every man, in their capacity of lords, and not love like
parents. Now God, having in His Grace ordained Himself our Father, gave unto us also power
to love Him, and it is not right that we should of our own freewill exalt ourselves
insolently, but we should remain the whole time of our life in the subjection of His fear,
and when He Himself wisheth His Grace will exalt us to the grade of His love. To our mind
the capacity of loving God belongeth not, but the capacity with which we were created is
to fear God, and therefore the Holy Books everywhere demand from the children of men fear
rather than love, inasmuch as circumspection accompanieth fear and confidence love. And,
moreover, love is the cause of fear, for until a man plougheth, and toileth, and soweth
the seed in fear, he cannot arrive at the reaping of love. For as the crops of the
husbandmen of [this] world are in the hands of God, while the ploughing and the sowing
belong to our own will, even so are the labours and the service of fear placed in our
will, but that we should arrive at the capacity for love, and gather in the produce
thereof belongeth to the will of God.

For until the manifestation of Christ----Who brought love to the world----fear ministered
in the world to all the children of men, and until Christ was revealed to man in his own
place, it was right that all his life should be passed in the perpetual service of fear;
and although our Creator hath, in His Grace, called us "sons" to make us proud and to
magnify us, yet is it more seemly for us to abide in the fear of servants. And that we
were called "sons" belongeth not to ourselves, but to the Grace of Him that called us, and
it belongeth not to us to ask for wages boldly, but to us it belongeth to serve in fear;
but that one should give the wages of love belongeth to God. And no man will offend if he
calleth love the wages of fear, for as a man receiveth [his] wages after his toil, even so
after the service of fear doth Jesus make us taste the sweetness of His love, from which
joy ariseth for us, and we stand in the confidence of sons, and our hidden man findeth
freedom of speech with God, and our understanding stablisheth joy of spirit at all
seasons, and our mind delighteth inwardly in the sight of heavenly light, and contempt for
everything which is visible is born in the soul, and our dwelling is as if it were already
in the kingdom which is prepared for the saints.

Now these and such like things hath the soul that hath tasted divine love, for the man who
standeth in perfect love is in God, and what happiness compareth with this, or what
pleasure or delight is equal to that of a man being in God? for the position which is in
perfect love is purity from all wickedness, and the perfection of all virtues. And also
Jesus was not persuaded to give this wealth of love except to the man whom He know to be
worthy of it, for from love is born confidence, and to confidence contempt is closely
united, and there is no virtue which hath not near it a breach through which it can be
ravished. But in fear there is no contempt, only watchfulness and circumspection, and a
perpetual guard which preserveth the good things from the ravisher; for the fear which is
of God urgeth a man to gather together the things which are profitable, and when they have
been gathered together fear also increaseth and multiplieth to him that gathereth them,
for it turneth and addeth to his fear, and he taketh good heed to his virtues that they be
not spoiled. He crieth out because he is afraid, and he is watchful oi his possessions
because he feareth lest they be ravished, and in every respect it is necessary and
advantageous to life in [this] world that a man should fear God.

The country of fear is the country of the life which is mortal, and the country of love is
the other world of the life which is immortal. Let us consider then our country, and let
us increase in us fear, and let us look at the dwelling in which we live, and let us
increase in us trembling at God, and at the remembrance of the report of Him; and let us
rouse ourselves as from the depth of deep slumber, and let us wake up wholly to keep all
His commandments. For the nature of the fear of God is that it urgeth us [to do] one
thing, and one thing only, for it stirreth us up to do all the commandments, and for this
reason the Spirit of God desired to teach us the fear of God by the hand of all the
Prophets. And the Prophet David himself said, "All those who pass over the earth shall
fear the Lord, and all those who go down into the dust shall kneel [before Him]". And
again he saith, "Lead me, O Lord, in Thy fear and righteousness", and because he knew what
the profit of the fear of God was, he asked it as a gift from God. For all the
conversation of the soul which the fear of God leadeth standeth in righteousness. And
again, when he entreated God not to remember the sins of his youth against him, he was
moved to make this request by His fear of God;

and again he said, "The fear of the Lord is the beginning of wisdom". Now the end of the
path of good works is spiritual love, therefore from love divine wisdom is produced, and
the blessed David well taught us that the beginning of this way of wisdom is the fear of
God. For as to every matter in [this] world there is a beginning and an end. and as the
paths which are trodden down naturally by the passage of footsteps have also a beginning
and an end, even so hath the path of virtue a beginning and an end; its beginning is the
fear of God, and its end is the wisdom which is born of love. And it is right that every
man who wisheth to begin the Christian life should begin it with the fear of God, even
according to the teaching of the blessed David; and again another Prophet said, "The fear
of the Lord shall open [my] ears for me"; and concerning Jonah it is also written, "He
feared before the Lord and fled to Joppa". For although his fear was born of simplicity,
yet like a man who feared God he fled in order that he might not draw nigh to the work
which he thought was too hard for his strength. And again when he was asked by the sailors
whence he came, and what God he served, he said, "I fear the Lord, the God of heaven". And
also when those who were with him in the ship saw the marvellous things which took place
through God in the sea----for the sea rose up, like a being having intelligence, to demand
from them the fugitive servant, and when he had been given unto it, it sank to rest and
its billows were quieted----and saw through the things which took place the fear of God,
it is written concerning them that "the men feared the Lord, and they offered up
sacrifices unto the Lord, and vowed vows."

And again God demanded from the Jews the fear of Himself by the hand of Jeremiah, and
reproached them by the testimony of the dumb things in nature, which, though silent,
trembled at the fear of Him, while the Jews despised His commandments. "Fear ye not Me?
saith the Lord: will ye not tremble at My presence? For I have placed the sand for the
bound of the sea, [by] an everlasting law, and it shall not pass over it". And here again
the Creator demanded fear and trembling from created things, and because they forsook His
fear they were reproached through the dumb things of nature, which feared and trembled at
the Majesty of the Creator, while His commandments were despised by the children of men.
And God in all places shewed the majesty of His nature by the hand of the Prophet, that He
might cast the fear thereof into those who listened. For to those who would have despised
His meekness----if it had been shewn unto them----He revealed the majesty of His nature
that they might tremble thereat; and to others He shewed His gentleness and meekness,
which at the report of His humiliation would increase [their] love [for Him]. Now the fool
is wont to despise whosoever is humble before him, but the wise man loveth him more
because of his humility.

For the fool hath no eye to see love in humility, and for this reason greatness is made
manifest to him, and indignation is written down for him, and seventy and terror are
inscribed before him, that by reason of these he may fear the more Him Who maketh such
things manifest. And the Will of God hath, according to the following testimony, revealed
why He maketh use of these words to the children of men. "The sea is obedient unto Me, and
restraineth the fury of its waves within the despicable bound of sand. And its waves lift
themselves up, and pass not over the contemptible fence which hedgeth them in; but ye of
your own freewill despise this terrible God". And again in another place He maketh known
that He employeth every kind of benefit and help towards them, and that He took and
brought nigh unto them every cause for fear and love, but that they would neither fear nor
love Him. "If I be Lord, where are those who fear Me? And if I be Father, why do ye not
honour Me? therefore they should either have feared [Him] as Lord, or have honoured [Him]
as Father.

And for this reason also God in a certain place1 repeateth before him the benefits which
He had wrought for the people---- the terrible Exodus from Egypt, the abundant gifts in
the wilderness, the entrance into the land of promise, the subjugation of foreign nations,
the benefits which were poured out abundantly upon their lives every day----so that He
might rouse them up to love the Giver. And in another place He repeated the great things
which He had done, and the works which He had established by the nod of His Will, and how
all created things hang upon the power of His word, and the natural things keep their
bounds, and the creation is yoked beneath the dispensation of His Will; before Whom the
mountains are placed in scales, and the hills in a balance, Who hath meted out heaven with
His span, and hath comprehended the dust of the earth in His palm, and before Whom the
nations and peoples of the world are accounted as nothing. These things He spake by the
hand of the Prophet, that through them He might make His majesty known, and that by the
report of His majesty he might work fear in those who listened unto him.

For when God spake unto those who were in the condition of servants, He rehearsed before
them the great and terrible things of His nature, but when [He spake] to those who were
accounted by Him worthy of the grade of love, He set forth the doctrine of humility, and
of love, and of meekness, and He humbled Himself and spake to them because they did not
despise Him in His lowly estate, but rather loved Him the more because of it. For where
God cannot confide in the children of men because of their immature understanding and
childish knowledge, He speaketh terrible and fearful things, and He granteth not unto them
boldness to draw nigh unto the confidence of His love, lest, when they have perceived His
knowledge and forgiveness, and above all things that love and grace are to be found with
Him, for this very reason they despise His graciousness, and they cast themselves after
the manner of the flesh to the working of all vices. And this is manifest alone to those
who have obtained the inheritance of the name of sons, together with that of grace also,
through the labour of their works, for in proportion as they feel love, they love the
more; and in proportion as they perceive the goodness of the nature of God, they become
better men; and in proportion as His condescension and graciousness become revealed unto
them, they are themselves urged to become like unto their Father in things which are like
unto these.

And for this reason all the revelations of God in olden time belonged to fear, but this
latter [revelation] is of friendship and love; for in times of old He revealed Himself to
teach us that He was our God, but in this last time He hath appeared and shewn us that He
is our Father. In times of old He drew nigh to the children of men who were in the
condition of slaves, but to-day He calleth them to the inheritance of "sons". And when He
revealed Himself to gather together slaves unto Himself, He bore stripes and fetters,
blows and chastisements, punishments and penalties, fear and trembling, indignation and
cruelty, swift vengeance, the rod which was always stretched out over the head of sinners,
the open judgment hall, and the judge who was ready; but in times of old was reared up the
wood that the blasphemer might be crucified upon it, of old the stones were collected for
stoning, of old the fire was kindled for the burning, of old the stripes were made ready
for crimes, of old the instruments were prepared to take tooth for tooth, of old were the
eyes bored out, of old the branding irons were ready to avenge, of old blows were struck,
of old sentences of judgment upon crimes were passed. To those who were slaves belonged
such stripes.

And that the wicked slave might not raise his head, and lift up himself insolently against
the Giver of the law, He broke his legs that he might not kick, He cut off his hands that
he might not strike a blow, He drew out his teeth that he might not bite, He put out his
eyes that he might not see and desire the things which belonged not to him, He inflicted
injury upon him that he might not injure others, and by the fear of punishments He drove
back the vices of that nation because it would not be persuaded to be restrained from its
abominable practices through fear of Him. For where there is the fear of God, man hath no
need of the fear of these and such like things, because the fear of the unseen Judge
sufficeth to draw him from all his vices. Lay fast hold then, O disciple, upon this fear
in thy soul, and fear nought else, for the fear which is of God feareth not the world, and
the fear which is of the world feareth not God. Let us then be afraid at all times lest we
provoke God to wrath, because the portion of fear is placed in thee that thou mayest fear
God therewith. In [this] world there is nothing which belongeth to fear for the soul that
perceiveth the fear of God, and the trembling of afflictions is accounted nothing to the
man who hath in him the trembling of the fear of the righteousness of God.

Our Lord abrogated one fear, and established another; He lifted from us the fear of the
death which belongeth to time, and He laid upon us the fear of the death which is for
eternity. "Fear ye not the death [which is of time]", but fear the death [which is for
eternity]. "Let not those who kill the body terrify you, but fear ye Him Who can destroy
the soul and the body".Those who kill [the body] are not to be feared, for Another
quickeneth, but He is to be feared Who is able to put to death so that there is none who
can quicken, and when He hath killed, there is none who can bring to life. For that which
is transitory the fear thereof also is transitory, but the fear of Him Who neither passeth
away nor changeth cometh not to an end. "He looketh upon the earth, and it trembleth, He
rebuketh the mountains, and they smoke". And again [the Book] saith, "At Thy rebuke they
flee, and at the voice of Thy thunders they are afraid".

And behold, according to the word of the Prophet, the fear of the Creator also resteth
upon the natures which are speechless, because each of them is bound naturally to be
afraid of Him; and if dumb things fear Him, how much more should intelligent beings fear
Him? The fire which belongeth to time is greatly feared by the children of men, yet how
remote from the mind is the remembrance of the fire which [burneth] for eternity! The
sight of the tortures which can be seen is terrible and appalling, yet how very far
removed from the vision of the soul are the punishments which are to come! The death which
is here is full of terror, and yet the image of everlasting death is not set before our
eyes. Immediately the remembrance of the things which are written entereth in, it
annulleth from the heart the remembrance of the things which are here; and so long as our
minds .are not moved by the constant fear of God, every fear which cometh upon us
terrifieth us. For so long as the king is absent the judge is held in fear, but when the
king appeareth in his power the fear of judges is annulled, and not is this so only, but
the judge himself, together with all the grades [of men] beneath him, is subject unto the
fear of the royal power, and those who are feared themselves become people who fear.

For all fears gathered together are smitten by one fear, and all princes and governors,
from whom fear descendeth upon the grades [of men] beneath them, are obedient and subject
unto one fear which is the mistress of all others. Of One only let us be afraid, and
through the fear of Him the power of all [other] fears shall be dissolved, and let the
trembling which is produced by all [other] powers be brought to nought, and let every
governor bow his head before one Royal Governor Who ruleth over all. Thus likewise when
the fear of God is remote from the soul, it is afraid of everything, of powers, of judges,
of governors, of men of rank, of captains of hosts, of rich men, of those in authority, of
despised and common folk, and of men of low and contemptible condition; and together with
these it feareth also affliction, and injuries, and punishments, and torments, and pains,
and sicknesses, and loss, and poverty, and remoteness from kinsfolk, and removal from
family, and deprivation of friends, and departure from [its] native country. All these and
other similar things are [objects of] fear to the man who feareth not God, but if the fear
of God enter in and dwell within the country of the soul, and lay hold upon ail the
members of its thoughts, it is henceforth impossible for the soul to receive [any] other
fear;

and when any fear which goeth to dwell therein seeth that the fear of God abideth in the
soul, it will leave [it] and depart, because its house is not capable of receiving another
inhabitant. For as a vessel which is full of one substance cannot receive any other which
may be put therein, unless it be emptied of that which first filled it, even so the soul
which is filled with the fear of God cannot receive the fear of the world, or the fear of
anything which is in the world, for it is wholly occupied by that one true fear of God.
Let us all then strive to possess this fear, and let us despise [all] else, and let us be
empty of everything, that we may be sufficient for the one work only of the fear of God;
and in the remembrance of His terrible and venerable Name let us keep our lives with all
diligence, and let us make glory to ascend to the Father, and to the Son, and to the Holy
Spirit for ever. Amen.

Here endeth the Seventh Discourse: which is on the fear of God which was in the righteous
men of old.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 8: FIRST DISCOURSE ON POVERTY

THE EIGHTH DISCOURSE: WHICH TEACHETH THAT A MAN CANNOT BECOME A PERFECT DISCIPLE OF
CHRIST, UNLESS HE FIRST OF ALL MAKE HIMSELF DESTITUTE OF ALL HUMAN POSSESSIONS, AND GO
FORTH FROM THE WORLD OPENLY WITH HIS INNER MAN AND WITH HIS OUTER MAN. The man who wisheth
to travel along the open way of perfection hath need to make the beginning of his journey
in the fair order which is becoming to that way, and he should not begin his discipleship
in the law which seemeth good unto him, but in that defined law which was delivered by the
word of Christ our God unto His disciples, even as He walked in this way of perfection.
And He in His own Person became a law unto us, and He gave us a fair example that we might
journey after His footsteps; for Jesus was not a teacher unto us in words only, but also
in the works of perfection which He fulfilled in Himself, and therefore He is truly the
good Teacher Who taught, and practised, for His teaching was practice, and His practice
was teaching. And thus also our Lord Himself depicted and shewed us in His own
ministration, for after He had performed all the righteousness which justice required, and
had kept the law of the commandments which are to be perfected in the world. He then left
the world, and went forth therefrom that He might teach perfection. For I do not say also
that those who are in the world cannot be justified, but that it is not possible for them
to arrive at perfection, for the world itself is an obstacle to perfection, that is to
say, of righteousness also, and of the uprightness which is worked therein.

And a man is not able to bear two labours and to be perfect in two virtues while he is in
the world, and for this reason the commandments were defined and set apart for those who
journey in the world in order that they might possess their lives through them, and the
other path of perfection, which is above the world, was opened. For the Will of Christ
ordained the law, that is, He required that all the children of men should journey along
the path of angels, and that no man should turn aside from that mark which He placed in
the midst, but because not every man was able to do this----now He wished that every man
should live----He gave divers commandments to every man that he might live thereby. And He
made measures and steps in His doctrine, not because these things exist in it, but because
of those who were to receive it, and because they were in need [of them], and without them
they were not able to live. To the path of the world the life of righteousness is united,
and to the path which is outside the world is attached perfection, and the end of the path
of righteousness and justice is absolute destitution of all possessions.

For so long as a man possesseth human wealth, whether it be little, or whether it be much,
he is unable to walk in the path of perfection, for in respect of every possession which
existed, according to the measure thereof doth it become a fetter to the mind, and a chain
to the light wings of the understanding so that they cannot fly along the heavenly path.
Whosoever hath riches must perforce meditate thereupon, and whosoever meditateth upon
riches cannot meditate upon God, and if on an occasion the remembrance of God rise up in
him, it is not lasting; for it is not possible that he should remember God when he is
meditating upon [his] possessions, or if he imagine that he doth remember Him, the
remembrance is borrowed and is not true, for it is not possible that these two
remembrances should dwell together at one time in the soul, and if they dwell therein one
of them must necessarily be borrowed, and the other be true. And if a man think truly that
he meditateth upon God while he hath in his mind the anxious care of riches, [he doeth it]
not with all the might of his soul, which it is seemly to us to give wholly to God;

for we are obliged to serve God not with one of our members, and the world with another,
and to meditate upon Him at one time, and upon mammon at another, but it is right that we
should give all our might to the service of the commandments, and that always the seasons
may be helpful to us to remember Him, that we may become temples to Him alone, having
poured out from us every meditation of the mind which is outside Him. And that man is not
able to serve God worthily while he is in the world, and while he is a possessor of
riches, and the owner of wealth, the word of our Redeemer Himself testifieth, "Ye cannot
serve God and mammon; and forthwith the hearer thought that henceforth the door of
righteousness was shut in the face of all the children of men, for they cannot be wholly
free from the care of riches, and according to the decision of the word of Christ,
whosoever careth for it cannot care for God. And it is necessary for us to understand the
word as it was spoken, for according to the rule of those who are perfect, the man who
careth for riches cannot care for God; but a man, being a possessor of wealth, is able to
be justified by that other measure of righteousness which is worked in the world, if it be
that he is not a servant who worshippeth his riches, but a master of the things which he
possesseth.

Some men are slaves of their possessions, and some are masters of their wealth, and one
man is worshipped by his possessions, and another man worshippeth them. Now the word of
our Lord was spoken concerning the man who is a slave of his possessions, and who is not
able to be a servant of God; "For ye cannot serve two masters. Thou seest that He shewed
two masters in His discourse, and that in explaining who these were, He said, "Ye cannot
serve God and mammon." Behold then, whosoever hath made mammon his master cannot serve
God, but he serveth that master whom he hath chosen of his own freewill, his service being
especially dear unto him, and his dominion over him being beloved by him, because he hath
become subject unto, him of his own freewill. For the children of men are wont to love
exceedingly that which they have chosen of their own freewill, and they love it much more
than Him Who perforce and naturally is Master over them. And behold, if there were a few
men who have pleased, or who please God, it is because they were and are masters of their
wealth, and they sent it forth to [do] everything like a slave and subject, sometimes to
feed the hungry, sometimes to clothe the naked, sometimes to redeem the captive, sometimes
[to pay] vows and offerings unto God, and sometimes to free those who were in the bondage
of debts; and wheresoever the will desired to rule over it, there it sent it like a
servant, even as did Abraham, and Isaac, and Jacob, and Job, and Joseph, and David, and
Hezekiah. And of these men some were rich, and some were princes, and some were kings, and
collectively they all were owners of great possessions and wealth; but they were masters
of their riches, and their riches were not masters of them, their riches worked for them
in all the good things which they wished [to do], and they did not serve them in all the
wickedness which mammon demanded.

Now there are distinctions between the commandments, and it must be understood to whom
each was spoken. For this commandment, "Ye cannot serve two masters----God and mammon,"
must, according to the meaning of the passage, have been spoken to those who wished to be
righteous while they were [still] in the world, and He advised and admonished them that
because they had ceased from the path of perfection they should not become wholly and
entirely servants of mammon, and forsake the dominion of God which was naturally set over
their lives. "Lay not up for yourselves treasures upon earth, where the moth and the rust
corrupt, and where thieves break through and steal; but lay up for yourselves treasures in
heaven where the moth and the rust do not corrupt, and where thieves break not through nor
steal. And it is evident that this commandment is not applicable to solitaries and to
those who are perfect, for how could "Lay not up for thyself treasure upon earth" be said
to him to whom it was commanded, "Take no thought for the morrow? And how could the words,
"Lay up for yourselves treasures in heaven of your alms," apply to the man to whom it was
said, "Thou shalt not possess two coats, nor wallet, nor cloak, nor money in the wallet.
And what hath the thief who stealeth, or the moth which destroyeth to do with him to whom
it is commanded that, save himself, he should possess nothing?

So therefore the words, "Ye cannot serve God and mammon," are a command to those who have
possessions, for because the Teacher saw that they could not. rise up to the grade of
perfection, He brought Himself down in His speech to their level, and He ordained for them
a law which was suitable to the position in which they stood, and said, "Since it is
impossible for thee to be destitute, thou shalt not become a slave to thy wealth, and
serve it like one subject thereto, but thou shalt be unto it a master in the ministration
of all good things. For when it is thy master, whithersoever it wisheth it sendeth thee,
at one time to plunder, at another to thieve, and at another to bear false witness, at
another to oppress and to despoil, at another to swear false oaths, and sometimes [it
sendeth thee] even to commit murder, and also to the participation with devils, and it
omitteth no one of these wicked things which it will command thee to do so long, as it is
thy lord, and thou art its servant. And as, if thou be its master, it sendeth thee [to do]
all good things, so also if it be thy master it sendeth thee [to do] all wickedness.

For it is the law that a master should give the command, and that the servant should be
commanded, and so long as a man is the master he giveth the command, and so long as he is
a servant he is commanded. And where there are those who give commands those who are
commanded will be found, and things will be done according to the will of those who give
the commands. And Jesus the Teacher did not lay a heavy command upon those who had
possessions when He commanded them to be masters of their riches, but only that which they
themselves should have desired, and because they did not know how to obtain it, He taught
them in this manner. And it is like a man who eagerly desireth to become wise, but who
knoweth not how to gather together knowledge, and another man is found who becometh his
teacher and [sheweth him] how to collect it and to obtain possession thereof; or another
man who loveth wealth, but who knoweth not how it is gathered together; or another man who
loveth edifices which are richly furnished, but he knoweth not how they are to be built,
or how they are to be furnished. In this manner the children of men desire to be masters
of [their] riches, but unconsciously it is found that their wealth hath become their
master; and the Teacher, having pity upon those who had possessions, taught them,
[saying], "Be ye masters of your riches, according to your desire;

and together with this He shewed them in what way they should be masters. The desire [to
obtain] things is one thing, and the knowledge of [how to obtain] them is another. One man
desireth, but knoweth not how to obtain that which he desireth; and another knoweth how to
find and to obtain [things], but he desireth [them] not. Now to those who desired to
become masters of riches, and who had obtained them and they had turned and become their
master, Jesus taught the knowledge of that thing which they desired; these then, Jesus
commanded to be masters of [their] riches, and not to be servants thereof, while those who
were perfect He commanded to be not even masters, and He counselled them not to humble
themselves to be masters of dumb possessions. Those, however, who had possessions He freed
from the bondage of senseless stuff, lest while they served it they should become servers
of idols, concerning which it is written, "They have no breath in their mouth, and
although they have eyes, and ears, and hands, they see not, and hear not, and work not.
And for this reason the Apostle Paul called the love of mammon "idolatry," for as the
heathen worship things which have no feeling, and in which there is neither life nor
perception, even so do those who love riches worship the gold which is silent, and the
silver which is dumb, together with all [their] possessions which have neither feeling nor
knowledge.

One man Jesus commanded, [saying], "Be not a servant of riches," and to another He
ordained the law, "Be not even a master of wealth; to one He said, "It is a disgrace to
thy freedom that thou shouldst be subject unto gold," and to the other He said, "It is a
contemptible thing for thy mastership to rule over natural things, for thou art humbled to
the possessions which are the shells of natural things. For to him who had forsaken
mastership over everything, and had been caught fast by the desire of little wealth, He
said, "Possess, only when thou hast become possessor of thy possession, let it not happen
that thy possession possess thee; but the other whom He saw had been exalted from being a
servant to wealth, He raised up to a higher grade than this, and said, "Be not a master
unto it. For as it is a disgrace to him that wisheth to be master of his possessions to
become a servant thereto, even so is it a disgrace also to him that hath been freed from
the bondage of wealth, that there should be found with him the mastership of wealth.

The poor man possesseth the things of poverty, and the rich man the great and glorious
things of wealth; now therefore since those which have possessions are poor, they possess
poverty, [which is] riches and temporal possessions, but the destitute are rich, and it
would be a disgrace to that excellent name if it became the possessor of the things of
poverty, gold, and silver, and raiment, and if it exchanged the riches of eternity for the
poverty of time, and heavenly possessions for human mammon. And that thou mightest not
serve mammon our Lord said unto him that loved mammon, "Be thou its master, and let it be
to thee a slave. It appeareth therefore that Jesus gave this commandment to those who were
rich, but to all the others who wished to walk in the lofty path of perfection He said,
"Possess not gold, nor silver, nor money in your wallets, nor two coats, nor shoes, nor
staff, for the labourer is worthy of his food," that is to say, "Such freedom befitteth
such labour. So then Jesus sent them from all the world, and then He brought them out of
the world, saying, "Go forth, and leave everything in its place in the world, and take not
out with you to the country of life things which are mortal. Ye have been called to put on
purple, cast off first the filthy rags of the world, and then put on royal purple.

For who that wisheth to put on the glory which is for eternity would not first cast off
the garments which are worn out, and then put on that glory which never becometh old? And
whosoever wisheth to be enrolled in Jerusalem above will not have a dwelling in the earth,
but he will dwell in that city. Whosoever wisheth not to be received in that world by
Grace shall be received in this world graciously by every man; and whosoever wisheth to be
a dweller in the marriage chamber, let him not possess in this world either a wallet or a
cloak; and whosoever seeketh to obtain God, let him not possess money in his wallet; for
it is an endless disgrace that together with God a man should be possessed of money. For
he who possesseth the things of time, together with those of eternity, is not sensible of
the greatness of his possession, and therefore he runneth to obtain poverty together with
riches. And neither is it possible that these two treasures can be contained in one
vessel, for no man ever put scourings together with gold in one vessel, nor did any one
ever account straw and wood of equal value with precious stones. This commandment then was
given by the Master to His disciples when He sent them to be fishers of men unto life;

He cut off first from them all the fetters of the world, and He loosed from them all human
ties, and then He sent them to loose others, for the man that is fettered cannot loose him
that is in bondage. The possession of the things of the world is a fetter to all the
members, and a curb of all the senses, and the whole man is bound and fettered in his
inward and outward things thereby. And well did our Lord first loose the fetters of the
world from His disciples, and then send them to loose the bonds of others, that those who
were in bonds might see that those whose bonds were loosed bore the mark of freedom, and
the sign of the Kingdom, and that He that loosed them might be believed in by them,
especially when they saw that those from whom they had cut off the bonds of the world were
free.

This similitude then did our Lord set in the place of these commandments which He
delivered to the Apostles when He commanded them to possess nothing; He made them
destitute of everything, and then He sent them to be ministers of His will in the
conversion of others, so that therefrom we might learn, that everyone who wisheth to be a
minister unto God must deny himself all worldly possessions, and must be destitute of
everything after the manner of the Apostles, and then he shall go forth and become a
minister of the perfect will of God. For as long as the Apostles were with Jesus, and were
going about with Him from place to place, they stood not in the position of perfection,
and for this reason our Lord was silent about the [other] commandments, so long as they
were Apostles with Him; and He allowed them to do the other things which followed closely
upon their continuance with Him, and which were useful also to those who drew nigh to Him,
either going about among the multitudes who were sitting down in the wilderness, or when
they were sent by Him [to do] things which were of use for some visible purpose, even as
when He sent Simon to the sea to catch a fish and to pay the poll tax, and as when they
were also invited with Him in the body to the feast chamber.

And they wandered from city to city and went round about with Him, and they paid Him
honour visibly before the crowds, and they kept back from Him the press of the multitudes
that not every man might forcibly make his way to Him, even as it is written, "And certain
people sought to bring little children to Him that He might bless them, and His disciples
restrained them; and everywhere, according to the measure of their knowledge at that time
they paid Him honour like unto this. And He humbled Himself and accepted these things from
them from time to time, because He knew that they were only able to offer unto Him visible
ministration. And although their ministration was feeble, still it was according to the
measure of their knowledge; for He considered the willingness, and likewise accepted the
ministration thereof. And it is the wont of Jesus, whether it be then or now, to demand
service according to the power of the will, and He desireth not that the work should be
above the will of him that doeth it, for if it be apparent that he doeth for Him a work
which is above his intelligence, or above the law, either perfunctorily or slothfully,
this Jesus wisheth not, nor to receive service from a rational man as if he were a dumb
vessel.

For while He was humbling Himself to receive from all the measures of their intelligence,
and the services which they offered to Him, He magnified them in His teaching, that they
might be exalted to the ministration of those who are perfect from their former state, so
that the first service might be a path for that which followed after it, and that the
first virtue might become training and exercise for the other virtue which should be
perfected therefrom. And together with the work the Teacher set forth doctrine, not only
in deed but also by His word, even as He did to Mary and Martha, who both offered service
unto Him, but the service of Mary was more perfect than that of Martha, and both
ministered unto Him, the one only according to the body, and the other according to the
spirit, and our Lord received both services, and pronounced blessed the service which was
superior to its fellow, [saying], "Mary hath chosen the good part, which shall not be
taken away from her. As if a man should say, "Do thou also, O Martha, forsake that
[service] which is imperfect, and be exalted in thy service to the more excellent grade.
And Jesus did not reject the ministration of Martha, for according to the measure of her
knowledge and of her love was the measure of her ministration; but He wished that she
would offer great instead of little things, and instead of the service of the body the
service of the spirit.

And the service of Mary and of Martha was like exactly unto the service of the holy
Apostles of the old and of the latter times, for that bodily service which they also
offered unto Him in one place after another was like unto that of Martha; but that other
service which He taught them to offer unto Him in the commandment, "Ye shall possess
nothing," was the counterpart of the service of the blessed Mary. For there are many who,
like Martha and Zacchaeus, and those women who clave to Him, and who ministered unto Him
from their possessions, are justified, and there are some whose service like that of Mary
and the Apostles is wholly of the spirit; and Jesus wished and desired this service, so
that all the children of men might arrive at perfection. And His coming into the world
took place that He might deliver to the children of men the life and rule of spiritual
beings, even as also the holy Apostle taught that it was meet that the man of God should
be in all perfection, [saying], "The man of God shall be perfect [to do] every good and
perfect thing."

Now this perfection Jesus delivered unto His disciples by those commandments concerning
absolute poverty which He gave to them, when He denied to them the whole world, and
everything that is therein, and not them only, but also, in them and with them, every man
who followeth after perfection. For when He ordained the law for the persons of the
Apostles, He delivered doctrine unto the multitude, and unto the whole race of the
children of men, and He urged every one who wished to be obedient unto Him to [follow]
this fair thing. And moreover, at the beginning of their election when He called them to
go after Him, it is written of them that, "Immediately He called them they forsook
everything and went after Him." They were casting nets' into the sea and He saw and called
them, "and they left their nets and their ship, and went after Him." And He saw also James
and John in a ship with Zebedee their father, and He called them also, and straightway
they left the net with Zebedee their father, and went after Him.

Behold the law of the going forth after God! And behold the straight rule which hath been
marked for us in the Holy Books! Therefore it is right that every man who desireth to go
forth after God should emulate the going forth of the Apostles, and that he should despise
and reject everything which is visible, and deny the whole world, for Christ hath said
that the man who desireth to be a perfect disciple of Him must also deny himself. If a man
denieth his life according to the word of our Redeemer, then will he be a disciple, but
without this there is no means of a man arriving at perfection. And how can a man who
denieth not himself the possessions of the world, and who despiseth not all the riches
which are seen, and bodily pleasures, arrive at that perfection which Jesus delivered? And
I do not speak these things of myself, but I follow after the desire of the Holy Books,
and I take my stand upon the law which hath been ordained by the King.

The disciples are the beginning of the discipleship of Christians, and their calling was
such----as it is written concerning them----that immediately they were called they forsook
everything, and went forth after Him. And whosoever wisheth to become a disciple let him
consider this example, and let him look at this mark with all his mind and understanding,
in order that inwardly and outwardly he may make himself destitute of everything, and then
let him begin to journey along this heavenly path; for he will never be filled unless he
first of all empty himself, and he will never lay his hand upon the riches of heaven
unless he first let go the poverty which he holdeth. It is impossible for him to lay hold
upon the one, unless he let go the other, especially as they are opposed to each other,
and each of them when it draweth nigh destroyeth the other. And behold when we have made
ourselves destitute of everything, if we have only emptied ourselves to the extent of
keeping His commandments, our ministration is not yet worthy of God, inasmuch as the
strength of our soul is divided and split asunder, and some thereof is occupied with the
love of the things of the world, and it is not able to offer unto God the service of love.

For this command is grievous unto whomsoever is fettered with the love of riches, and
although it be freedom from the world, yet to those who are held fast in the subjection of
the world----those who are fettered, and whose fetters are pleasant unto them; and those
who are fast bound, and their bonds are sweet unto them; those who have thrown the chains
of anxious care upon all their members, and have taken upon them to become subject unto
the world, and not servants of Christ----it is hard and difficult. For Jesus proclaimeth
freedom unto thee, but the world hath prepared slavery for thee, and if the bondage of the
world is sweet to thee, it is not because its nature is to be so, but because thy own
desire hath been corrupted, and it hath lusted evilly. When a man longeth for something
belonging to the world, his desire is not healthy, but he desireth, like a sick man, that
which will not benefit him, and [his] desire is altogether to his own injury; for it is
the custom with many sick persons to desire [things] for their own injury rather than for
their good, and [to choose] that which will prevent their recovery rather than that which
will heal their sickness.

For the healing which is in them is turned to illness, and the power of the natural
appetite which is in them is also changed from its natural condition, for the strength of
the appetite is preserved by the uniformity of admixture and by the healthy condition of
the body, and when the admixture of the body is disturbed the bodily appetites are also
confounded. The man who is being consumed with fever desireth a draught of cold water, and
although it would do him harm to drink he asketh to drink, and is furious with those who
will not give him [water]; but the wise physician answereth him not, because he knoweth
that it is the blind craving that is in him which asketh for that which would prevent his
recovery. Similarly the riches of the world are sweet, and the possessions thereof are
much desired by those who are diseased in their souls, and who are lacking the healing of
divine knowledge, and they ask for everything which will do them harm;

but our heavenly Physician by His health-giving provisions warneth us against harm, and He
commandeth us to do, not that which is sweet to us and in which we find satisfaction, but
that which will be of benefit to us, even though we may not find satisfaction in the doing
thereof, for the wise physician followeth not the desire of the sick, and he doth not
submit himself to their appetites which will retard and injure their recovery, but he
treateth them according to the beneficial law of healing, and teacheth them to fight
against their desire that they may be healed. Let us then receive the yoke of poverty
according as our Redeemer commanded, even though it be heavy upon us, for it will not be
heavy to the will which agreeth with the commandments of Christ. For there is no man who
doth not desire to be a free man, and to be free from the yoke of bondage, and moreover,
unto every man the name of "free" is more beloved than that of "slave. And our Lord, in
that He commanded us to be aliens to the world, gave us true freedom, in which He Himself
lived and moved while He was in the world, for although by nature inasmuch as He was God,
He was free, yet in that He took the form of a slave He lived and moved in freedom, and He
was above all the care of [this] world. For it is written that Jesus "took the form of a
servant, and He became the likeness of the children of men, and He was found to be in form
like unto a man," and He was truly as we are. But in one thing, which is outside of us, He
did not participate, that is to say, He did not possess on [this] earth riches, and
possessions, or mammon, or wealth, or buildings, or estates, or vineyards, for Jesus
possessed none of these things in order that He might teach His own [disciples] that they
should not possess them;

and that Being Who was free took no care for them, that He might free us also from care
for them. And He was not bowed beneath the yoke of bondage to the world, that He might
also take from off us the heavy yoke of the bondage of the world; and He was not fettered
by human affairs that He might loose from off us the fetters thereof; and carking care did
not chain Him, that He might raise His disciples above the care and anxiety concerning all
the things which are visible. The free Man dwelt in creation in freedom in order that He
might teach us in very deed also to live therein in freedom. Whosoever then wisheth to
become a disciple to that Master let him regard the sojourn of His Master in the world,
and as He was, even so let him himself be in creation. The Lord of the world was a
stranger and an alien in the world, and as was the Lord, even so it is meet that the
servants should be. And observe how destitute of human things was He in Whom all fulness
was gathered together, for in all creation He had neither a nest nor a den which have even
the beast and bird! "The foxes have holes, and the bird of heaven hath a covert, but the
Son of Man hath not even where to lay His head".

Behold, O disciple, thy course of life and action are marked out by the words of thy
Master: that which He had not, thou shalt not have, and that which He possessed not, thou
shalt not possess. Disciples are not known by [their] outward appearance, but by the
similarity and agreement of works, and by their treading in the footsteps of their Master,
and by their walking in the way which He trod for them; for if the path had not been
trodden, and if the footsteps of our God were not visible therein, there would then have
been an excuse for the slothful, those to whom the bonds of the world are dear, but behold
the path is open, and the way is known, and the tracks therein can be seen by every man
with the light of truth. But if a man seeth them not, although he setteth his footsteps
upon them, it is manifest that it must be because he lacketh the light of faith which
sheweth [them], and although he thinketh that he is journeying along the way, he is
travelling away from it into error. And the words which Jesus spake to thee, [when He
said] that He had not a place wherein to lay His head, were to teach thee that thou also
shouldst not have a place wherein to lay thy head, for He said, "The foxes have holes, and
the bird of heaven hath a covert";

therefore if thou possessest a house thou art like unto these, and if thou hast a
dwelling-place in the world, thou art to be compared with the beasts and birds, for this
is what the literal interpretation of the words teacheth. But if thou art destitute of
everything which is in the world, and thou hast not upon earth a place wherein to rest thy
head, thou art like unto God, for that which the Master wished the disciples to be, He
depicted and showed to them in His own Person, and He confirmed His doctrine unto us by
His deeds, even as it is written concerning Him, "From [the time of] His baptism by John
He began to work and to teach",even until that day in which He was taken up [into heaven].
These were the fair deeds and the excellent manner of life which He shewed forth in His
own Person. And although the raising of the dead, and the cleansing of the lepers, and the
opening of the eyes of the blind, and the making the lame to walk, and the straightening
of the crooked limbed, and the making upright of those bent double, and the driving away
of devils, and the walking upon the waves, and the stilling of the winds, were also works,
because they were signs and wonders, yet the writer calleth the spiritual life and conduct
which appeared in the Person of Christ, the work which was closely united to teaching.

For if He came only for the sake of [doing] good deeds, and not to work wonders, His
teaching also was for spiritual life and conduct, and to this He also united work, in
order that He might show us in Himself the type of all perfection. And He forsook the
world and all the conversation among the children of men immediately after the baptism of
John, and went forth to the wilderness, for until [the time of] His baptism He was
fulfilling another rule of life, and He kept everything of the old law, that He might pay
that debt on account of which all our race had become subject unto the bondage of sin, and
of the law, and of death. And Jesus in His own Person kept everything which it was meet
for those who lived righteously in the world to do, for it is written concerning Him that
He went up into the Temple, and offered up offerings, and that He was subject unto the
priests, and that He fulfilled everything which was written in the law. And this [He did]
for two reasons: firstly, that He might pay that which was due, and secondly that He might
teach everyone in the world that the righteousness of the law should be a care to him, and
that he should minister to the service of God by the observance of the law.

And He omitted not to keep the smallest jot or tittle of the law, in order that He might
teach him that was still in the world to keep everything which he was commanded like one
subject thereunto, for everyone who still leadeth the life of the world, and who is still
fettered by the taking and giving of the cares of the children of men is still under the
law; but whosoever hath made himself poor and goeth forth from the world is above the
world, and he is of necessity also above the law, because the law hath not power to bring
into subjection those who are above the law. For whosoever standeth in the country of
bondage is perforce governed by the law, but whosoever standeth in the country of freedom,
his whole life is like that of a free man, and of his own freewill, like a freeman, he
doeth good deeds with power, and not like one who is bowed under the yoke of the law. And
to speak briefly, wherever wickedness is wrought there also hath the law power to turn it
back and to restrain it, according to the testimony of the teacher Paul, who saith, "The
law was not laid down for the righteous, but for the wicked and unruly, and for the
unclean, and for those who smite their fathers and mothers, and for murderers, and
adulterers, and whoremongers"; over such as these hath the law power.

Now therefore, although our discourse was wishing to shew that the perfect who are led by
the spirit are alone above the law, it is found that Paul teacheth that the righteous
also, who are on a lower level than the perfect, are free from the law, for they do not do
the good things of the law as if they were fearers thereof, but as those who are at peace
with the law. For the man who killeth not, that he may die not, since murder is ready in
his mind, is a murderer; and he who committeth not adultery, although he wisheth to do so,
through fear of being condemned by the judge, and delivered over to the law, is an
adulterer; and every one who deviseth harm, but who by reason of the fear of the
punishments which are commanded by the law is held back, and doeth it not, is
nevertheless, according to his own will, the worker of all wickedness. Now as for the
righteous who are kept back from doing wickedness, it is not because they are afraid lest
wickedness should happen through them, but because they may not provoke God to anger by a
deed which is unpleasing to Him.

Therefore there are some who are held back from wickedness, because they are afraid of
wickedness itself, and there are some who are held back therefrom because they would
[rather] do the things which are good, for unless a man bringeth wickedness to nought, he
is not able to do good things. Up to [the time of] baptism our Lord delivered the rule and
life of righteousness to the children of men that they might do the good things which are
written in the law, and offer up offerings of their possessions to God, and vow vows and
pay [them], and be constant in the Temple of God, and receive blessings in faith from the
priests, that children might be subject unto parents and minister unto them, that they
might also seek the word of life, and ask and learn from the teachers everything which is
necessary for instruction in virtues, and that they might hear and be subject unto the
prophets; these then, and things like unto them, and all the righteousness which befitteth
believing men, did our Lord deliver in the life and conduct of His Gospel, from the
beginning up to the time of of [His] baptism, to those who had possessions, that they
might gather together their possessions while they were in the world, and He Himself did
everything that He might teach us to do likewise. He was purified according to the command
of the law, that He might teach the faithful to be purified from iniquity; He was
circumcised that they also might circumcise and cast away from them the foreskin of the
heart, and that they might cut off from themselves the ministration unto every lust;

He went up to the Temple laden with offerings that He might tread for them the path in
which they should run to the house of God bearing their vows and offerings, He drew nigh
to the priest that he might bless Him and pray over Him, and although He was the Priest of
the Spirit, he spake with Him other great things, that He might shew the faithful also to
ask for the prayer of the priests, and to bow the heads of themselves and of their
children to their blessing. He went up each year to the Temple, as it is written of Him,
that He might teach the faithful to go to the Temple, of God always. He made feasts
according to their proper times and ceremonies that He might stir thee up to keep the
festivals of the Church with discretion, and that thou mightest fulfil in them all thy
obligations. He sat among the teachers, and listened unto them, and asked them questions,
and He bowed His ear, and received instruction, that thou also mightest hear and ask
questions, and incline thine ear continually to the hearing of the divine commandments,
and that thou mightest ask questions and learn those things which are beneficial to thy
life, even from those who are inferior to thee in knowledge, even as our Lord Himself
asked questions of those who were inferior to Him in knowledge, and He received doctrine
from those who had gathered together doctrine from the law which He Himself had given.

And moreover, finally, when He saw all the sinners who were running to the baptism of
John, the prophet of God, He also went with them, and He bowed His head under the hand of
the Herald, and He received baptism from him as one who was in need thereof----from him
who needed to be baptized of Him; and He forsook the habitation of man, and went forth to
the wilderness to John with all the multitudes. And why [did He do] these things unless it
were to teach those who were masters of wealth, and those who dwelt in the world, to go
forth to the saints, and to run to the solitary dwellers, and to honour the prophets and
righteous men, and to be obedient to the admonition of their words by the discretion of
their faith? Now therefore this righteousness did our Redeemer deliver, and this rule and
conduct did He shew to the faithful - in the time which preceded [His] baptism, and He
admonished those who had possessions to possess these virtues, for He did not give this
rule and conduct of life to the solitary dwellers, neither did He deliver it to those who
were perfect. What temple hath the spiritual man to go to, seeing that he himself is the
temple of God? And what dwelling hath he from which to go to the house of God, seeing that
He hath not even a shelter in the world wherein to dwell? And with what shall he offer
offerings and pay vows, seeing that in [all] creation he possesseth nothing? And with what
shall he clothe the naked and receive strangers, seeing that he himself is both a stranger
and naked? And what wickedness can the man who is perfect, and complete in all virtues,
cut off and cast from him? And of whom shall the man who hath no conversation with the
children of men ask, and from whom shall he learn? if he hath need to learn, the Spirit of
God instead of a man will teach him.

Now therefore this doctrine until [the time of His] baptism was delivered unto righteous
believers, and it was given unto righteous owners of possessions, and to those who had not
entirely gone forth from the world, in order that those who were suitable for the
condition in which they lived might not be deprived of good works. And Christ Himself Who
is everything, in Whom is everything, in Whose hand is everything, and because of Whom
everything is, manifested this rule and conduct of life in His own Person, and although it
fell short of perfection, yet He nevertheless fulfilled it, in order that He might give
unto every man his measure of instruction, and that according to his grade and position he
might draw nigh to a fair life, for without virtues it is not possible for a man to live.
Now these virtues are different from one another, and moreover the commandments which are
given concerning them, are like the virtues, different each from each. For behold, it is
written that before His baptism He was subject unto His parents; "He went back with them
to Nazareth, and was subject unto them". But observe that, after the baptism, when He was
delivering a rule of life which was more perfect than this to the children of men, He was
not persuaded to acknowledge parents after the body. "Who is My mother, and who are My
brethren? He said to him that spake of them to Him.

And although He was obedient and subject unto His parents before baptism, in the time
which followed, when He was delivering the rule and course of life of spiritual beings, He
said, "I know them not"; and they called Him to go forth to them, but He would not be
persuaded. And His mother spake to Him, and He listened not unto her then because He was
perfecting the will of the Father Who sent Him, and was not fulfilling the humble
commandments. Now if our Lord had done this before baptism when He was keeping the law,
that is, if He had been called by His mother, and He had not obeyed, He would have
transgressed the law; but in this case, He did not [transgress] except to shew that He was
more obedient to the Father of nature than to the parents of grace, and that He might also
teach those who are perfect to be more obedient unto the Father of grace than unto natural
parents. "I do not seek My own will, but the will of Him that sent Me. And I did not come
down from heaven to do My own will, but the will of Him that sent Me".

These things were spoken when He was fulfilling within Himself perfection, in order that
spiritual beings who are outside the world might understand that not only to natural
parents should they not be obedient and keep in subjection unto them, but also that they
should not be persuaded by their own will, neither by their own wants and pleasures in any
thing, but that they should deny themselves, even as it was said by the Redeemer,
"Whosoever denieth not himself cannot be My disciple".Now therefore it is written that
three days after our Lord had returned from the wilderness, He was bidden to a feast, He,
and His mother, and His brethren, and, His disciples. And when wine was lacking for the
guests, His mother said to Jesus, "They have no wine", and she began on this occasion also
to speak to Him with authority, even as a mother doth from early habit; but Jesus
restrained that freedom of speech, teaching that the obligation of parental reverence had
been paid by Him, and that henceforth He would not be subject unto His parents as He had
been of yore. And observe what a severe rebuke He brought against that early authority
thereby! "What have I to do with thee, woman?

The words are full of rebuke, and the whole speech is full of indignation, and rightly so,
because by this speech He was giving an example to those who are perfect of not being
governed by the law of natural parents when they have come out from the world in which
[their] parents still live. For Mary stood in one rule of life, and Jesus stood in
another, that is to say, she lived the life of the law, and He lived the life of the
Spirit; and it was not well that He Who lived the life of the Spirit should be commanded
by one who was still governed by the law. Mary gave the command like a woman in authority,
and Jesus answered her like a free man; "They have no wine", said Mary, and these are
words of authority, and like a mother she spake with a command. "What have I to do with
thee, O woman? He replied like one who was not subject [unto her], and He spake as unto a
strange woman who was not His mother. For He did not say, "What hast thou to do with me,
My mother?", but, "What hast thou to do with Me, O woman? By grace thou hast become my
mother, and through Divine dispensation I have been born of thee; and I have been subject
unto thee, and I have been obedient, but not because I am bound [to be so] to thee
naturally.

My beginning was not from thee, that I should receive grace from thee, for it was for thy
sake that I came into being. Thou didst not become with child with suffering, neither
didst thou bring me forth with the pangs of birth; thou didst not rear Me as one who was
in need of rearing that I should give unto thee the reward of the fulfilling of My wants.
Everything which thou didst give to Me I have given to thee. And if thou didst carry Me in
thy womb, and didst grow great with Me, and didst bring Me forth, and didst care for Me,
and didst bring Me up, these things took place by the power which came from Me. And that I
have been obedient and subject unto thee was not a debt which I was bound to pay thee on
My own behalf, but I paid the debt and I fulfilled the law on behalf of all the children
who rebel against [their] parents. And now that the debt hath been paid, and dispensation
of the law hath been fulfilled, what have I to do with thee, O woman? Now this speech is
like unto the words, "Who is My mother? and unto that which He said to John, "Behold thy
mother! and again He said to Mary, "Behold thy son!

And it is moreover like unto another speech which Jesus spake unto them when they sought
to take Him with them to the feast as they were going up to Jerusalem, to that feast,
according to [His] former wont before baptism, when He separated Himself from them,
[saying], "Go ye up to the feast, but I will not go up to the feast", and after He had
dismissed them, and had not gone up with them, He turned back, and went up in the midst of
the feast. And His going up is not contrary to that which He said, "I will not go up", for
He said, "I will not go up as one who is subject [unto the law]", because they were going
up as men who were subject to the law, that they might do the works of the law; but Jesus
went up as one having authority, to gather together unto Him those who were bidden to the
new feast. And in that He said, "I will not go up", He shewed two things; that He was
subject neither unto parents, nor unto the law. For he that is subject unto parents doeth
whatsoever they command him, and he also who is under the law must, together with the
commandments, observe all its works.

He was from the beginning of the feast bound to go up, because at this feast all the Jews
also were going up to the Temple, and, moreover, they went up thither a few days before
[the feast], to purify themselves, that when they came to the first day of the feast they
might be pure. But Jesus did none of these things, for He went not up with them in order
that He might shew them that He was not subject unto them, and He did not [go up] at the
beginning of the feast that He might teach them that He did not go up to keep the feast;
but He went up in the middle thereof, going up of His own freewill. And His going up after
He had told His parents that He was not going up was like unto that which He did at the
feast of Cana, for after He had said to Mary, "What hast thou to do with me, O woman"----a
speech which seemed to indicate that He would not be obedient unto what she had said----He
turned and did that thing which she had said, not because she had commanded Him, but
because of His power, and because the time had come for Him to begin to work miracles,
that thereby it might be seen Who He was, and that He might make His glory known and
gather together unto Him disciples, and also that He might shew that henceforth He would
do everything with authority like One that was free, and not according to the feebleness
of human nature, and not according to the subjection of parents, and not according to the
law's command.

Now we have shewn the power of these things which we have spoken from the Holy Book, and
it is right, moreover, for him that readeth, that while he readeth our discourse, he
should examine the Holy Book, and see that these matters are, in their several places,
known to be thus; and in order that this meaning should be marked out for us the passages
are distinct, each from the other, and one course of life and action is different from the
other. This mystery, then, Jesus delivered unto us by the life which He led until [His]
baptism, and from [His] baptism to the cross, because all righteousness is defined by
these two courses: a man should work either in himself, or he should work with that which
belongeth to him; the service which is of himself is the righteousness which is outside
him, and the service which is in him is his own perfection. For the righteousness of the
law is one thing, and the righteousness which Christ gave was another; the righteousness
of the law [lasted] until [His] baptism, but that which was of Him was from baptism unto
the Cross, and thenceforward it is the delight and life which is above the world.
Therefore at the end of [His] baptism Jesus had attained unto the limit of the
righteousness of the law, but from that time until the Cross He stood at the limit of the
spiritual perfection in the perfect goodness which He Himself had brought unto creation.

Henceforth then it is meet for us to understand that all the children of men who, being
still in the world, work good things, are even as the righteous men of old, that is to
say, like Abraham, and Isaac, and Jacob, and all the other just men and Prophets of old.
And the righteousness of the law may be thus described: a man should labour while he is in
the world, whether to clothe the naked, or relieve the afflicted, or receive strangers
into his house, or visit the sick, or hasten to the help of the saints, and solitary
dwellers, and monks, or whether he set apart for himself seasons of prayer, or whether he
be constant in the temple of God, or whether he lend money without diminution of the
amount and without exacting interest, or whether he covet not that which is his
neighbour's, or whether he be subject unto his parents, or whether he be obedient unto,
and honoureth the priests and teachers, or whether he do good deeds unto every man, that
is to say, if as he would that men should do unto him, so he doeth unto them.

This is the righteousness which the old law taught, and Jesus fulfilled it until [His]
baptism, and all believing men, who have not yet made themselves destitute of their
riches, are bound to perform [it]; but the spiritual rule and conduct of life, and
perfection, Jesus delivered unto us from [His] baptism unto the cross. May we all, through
His grace, be accounted worthy by Him, to Whom be glory for ever. Amen. Here endeth the
Eighth Discourse, which is on Poverty, and which was composed by the blessed Mâr
Philoxenus, Bishop of Mabbôgh.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 9: SECOND DISCOURSE ON POVERTY

THE NINTH DISCOURSE: WHICH IS UPON THE SUBJECT OF THE PREVIOUS DISCOURSE, POVERTY, AND IS
TAKEN FROM THE TESTIMONIES OF THE HOLY BOOKS, AND FROM THE EXAMPLE OF THE EARLY DISCIPLES,
AND WHICH TEACHETH THAT, EXCEPT A MAN CASTETH AWAY THE WORLD ENTIRELY, HE IS NEITHER ABLE
TO BECOME A PERFECT DISCIPLE OF CHRIST, NOR TO PARTICIPATE IN THE MYSTERY OF DIVINE
KNOWLEDGE. Let the going forth of Christ our Lord into the wilderness be an excellent
example to us of the doctrine of poverty, and in that same manner in which He departed
from dwelling with the children of men to the conflict with the power which was opposed to
Him, let us also go forth from the world in the war which is against Satan. Let us take
out with us from the world nothing, except our spiritual armour, which is not of the
world. Now Jesus went forth immediately after baptism, and He left the world and all that
is therein, and the dwelling with mankind, and everything that is therein, and went forth
by Himself in His own strength to do battle with the Calumniator. It is written that He
also had in Him the Holy Spirit, which brought Him out to the wilderness, but it was not
because He, the counterpart of the Spirit, Who had given the Spirit unto others to conquer
therewith, needed the power of the Spirit, but it was for the emulation of those who go
forth from the world after perfection, that they might learn beforehand that the
strengthening power of the Spirit accompanieth their going forth, and that He aideth them
in their contest, and crowneth with victory the battle in which they are engaged. For the
support of the Spirit straightway cleaveth to the disciples who forsake the company of the
world; and when they have despised human helps, they find heavenly helps;

and when they reject the strength of the body, there straightway cleaveth unto them the
power of the Spirit. In baptism then our Lord fulfilled the way of the righteousness of
the law, and from the Jordan He made the beginning of the way of His own rule of life; for
until the Jordan it was bondage, that is to say, He was subject unto the law as a servant,
but from the Jordan and henceforth His life and conduct were in the freedom which He
delivered, and not in the commandments of the law. For Jesus was born again by baptism,
and from the womb of the law the spiritual country received Him, even as He Himself said,
"Except a man be born again, he cannot see the kingdom of God; and therefore, after His
baptism, He began to preach the kingdom of heaven. And in this manner also, everyone who
wisheth to become a perfect disciple of Christ, when he hath left the world and hath come
outside himself, is born again out of the world of the body into the world of the Spirit,
and from riches into poverty, and from pleasures into afflictions, and from the possession
of family into the lack of kith and kin, and from an abundance of friends into the life of
a Solitary, and from happiness into trouble, from the life of the body into the life of
the Spirit, from converse with men unto converse with God, and from one kind of knowledge
unto another, and from one course unto another; and to speak briefly, a man is born from
nothing into something when he departeth from worldly life to the discipleship of Christ,
and from the state of being master of riches to that poverty which God commandeth. And as
when a man is in the world the manner of life in which he standeth requireth him to do
everything according to the manner of the world, so also when a man hath departed from the
world and hath gone forth after Jesus, he is required to do everything which belongeth to
a spiritual life, according to the rule of the country to which he hath come. It is one
thing for a man to cast off the world, and to cast off the old man is another;

to cast off the thoughts of the soul is one thing, and to cast off error is another, and
to cast off ignorance is another. It is said that a man casteth off the world when he
maketh himself remote from everything that therein is, and when he divideth his riches and
possessions wholly among the needy, and forsaketh the world, and goeth forth naked in his
person, even as he came forth from the womb; for the dwelling in this world is to a man
even as the natural womb is to the child which is conceived therein. And as while he is
still in the womb he is in darkness, and in a dark and moist place, and he perceiveth not
any of the things of this world, and the things which are in creation and in the country
of the world which is outside the womb enter not into his mind, even so is the man who is
held fast in the bodily life of the world as in a womb, and his intelligence is covered by
the darkness of its anxieties, and his understanding is obscured by the night of human
care; he is unable to perceive the good things and the riches which exist in the Christian
life, and spiritual things are not seen by him so long as his intelligence is obscured by
the darkness of bodily things. And as the natural child, unless he be born from the womb,
.goeth not unto creation, even so is it in this matter;

for unless a man departeth wholly from the world, he cometh not to the life and
conversation of the spirit, and as in the one case he leaveth the womb, and cometh into
existence outside thereof, so also in this it is meet for him to leave the world and to go
forth therefrom. For the world is like the womb, and as the child casteth off the womb, so
should a man cast off the world. And as the child when he is born is perfect and complete
in his natural frame, and hath all his senses and members, and yet cannot make use of them
in their natural service because they have not yet received growth and become strong, but
when he hath been born into the world, his body, and the senses and members which are
therein receive growth. And as he groweth and progresseth, he acquireth perception in his
members and senses, and gaineth experience of everything which is in the world, and all
his senses are employed healthily for their natural service, the eye to see, the ear to
hear, the palate to taste, the nostrils to breathe, the tongue for speech, the hands for
labour, the feet for walking, the whole body for touching, the heart for discernment, the
liver for wrath, the gallbladder for enlightenment, the reins for intelligence, the spleen
for fear, the brain for knowledge and understanding, and all the other members which are
in the world by gradual growth arrive at the measure of their perfect stature, and are
perfected in the power of their service in everything; and a son of man is perfected
according to the body in the world to which he was born from the womb, and he receiveth
and is made perfect in all the knowledge thereof; in like manner is it also wrought for
the spiritual man who beginneth with unformed substance, and little by little he is
completed, and he becometh a perfect man in the measure of the stature of the completion
of Christ, even as it is written that at first the beginning of His conception took place
like [that of] a natural child, for as the natural child is formed of seed and blood in
the womb, even so was He formed of fire and of.

spirit by baptism, And as the natural child is born from non-existence into existence,
even so is the child of the Spirit born from the state of not being a son, into that of
being a son of God, and a spiritual being. And as the natural child is designed when as
yet he existeth not, and is formed little by little, and all his members grow and increase
according to the measure which is ordained that they should grow in the womb, even so also
the child of man, who is born through baptism the son of God out of the state of being a
slave and a creature of the body, beginneth to increase little by little in the world, as
in the womb, in all the virtues which befit the believing men who are in the world. And
when he hath increased and hath grown to the full, according to the measure of his
unformed substance in the world, as in the womb, he becometh born again from the world,
outside the world, in the same manner as the child is born from the womb into the world.

And when he hath been born, and he hath taken his stand in the country of the life and
conduct of Christ as in another world, thenceforth he beginneth to receive other growth
and to become full-grown, not with the body of righteousness the growth of which he
received in the world, but in the person of the spirit with which he arriveth at the
perfection of the completeness of Christ. Now therefore baptism fashioneth even like the
womb, and whosoever hath been therein is [made] a son unto God, from the condition of not
being a son, even as the natural child, from being uncreate, [is made] to exist. And that
baptism giveth birth to a child of the spirit, who from being of the body, hath been made
of the spirit, [is like unto the fact] that the [natural] child is made a body from seed
and blood, and he receiveth the creation of all his members [therefrom]; in the same
manner, in this case, is this child also born of baptism, all his members and senses being
created and made of the Spirit.

And as the natural child, after he hath been created and formed, groweth little by little
in all his members and senses until he hath completed the measure of his unformed
substance which hath been defined for his being in the womb, and then cometh to the birth
from the womb, even so here also the child of the Spirit groweth in the world after that
he hath been born of baptism until he arriveth at that measure which is defined for
spiritual children. And as the child who is in the womb cannot receive increase beyond the
capacity of the womb, and cannot become a full-grown man in the womb----which is given him
to do in the world after he hath been born----even so a man cannot become complete in the
perfection of the Spirit, and stand in the stature of a full-grown man, so long as he
dwelleth in the world as in the womb; but he must first of all be born, and must cast off
the world entirely, as the child casteth off the womb, and then he shall begin to receive
fresh increase which will bring [him] unto spirituality and perfection.

Now therefore all the righteousness of a man which is wrought by him m the world, and all
the members of fair things which come into existence in him, are like the unformed
substance of a child in the womb, and however much he may grow and become strong in this
righteousness while he is in the world, he still existeth as unformed substance, because
he is shut up in the world like a child in the womb. And as a child is not able to become
a man in the womb, even so a man cannot be perfect in the world; and as however much the
child may grow in the womb, the measure of his growth is limited there by the capacity of
the womb, even so is it in the womb of our nature, for however much a man may be justified
in the world, the measure of his righteousness is limited by the capacity of the womb of
the world in which he liveth.

And as he that is conceived in the natural womb is called "child," and "conceived," so
long as he is therein, but when he hath been born from the womb beginneth to receive other
names [like] "infant," and "child," and "youth," and "young "man," and "full-grown man,"
even after this manner the child of the Spirit also, so long as he is in the world, and
all the members of righteousness increase in him----however much he may wax strong, and be
firmly knit together, and be made solid, and grow----will be called by the names of
"righteous," and "just," and "merciful," and "giver," and all those other names which
befit a good life in the world. But when he hath been born from the world, after his
lineaments have received completion in the former members which we have enumerated, and he
hath gone forth to the other country of the rule and conduct of Christ, like the child
that is born from the womb, these appellations are bestowed upon him and he is called by
the other names which befit that country to which he hath gone forth, and so he is
called:----"empty of possessions," "free-man," "ascetic," "labourer," "the carrier of a
burden," "crucified to the world," "patient," "longsuffering," "spiritual," "the companion
of Christ," "the perfect man," "the man of God," "beloved son," "heir of the possession of
his Father," "the associate of Jesus," "the bearer of the cross upon his shoulder," "dead
to the world," "living unto God," "the man who hath put on Christ" "the man of the
spirit," "the angel of flesh," "the knower of the mysteries of Christ," "the divinely
wise; with these and other similar names it befitteth the man who hath been born from the
world to be called that he may grow up in the country of the knowledge of Christ.

And as with the natural child, when he hath been born from the womb, although he hath cast
off the womb, the covering with which he hath been clothed in the womb cleaveth, and goeth
forth with him----now when he hath been born this is cut off and cast away from him,
together with the other superfluities which cleave unto him, and he appeareth in the
person of a man by himself, being free from everything which is not of himself, and he is
of and for himself, so also is it with a man when he goeth forth from the world, for
although he casteth off the world like the womb, yet is he clothed with his own passions,
and with the appetites of his body, and he goeth forth like a child with the after-birth.
For as the after-birth cannot be taken from a child while he is in the womb, even so a man
cannot cast away the old passions with which he is clothed as with the after-birth, while
he is in the womb of the world.

And as in the one case [they wait] until the child is born, and then cast away from him
his after-birth, even so is it in the other, for when a man hath been born from the life
and conduct which are after the body in the world, and he hath come into existence in the
other world of the spirit, outside the world, he is able to throw away and to cast off
from him the hateful passions of the old man like the after-birth. And as the child is not
able to receive the increase of manhood so long as he is rolled up in his afterbirth, yet
when it hath been peeled off him, and he can appear in his own person without impediment,
he can then begin to grow into his natural stature: so likewise the man who is still
clothed with hateful passions is not able to increase in the stature of the spirit, but
when he hath thrown them away and hath cast them from him, and hath cut off all the
members of the body of sin, which are the hateful passions, his stature beginneth to
receive increase, and other new members of the new man of the Spirit [begin] to spring up
in him, in the place of the old members which have been cut off from him; for in the place
of the former limbs which have been cut off, other new and spiritual members spring up.

And in proportion as the old man cometh to an end, and is destroyed, so is the new man
discovered and revealed unto the light. For although in baptism we cast off the old man,
according to the teaching of Paul, and put on the new man in his place, yet we do not
perceive either when we cast [him] off or when we put [him] on, because Grace worketh both
things, and it casteth off from us the old man, and putteth upon us the new man, and we
receive the working of the mystery only at that time in the name of faith. Now when we
desire to cast off the old man, by our own labour and weariness we perceive that we are
casting him off, not by the hearing of faith only, but also by the experience of works,
and by the sufferings, and tears, and the love of God, and by pure prayers, and by
constant entreaties, and by admiration of the greatness of the glory of God, and by
constant admiration of Him, and by the urgent hastening of the inner man may be with God;
with these and such like things, while we labour earnestly, we put on the new man, not by
the hearing of the ear, but by the perception of our soul, and by the true experience of
the knowledge of the Spirit. Therefore in this country a man beginneth to grow in the
knowledge which is above the world, where there is room for the stature to grow, and where
he may attain unto the limit of the height of growth. For so long as abominable passions
envelop a man like an after-birth, and fetter the limbs of the new man, his growth is
impeded, and the man is not able to arrive at that measure of stature which is given by
Christ, and concerning which Paul said, "We all grow and become one thing in the knowledge
of the Son of God, and one perfect man, in the measure of the stature of the fulness of
Christ." Now unless a man hath gone forth from the world he is not able to arrive at this
measure, and unless he hath first cast off all the conversation of the body he is not able
to arrive at the knowledge by which he will perceive the greatness of these things which
are given in a mystery by Christ.

And the forms under which we cast off [the old man], and put on [the new man] are
these:----in baptism we cast off the old man, and put on the new man; and [we cast off]
bondage, and put on freedom; and [we cast off] corporeality, and put on spirituality; and
[we cast off] sin, and put on righteousness; and so forth, but [we do them] all by the
hearing of faith. And although they may all be with us in very truth at the birth by
baptism, yet are they all strangers to our perception; but when we come to the measure of
the stature of the body which is able to distinguish virtues from vices, by the good will
and earnestness of our soul we begin to cast off vices and to put on virtues, and [to cast
off] iniquity, and to put on righteousness, and [to cast off] oppression, and to become
givers, and [to cast off] cruelty, and to become loving, and [to cast off] hardness, and
to become gracious, and [to cast off] rapacity, and to become merciful. And all these
things, and many others like unto them arise from the will which feareth God;

and which fighteth against the world, that little by little the man may grow through these
things, until he casteth away the whole world entirely, and maketh himself destitute of
everything that is therein, and standeth without impediment in his own person, and
appeareth in the other world of the conversation of Christ like the natural child who
casteth off the womb, and cometh into being outside thereof. And when a man hath cast off
the world in the manner in which I have said, and hath become entirely destitute of
everything which is visible, he beginneth to cast off the evil passions which are in him
----the love of adultery, of whoredom, gluttony, prodigality, greediness, drunkenness----
which are the lusts which destroy spiritual excellence; and when he hath indeed cast all
these off from the bodily members, he also beginneth to cast [them] off from the motions
of the thoughts, and as these [vices] are alien to the body, to cut them off also from the
motions of the soul, so that they shall neither be ministered unto nor stirred up in the
external members, nor in the hidden thoughts of the soul. And after he hath cast out from
the soul the passions of hateful thoughts also, he beginneth henceforth to cast off
ignorance, and error, and suspicion, things which are born of the service of the lusts,
that is to say after the heart hath become gross through luxurious and dainty living.

For when a man casteth off the lusts of the body with a pure design towards God, he
hasteth to diminish his bodily needs also, because the heart is not made gross by the
ministration unto the lusts only, but even when the body taketh only that which it needeth
in abundance, grossness of heart ariseth [therefrom], and the understanding is neither
cleansed nor purified from carnality. Now the need which is measured keepeth the mean
place, and so long as the body standeth in the mean measure of health, it is not made
subject wholly to the desires of the soul. And the middle sheweth the equality of that
which is on both sides, like the pointer which is placed in the middle of the balance, and
which sheweth the equality of the weight of both pans of the scales; and thus when the
body standeth in the mean of health, it is of equal weight with the soul, and so long as
the body standeth with it in equality of measure, it is not made subject unto the
superfluity of its desires. Now therefore it is necessary for a man to break the strength
of the body by diminishing the food, in order that it may become subject and obedient unto
the soul thereby----but I refrain from the subject of diminution of food because I have
planned to speak thereupon in the short Discourse which fol-loweth this----and here it is
meet that we should understand that unless a man casteth off, he cannot put on. And let us
all earnestly strive to cast off from us the conversation of the body, that we may put on
the conversation of the spirit, and let us cast off the world, and all the care thereof,
that we may travel along the way of perfection without impediment.

Now poverty is a light thing to those who possess it, and if a man were to call the
poverty which is for the sake of God "riches," he would call it rightly, and even as it
is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them
destitute of the riches of the world, saying, "Come "unto Me, all ye that are weary and
are laden with heavy "burdens, and I will give you rest. And who are these, unless it be
those who are wearied by the superfluities of riches, and who bear the heavy yoke of the
cares and anxieties of the world? And what weariness is so oppressive as this? for when
thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a
path which hath no ending in [this] life, for however far a man may travel along it, it
lengthened! out before his footsteps, and there is nothing which breaketh it except death.
And when a man hath gathered together riches and mammon that he may enjoy himself, and
live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the
world be weariness, what shall. weariness itself be called? And if the enjoyments and
luxuries are heavy labours, what shall labour itself be called?

For the world is heavy in all its conversation, but because of the love thereof they who
carry its burdens perceive them not, and they stumble therein like blind men, but discern
it not, and though they carry heavy burdens, they are light unto them, and they weary and
exert themselves painfully after the merchandise of loss, but know not [that it is loss].
And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto
Me, and I will give you rest, for in your weariness there is no rest. But your weariness
begetteth weariness, and your labour bringeth forth labour, and your riches gather
together poverty, and your rest is tribulation, and your enjoyment is affliction, and your
refreshing is toil; for the path of the desire of riches which ye have trodden of your own
freewill hath no end; but if ye will come to Me by My road it will come to an end. And as
ye have tasted the weariness of the world, taste ye together therewith also My weariness,
and [see] if its freedom is not enjoyable to you. Ye have carried the heavy burdens of the
world, and ye have felt how weighty they are; be persuaded then and take My yoke upon you,
and learn by experience how pleasant and easy [it is]. I do not make you rich men that ye
may feel the need of many things, but I make you indeed rich men who have need of nothing.

For it is not the man that hath acquired many possessions who is rich, but he that hath
need of nothing. For in the world, however much ye acquire, ye become needy; but with Me,
when ye are destitute of everything ye become rich. When a first want is satisfied, the
place is prepared for a second want, and when the invention which a man seeketh to find
hath been acquired, that very invention also searcheth out the invention of another
possession. When the first craving of lust hath been satisfied, a wide void is thereby
made for another lust which is greater than the first, because the satiety of the lusts
maketh hunger, and however much lust devoureth it hungereth continually. And however
wealthy the rich man becometh, he is poor; and how-ever much mammon may be gathered
together [by him] he seeketh its fellow; and however much a man may increase his
possessions, and become possessed of abundance, he coveteth yet another possession; and if
it were possible for a man to possess the half of the world, his lust would not be
satisfied therewith, but he would also lust after the possession of it all----if it were
possible to have it.

And again, when he had acquired the whole of it----which is not possible ----his lust
would not be restrained by the possession of the whole world, but he would likewise lust
after the possession of another world----which doth not exist, and he would begin to be
tortured by the quest of that which hath not yet been made. Who then would not not weep,
that is to say, who would not laugh at the man who was fettered by the longing for the
quest of the things which do not exist? Come then unto Me, all ye that are wearied with
riches, and take your rest in poverty. Come, all ye masters of goods and possessions, and
take enjoyment in destitution. Come, all ye that love this temporary world, and receive a
taste of the world which is everlasting. Ye have experienced your own world, come and
partake also of that of Mine. Ye have received a proof of your riches, come and test also
My poverty. Your own riches are riches, but My poverty is riches. That riches should be
called riches is not a very great thing, but it is a great and marvellous thing when
poverty is riches, for the very opposite is pronounced a great thing. But when ye have
experienced the things which are Mine, [and have seen] if they are not pleasanter and
lighter than your own, turn ye and carry your former burdens.

And behold also, our Lord shewed us by this testimony that unless a man casteth away the
burden of the world, he cannot bear the yoke of Christ, for the two yokes are opposed each
to the other; for righteousness may be acquired even in wealth, but perfection is [only]
to be found in being destitute of possessions. And all those who have earnestly followed
after perfection, whether in the New or whether in the Old Testament, have [first] made
themselves destitute, and have then begun to walk in the path of perfection; and when the
Apostles were called by our Lord, they stripped themselves of all the world, and then went
forth after Him Who called them. And our Lord Himself also in His own Person depicted and
shewed unto us the end of the path and the beginning thereof, and in the Jordan He laid
down the boundary of them both; for He ended that path, which was after the law, in which
He was journeying because He kept the law, and from it He began the path of perfection,
which He shewed in His own Person, as it were for the teaching of those who love
perfection. And after He had overcome the world, and had despised and rejected everything
which was therein, He then went forth to fight against the god of the world, that as He
had captured the castle of the Enemy, he might also conquer the Enemy himself.

And the Jordan became for Him a place of crossing from one world to the other, from the
carnal world to the spiritual world, and from the conversation of the law to the
conversation of the New Covenant. For what the sea was to the Hebrews, through which they
ended the subjection to Egypt, and through which the fear of the Egyptians was removed
from them, and through which they went forth to the land of freedom, where the rule of
another might not have dominion over them, and where they would not perform the will of
others, except of God alone, even so in the Jordan did Jesus accomplish the subjection of
the law, and thence He began freedom of conversation. And as the desert received the Jews
from the sea, even so did the wilderness receive Him from the Jordan----not henceforth
having to fulfil the feeble will of the law, but the complete and perfect will of His
Father----that He might give His healthful commandments, and shew forth the perfect and
spiritual conversation which was His will. And know that when Jesus went forth to the
wilderness, He went forth by Himself, without followers, without helpers, without friends
in His train, without beloved friends, without riches, without possessions, without
apparel, and without things.

And it is written that He went forth, having nothing belonging to the world with Him,
entirely by Himself, being accompanied by the Holy Spirit, that from the going forth of
thy Lord thou mightest take example for thine own going forth from the world, and that
thou mightest also go forth like unto Him, having upon thee nothing belonging to the
world, that the Holy Spirit might thereby accompany thee. And observe also the freedom in
which Jesus went forth, and do thou thyself also go forth like Him. Observe also unto what
point human conversation came with Him, and at what point He forsook it, and do thou
thyself also forsake the conversation of the world where thy Lord forsook the conversation
of the law, and go forth with Him to war against the powers of error, that is to say, to
the fight against the world. For when thou hast gone forth from the world, inasmuch as it
is its custom to pursue after those who forsake it and depart from it, turn thee to fight
against it, and be thou crucified to it, remembering that which Paul spake, "I am
crucified to the world, and the world is crucified to me". Lighten therefore from off thee
the weight of the world, that the war which thou art preparing against it may be easy to
thee, and instead of the Jordan, go down into the waters of knowledge, and after thy
submersion cleave unto the rule of the Spirit. And observe also that that which happened
to the Jews is a type of the things which are performed unto thee, for as all the
wickedness of the Egyptians towards the Hebrews came to an end, even so here also all the
wickedness of the world shall perish and be destroyed from thee, together with its
superfluities, and its weight, and its cares, and anxieties.

For until [the time of] the sea, the Hebrews were serving the Egyptians, but from the sea
and henceforth they were set apart for the service of God by the word of God. The bondage
of the Jews in Egypt is a type of the bondage of the world, and the freedom which they
obtained in the wilderness is a similitude also of the freedom which thou shalt receive
after thou hast come forth from the world. With mud, and bricks, and fatigue, and severe
labour Egypt made the Hebrews work, and with anxieties, and cares, and afflictions, and
groans, doth the world also make thee work; and the mud of Egypt was washed off the Jews
when they had crossed the sea. And thou hast thyself also two baptisms: one is the baptism
of grace which ariseth from the water, and the other is the baptism of thine own freewill,
for when thou hast been baptized from the world in the love of God, thou hast gone out
therefrom.

And as after the Hebrews had gone forth from the sea they received another rule, and were
accounted worthy of other food, and new waters were made to gush forth to supply them with
drink, and other commandments and laws were delivered unto them to keep, and they received
heavenly revelations, and were accounted worthy of spiritual visions, and they heard the
voice of God close at hand speaking with them, and angels also were mingled with them, and
they arrived at connection with and participation in spiritual powers, and the tabernacle
was pitched among them, and they were shewn the meaning of the service therein, and the
serpent on a pole was lifted up for them in the wilderness for the healing and cure of the
bites of poisonous serpents; and as their habitation was already in another world which
was free from all the habits of this, so likewise must thou also, when thou hast gone out
from this world, as from Egypt, cross over the sea of afflictions, and be in fear and
suffering, because they also were filled with fear and trembling at the Egyptians [while
they were] by and in the sea, and the terror of the sea tortured them, and until they had
gone down into the sea, and had turned and gone up therefrom, and had seen the dead bodies
of their enemies floating among the waves, they were not filled with gladness.

And thus is it with the disciple, for when he hath gone forth from the world, wishing to
be free from the subjection thereof, he doth not immediately receive joy nor is he
accounted worthy of the taste of spiritual enjoyments----even as the Hebrews did not
receive joy immediately they had gone forth from Egypt, nor were accounted worthy of
spiritual enjoyment. On the other hand, there shall meet thee, O disciple, after thy
departure from the world, the fear of afflictions, and the oppression of the thoughts, and
repentance because thou hast come forth from the world, and because thou hast scattered
that which thou hadst, or because thou hast forsaken thine inheritance and hast departed
from the dwelling of thy fathers. And devils shall gather themselves together secretly
against thee like the Egyptians, with Satan their master like Pharaoh, and as these
thoughts move within thee they shall bury thee in the anxieties of care which are wont to
make the soul dark, and they shall deprive thee of the sight of the light of the knowledge
of Christ. And similarly there shall begin to move in thy mind thoughts as to why thou
hast forsaken the world in which it was easy for thee to be justified, and why thou hast
scattered thy riches by which, whilst thou hadst them with thee, thou didst appear to be
especially benevolent, and moreover, inasmuch as thou didst divide them hastily, perchance
they may be given unto those who are not worthy of them.

If thou hadst kept them in thine own hands they would have been dispensed by thee wisely,
for thou wouldst have relieved the afflicted therewith; and thou wouldst have received
strangers therewith; and thou wouldst have clothed the naked therewith; and the solitary
dwellers and coenobites would have been visited by thy gifts; and thou wouldst have
supported the widows and orphans; and thy dwelling would have been a haven of all fair
things; and as long as thy riches were with thee thou wouldst have been longsuffering; and
thou wouldst have given both pleasure to thyself and gratification unto many others
therewith; and thy righteousness would have been like unto that of Abraham, and Job, and
the other believing men who have been justified like unto them. And perhaps thou wouldst
have wished that thy righteousness should be greater than theirs, and also that, according
to the word of thy Lord, thou shouldst become like even unto God by thy loving kindness;
and thou wouldst also have obtained a good name among the children of men, and thou
wouldst have been called by every man the "father of the orphans; and every one who saw or
heard of thee would have ascribed blessing to thee because of thy good works. And as thy
righteousness triumphed before God, even so would it have become manifest in the sight of
the children of men; and moreover thou wouldst have been a pattern of good unto others
that they might emulate thee.

For when the owners of possessions, like unto thyself, saw thee distributing thy wealth
unto the needy, they also would be urged to become like unto thee, and they also would
become givers; and thereby thou wouldst have acquired a twofold righteousness; firstly
because of thine own gifts, and secondly because thou wast the cause of charity in others,
who also became givers like unto thyself. And if thou hadst wished to become one who
fasted, it would have been easy for thee to do so whilst thou wast in thé world, even as
it is for all the other men who fast whom thbu seest in the world, and the triumph of thy
fasting would have been the more increased because that while meats were nigh unto thee,
and the foods which the belly eagerly desireth were laid out in thy sight, thou didst
conquer them all by the might of thy temperance. And in this thing thou wouldst have
excelled more than the solitary dwellers, for the victory of the man, who overcometh the
things which he findeth near at hand, of which he may make use if he please, is greater
than that of him that is abstemious because he hath nothing, for even if he sought to.
take pleasure and to enjoy himself, the materials for his pleasure are not forthcoming.

And if thou wert a lover of prayer it would also have been easy for thee to pray secretly
in thy house, and to go at all times to the temple of God, and to carry others with thee,
and there is not one good thing which it would not have been especially easy for thee to
do whilst thou wast in the world if thou hadst wished. For what man rejecteth pleasures
with royalty, or who excuseth himself from taking pleasure if he be certain that the
pleasure which is about to come be ready for him? And this pleasure would have been found
to be thine because of thy loving kindness and alms to the poor. And also after these
things others will gather together and hem in thy soul, and they are the evil devils,
together with Satan their master, who depict before thine eyes the labours of the ascetic
life, and the cruel pains which befall those who fast, and the grievous sicknesses which
are produced from meagreness of food, and which are neither easy of cure, nor will it be
easy for thee to heal them because thou mayest not make use of the things which cure and
heal them; and if thou submittest to bring human aids to them by reason of the pain of thy
sufferings, thou wilt become a cause of stumbling to others who see thee. And moreover,
the path of this rule of life is long, and it cannot be brought to an end except by death.
And if thou wishest to make an end thereof whilst thou art in this life, and thou ceasest
from thy labours, behold thou wilt be made a laughingstock and a mockery by all thine
acquaintances:

and because thou mayest not cease, behold thou must bear the burden of the afflictions,
and thy sufferings will be increased by many things----by the weight of thy labours, and
by their length, and by the pains and sicknesses which are produced therefrom, and because
it is not easy for thee to bring nigh things which would alleviate thy pains, and because
if thou wouldst lighten thine afflictions by means of aids which thou couldst bring unto
them, thou wouldst become a laughingstock to those who behold thee, and because thou hast
become an alien to thy race and friends, and because the law of thy order of life doth not
allow thee to draw nigh to speech and intercourse with them, and because thou, who wast
formerly a giver of charity to others, hast become in need of receiving charity from
others, and if thou submittest thyself to accept it, behold flattery of those from whom
thou acceptest it is demanded of thee, and because thou acceptest it not, behold thou art
tortured by the necessity of want.

These and such like things will the devils gather together and bring against the mind of
the disciple immediately he hath gone forth from the world, and they cast him into a state
of fear and trembling, and they disturb the balance of his thoughts, and drive him to
smite his hands together, for what to do he knoweth not; and they sink his soul in sorrow
and they set him between the things which are in the middle, and those which are at the
end, in order that he may remember the things which he hath left behind, and may keep in
mind those which are about to come, and he considereth their promises in his mind, as if
they carried convincing proof [with them], and especially of those thoughts which move in
thee at the beginning, not of wantonness, and of depravity, and of an evil rule of life,
but of lovingkindness, and of the love of giving alms, and of all the other good deeds
which a man hath power to do while he is in the world. And these things do not rise up in
thy soul as the friends of good deeds, but in order that they may bring thee down from the
lofty grade of righteousness unto one which is more humble.

And when thou hast hearkened unto them, and thou hast gone down with them, they will also
bring thee down from that grade to another which is lower, and little by little they will
carry and lead thee down until they sweep thee into, and drown thee in the abyss of
wickedness. And they are cunning in their promises, for where they see that thou keepest
fast hold, there do they multiply thy sufferings. They do not straightway take and bring
unto thee that which thou hatest in their promises, but that which is dear to thee, and
next they persuade thee to desist only a little from the strictness of thy rule, and next
by reason of all these things misery of thought groweth strong in thee, and sadness and
outcrying are renewed in thy mind; and joy dwelleth apart from thee away in the distance,
both the joy of the world, because thou hast forsaken it, and the joy of Christ, because
thou hast not yet arrived thereat.

And thy soul remaineth in the middle of these storms, like a ship the steersman of which
is asleep, and it is buffeted hither and thither, and it drifteth and is knocked about on
all sides, and it is dashed upon every rock, and doubts of all kinds beat upon it, and the
course of the way of thy understanding is perturbed, and the sign-posts of the paths for
thy footsteps are destroyed, and heaviness crowdeth upon thee, and drowsiness layeth hold
upon thy body and upon thy soul, and thou becomest sunk in the heavy sleep of negligence
as in the night. And as fear increaseth in the night season in those who are therein, even
so in thee fear increaseth, because thou hast thyself darkened thy soul from the light of
knowledge; for knowledge in the soul, from which also joy is produced, takes the place of
light in the world. And as at the departure of light darkness is produced in creation,
even so when the knowledge of the spirit is lacking, the darkness of tribulation is spread
abroad in the region of the soul, together with the black night of sorrow. And from this
black night fear concerning what is passed and concerning what shall come beginneth to
arise in the soul, and tribulation and trembling, and terror and feebleness, and
cowardice, and misery of mind, and the perpetual affliction which ariseth thereby and
therefrom are renewed therein at all times.

And it happeneth that it is afflicted when there is no need for fear of affliction, and
its understanding is perturbed, though it knoweth not what is the cause of its
perturbation, and no one of its motions is wholly and entirely pleasant unto it. In this
country then, O disciple who goest forth from the world, there is a place whereto thou
mayest pass, for, like the people from Egypt, thou also art called to go forth after God.
And as the sea stood like a hedge before the Hebrews, and the Egyptians followed after
them, even so is placed before thee the fearful abyss of afflictions, and sufferings, and
labours, and tribulations, and punishments, and want, and poverty, and pains, and
sicknesses, and deprivation from friends, and remoteness from fellow-creatures, and
removal from parents, and silence, and contemplation, and close confinement, and a humble
garb, and meagre food, and self-abnegation, and asceticism, and reproaches and insults if
thou art slack and remiss, and labours and fatigue if thou art strenuous, and vigils which
emaciate, and torturing thirst, and protracted bending in double; all these things, and
others which are like unto them, stand up like a hedge against thy coming forth, while the
devils, like the Egyptians, pursue thee from behind. But fear thou not, neither be thou
afraid, for instead of Moses, Jesus is with thee, for like as Moses clave to the
congregation, even so also doth Christ cleave to thy soul, and He saith unto thy tortured
and afflicted mind that which was said by Moses to the Jews, "The Lord shall fight for
you, and ye shall hold your peace.

Therefore thou shalt not be in fear as were the people, but thou shalt rouse up, and watch
like Moses, and cry out to the Lord even as he cried out; for it is thus written, "Moses
prayed the whole night with much crying out and suffering, and at the morning watch the
Lord said to him, Why criest thou before Me? Incline thy hand over the sea, and divide it,
and the Hebrews shall pass over it, but the Egyptians shall be drowned therein; now all
the things which happened at that time are a type of those which shall be done unto thee.
And enemies, that is, evil devils, shall gather together and crowd against thy soul, even
as the Egyptians who pursued after the Jews were gathered together and crowded upon them;
but as Moses forsook the fear of the Egyptians and turned himself unto prayer and unto
crying out to God, do thou also forsake the anxieties and thoughts which devilish enemies
make to rise up in thee. And stand thou up in earnest prayer, and cry out with deep
feeling from the heart, and from the depth of the thoughts of the soul let the voice of
thy cry rise up, and straightway that answer which was returned unto Moses shall also be
spoken unto thee, "Why dost thou cry out before Me? Incline thy hand over the sea, and
divide it;

and straightway [thy] afflictions will give way, and the covering which was set before thy
face will be rolled up, and the terrible depths of affliction will give way, and the
things which thou didst think could not be crossed over with the foot, thou shalt tread
upon, and thou shalt pass over the depth thereof. And difficult things shall become easy
for thee, and that wall, which is built in such a manner that thou didst think it could
not be broken through, shall be immediately swept away from before thee, and thy prayer
shall rend and pass over the abyss of all the wickedness which is gathered together and
laid before thee. And as the pillar stood in olden time behind the Hebrews, and afterwards
came in front of them, and there was darkness between them and the Egyptians, so also here
shineth before thee the' light of the Redemption, and darkness is placed between thee and
trie devils who are thy enemies. And in that country through which thou art passing, they
will be drowned, and the afflictions from which thou hast been freed will turn and fall
upon the devils who are thy enemies, and sorrow and tribulation will turn upon them; and
the joy which they had when they thought that they were fighting with thee and would
overcome thee, like the pillar is taken from before them, and set before thee, like the
pillar of light which was taken from the Egyptians, and which came in front of the
Hebrews.

And as Pharaoh and the Egyptians were drowned in the sea, so also shall Satan and all his
devils be drowned in the depths of the tribulation in which thou wast sinking. Therefore
do thou in thy thoughts repeat the words of Moses, "The Lord shall fight for you, and ye
shall hold your peace; and as the Hebrews passed over with Moses, even so shall all thy
triumphs pass over with thee. Now in the night-season fear ruled over the Hebrews that it
might be an example unto thee of the fear which is with thee when thy life is, as it were,
in the night, and far away from the sight of the morning; and as when the night passeth
away fear is removed, even so is it with thee, for immediately the light of the Redemption
dawneth upon thee, at the end of thy prayer thy tribulations are blotted out, and thy
thoughts become light,-like the members of the body in the morning. And the gloomy cloud
is scattered, and a bright and glorious sky shineth in thy soul, and the sea of thy
afflictions is passed over on foot, and the wall of grief which was built before thee is
broken through, and thou walkest in confidence through a terrible country, and thou
passest over a depth which was never [before] crossed by thee, and thou treadest with the
foot a country which the old nature never trod, and thou art delivered from the yoke of
subjection, and thou goest into the land of freedom, and thou forsakest Egypt with all its
fatigue, and a desert which is full of heavenly blessings receiveth thee. And thou art
conceived and brought forth again into the new world of the conversation of the Spirit,
and in the country which conceived and gave thee birth are tied the wheels of thine
enemies, and the violence of their onset is broken, and the progress of their advance is
slackened, and the uproar of their voices sinketh down and dieth away, and afflictions
return upon them like waves, and those who wished to overwhelm thee are themselves
overwhelmed in the bottommost part of the abyss.

Do thou, then, when thou standest upon the shore of the sea of afflictions and
tribulations after [thy] glorious passage, turn, and thou shalt see thine enemies smitten
down therein, and thy passions, together with devils, drowned therein, and all the life of
the old man sinking down into it. And when thou seest [this], let thy soul be gratified at
the destruction of those who hate thee, and when thou hast also obtained confidence
through the death of thine enemies, turn thyself and look upon the holy mountain of God,
and begin to walk in a country through which thou hast not passed, and thy journey shall
be through the spiritual world of a spiritual rule and conduct of life, through which thou
shalt be held worthy to see the things which are above the world. And thou shalt eat
spiritual manna which thy fathers ate not, and thou shalt drink the sweet and pleasant
waters which flow down to thee from the rock of Christ, and thou shalt sit in a cloud of
light, and the pillar of the Spirit shall shine upon thee, and thou shalt see things which
thou didst never see before, and shalt hear voices which thou didst never hear before, and
in thy journeying day by day thou shalt draw nigh unto Zion the heavenly mountain, where
the Shekhinah of the hidden Being dwelleth.

And thou shalt be an associate of the knowledge of angels, and thou shalt feel spiritual
things which are above the world, and thy clothing and thy sandals shall grow with thy
stature ----that is to say with thy new manhood----every day. And the ornaments of thy
clothing----which is Christ----shall be revealed unto thee, and thy sandals----which are
the preparation of the Gospel of peace----shall grow with thee. And thou shalt enter into
the mysteries of the Spirit, and thou shalt participate in the fulness of the knowledge of
Christ, moving at all times m the motions of life, and admiration of the unspeakable
majesty of God will carry thee away, thou being dead unto all the visible world. And thy
habitation shall be completely in the world of the spirit, and thou shalt appear unto
those who behold thee as a mere form of the outward appearance of the body, the whole
motion of thy inner man dwelling in the heaven of heavens, and thou shalt live gloriously
in the countries which have neither bounds nor limits, where there is neither carnal form,
nor constitution of body, and where there is no change of natures, and no passing away of
elements, and where there is only quietness and tranquillity, and where all the dwellers
in the land of spiritual beings cry out with incorporeal voices, "Holy, Holy, Holy", to
the adorable Being, and where thou shalt taste what thou hast never tasted with the palate
of the body----now thou shalt feel that which never cometh to the senses of the body, and
thou shalt know only that thou dost experience happiness, but what thy happiness is thou
shalt not be able to explain----and where instead of the converse with man, thy converse
will be spiritually with Jesus Christ. And thou shalt bear labours and not perceive the
affliction thereof, for the perception of Christ will not allow thee to feel thine own
afflictions, and. the plucking away of thy mind towards God will deprive thee of all the
feeling which beings in the body have.

[And thy habitation shall be] where thou shalt see, and hear, and taste, and breathe, and
with all the senses of thy inner man thou shalt receive the taste of the world of God, and
according to the nature of [that] world, thy senses shall also spiritually taste it; and
where, face to face, as unto Moses, they will give unto thee divine revelations, and
within the Holy of Holies, which God, and not man, hath established, visions and wonders
will receive thee, and the hiddenness of the glory of God which will live in thy thoughts.
And thy life shall be among spiritual powers in the understanding of the spirit, where the
ark of spiritual wonders and of divine knowledge is set, not as in a mystery but in the
truth of knowledge, which cometh upon thy knowledge without the mediation of any [other]
thing. [And thy habitation shall be] not where an altar of gold is established wherefrom
there goeth up the incense which can be perceived by the body, but where is another altar
of the spirit which receiveth the pure incense of all holy and rational thoughts; and
where a chest of manna, wherein the food which was given by angels is preserved, is not
placed as a type, but [where] is established a table of life, which is Christ Himself,
from Whom all His spiritual members receive the food of the spirit, as do the members of
the material body from the body.

[And thy habitation shall be] not where the rod, which was the sign of the election of
Aaron, is laid up for a memorial, but where Jesus Christ Himself, the Prince of priests,
performeth the office of priest before His Father, [and before] living and rational
beings. [And thy habitation shall be] where thou art wholly and entirely dead unto the
feeling of the things which are visible, and where thou shalt hear nothing of the things
which are spoken and perceived at the same time; and all the members of the old man shall
die within thee, and thou shalt be clothed with the new man which is renewed in knowledge
after the manner of his Creator. In this conversation shall thy habitation be, O disciple,
after thou hast departed from the conversation of the world which is after the flesh, if
when thou hast entered into this country according to the law, thou labourest as the law
of the country requireth, and thou clost not take with thee into the country of life dead
members of the world which is dead; because a man goeth forth from the world in outward
appearance he doth not [necessarily] go forth from the world, but he must cast off the
world and all its rule and manner of life, inwardly as well as outwardly, and he must make
himself a stranger unto all the remembrance thereof, and as he hath cut off and cast from
him the life which is carnal, so also must he cut off and cast from him the dead thoughts
which meditate upon dead things. Now as is the nature of the body in which the
understanding is bound, so also must of necessity be the understanding in its thoughts,
for when it meditateth upon the things of the world, its whole motion is dead, but when
its objects of thought are the things of the spirit, it is moved with living and spiritual
things as [with] life. And apply the example from the similitude of thy body also to the
spiritual understanding in which thy thoughts move.

For as the body so long as it dwelleth in the carnal world is carnal, together with all
its manner of life and deeds, but when the time for it to be removed to the world of the
spirit hath come it is made new and becometh spiritual, and then entereth into the world
of spiritual beings, even so also so long as the mind dwelleth in the world, and its
thought and meditation are fixed thereupon, is it carnal, and is itself like unto the
nature of the world in which it liveth. But if its habitation be in that world of the
spirit, and it be moved in all its meditations according to that which is in that country,
its thought henceforth becometh spiritual according to the ordering of that country in
which its motions perform [their] actions. Now therefore it is seemly that every disciple
who goeth forth from the world should follow after this part, for this is our inheritance,
and in this country is our conversation also, according to the teaching of Paul, who said,
"Our conversation is in heaven; from whence we wait for our Vivifier, our Lord Jesus
Christ: Who shall change the body of our humility, [and] Who shall make it a counterpart
of His glorious body, according to His great power by which everything hath been made
subject unto Him. But as I have said, so long as a man is shut up in the womb of the world
he per-ceiveth not this conversation, neither is he able to perceive it if he goeth forth
from the world in the things which are manifest, and doeth it not in the things which are
hidden; for this conversation cannot be experienced in the body, but the spiritual
understanding tasteth it when it hath been purified from the thoughts and from the cares
of the body. Now, as I have said, the beginning of this path is the end of the path of the
world, for until a man hath ended that path which is carnal he cannot travel in this
spiritual path;

but the end of the path of the world is absolute poverty of everything which is in this
world , and it is not being destitute of one thing and not of another, and letting go one
thing and clinging fast unto another, but a man must set free and deliver his own members
from all the carnal things of the world which lay hold upon a man. One man is held fast by
the world in all his members, and another by two thirds of them, and another hath one half
a slave, and the other half free. Another hath one third of himself free, and the other
two thirds in bondage; and another hath only a small portion of him subjugated, while all
his other members are free and unrestrained; and another hath one only of his members held
fast and bound, and although all his members can move, his body remaineth in the same
place. But whosoever is fettered in one of his members his whole person belongeth unto the
world, even as the whole body of the bird, which is held fast in the snare by one foot
only, is also held fast in the snare by its foot;

and although its other foot and its wings are unfettered, and it setteth them in motion to
fly, yet the shackle and fetter which are upon one foot allow it not to mount up into the
pure air, but it falleth down again upon the place where it was, and it quivereth
spasmodically in death upon the ground, and bedraggleth its wings and whole body with the
weight of the dust. And thus also is the man whose every member is unfettered by the
shackles of the world save one, for that one member in which he is fettered fettereth his
whole body, and although he is bound but a little strong chains are cast over his whole
person completely. Now therefore it is meet for those who desire to be freed from the
fetters of the world to release themselves completely, and to put off and to cast away
their old clothes and to put on new, which is the rule and conduct of Christ. And this
apparel is the apparel of the kingdom, and it is meet that all the ornaments of an
excellent rule and conduct of life should be found therein. It is meet that whosoever
wisheth to change his apparel should put off wholly [the old], and put on completely [the
new], and these similitudes are placed for thee as an example concerning that about which
I am giving thee counsel, and from things which relate to the body thou must gain
understanding concerning those of the spirit For behold, whosoever wisheth to pour
anything into a vessel, until he hath emptied it of what there is already in it cannot
pour therein that which he wisheth to pour; now if that which is emptied from the vessel,
and that which is poured therein [in its place] be not similar, although the vessel be
washed and scoured, the sweetness of the taste of that which is newly poured therein [is
not able] to change the former smell and taste. And again, when the husbandman wisheth to
cast into his ground good seed, and he seeth that there are therein brambles and briars,
he uprooteth and hoeth them up first of all, and then he casteth the good seed into his
field.

And again, whosoever wisheth to put on a new garment first of all casteth away the old one
which is upon his body, and then he putteth on the new one. And thus also doth the
physician, for he deviseth means and removeth skilfully the putrefaction which is upon the
boil by means of acid and astringent medicines, and then he layeth on the bandage which
buildeth up the new flesh. And like unto these many things are performed in nature, for
except the old things be cut off and cast away, men cannot bring those which are new,
especially if they are the opposites of each other, and thus, in this case also, the
disciple of Christ----if he wisheth to draw nigh to the perfect rule of the life of Christ
----is bound to cut off and to cast from him all the life and conduct of the old world,
and then he must draw near to the new life, and cast off ignorance, and put on the
knowledge of the spirit; for the fettering which is in the things which abide not ariseth
from ignorance, and the unloosing of them cometh from knowledge. Whosoever casteth off the
world, casteth off ignorance, and whoso putteth on the world putteth on folly, for true
knowledge is that which forgetteth not that which is not and which thinketh of it as if it
existed; and ignorance is known by being fettered, and it thinketh that which abideth not
is something which is true and enduring.

So therefore those who put on the world put it on as something which endureth, and it is
justly said of those who are ignorant, "They have mistaken the shadow for the substance",
and rightly have been called "wise" those who have made themselves strangers to the world,
and have cast off early the old rag before it hath cast them off. Whosoever the world
casteth off hath no happiness therewith, for the world hath fled from him, and hath
rejected him, and thrown him away as something which is superfluous; but those are worthy
of blessing and praise who of their own good freewill make themselves strangers to the
world, and who go out from it that it may not be an impediment to their course. For as is
a covering before the sight, even so is the care of the world before the Divine vision,
and as our sight is not able to pierce and to pass through any dense body which may be
before it, whether it be a mountain, or a building, or some other such like thing, and
until a man cometh to the top of the mountain, or walketh over it, he is unable to see the
things which are thereupon, even so our thought is unable to consider the things which are
outside the world so long as the wall of the world is built before our vision, and its
heavy shadows and the mountains and hills of its cares and anxieties hem us in on every
side.

If then a man wisheth to see the spiritual rule which is outside the world, and to look
closely at the heavenly things which are above it, let him go outside the world, or ascend
above it, and behold two things will appear to him:----the spiritual rule of life which is
established by the motion of living thoughts, and the kingdom of heaven which is above the
world; for when a man is freed from the passions of the world, his habitation is, as it
were, in the kingdom of heaven. And what is the happiness of the kingdom of heaven? Is it
not the abrogation of afflictions, and the ministration of all things new, and is it not
that misery and troubles shall be dissolved and flee away even as it is written, "We shall
rejoice in the varieties of spiritual beings, and in the glorious life, and in the
pleasures of the happiness which is sealed and laid up [for us], and we shall have neither
expectation of grief, nor fear and terror of calamities which are to come, for that world
consisteth wholly of new things; for the inhabitants thereof rejoice always in things
which are new, and these are the joy which is laid up, and the happiness which is
perpetual, and in these also is life found by the soul which is freed from passions, and
which hath destroyed from itself the glooms of suspicion.

And well hath one of the spiritual teachers said, "The kingdom of heaven is the soul which
is without passions, and which hath the knowledge of the things which exist in very truth,
that is to say, words and motions which are not of. the body. For when the soul is freed
from the passions of wickedness from which are produced fear, and trouble, and care, and
want of confidence, it is immediately filled with the opposites of these things, that is
hope, and courage, and gladness, and happiness of thought. For what is there that can
trouble, or of whom shall be afraid the man who hath cut off and cast from him all the
causes of trouble and of fear? For trouble ariseth by reason [of fear] lest he be deprived
of the world, and of its pleasures, and of its delights, and fear ariseth [from the fear]
lest he become a stranger to the life in the body which belongeth to time. And when a man
by the philosophy of Christ casteth off these two things, that is, the love of the world
and the love of life, he is freed from trouble and fear, in the front of which are the
Gehenna of the future, and the judgment which is prepared; these things are the Gehenna
which giveth torment.

And if freedom from passions be the kingdom of heaven, according to the word of that
spiritually wise man, then the bondage of the passions must also be the Gehenna which
giveth torture, and the outer darkness and the worm which gnaweth into the heart and the
thoughts. For the taste of both things is given therefrom because the kingdom of the
thoughts is a sign of that kingdom which is to come, and the Gehenna of the torture of
fear and tribulation is a pledge of the Gehenna which is for ever, because that pledge
also which is given for [both these] things hath an affinity with that thing for which it
is given, as in this world everything which is given in advance as a pledge for something
hath an affinity with that for which it is given as a pledge. And so also the spiritual
mysteries, which here in this world have been delivered unto us in the place of a pledge,
have a great affinity with that true incarnation of Christ, for here in this world we
receive the Body and Blood of Christ that they may be unto us a pledge of that of which we
shall eat spiritually in the next world from the Person of Christ, and from them, like the
members from the body, we receive strength and sustenance, and this pledge, through
spiritual interchange, hath an affinity with the Person; and thus also the Body and Blood
are called [the affinity] of the Person.

And again we receive the Holy Spirit by baptism, that it may be unto us the first-fruits
of the perfect intercourse which is about to come unto us in the Mysteries of the Spirit,
and how great is the affinity of the pledge with that which maketh it perfect the very
name itself testifieth; for two spirits are mentioned by the word of the Book. And again,
concerning Christ it is written, "He was to us the first-fruits of the good things "which
are to come", and Christ the first-fruits hath an affinity with us, and with the good
things which are to come unto us, for He became man, and with the good things which are
about to be unto us, which by the fore-knowledge of the Father were prepared aforetime for
us, for He was God, and He Himself together with God, by His will, which nothing preceded,
prepared aforetime these good things for us. So likewise the joy of this world which is
born of the freedom from passions hath an affinity with that joy which is about to be
given unto those who are worthy thereof, and again the Gehenna of tribulation and sorrow
which is born in this world of the ministration of the evil passions is akin unto that
Gehenna which is to come.

Let us then be earnest to put off the world, and to put off therewith also the passions
which spring up in us therefrom, and let us put off also the evil passions, and let us
clothe ourselves after them with the living motions of joy and love. And if thou wishest
to know, O disciple, that without the going forth from the world thou art not able to draw
nigh unto the rule and life of perfection, thou mayest learn it from the things which are
written in the Holy Books, and thou mayest be mindful also of the lives of the spiritual
men which are written in the Holy Books. And who of all the ancients, who were accounted
worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the
testimony, which Christ spake concerning him, "He was the greatest of all the Prophets";
and again He said, "Verily I say unto you, among those born of women there is none greater
than John the Baptist. Now let us understand and [see how and what was the rule and
conduct of life of this marvellous man who arrived at such greatness as this, and why he
was accounted worthy of all this gift, and with what increase and with how great labours,
and after what asceticism, and for how long a time he lived a solitary life away from
human intercourse;

and when we have seen and have understood these matters of his life, let us consider the
greatness of the things which, were unto him, and let us understand first of all the
things which concern the will, and afterwards the things which concern grace, for until
the will shewed its fruits the Spirit gave not its gift. Observe then the life of this
marvellous man, who from the time of his childhood was set apart from dwelling in the
world, and from intercourse with the children of men; and he was not first of all denied
and polluted, and afterwards cleansed and purified, but his youth passed in purity before
it arrived at the motions of nature which distinguish between good and evil things. And he
was brought up in the wilderness, and he had not in him any worldly care whatsoever; and
he did not taste by experience the wickedness of the children of men, and then cast it
away, neither was he first moved by lusts and by passions, and afterwards came to peace of
the thoughts by the labours of his freewill. Now that a man, who would stand in this rule
of life, should depart from his own wickedness before he receiveth the taste of the
wickedness of the world helpeth the purity of the soul of those who are worthy thereof in
no slight degree, even as Adam remained for a very short time in purity of soul before he
transgressed the commandment.

And John, because he was about to be set apart for the ministration of Divine mysteries,
and because a gift which had not been [hitherto] given to the children of men was about to
come unto him, separated himself from his childhood and went forth into the desert, that
being untempted by evil things, and his mind receiving not the impress of the likeness of
the remembrances of the body, and being neither disturbed nor troubled by the cares and
anxieties of the world, he might receive spiritual revelations and the doctrines of Divine
mysteries in purity of spirit, and might feel that to which the whole race of mortal
beings arriveth not; and for this reason he received also the Holy Spirit while he was in
his mother's womb, in order that the thoughts of his soul, by the instigation of the
Spirit, might be stirred up in a spiritual manner. That he should be born without the
union of his parents was not right, for this belonged to Jesus God alone, but because he
was about to receive visions and revelations which were above the old nature, he received
the Spirit while he was in the womb, after he had been conceived by the union of his
parents.

That it would have been easy for God to have created him newly, like Adam and Eve, there
can be no doubt, but by this [act] He would have made him a stranger to the old creation,
and the Creator did not desire to do this, lest it might be thought that He was rejecting
the former creation. And it hath been said that it befitted Christ only to be conceived
out of the old nature without carnal union, and that being brought up moreover in the
world, and receiving experience of the wickedness thereof, He might be suddenly worthy of
the grace which is above the world, by election after the manner of the Apostles, which
was to be given after the Crucifixion, when the old nature was dead, and sin also and all
the evil passions had died therewith. Now because John was to be worthy of the knowledge
of the Apostles before the dissolution of the curse, and the abrogation of sin, and the
matter of the Cross, he rightly received the Spirit in the womb, and he had the growth
which was outside the world in order that by these means he might attain unto the natural
innocency which the first man possessed before he transgressed the commandment, and that
by this innocency of soul he might receive the knowledge of Divine mysteries; for where
through grace these marvellous things took place, by these marks and means sufferings took
place. And when in the unspeakable depth of the love of God the Redemption was completed,
the Person of God Himself stood in the midst like a freeman with power, and with His own
hand He annulled the things which were old, and inaugurated those which were new, and the
old man died upon the Cross, according to that which is written by Paul, "Our old man "was
crucified with Him", and the new man was revealed, and made known, and became visible, and
not only that which was worthy of the dwelling of Paradise, after the manner of the first
Adam, but that which was worthy to dwell also in heaven, and to go round about among
spiritual beings, and to be like unto them in every thing.

And therefore after this those who are experienced in all wicknessess, and tax-gatherers,
and whoremongers, and murderers, and thieves, and worshippers of creatures, Grace seizeth
suddenly, and without either plans or preparations maketh them worthy of the wealth of its
mysteries, as in a new nature, it work-eth in whomsoever it pleaseth, because the old man
hath been crucified, and is dead, according to the word of Paul. And again that Apostle
saith from the whole person of his human nature, "O wretched man that I am! Who shall
deliver me from this body of death"? And after he has asked questioningly who is able to
deliver him, he revealeth, and confesseth and teacheth by his word Who He is that shall
deliver him from the old and mortal nature, saying, "I thank God through our Lord Jesus
Christ Who hath delivered me from this body of death". And after these things then in
which it hath been made known unto us that there are the death, and dissolution, and
abrogation, and destruction of the old man, and the vivification, and the renewal, and the
appearance, and the revelation of the new man, Divine Grace worketh mightily all things
which are efficacious, and all powers, and all knowledge, and all mysteries and
revelations, and all the dispensation of the spirit, and the work which is above nature,
in whomsoever it pleaseth. These things which have been spoken by us briefly are
[intended] to shew the cause of the going forth of John as a preacher in the wilderness,
and why he received the Spirit from the womb, and why he was brought up in the desert from
his childhood. Do thou then, O disciple, at the hearing of these things be strenuous to
cast off the world, and draw nigh unto the freedom of a pure rule and conduct of life; and
love perpetual converse with God, and flee earnestly from all human speech, and take heed
unto the good things of this rule of life through that which happened unto John the
Baptist.

For if some time before the Crucifixion He, through Whom old things were dissolved and
abrogated, and new things were made to appear, and [Who] discovered the solitary life, and
the freedom and alienation from the world, gave unto John the Baptist the knowledge of the
Apostles, through which things he possessed the wisdom which is above human nature, how
much more now can this spiritual life stablish thee in the knowledge of the mysteries of
Christ, and render thee unspeakably happy in the feeling of spiritual revelations! Accept
thou as a proof [of this] the life of this righteous man, and learn also therefrom that a
man cannot become a perfect disciple of Christ unless he make himself a stranger to the
whole world after the manner of this righteous man, even as the word of Christ also hath
taught us openly, "Except a man renounce the whole world, and his brethren, and his
kinsfolk, and his family, and his father, and his mother, and everything that he hath, and
that which is greater than them all, even his own life, he cannot be My disciple". And
again in another place He restrained that man who wished to perform two things in one,
that is, honour to [his] parents and discipleship to Himself, and told him that it was
impossible that two things which were the opposites of each other could happen at the same
time:

"Teacher, suffer me to go and bury my father and my mother, and I will come after Thee",
that is to say, "I will keep the first commandment which God commanded me, Honour thy
parents and be obedient unto them, and then I will come after Thee and minister unto
Thee". And what answer did Jesus return to this? "Leave the dead to bury their own dead;
and go thou and preach the kingdom of God. It is not necessary for thee to keep the law,
for it hath been kept and is dissolved, neither hast thou any need to minister unto
natural parents, because I have been obedient unto parents according to the body, and I
have ministered unto them on behalf of everyone. The yoke of the law and nature is
henceforth lifted from off thee, and thou art left a free man unto thyself, there being no
worldly power that can subdue thee, for thou art dead unto the world, and thou art dead
unto it. Dead bodies have not service paid unto them, they are only wrapped in shrouds and
buried; leave the dead then to bury their dead, and do thou go and preach the kingdom of
God".

Behold also we learn from this testimony that the man who becometh a disciple of Jesus
hath not even power to minister unto [his] natural parents, because he hath a true Father,
Who by His grace hath enrolled him for Himself [as] a son, and Who hath set him apart for
the ministration of His will. Hear also again another proof, which like the preceding will
bring instruction nigh unto thee, and the example of the testimony of which will urge thee
to deny thyself everything, and to go forth after Jesus. "And one of His disciples drew
nigh and said unto Jesus, Suffer me to bid farewell to them that are at my house, and I
will come after Thee". Hear also in this case what the Master answered the disciple, and
receive it as if it had been spoken unto thee by that disciple: "No man, having put his
hand upon the ploughshare, and looking back, is fit for the kingdom of God",[that is to
say]," Whosoever fulfilleth this work in nature, and who guideth the plough with oxen
according to the custom of man, and who suffereth himself to look behind him instead of in
front----now in this manner the work would never be completed----is not able to advance,
nor are his furrows cut straight, and the oxen also do not travel forwards; and although
this work be visible, and one which can be seen, and it taketh place in the very earth
itself, yet if the ploughman look behind him, his labour is spoiled.

Now as concerning My own discipleship, one labour differeth from another, even as world
differeth from world, and life from life, and immortal from mortal beings, and God from
the children of men; if then thou takest the yoke of My discipleship upon thy soul and
body, thou must perform the service of My commandments, and thou must turn thyself back to
the world, and it must not be a care to thee to make peace with thy kinsfolk, and thou
must not be anxious to pay unto them the obligation of honour according to the body, and
to fulfil unto them the law of the fulness of the world, and then to come after Me. For if
thou wouldest pay the obligations of the world, those which are due unto Me cannot be
paid; and if thou art anxious not to offend the world in anything, why then shouldst thou
set thyself to provoke Me? Let there be no peace between thee and the world, in order that
thou thyself mayest have peace with Me; thou hast neither house nor household, why then
shouldst thou hasten to bid them farewell? For enmity is set between thee and them, why
then shouldst thou be anxious to be a friend unto them? I have not come to cast peace upon
the earth, why then dost thou hasten to have peace with the children of the earth? I cry
War, and yet thou hastenest to peace; I preach Division, and thou hastenest to strengthen
concord.

I have come to set a man against his father, and the daughter against her mother, and the
bridegroom against the bride, and thou hastenest to salute the children of thy house, and
to sew together with thy folly the rent which I have made in the world. I have rent this
garment of concord because it was woven wholly of error, and in its place I have woven
another garment of heavenly peace; do thou also weave this garment, and hasten not to sew
an old garment. I have put an end to the world which was wont to increase wickedness in
every man, and I have scattered that brotherhood which was assembled for the gathering
together of sins; hasten thou not to become a companion of those who work iniquity". [The
disciple said], "I will go and bid farewell to the children of my house," but Christ said
unto him, "Thou hast no peace with them", [for] "Ye shall salute no man by the way"; and
the meaning of this speech is that Christ thereby denied His disciples also that
salutation of the peace of the world. These things were said in the person of one disciple
unto every man, that is to say, unto [all] those who have dedicated themselves unto
discipleship, for it is better that a man should not be a disciple unto God in name, being
in truth a disciple of the world, and that he should not hire himself unto One, and serve
the other.

It is not necessary that the world should arrive at perfection, because its habit and its
life are not dedicated unto perfection; but the disciple by the very mark of his garb
preacheth perfection concerning himself, and in the things according to which he appeareth
openly unto the children of men he hath given the promise concerning himself to appear
also inwardly unto God. The marks of discipleship which are inscribed upon thee outwardly
urge that all virtues should be written for thee upon thy soul, and in the manner in which
thou appearest unto the children of men outwardly is it necessary for thee to appear also
unto God inwardly. Thou hast put off the care for the apparel of the world, put off also
the love of adornment inwardly from thy soul. Thou art remote from the marriage which is
manifest, make thyself to be remote also from the secret lust of the thoughts. Thou
abstainest from the eating of flesh, and from the pleasures and rewards which are visible,
abstain thou also in thy soul from the wish that would desire meats. Thou hast removed the
hair of the secular life of the world from off thy head, and this is a proof that thou
shalt neither be fettered by the cares thereof, nor bound in its anxieties, and that thou
shalt not be held fast by any of its passions, which are many and without number.

Thou hast gone out from the world, and thou hast made thyself a stranger unto it by [thy]
outward garb, go forth then from it, and be unto it a stranger also in thy innermost
thoughts. Thou hast in outward appearance made thyself destitute of riches, be thou also
destitute of the love of riches in thy innermost mind. Thou hast rejected the sounds of
song and the pleasures of the world, delight thyself then diligently, and with all thy
soul in the sounds of the psalms of the Spirit of God. Let thy discipleship be known more
from within than without, and as the children of men discern that thou art a disciple of
Christ by thy outward appearance, even so let Christ know thee to be His disciple from thy
inward appearance. Take heed that thy discipleship be not be unto thee for trafficking and
for buying and selling, and do not place upon thyself the noble garb of discipleship,
neither for vainglory, nor for the pleasures which pass away. Thou shalt not sell
spiritual for carnal things, and thou shalt not exchange heavenly things for the
corruptible treasures which are laid up on earth; to Him only to Whom thou wast promised
[by] thy covenant be thou a disciple. For God taught thee of old, and He removed from
before thy sight this deceitful expectation, [say ing], "A servant cannot serve two
masters", and again by another testimony He warned thee if thou couldst not become a
perfect disciple to remain in the life of the world, and it is better for thee, lest when
thou hast begin to build, thou art not able to finish, and thou becomest a mockery unto
every man. "What man beginneth to build a tower, and doth not first sit down and count the
cost, whether he have [wherewith] to finish it? Lest haply, having begun to build, and
being unable to finish, every man who passeth by and seeth him shall laugh and mock at
him, saying, This man began [to build], but was not able to finish. Or what king who goeth
to war to fight with a fellow king, [doth not sit down first and take counsel whether] he
can meet with ten thousand [men] him that cometh against him with twenty thousand, or who
doth not send ambassadors and seek for peace if he be unable to meet in war the multitude
of his forces?"

And behold, by these things He Who called thee to be His disciple hath taught thee that
thou shouldst not begin in this path unless thou art determined to finish in it, and that
thou shouldst not lay the foundations to build a tower, if thou hast it not in thy mind to
finish it, and that thou shouldst not go forth to war against Satan, unless the hosts of
mighty thoughts be gathered together about thee, lest having gone forth to war the Enemy
overcome thee, and [thy] discipleship be blasphemed. Whosoever hath not made a promise is
not required by the word of rectitude to do the things which he hath not promised [to do];
for until the promise [hath been made, the matter] is voluntary, but from [the time of]
the promise and onwards [the matter] becometh a law. So long as the yoke of promise hath
not been laid upon the freewill of thy soul, thy service is voluntary, but if thou takest
the sign of discipleship, and the promise of the . covenant of Christ, thy life is no
longer according to thine own will, but it must be according as the law demandeth, which
of thine own freewill thou hast laid upon thyself.

Now if whilst thou wast in the world thou didst the things which belong unto a disciple,
this is a matter for praise in thee, but if [being] in discipleship thou doest the things
which befit it, thou only payest [thy] obligation, and thou only fulfillest that which is
incumbent upon thee. And observe unto what height the tower shall rise, and of what stones
and slabs its building shall be composed when thou layest the foundation. Thou shalt not
begin a building which will make thee the laughingstock of those who see thee, and thou
shalt not construct for thyself a mark of contempt and of mockery in the sight of many,
and thou shalt not give a cause for those who pass by to speak against thee, if thou hast
determined to become a disciple according to what the will of thy Lord demandeth; and if
not, remain in the world. Seek not to be honoured by a name of which thou art not worthy,
and lay not hold upon the pure pearl with unclean hands; and put not on the purple of
discipleship so long as thou possessest not the knowledge which will keep it [unspotted].
Consider in thy soul what things discipleship requireth thee to do, and then lay the yoke
thereof upon thyself. Many become disciples that they may be honoured by the name of
Christ, and not that they may honour Him.

and that they may enjoy carnal pleasures they hire themselves unto Him, and not that they
may bear the afflictions of His commandments. And others [have become disciples] because
of their lust for mammon, and they have drawn nigh unto this life which demandeth poverty,
in order that that which they have not been able to acquire from the world, they may go
forth and acquire outside the world. And by the hand of that one feeble disciple,
[concerning whom] it is written in the Gospel of our Redeemer, Jesus hath rebuked this
wicked thought in all [His] foot-soldiers. "And one came and drew nigh and said unto Him,
Master, I will follow Thee whithersoever thou goest. Jesus saith unto him, The foxes have
holes, and the birds of heaven have nests, but the Son of man hath not where to lay His
head. Depart thou from me, O disciple of iniquity, for I have not that to give unto thee
which thou desirest, and that which I can give thee thou dost not wish to receive. I know
that which thy desire asketh, and that which thou seekest, but I will not give [them unto
thee], for through the love of the thought of riches thou hast been pleased to come after
Me, and [being] in the light thou hast come forth to seek darkness, and having the true
possession [to seek] poverty, and having life [to seek] death.

That which I command every man, to forsake [the world] and to cleave unto Me, I desire
that thou shouldst possess in thy coming unto Me. By the door through which I desire to
bring thee out, by that same door thou pressest to come in unto Me, and therefore I will
not receive thee. For in My outward appearance I am poor, and for this reason I have not
things which are manifest to give in the world into which I have come. I am in appearance
a stranger, for I have neither house nor roof, and whosoever seeketh to be My disciple
must inherit poverty from Me. Why dost thou wish to inherit from Me that of the possession
of which I have made thee destitute?" Now therefore, many go forth after Jesus with
thoughts of the love of mammon, and they put on the honourable garb of His discipleship
like a profession. And He hath exposed of old this deceitful thought in His word, and by
the hand of that one hath rebuked all the disciples of falsehood, and prevented them from
being His disciples by His saying, "I possess nothing, but I will give unto you that which
ye desire," and "I have not even a house or a roof." And those who were slack, and
slothful, and feeble, either through the love of pleasure, or through the labour of the
building, He kept back by saying, "If thou hast money sufficient for [building] the tower,
[build it], but if not, it is better that thou shouldst not begin, than that thou shouldst
begin and not finish." And the perfection which Jesus demandeth He shewed us here by all
the disciples who went forth after Him, because this tower which mounteth up to heaven is
completed by perfection, and it is finished by the gathering together [into it] of all
virtues. And Jesus Himself said, "If thou canst finish it, begin [to build], and if not,
do not begin," which is as if a man were to say, "If thou canst be a perfect disciple, and
complete in all triumphs, [well]; but if not, remain in the world, and work that other
righteousness of justice which is inferior to spirituality."

Now each of those who did not seek [Him] with noble purpose He kept back by an answer
which befitted them. To the man who had compunction about grieving his folk, and who,
wishing to pay unto them human love, asked Him that he might go and bid farewell unto his
household, and [then] follow Him, He said, "No man, putting his hand upon the ploughshare,
and looking back is fit for the kingdom of God." And unto the man who sought to honour his
parents according to the body, so long as they were alive, and after their death to become
His disciple, He said, "Let the dead bury their dead." And unto another, who by the
perfection of the doctrine of Christ wished to satisfy his lust for oppression , He
answered, "Who hath made Me a judge and a ruler over you?" And unto another who, in His
name, wished to gather together riches, and who was scheming that by the mighty deeds, and
the signs, and the wonders, which he wrought by His power, he might become the owner of
possessions, He said, "I am poor, and I have not where to lay my head." And unto another,
who sought to draw nigh to this service with the skin of outward appearance only, He said,
"Do not begin the tower if thou hast not the money to finish it." And unto yet another who
was weak and feeble, who, though he had not yet gained purity of thoughts and innocency of
soul, wished to fight against the powers which opposed him, He said, "No king goeth forth
to war against a fellow king unless he hath gathered together hosts which will be
sufficient to meet the enemy which opposeth him."

Now therefore by these Jesus rebuked all diseased thoughts, and He made the disciple to
lay hold upon the true healing of discipleship, and upon the body of the spiritual life.
And as in worldly matters, if a man cannot perform properly the piece of work which he
wisheth to do without setting himself free from all other work, and occupying himself with
that alone, how much less can a man finish this spiritual labour unless he set himself
free from the service of everything which is visible? even as the blessed Paul also saith,
"Every man who maketh a contest, keepeth his mind from everything; and of what contest did
he speak except the exercising of the body in the world? And if to a contest in which the
body is engaged the service of carnal things is a hindrance, how much more will it be so
to a spiritual contest?

For in the one case, as regards the contest of the world, the contest, and the struggling
therein, and the conquest therein, and also the things which retard the conquest therein,
are one in nature, and they are all the children of one country, and although all these
things are related to each other, the world with its cares and anxieties becometh an
obstacle unto those who maintain, the strife, How can a man fulfil the life here, then,
which is a spiritual contest, and a service, and a life which is above the world, if he be
tied unto and held fast by the things of the world? And again Paul himself saith, "No
soldier on service who entangleth himself in the affairs of the world is able to please
Him Who elected him. And if he contendeth, he is not crowned, except he have contended
lawfully. What then? If the soldiers of the kingdom of the world empty themselves of
everything that they may learn the arts of their service, and may thereby please the king
who elected them, what disciple who hath been elected to the spiritual service, is able to
become captain if he be bound by the things of the world?

And, moreover, let us also see from the speech of Simon to our Lord, and let us also learn
from the first disciple how it is meet for us to become disciples. "Behold we have left
everything, and have come after thee. What then shall we have? Thou hast heard what this
disciple said, and how he hath revealed unto thee the truth of his absolute poverty, and
that they (i.e., the disciples) possessed nothing besides Jesus. "We have left everything,
and have come after thee. Behold the definite law of discipleship. They did not have one
thing and not the other, and they did not renounce one thing and hold fast to the other;
but they left everything, and followed Jesus. Do thou then forsake everything and go forth
after Him, and observe, immediately the might of the Apostles clotheth thee, that thou
wilt feel and know in very deed that the Word is not a lie; for thou canst not ask Him to
make thee worthy of the sight of His hidden and spiritual riches whilst thou hast not made
thyself destitute of everything which is visible. So long as thou boldest fast that which
is thine own, He will not shew thee the things which are His. Give everything that thou
hast for the love of Him only, being in thy gift watchful against the thought that seeketh
human praise, and go forth and travel along the road a little, bearing afflictions and
labours with purity of the thoughts;

and observe, immediately His glory riseth in thy soul, and He mingleth the spirit in thee,
how thy whole being will be smitten with the love of Him, and thou wilt also forget the
weight of thy afflictions, and He will suddenly change thee from one being into another,
that is to say, from the old into the new. And if [thou wilt] not [do this], what dost
thou desire? Thy purse being full perhaps it may happen that thou demandest also discount
and interest, and thou wouldst spare that which is thine own, and wouldst eat of His
bounty. Or perhaps thou wishest to become a disciple unto Him that He may place thee in
authority over the treasures of His wealth; far be it from Him to cast the knowledge of
His revelations into the soul which is not worthy thereof! What then? Since those who are
held fast by the trafficking and cares of human riches are retarded in many things by the
knowledge of the world, wouldst thou desire to possess the knowledge of the spirit,
together with the cares of riches in the worn out vessel of thyself which is pierced with
passions and lusts? Wouldst thou desire to pour in the new wine of the wisdom of His
mysteries, and wouldst thou not pour upon the ground this knowledge if it had come into
thee? I mean, thy old vessel is unable to receive it.

Now this our Redeemer Himself shewed aforetime in His luminous teaching, saying, "No man
poureth new wine into old bottles, lest the wine burst the skins, and the wine be poured
out, and the skins be destroyed; but they pour new wine into new bottles, and both are
preserved. So long as sin liveth or is wrought in thee by deed or in thought, or a carnal
wish belonging to the world ariseth in thee, thou art still an old vessel, and thou art
not able to receive the new wine of the wisdom of Christ. Make new thyself then by the
dismissal of thy passions, and thou shalt be able to take within thee immediately the new
wine of the doctrine of Christ. Forsake everything, even as the Apostles forsook
everything, and then thou mayest seek boldly to be set to rule over the treasures of the
spirit. Turn not thy face backwards, and behold the furrows shall be straight before thee,
and let thy hand be put upon the ploughshare of the service of difficult and laborious
commandments. Turn not thy face backwards to the sight of pleasures, [and] if thou hast
[once] denied a thing, do not again confess that which thou hast denied. And again, do not
look before thee at one time, and behind thee at another, but let there be unto thee one
straight look before thee;

for the man who looketh behind and in front of him is like unto a man who steppeth
forwards and backwards, and he returneth to the same place, and departeth not from the
place upon which he standeth; and no man can say concerning this man either that he
travelleth along the road, or that he completeth his journey by his steps. And thus also
is the disciple who at one time looketh in front of him, and at another turneth his face
backwards; who is at one time filled with suffering, and at another with laughter; who at
one time cleanseth his thoughts, and at another fouleth them with the cares of iniquity;
who at one time beareth the weight of affliction, and at another enjoyeth pleasures; who
at one time fasteth much, and at another eateth immoderately; who at one time occupieth
himself with the conversation ot prayer, and at another with the speech which breaketh
forth in empty things; who at one time hath in him the remembrance of God, and at another
hath his soul dead unto the memorial of Him; who at one time desireth to put off his life
and to be with Christ, and at another is clothed with carnal delights, and they are
pleasant unto him; whose whole mind at one time is moved by the Spirit, and at another he
quaketh with empty cares; who at one time is filled with admiration of God, and at another
maketh dark his mind with carnal meditation;

who at one time purifieth his thoughts from the motion of lust, and at another lusteth for
the act of adultery; who at one time fasteth without measure, and at another eateth
immoderately; who at one time scattereth his possessions in the love of God, and at
another is held fast by grief because he hath scattered them; who at one time is filled
with the love of man, and at another burneth because he is not able to take vengeance upon
his enemies; in whom at one time the light of knowledge dawneth, and at another his
thoughts are dark through the error of the world; who at one time travelleth onwards
uprightly: and at another walketh backwards; who at one time is mingled wholly and
entirely with the spirit, and at another wholly and entirely with the body. Now therefore
if a man in this manner goeth, and then cometh; and travelleth on, and then turneth back;
and marcheth forward, and then cometh back; and goeth up, and then cometh down; and
groweth meagre, and then becometh gross; and becometh clean, and then defileth himself;
and purifieth himself, and then becometh polluted; and washeth himself white, and then
becometh covered with dust and ashes; and maketh himself chaste, and then becometh wanton;
and maketh himself destitute, and then waxeth greedy; and denieth, and then confesseth;
and embraceth abstinence, and then lusteth; through these and such like things the path of
discipleship is not perfected;

but whosoever liveth in these things remaineth in his place and he advanceth not from the
spot on which he standeth, and by reason of this also he doth not attain unto that after
which he hasteneth, for how can he attain unto it since he runneth not? And even though
this man who set out to go forward may travel on and march forward, and may have spent the
half of his life, so to say, in the rule and conduct of discipleship, since he served hath
two things he is not able to lay hold upon one; and how can the man who hath not wholly
and entirely sought after good, except in name, find it? and how can the man who hath not
experienced, even for a short time, the love of Christ, obtain the mastery over the limit
of love? If then the man who walketh as a living man is found to be dead, what shall
become of the man who is absolutely dead?

Thou hast gone forth after Jesus, follow Him then and turn not back, and remember Lot's
wife, who, because the love of her kinsfolk and the outcries of her beloved ones
constrained her, turned and looked back behind her, and became a pillar of salt, even as
is written concerning her; and because her soul had not been salted with the fear of the
Highest she became a destructible salted thing. Remember then this woman who was in doubt,
and who perished, and be thou not in doubt like unto her, and turn not thyself backwards,
lest thou remain in the place where thou art, and thou wilt arrive at this condition,
although not in thy body, yet in thy soul. For the soul that turneth and looketh backward
after it hath gone forth on the journey in this path becometh a senseless pillar, and as
in the case above, the wife of Lot ceased from bodily feeling, and thereby became a pillar
of salt, even so also here the mind, which looketh behind it always at corruptible things,
ceaseth to feel, and becometh stupefied at spiritual things; because the remembrance of
the world maketh us to possess dulness of heart, and it defileth the purity and innocency
of the soul, and this carnal mind blackeneth and darkeneth that pure sight which worked
for the understanding by the constant vision of God. And if the thought which is [set]
upon carnal things removeth us from the sight of spiritual things, how much more will the
possession of them absolutely remove us? And if, in looking upon them whilst they are in
the hands of others, they bind us to them, how much more shall we be bound so long as they
are found in our hands?

Go forth then from the world, O disciple, in the manner in which the Apostles went forth,
in deed, and not in word; in thought, and not in borrowed guise; in will, and not in form
(or garb); with desire, and not delay; with discretion, and not through tradition; in
freedom, and not in the law. Renew in thee from day to day the desire of this spiritual
life, and taste life, all deadness being dead unto thee. Be of good courage and pass over
this terrible country which is set in the midst, for it is fearful and deep, and it is a
ravine which is filled with evil beasts, and noxious and murderous reptiles. And if thou
hast determined in thy mind to pass over this terrible country, and thy desire be wholly
ready, straightway grace will receive thee, and will accompany thee. Thou must not
consider that the soul and body are linked together, and that the one is mingled with the
other by nature, for there is much room between them, and it is a terrible depth which not
every man is able to search out and to pass over; but if thou wilt constrain the body with
its lusts, and suffering, and prayer, and lovingkindness accompany thee, thou wilt be able
to pass over this terrible country. But since our discourse is upon the going forth from
the world, and not upon the going forth from indwelling passions, we will not speak upon
this subject. "We have left everything, and have followed Thee;

behold the words which are the instruction common unto all disciples! Take them
perpetually into the remembrance of thy soul, and at the beginning of thy discipleship let
them be the subject of thy meditation, and in remembrance of their exhortation go forth
from the world; and when thou travellest along the path of the going forth, they shall
accompany thee. And meditate upon them at all times, and if anything of riches entice thee
to let it abide with thee, or the love of friends and family bind thee thereunto, remember
the word of Simon, who forsook everything, and do thou also like him forsake everything;
for Jesus is as near to thee as to Simon, and nearer to thee than to him when He spake the
word, because they had not as yet received the power to be mingled spiritually with the
love of Jesus, but in the simplicity of their faith they went forth after the sight of His
works, and after the sweetness of His speech. And while He linked them unto Himself by
word, they clung fast unto Him in very deed, for [His] words were, "Follow Me," and
immediately they heard the word they began to do so in very deed. Now thy own union with
Jesus to-day is in deed, because He hath mingled thee in the life of the spirit by
baptism;

and while He brought the Apostles unto Him at that time by word, He hath to-day mingled
thee with Himself in deed, because He hath made thee a spiritual limb through baptism. And
however much thou wouldst cleave unto Him in thy works, He hath already cleaved unto thee;
and if thou wouldst hasten unto Him, He hath already been dwelling in thee; and if thou
wouldst go unto Him in thy prudence, He first cometh unto thee. And however earnestly thou
rnayest work, and run, and although thy love and service should surpass the love and
service of the Apostles----which is not possible----thou wouldst fall behind them in many
things, and thou couldst not attain unto the measure of the mingling of their love with
Jesus; but although thine own works cannot attain thereunto, He by His grace will make
thee to attain unto it. The love of the Apostles was a wonderful thing, for while as yet
the Holy Spirit was not mingled in their nature, they accompanied Jesus in all fervour,
and without His stimulating or flattering them---- as He to-day flattereth thee with all
manner of entreaties----but He spake unto them haughtily, and from outward signs it might
be thought that He was driving them away from Him. "If ye wish to go away, depart", He
once said unto them, and by reason of the hardness of His word many left him and departed.
Simon saith unto Him, "Unto whom shall we go?

We have once and for all gone forth after Thee, and we have no place to go away from
following Thee. "For Thou hast the words of eternal life," that is to say, "Thy words are
life, and how shall we forsake life and go after death? For we have forsaken everything
and come after Thee, because we believe and know that Thou art the Son of the Living God.
Therefore then, O disciple, if thou believest as Simon believed, go thou also forth even
as Simon went forth; forsake everything and follow after thy rich Lord. He Himself lacketh
nothing, therefore thou needest not provisions from the riches of a strange country, and
His riches are not by measure that thou shouldst support Him by the superfluities of thy
wealth lest He should want; for this reason be thou strenuous to leave everything. For it
belongeth unto Him to give thee everything, even as He promised thee by the hand of Simon.
What then? Perhaps Simon became a disciple to one Lord, and thou to another, that thou
dost not go forth after thy Lord as he went forth? If now thou dost not go forth like him,
it is evident that thou hast become a disciple to another Lord, although thou imaginest
concerning thyself that thou art a disciple unto Jesus. And behold both the manner of thy
going forth, and the wages thereof are inscribed in one place;

and as to how thou shouldst go forth, thou mayest learn from the words, "We have left
everything, and come after Thee. And what the wages of this going forth are the word of
our Lord sheweth thee, saying, "Verily I say unto you, that in the new world, when the Son
of Man sitteth upon the throne of His glory, ye also shall sit upon twelve thrones, and
judge the twelve tribes of Israel. Behold the wages of going forth is participation with
Jesus in sublime honour! For He will set the thrones for the disciples opposite to His own
throne; and that which with nature is impossible He shewed by His word that it cometh to
pass. For He did not promise those disciples who loved His word to honour them like
servants and like men who were in subjection, but to make them worthy of the majesty of
thrones like unto friends and like unto those who were similar unto Him in His glory. And
this which is written concerning the angels also is a marvel of unspeakable love: "A
thousand thousand stand before Him, and ten thousand times ten thousand minister unto Him;
now this concerneth the Seraphim who stand above Him, having their wings spread out to
fly, and this one crieth to this, saying, "Holy, Holy, Holy.

And concerning the Cherubim it is written that they were yoked unto a chariot, and while
their faces looked downwards, the motions of their spiritual natures were directed whither
was the Most High, and they likewise were crying out, "Blessed be the honour of the Lord
from His country. And spiritual beings stand in this service, and the hosts and ranks of
heaven are obedient unto the word of Jesus, even as Paul said, "They are ministering
spirits, who are sent to minister unto those who are about to inherit life." And
concerning the Apostles it is written, "They shall sit upon thrones", and this indicateth
to us the greatness of their honour, and [their] equality with Him in inheritance, even as
Paul saith, "If we suffer with Him, we shall also be glorified with Him." And again he
saith, "Heirs of God, and children of the inheritance of Jesus Christ." And again he
saith, "If we endure with Him, we shall reign with Him." And again he saith, "He shall
change the body of our humility, and shall make it like unto His glorious body, according
to His great power through which all things are subject unto Him." Now therefore unto this
greatness will the disciple attain if he travelleth completely in his Master's footsteps,
but in order that thou mayest not think that this portion of honour came only to the
Apostles, Paul said, "If we suffer with Him, we shall also be glorified with Him, and if
we endure we shall also reign with Him." And our Lord Himself said unto the Apostles, "Not
ye only, but every man who leaveth houses, or family, or brethren, or sisters, or
children, for My sake, and for My Gospel's sake, shall receive an hundred-fold in this
world, and in the world to come life everlasting."

What sleeper would not wake up at the sound of these promises? What dead man would not
come to life at this breath of spiritual life? And what sluggard would not be quickened at
the pointing out of this path which goeth up to heaven? And who would not wish to despise
himself and to make himself of no account at the hearing of His incomparable promise? Who
would not deny the whole world---- even if it happened that he possessed it----to become a
consort of God upon the throne? And who would not be willing to exchange the things of
time for those of eternity? For even if the things which we leave were equal in value unto
those which shall be given unto us, since it is God who commandeth, it is right that we
should leave them. Leave then the things which should be rejected and despised, and though
we renounce them not through the word of Christ, it is for us to make ourselves strangers
by nature unto them, and to be beyond them, and to exchange the things which are useless
for that which is of value. Who would not hasten to the fair at which this exchange is to
be made?

For behold rags are exchanged for purple, and worthless pebbles for pearls, and common
stones for beryls, and unending poverty for immeasurable riches, and the dross which is
rejected for fine gold, and darkness for light, and death for life, and bitter for sweet,
and sickness for health, and the place of the despised one for power, and a lowly
condition for dominion, and the things which are corruptible for those which are beyond
corruption, and that which is transitory for that which passeth not away, and shadows for
the substance, and hunger for fulness, and error for knowledge, and the life of beasts for
the life of angels, and the things of the body for the things of the spirit, and unending
misery for happiness without measure. And moreover, if we had the words wherewith to
describe these things as they deserve, who would not exchange the things which are here
for those which are there, and who would not give all the neediness of this world for that
kingdom? For the word of the Spirit, even when it speaketh in a simple way, is exalted
above all the wisdom of the world, and Paul revealed unto us the greatness of this
exchange in one little word, and shewed us how inferior are the things which we have, and
how great are those of God in one short verse, saying.

"The things which are seen are temporal, but the things which are unseen are eternal."Who
then would not exchange the things of time for those of eternity, except ourselves, and
fools like unto us? Do not thou then, O thou who hast denied the things which are seen,
ask what kind of riches thou wilt receive in exchange for thy poverty, but be thou in
earnest only to forsake thy poverty, and to hasten to possess them. Now what these riches
are, and unto what they are like, Paul explaineth not unto thee, nor of what kind they
are, for there is nothing which can be compared with them, nor how much they are, because
they cannot be measured. ''That which eye hath not seen, nor ear heard, and what hath not
gone up in the heart of man, [is] what God hath prepared for them that love Him;" and the
greatness of the reward is made manifest by these and such like words.

Do thou then, O disciple, hearken unto the divine voices which exhort thee to go forth
after Jesus, and to become absolutely destitute, and then thou wilt become a perfect
disciple: "Whosoever denieth not everything that he hath cannot be My disciple."After this
what hast thou to say or to answer? for behold with one word all thy doubts and all thy
obscure ideas are destroyed; and the word of truth is a sublime path for thee in which to
tread. And again in another place He said, "Whosoever doth not forsake everything that he
hath, and doth not take up his cross and follow Me, cannot be My disciple. And again,
teaching [us] that we should not only forsake our possessions for the sake of His glory,
and deny the world for the sake of confessing Him, but also our transitory life, He said,
"Except a man deny himself he cannot be My disciple. And again He saith, "Whosoever
wisheth to save his soul shall destroy it; and whosoever [wisheth] to destroy his soul for
My sake shall make it to live. And again He saith, "Whosoever destroyeth his soul shall
preserve it unto everlasting life; and whosoever ministereth unto Me the Father shall
honour. And again He said unto His disciples, "Arise, let us go hence," and by this
[speech] He shewed that this world was not the country either of Himself or of His
disciples. Whither shall we go, O Lord? "Where I am there also shall My servant be.

If Jesus crieth unto us, "Arise, let us go hence," what fool would be persuaded to dwell
with corpses in the graves, or to become a sojourner with the dead? Whensoever, therefore,
the world wisheth to hold thee fast, or family, or kinsfolk, or friends, remember the word
of Christ which said, "Arise, let us go hence," for this voice is sufficient to rouse thee
up if thou art alive. Whensoever, therefore, thou wishest to sit down to rest thyself, or
to delight thyself in the love of the country in which thou art, remember this word of
exhortation, and say unto thyself, "Arise, let us go hence; thou must go at all cost, only
go as Jesus went. Go because He hath told thee [to go], and not because it is nature which
carrieth thee, whether thou wilt or no, being thyself unwilling. Thou standest on the path
of travellers, set out on the way then because of thy Lord's word, and not by the force of
necessity. "Arise, let us go hence," is a voice which will wake those buried in slumber;
it is a horn the winding of which will drive away the sleep of slothfulness; it is a power
and not a word;

and whosoever perceiveth it, suddenly it clotheth him with new power, and with the
swiftness of the twinkling of the eye it plucketh him away from thing to thing, and these
words of God, "Arise, let us go hence," make the disciple to leap up, and he is not
stupefied at the pleasure of the place wherein he dwelleth. And behold He also goeth with
thee to prevent thee from being stupefied, for He did not say unto thee, "Arise, go thou,"
but, "Arise, let us go, thou and I together; God calleth unto thee to go in company with
Him, and who would not burn within himself, and be troubled lest he should be dazed at the
company of his God Who called him? And in the way there is no fright, and no fear, neither
injuries nor losses, nor plunderers, nor thieves, and if those who would restrain thee
stand therein, so long as the Lord accompanieth thee they shall all flee before thee. For
what robber will dare to shew himself in the garb of a robber in the way along which the
king passeth? but when the workers of wickedness hear the rumour of him they either flee
or hide themselves. And behold from this also thou mayest learn concerning the departure
from the life of the world if thou wilt understand, and wilt attend with discretion unto
the power of the word.

And to another, a teacher, who wished to follow Jesus, having the desire of a perfect rule
of life and conduct in the manner of which He was worthy, He shewed this path of
perfection, "And one drew nigh unto Him while He was teaching in the temple, and said unto
Him, Good Teacher, what shall I do to inherit life? Now what did Jesus say unto this man?
"Why callest thou me 'Good'? There is none Good save One, [even] God. Thou knowest the
commandments, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal,
Thou shalt not bear false witness. Behold I have taught thee restraint from wickedness,
and to remove thy desire from the paths of sin; but if after this thou wishest to go
forward, and also in addition to [the command] not to do wickedness thou wouldst come to
the doing of good, and wouldst keep the commandments of the law, honour thy father and thy
mother, and thou shalt keep all those which appertain unto this. But if also above the
power of the law thou wishest to be in the dominion of thy righteousness, and of thy
freewill to be led into fair deeds above the fear of the judgment, then love the Lord thy
God with all thy soul, and with all thy strength, and with all thy mind, and that which is
hateful unto thee, do not unto thy neighbour.

This is the rule of conduct of the righteous, which is above the power of the law, and
Moses and the Prophets taught this righteousness. Whosoever observeth this [rule], the law
by [its] threat hath no power over his righteousness. Go and keep these things which are
written, and lift thyself up above them also unto the love of God, and unto the love of
thy neighbour, which is above the fear of the law, because it is of love. When thou hast
kept these things, thou shalt inherit eternal life." These things Jesus taught that proud
doctor to do, although he did not wish to be held in restraint by them, for with a
boastful mind he sought things which were greater than these, but things which Jesus did
not teach him. Now for us disciples it is right that we should possess true doctrine, and
that we should know from the Word how we must depart from wickedness, and how, little by
little, we must march on and grow in the service of the things which are good. The
commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit
adultery, Thou shalt not steal, and Thou shalt not bear false witness", agree with the
words of David, who said, "Depart from evil, and do good;" and with those which Paul
spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy
mother", and, "That which is hateful unto thee, do not unto thy neighbour," agree with,
"Do ye good," and, "Overcome evil with good;" and that commandment, "Love the Lord thy God
with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as
thyself," is like unto the words, "The law is not ordained for the righteous," because
these commandments are above the fear of the law.

Now therefore Jesus laid down in these commandments the restrictions for conduct in life:
firstly, a man must depart from evil, and restrain himself from the service of all
abominable things; and secondly, he must do the things which are laid down under the fear
of the law; and thirdly, the service of good things, which is above the fear of the law;
and fourthly, he must set out on the path of the discipleship of Christ, which is the
perfect going forth from the world; and fifthly, he must bear labours and sufferings, with
which we may make the old man sick; and sixthly, we must bear the cross upon our
shoulders, and we shall arrive at the fulness of the perfection of Christ. Now in these,
two rules of life have been distinguished for us, and we learn therefrom two kinds of
righteousness, each of which con-sisteth of three degrees. We must restrain ourselves from
wickedness, that we may obey and fear the law, and work the things which are good, in
order that we may be above the law in the voluntary service of what is good, concerning
which Paul taught us, saying, "The law is not ordained for the righteous," and for this
reason he exalted the doers thereof above the power of the law. Now the three degrees of
righteousness are wrought in the world, and those who perform them are just and righteous,
and are neither spiritual beings nor perfect;

two degrees are set above the fear of the law, but the third is above both the power and
the fear of the law, because it is fulfilled within the heart and inner mind, where the
law can neither look nor see; for the eye of the law seeth matters which are external, and
not the thoughts which are internal. Whosoever, then, loveth God with all his heart, and
mind, and soul, his love is internal. He said particularly, "Love thy God"----which is
above the law----and not, "Thou shalt fear God ," for the law hath dominion over fear, and
not over love. Love is above the commandment of the law, and over those who are ruled
thereby the law hath no power. Now the third degree [of righteousness], which is superior
to the law, and inferior to the rule of Christ, occupieth a middle place, and thou must
see from this how perfect is the doctrine of our Life-giver, for that which is above the
law is the end of His teaching.

And our Lord taught the righteous children of men who are in the world to do these three
things, in which are gathered together all the fair things which are wrought by
lovingkindness, and which are done unto the needy by those who have possessions by means
of their wealth, and in them is laid the whole force of that commandment. "That which is
hateful unto thee thou shalt not do unto thy neighbour; this," even as the Teacher Himself
explained, "is the law and the prophets." Now His own righteousness is that which is above
the law, [and concerning it] He said, "Enter in at the narrow gate." In the one case, with
the law, sometimes thou art afflicted, and sometimes thou hast ease, sometimes thou
labourest, and sometimes thou restest, and by these and such like things all thy life of
righteousness is woven; but as concerning the rule of Christ it is written, "Enter in at
the narrow gate." For well did our Lord go step by step, and like a wise and good Teacher
did He bring things from the Old Testament and things from the New Testament unto His
disciples, that He might shew, firstly, that He was the Giver of that which was at the
beginning and of that which was at the end, and secondly, that He might make His disciples
go step by step from lesser unto greater things, and from the command, "Thou shalt love
[thy God] as thyself," unto the command, "Thou shalt love [Him] more than thyself;" and
from the command, "Give of what thou hast," unto the command, "Give away everything that
thou hast;" and from the command, "[Give] a little of thy possessions," unto the command,
"Give away all thy possessions."

Now the easiest commandment of all, that a man should not do evil, He made the first, for
to him that is not kept back from the service of evil things merely by the penalties of
the law it is easy to draw nigh unto the service of fair deeds which the law commandeth
because of the fear of the law itself; and whosoever restraineth his outward man and doeth
that which is good, he also draweth nigh unto loving God and his neighbour with all his
heart, not for appearance's sake, and not to boast thereof, and not through fear, but
because it is seemly for a man to love God and his fellow man. And after He had laid down
these limitations for us, and had explained unto us the various grades in the
righteousness of the just, Jesus continued in His speech to teach us perfection, and said
unto that learned man who asked Him, that is to say, in teaching him He taught all His
disciples, "If thou wishest to be perfect, go, sell all thy possessions, and give [them]
to the poor, and thou shalt have treasure in heaven.

And here even we have not as yet begun to walk in the path of righteousness, for that a
man should take up his cross and go forth after Jesus is one rule of life----for as the
dwelling in the womb is one thing, and the going forth of the child from the belly is
another, and the existence of a man in the world, after being born from the womb, is
another, even so is it another thing for a man in the womb to gain form, and members and
body, with all his senses and limbs, and it is another for him to be born, and it is
another for him to exist in the world, for the righteousness which is in the world is like
unto the substance of the child within the womb, and the commandment, "Go and sell all thy
possessions, and give to the poor, and there shall be treasure for thee in heaven ," is
the belly from which is born out of the old womb the new creation, and it is that door
through which he goeth forth from one world to the other----but that commandment, "Take up
thy cross and come after Me," belongs to the perfect rule and conduct, and it is the path
of spiritual life.

Now it may be thought that it is a great thing for a man to sell everything that he hath,
and to give it to the poor, and to go forth from the world like an apostle, and yet it is
natural, and it is that creation into which we enter at our first birth, and the first man
also was thus created. And for this reason Job also, when everything that he had was taken
away from him, and he was stripped of possessions and heirs----now it was thought that
something new, and which was above nature, had happened unto him----mitigated the violence
of his suffering by his speech, saying, "Naked came I forth from my mother's womb, and
naked will I return.What hath come upon me except that condition in which I came forth
from the womb? For that a man should deny himself of everything that he hath, and should
appear in the world in his own person only, is still a natural thing, but it is exalted
above nature if it come to pass through good will for God's sake, just as when we die in
the ordinary way it is [a matter] of nature, but if we die for God's sake it is martyrdom.

So likewise also is it a natural thing that a man should appear by himself in the world
and possess nothing, because Adam was thus created, and Eve was thus formed, and they were
not only destitute of the riches of the world, but also of the clothing and raiment of the
world, and they were like unto the child who goeth forth naked from the womb into
creation, even as Job said, "Naked came I out of my mother's womb, and naked will I
return; and as Paul also spake, "We brought nothing into the world, and it is evident that
we are not able to take anything out from it. And as the after-birth in the womb
envelopeth the child after he hath been fashioned and hath taken form to keep him alive,
and when he is born from the womb it is cut off and cast away from him, because it
belongeth not unto his person, nor is reckoned with the man, so also do riches, and
possessions, and all other human things cling unto a man after he hath been born like the
after-birth, but when he cometh to be born from this world into the next by the hand of
death, his possessions are cut off and cast away from him like the after-birth which is
cut off from the body, and as the child appeareth in his own person without the after-
birth, even so also man goeth forth from life, having cast off all his possessions.

And as a man when he is born is wrapped round in his after-birth, and the casting it off
from him when he entereth the world, is natural, even so is it natural that a man should
go forth naked from the world, and that he should become a stranger unto his possessions
while he is in the world; and a man gaineth grace when he strippeth himself early of his
riches, and before nature casteth them off, and when he forestalleth the time of his
departure from this world by his own freewill. What difficulty then existeth in the
commandment that a man should renounce all his possessions? for behold it is a natural
commandment. For let a man consider his beginning and his end, and let the time which is
between these be taken [into consideration], that as he came in naked, and must go forth
naked, even so let him strip himself of his riches the whole of the time of his sojourning
in the world, and let him praise Him who decreed that that which was natural should be a
matter of freewill. So, therefore, our Lord wisely did not make the renunciation of riches
the beginning of the way of His discipleship, because it is a matter of nature, and His
rule is above nature, even as our human death is not the beginning of the world which is
to come, but the end of [our] path in [this] world, and our resurrection from the dead is
the beginning of the path of the kingdom of heaven. And thus also being destitute of
riches and of the possessions which are visible is the end of the path of the world, and
likewise the casting away of the strange apparel which we put on in the world after we had
entered therein.

And if it be thought that [this] is difficult, it is not because it is above nature, for
behold it is easy unto those who stand in the freewill of nature, but it is difficult unto
those who are in subjection unto passions, and who labour in bondage unto the lusts. And
those who serve mammon as a lord are afraid to deny it, because of their own freewill they
have already made it their god, and the children of men who have become subject unto this
passion are not only afraid of it, but every passion under the power of which freewill is
subdued is its master, and the strength of fear is cast over it and it is not able easily
to cast it off. And from this thou mayest receive testimony that the passions do not of
necessity bring us into subjection, but our freedom is brought into subjection under the
passions, and they become masters thereof, for behold those, who stand in their own
freedom and who cast off the garment of the care for wealth, if a man constrained them to
be subject unto riches, would be more afraid of becoming its masters, than those who have
possessions would be afraid to leave them.

And if the being destitute of riches were a thing to be afraid of, or difficult, every man
would fear it, and its power would naturally rule over everything, but behold the children
of freedom are above its subjection, and it is esteemed by their dominant freedom to be
bitter bondage. Now therefore all. the commandments of righteousness and lovingkindness,
which a man doeth while he is in the world, are still on this side of the border of
nature, and therefore the whole old law and the commandments thereof are laid under
nature, because it is imposible that the law should be above nature. And our Lord, when He
was asked by Nicodemus, a man learned in the law, "What is thy doctrine?" said, "I preach
a new birth unto the children of men." And although by those words He referred to that
birth which is of baptism, yet they shew mightily that a man is born by the power of the
grace of God, and also by the power of his will, from one world into the other, and that
absolute poverty of everything which the eye can see becometh the womb which giveth him
birth.

Now therefore it appeareth that the man of God is born three times; the first is the birth
from the womb into creation, the second is from bondage into freedom, and from the
condition of being a man into that of becoming a son unto God----now this taketh place
through grace by baptism---- and the third is that a man himself is born of his own will
from the carnal into the spiritual life; and utter poverty of everything becometh the womb
which giveth him birth. And moreover, after this birth of poverty, a man is born by other
births when he hath gone forth from the world, as, for example, from carnal mindedness
into spiritual mindedness, and from suffering into impassibility, and from the going forth
wholly and entirely from all the tremblings of the motion of the old man into the living
motions of the man of the spirit; for these grades, and measures, and births exist in this
rule of life. And however far a man may desire to walk on in front of him, there is room
for his footsteps, for the country of spiritual mindedness is a wide country and without
limit. What then?

Now if in this world, which is carnal, however far a man may walk there is still room for
him to walk, for if a man travelleth the whole period of his life's duration he will not
be able to walk over the whole world, even so in that world of the spirit we cannot
journey too much because our journey therein is without end, and however much a man may
penetrate therein, and ascend therein and enter therein, place after place, and step after
step receive him, because it is a world which hath no limit. Now this world, however great
it may be, is set within limits and boundaries, but that world is above a boundary, and
beyond a limit, and blessed is he who is accounted worthy thereof, and hath entered
therein by the change from the old man into the new, all carnal movement being dead in
him, and the new living and spiritual motions welling up within him. And well did [our
Lord] say, "Except a man be born again he cannot see the kingdom of God," for except a man
becometh destitute of everything which is in the world, and casteth off from him the
carnal rule both outwardly and inwardly----after the manner that a child casteth off the
natural womb, and is born into this world----he cannot see the kingdom of God, that is to
say, he must feel the living motions of the spirit which are in the power of the body to
perceive.

And let this be an example unto thee: as the child is shut up in the womb's belly, even so
the man who is in the world is shut in by the carnal rule of the world, with all its
heaviness, and darkness, and density, and cares, and anxieties. And as the child is born
from the womb by the door of the belly into the light of creation, and when he is born
into the light, which he findeth before him, he seeth all things, the beauty of the world,
and all the variety of created objects, and the diversity of natural things in this
composite creation, and he receiveth this sight, and he feeleth the experiences thereof by
the gradual growth of his bodily stature, even so he that is born again from the rule of
the world, and who goeth forth to the other world of the spirit by the door of poverty,
immediately he is born receiveth that world, and the light of knowledge beginneth to
appear unto him;

and as the things of this world are seen by the light of nature, and each object is
distinguished from its fellow thereby, even so also by that knowledge of the spirit which
a man beginneth to receive, he seeth all spiritual things, and boundaries, and countries,
and grades, and orders, and everything which is above the perception of the body, for as
the body perceiveth the things of nature, because the perception of its senses is too weak
for the things of the world, even so also by the mediation of the spirit doth the soul
perceive all the things which are akin unto its nature, and which are above the world.
This, then, is the new birth, which cometh from the baptism of which our Lord spake to
Nicodemus. Let us now consider the answer of our Lord unto that young man who drew nigh
unto Him, and who asked Him to teach [him] the doctrine of perfection, from which he might
also receive perfect knowledge, and be born from one rule of life into another. Now when
in order to learn he asked, "What shall I do that I may inherit eternal life," Jesus said
unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou
shalt not bear false witness"----which things constitute remoteness from wickedness; and
[He taught] after these the working of good by the word which He spake, saying, "Honour
thy father and thy mother, and that which is hateful unto thee, thou shalt not do unto thy
neighbour," and He said, "If a man keep these things, he shall inherit life everlasting.
Now the inheritance of everlasting life was unto all the righteous, and just, and
merciful, and doers of good works while they were in [this] world, and these are they who
were also called "blessed" by the living word of our Lord, in the words which He spake
unto them, "Come, ye blessed of my Father, and inherit the kingdom which hath been
prepared for you from before the foundations of the world. I was an hungered, and ye gave
me to eat;

I was athirst, and ye gave me to drink," together with the rest of the things which were
spoken unto them by our Lord, for they all are applicable unto the righteous men of olden
time, and unto the just who were also owners of possessions. And it is well known that
clothing the naked, and receiving strangers, and setting a table for the hungry, and
providing the needy with all things for their bodily wants, belong unto the owner of
possessions, for without riches these things cannot be; the men who have embraced poverty
have not riches wherewith they may do good works, how much less then have spiritual and
perfect men [wherewith to do them]. Now therefore this promise which is here given by our
Lord befitteth not only those who are spiritual and perfect, but also those who have
embraced poverty, because with them also the riches wherewith they might do these good
things are not found; and however exalted above the righteous may be the grade of those
who have embraced poverty it is well known from the admission of every man, that the man
who hath absolutely nothing at all, and who hath entirely stripped himself of his riches
for the love of God, is superior unto him that keepeth them and doeth good works with
them. And, moreover, spiritually minded men are exalted above those who embrace poverty,
and those who are perfect above those who are spiritually minded, for spiritual mindedness
is an example in respect of spiritual powers, but perfection is a type of the fulness of
Christ by which are perfected, in the spirit, all things which arrive at the stature of
the knowledge of the fulness of Christ, even as Paul saith ; and how superior is the grade
of perfect and spiritual men to that of the righteous and the merciful who are in the
world the words of our Redeemer, which were spoken unto the lords of wealth in this world,
are sufficient [to shew]: "Be strenuous to make unto yourselves friends of the mammon of
iniquity, that when it hath come to an end, they may receive you into their everlasting
habitations."

Behold, therefore, the perfect, like the lords of the country and citizens, receive the
righteous strangers who go into their world, because they are sons of the inheritance of
Christ, and heirs of the Father Who is in heaven, even as Paul said concerning them,
"Heirs of God, and joint heirs of Jesus Christ; and making known why those who bore the
cross of Christ have arrived at this measure, he saith, "If we suffer with Him, we shall
also be glorified with Him. And the participation in the sufferings of Christ [consisteth]
not in a man giving alms, and in shewing his lovingkindness unto those who are needy, but
in his dying wholly and entirely to the world, and to the body, and to the lusts, and to
the passions, and in a man crucifying his old man with all the lusts thereof, even as Paul
also spake concerning himself, "I am crucified unto the world. And the whole feeling of
the world was annulled in him, after the manner in which it is annulled in those who are
dead in nature, for as the dead body feeleth not any one thing which is brought high unto
it, even so in that man, who hath been crucified with Christ, and who hath put to death in
himself all the old man, is there no perception of anything which is in the world; and for
this reason also Paul calleth "dead" those who stand in this rule of perfection.

For the righteous man who dwelleth in the world, and who hath a wife, and children, and
riches, and possessions, cannot be called dead, because all his life is like unto that of
a living man; for the dead man is not married, and he begetteth not, while the righteous
are united unto their wives, and beget children, and [do] other things which follow in
their train. "Ye are dead," crieth Paul unto the perfect, "and your lives are hid with
Christ in God. And again he said, "Ye are dead unto the world, but alive unto God, in our
Lord Jesus Christ. And again he said, "If ye died with Christ from the elements of the
world, why, as if ye were living in the world, do ye receive the commandments? Now a man
arriveth at this rule of life after he hath stripped himself of his possessions, and
beginneth to work good deeds in the members of his person, for so long as he hath riches,
he justifieth himself by riches, and he emptieth not himself from the cares of riches
which he serveth in himself.

And if it be imagined that he will also do these things while he liveth in riches, [he
will not,] for his service will be confounded, that is to say, he advanceth, and turneth
backwards, and in addition thereunto, although this man may labour in the world of the
body, yet it is impossible for him to stand in the purity of the soul, from which a man
entereth into spiritual love, from which is born knowledge, the mirror of everything, and
from which the understanding riseth step by step unto divine conversation. Now therefore
for this reason those who desire perfection strip themselves of their riches, in order
that they may be able to do their own labours, and that, being free from everything in the
world, they may wage war with the lusts of the body; and a man should labour in his inner
man, and not in his outer man, and when he hath rooted up the lusts of the body, and the
passions of the soul, he should begin to sow in his own person the seed of living
knowledge. Therefore whosoever wisheth to draw nigh unto this rule of life must be
destitute of riches, and having been born again, he may enter therein, and the man who is
not thus cannot enter therein, according to the testimony of Christ: "If thou wishest to
be perfect, go and sell thy possessions, and give to the poor, and thou shalt have
treasure in heaven, and take up thy cross, and follow Me. Observe, then, how perfect is
the doctrine of Christ, for not even when a man hath stripped himself of everything that
he hath, hath he yet begun to walk in the way of His doctrine, for poverty is the end of
the path of the righteousness which can be wrought in this world; but the words, "Take thy
cross, and "follow Me," are the beginning of the path of the spiritual life.

Now the reward hath Jesus set in the midst between the righteous and the perfect, "Go,
sell thy possessions, and give to the poor, and thou shalt have treasure in heaven; behold
the reward for righteousness! And He calleth this reward "treasure," because the men who
hasten after the righteousness of the world do good works on the condition that there is a
reward, and well did Jesus in His words place the treasure at the end of the way of the
righteousness which is in the world, that their wages being set before them they may run
direct to where they are, even as do those who contend in a game, and before whom is set
the crown which will make them to gain the victory. Into the land of the perfect our Lord
did not make a reward to enter, because it would be a disgrace unto the perfect to labour
in the rule of the spirit for wages; for behold the spiritual mindedness in which the
perfect stand is the wages of the just and righteous, because they have wrought good
things in the world on the condition that they should be changed and become spiritual
beings, and be freed from all the carnal mindedness, and the passions, and the subjection
of the world. This is the life of the perfect, for they are moved by the spirit, and they
labour in the spirit, and they became changed from carnal mindedness unto spiritual
mindedness already while they were in the world which is seen.

How then can they expect to receive wages, the thing for which they toiled when they lived
in the world? For as an angel doth not expect the spirituality of his nature to be his
wages, or that he is sent to perform the will of Him that existeth, because he also
existeth therein and doeth it naturally, even so also the perfect man doth not look for
wages in the change of the spirit, because he standeth in that spiritual change, and all
his motion is like that of the powers of heaven. And all his life is like unto theirs, and
like unto them he crieth "Holy" in the spirit, and he singeth in the spirit, and he
serveth God in spirit and in truth, even as it hath been said by the word of God
concerning the perfect, "A Spirit is God, and those who serve Him in spirit and in truth
serve Him; "A Spirit is God, and the service of the perfect is of the Spirit. Behold,
then, they serve in a divine manner, and they are also exalted by the degree of spiritual
beings, that, in the likeness of God, they also may serve in power and in the freedom
which is not made subject, and which is above laws and commandments even as is God.

And to recount with our speech the service of the living motions of the perfect is
impossible for us, because if a man were to arrive at the measure of them, he would be
unable to speak concerning the perfection of their service. And, moreover, if they
themselves wished to speak, and their living motions, and their divine service were
sufficient therefor----for this service is not of the body----how could it be described by
the tongue of the body? for they feel it only, and they serve in a divine manner with
their inner man; and their service cometh not unto speech, nor their motions, nor their
feeling, nor their constant admiration, nor the visions and revelations which they have.
This is the end of the path to Christ, O disciple, and on this vision resteth thy
journeying if thou wilt run therein, and this is the rule which was delivered unto us by
Christ. Go forth then from the world, and make thyself destitute of everything which is
therein, both in thy body and in thy soul, that thou mayest find the things which are
above speech, and that thou mayest have pleasure thyself therein together with all the
hosts of light, in the world of truth, in Jesus Christ, to Whom be glory from all
generations of the world for ever and ever, Amen.

Here endeth the Second Discourse on Poverty and on the service of the spiritual
commandments.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 10: ON GLUTTONY

THE TENTH DISCOURSE: WHICH IS AGAINST THE LUST OF THE BELLY, AND WHICH BRINGETH AN
ACCUSATION AGAINST GREEDINESS, AND WHICH REVEALETH AND SHEWETH ALL ITS FORMS, AND WHICH
ALSO BLAMETH THOSE WHO MAKE THEIR LIVES SUBJECT UNTO THIS PASSION, AND WHICH MAKETH KNOWN
THAT IT IS IMPOSSIBLE FOR THOSE WHO LABOUR IN BONDAGE UNTO THEIR LUSTS TO DRAW NIGH UNTO
THE KNOWLEDGE AND WORKING OF ANY OF THE TRIUMPHS OF VIRTUE. Now although all the evil
passions and the service of the lusts are abominated and detested by the word of Divine
knowledge, the filthy passion of the lust of the belly, which is wont to make those men
who are subject thereto like unto beasts, is more abominated and detested than they all,
because it taketh away from them the motions of knowledge which are seemly unto rational
beings, and it sinketh and darkeneth their mind under the weight of meats; for this
stinking and filthy passion is the door of all wickedness, and wherever it hath power,
like a great, wide door, is it open for the entrance of all abominable things. It is the
destroyer of all excellence, it impedeth all righteousness, and it is the obstacle to all
divine works in every shape and form. The man who is bent double beneath this abominable
lust is not able to take up the yoke of the discipleship of Christ, because when the belly
hath become the mistress of the body, it commandeth and subdueth it unto all its wishes,
and instead of the way which ascendeth unto heaven, it sheweth unto him that other path
which goeth down into Sheol.

And it hangeth upon him the weight of meats, and superfluities of foods, and it soaketh
him, and maketh him heavy with the superabundance of drink, for when he carrieth the
weight of meats, his lightness is weighed downwards, and when another body of lust is
piled upon his own body, he goeth down easily, and descendeth the path the descent of
which leadeth down into Sheol. For the passion of the lust of the belly is the filthiest
of all the passions, and whosoever hath once become a slave thereunto, and hath borne upon
his shoulder its heavy yoke, it never again giveth unto him rest from its service, but by
day and by night it worketh in him, and it sendeth him, like a tired servant,
whithersoever it pleaseth, not by smooth ways, but by paths which are filled with
stumblingblocks, and into a country in which [only] harm can be found; and the lover of
lusts hath no eyes to see the light, for although paths exist, yet are they darkened by
the weight of meats. Broad daylight is night unto him, and by night a second death sinketh
his understanding in the heaviness of sleep. His thoughts are scattered abroad by the
wandering of the moisture of the body; the fire of nature is also cold within him because
the inordinate moisture in him extinguisheth it; his thoughts are eclipsed from knowledge
because the eye of his soul, which should look earnestly after knowledge, is sealed up;

and a heavy weight is hung upon him at all times, because he hath joined another body of
meats unto his own body like a twin. Now therefore the lust of the belly is an obstacle
unto everything; it is the enemy of all contests of fortitude, it is the destroyer of fair
renown, and it impedeth all triumphs, not only the triumphs of the spirit, but also those
of the body. And, moreover, the lust of the belly is an obstacle also unto those who live
in the world by bravery and strength, because manly endurance is of use to every thing
which belongeth to name and fame, and health is necessary thereunto, and it hath need of
lightness of limb, and of healthy strength; but to all these the lust of greediness is an
obstacle. For when the strength diminisheth by reason of the abundance of meats, and the
power of the members hath left them, they are no longer ready for work, nor are they
active for the labours of righteousness, and, as I have said,----if a man will only look
carefully with the eye of knowledge----the weight of meats is an obstacle unto everything,
unto the power of the body, and unto the knowledge of the soul, and unto the works of
righteousness, and unto the works of loving-kindness, and unto the gifts of alms.

Whosoever is subject unto his belly is a beast, and is without discretion, and all his
doings are like unto those of the animals, and since his whole stability is moved by
carnal passions, he is utterly unprofitable in those of the soul. And thou mayest
understand from things themselves that the lust of the belly is an obstacle unto all the
virtuous deeds of which I have spoken; to instruction, to knowledge, to the brave
endurance of the world, to the labours of righteousness, to loving-kindness unto the
children of men, to love, and to the knowledge of God. That it is an obstacle unto
instruction the world also testifieth by the tradition which cometh down thereunto, for
children who are set apart to receive instruction are kept by their parents from a
superfluity of food, because gluttony is a fence against instruction, for when the the
members bear the weight of food they are not able to carry the lightness of instruction,
for lightness is the opposite of heaviness. So then the children who receive instruction
take food by measure, that their mind may be [keen], and their thoughts are ready, and
their memory clear both to receive and to retain, for superfluity of food preventeth both.

And not only are children who are receiving the learning of instruction prevented from
taking a superfluity of food, [but other men also who are learning some handicraft of the
world, for their masters watch them carefully, and schoolmasters take good heed unto them,
and each is a watcher and a guardian against too much food and inordinate drink, for they
eat and drink by measure; and thus also is it with those who learn the empty professions
of the world, dancers, or charioteers, or athletes; or those who learn the art of war, or
others who receive the learning of books. And if these arts which are wrought by the body,
and the knowledge which is received from the world need moderation in food----which if it
be taken in superabundance becometh an obstacle unto them----how much more doth
superfluity of food become an obstacle unto the things which are fulfilled in the spirit?
And so also is it with those who receive instruction, and who exercise themselves in the
endurance of the things of the world; and others also who possess the knowledge of the
world have themselves need of endurance. There is no man who hath drawn nigh unto
learning, or unto the writing of books, or unto oratory, who is not sure that superfluity
of food is an obstacle thereunto.

For the thick smoke of food, when it increaseth and is not purified away, covereth the
heart with gloom, and blackeneth the understanding, and confuseth the intelligence, and
shutteth the door in the face of the production of fluency of speech, and it is like a
covering spread over all the intellectual senses, and it pre-venteth and destroyeth the
power of their working. The man who is endowed with the gift of speech cannot speak if he
be heavy with food, neither can the man of knowledge know, nor the man of understanding
understand; and so to say, all the inner man becometh dark through the smoke of the
dulness which ariseth from food. And since a light and spiritual nature are mingled in us,
the body should seek spirituality and lightness, and in proportion as the body becometh
attenuated through abstinence, it gaineth association with the spirituality thereof; and
so long as a too great weight [of food] be not laid thereupon, it acquireth the lightness
wherewith it participateth in the lightness of the soul. Now therefore by a wise
dispensation a portion of the spirit was placed in a portion of the body, and as the body
becometh heavy with meats, it draweth and bringeth down the soul thereto, and it hangeth
its own weight upon it, and it tieth and fettereth the wings of the thoughts of the soul;

but if the life of the body be maintained constantly by a sparing use of food, it becometh
light, and purified, and refined, and the heaviness of its nature dwindleth away and it
maketh bright the soul which is in it, and maketh it glad, and is, moreover, itself
obedient readily unto its will. And because it is light and refined the soul leadeth it to
whatsoever it desireth, and the body resisteth not the soul, and its heaviness doth not
prevent the soul from stablishing it in the country which it seeketh. For each of these,
whether it be the body, or the soul, draweth the other unto its own will, because they are
contrary to each other in their natures, and also in their wills, according to the word of
the Apostle, who said, "The body lusteth for that which injureth the spirit, and the
spirit lusteth for that which injureth the body; and the two are contrary each to each.
Now if, according to the word of the wise Apostle, all the lusts of the body are contrary
to the soul, the lust of the belly must be more [contrary] than they all, because it is
the door of all lusts, and among them all there is none so heavy as it is.

For as a weight which is light and volatile by nature, if suspended, inclineth downwards,
even so is this lust of the belly, for it is composed of moisture and weight, and although
the body naturally possesseth weight----for its nature is so to do----yet by a
superabundance of food, other weight is added thereunto, and when weight is added unto
weight, and body is doubled upon body, that is to say, the body of food upon the body of
nature, the weight upon the soul increaseth, and the mistress becometh a handmaid in
subjection; for the soul cannot henceforth rule over the body like a free thing, but it
beareth the weight thereof like a slave. And the lust of the belly is also contrary to
loving-kindness, because everything which is distributed by the gift thereof it turneth
towards itself, and maketh it its own; and if it should happen that it would perform an
act of loving-kindness----which is impossible----the thought of benevolence never moveth
in it except it be already filled itself, and it is as if the greedy man were to give
gifts, for it would appear that his gift is bestowed only when his own belly is full. And
this is not loving-kindness, but is like unto the habit of a beast and wild animal, for
even the beast, when it hath filled its belly, will leave its manger, and lie down; and
thus also is it with the glutton, for until he hath filled his belly at the table of his
lusts he will not permit himself to look upon any other man with the eye of compassion.
And he will not give to him that is needy of what is set before him, because he is in such
subjection unto his lust that he thinketh that no one is as needy as himself, and in very
truth there is no one in such need as the man who is in subjection unto his own lust.

For however much a man may give unto the cravings of lust, it still abideth in its needy
condition, and it is never satisfied even with a collection of meats, but in proportion as
it eateth meats it raveneth for others, and in proportion as it drinketh it lusteth
eagerly for draughts of clear and sparkling wine. In proportion as it hath food it
hungereth and is not satisfied, and in proportion as it drinketh it thirsteth, and its
thirst is not quenched; for however much the glutton eateth he still hungereth, and
however much he drinketh, he still thirsteth. Unto the lust of the belly there is no end,
for when it hath been filled by its first [supply of] food, inasmuch as it is not for its
need's sake that it is determined to fill [itself], but for its lust's sake, it seeketh
other food which is more dainty than the first. And again when it hath taken of this
sufficient to please lust, it looketh out for other food which is more agreeable and more
tasty, and thus its gluttony rangeth over all meats one by one, and it is not filled by
them all. And if he thinketh that he is satisfied, and he stayeth his hand from the food,
his lust is not satisfied, even though his belly be filled, and it can hold no more;

but he wisheth that his belly were as capacious as his lust, and that his stomach were
even as his eye, in order that he might be able to gather together whatsoever he lusted
after and to put it in his perforated storehouse. The lover of possessions is a greedy
fool, for he gathereth together and layeth up the treasures of his lusts in a house with a
rent therein which keepeth nothing that is placed therein, and the Creator also, in order
to rebuke the lust of gluttons, made a fixed limit to the capacity of the belly, so that
of sheer necessity, even though it were against their will, their lusts might be
restrained. Now when the desire would load itself with much [food] although the cavity of
the belly cannot receive it, behold desire is not kept back by force from its lust's
quest; but though its desire lusteth, the small cavity of the belly, which is not able to
hold [much], restraineth it. For if the belly were large enough to receive all things
which gluttons lust after, the sea, and land, and air, and sun, and all the other natural
bodies would not be sufficient to satisfy their lusts.

And behold if, now that a vessel of small capacity hath been given unto their vast desire,
sea and land are not sufficient for them, and they gather together all kinds [of food],
and are not filled, and everything which they lust after, and are not satisfied, and they
ask for and seek after all the meats which are remote from them, if they had a belly as
large as their desire what would they not do? Now therefore the glutton is worse than any
wild animal, for the beast, when it hath filled its belly, leaveth what remains of its
food in the manger, and it knoweth not how to keep it for another time or for another day;
but with the glutton it is not so, for, because his lust is not satisfied when his belly
is filled, when he hath filled that measure which is in him, and which is ordained by
nature to receive food, his lust taketh what remaineth, and keepeth it for another day,
that is to say for days and months. The glutton sitteth at the table of his need, and
meditateth upon the times which are about to come; he taketh not only care to feed when
food is at hand, but he thinketh upon what he shall eat to-morrow. His hand is upon the
bread-basket which is near, and his mind is fixed upon the table which is far off; he
beareth food in his right hand and in his left, but both of them are insufficient to bring
fuel to the fire which is in him. All his members minister unto the cruel mistress which
he hath voluntarily set over himself, and they are not by any means whatsoever able to
satisfy her by their service; his eyes, and hands, and feet are made slaves unto her, and
they suffice not. He thinketh concerning her with his inner man, and with his outer man he
followeth her about earnestly;

but like a mistress who is to be ministered unto, she is not satisfied; and like Sheol she
received stinkingness, and is not filled; and like the fire she receiveth fuel of meats,
and she sayeth not, "Enough"; and like the earth she drinketh, and is not satisfied; and
like the eye, she lusteth for everything, but is not filled with anything; and the glutton
wisheth that he had other members which would be sufficient to minister unto the
iniquitous mistress which he hath gotten. The gaze of the eye of the glutton is also fixed
upon him that sitteth with him at the table, and he looketh upon him with a malignant eye
lest he eat too much, and forthwith he either counteth his pieces of food in his mind, or
[feareth] that peradventure the portion which is set before him is greater than his own;
for his belly receiveth meats, but his mind meditateth upon his neighbour which sitteth
with him. Now the evilness of the lust of the belly is spread out upon everything, and if
its eye be evil upon him that is near him, how can it help being evil upon him that is his
companion at table? What then? Though lust lay up [food] for days and months, yet is it
envious of others who are remote therefrom; and it asketh about every man what food he
eateth, and what preparations of food are made and set out on his table, and what is the
measure of his food;

and when it hath made enquiries, and hath measured its own dainties and delicacies with
that which it heareth concerning his, if its things are more than his it rejoiceth, and if
his are more than its own, it is immediately filled with grief, and with the grief there
is also envy, and with the envy there is wrath of mind because a man existeth who hath
more meats than he hath. What then? And although the greedy glutton is envious of those
who are afar off, his eye looketh not away from him that is at the table with him, and
although he may not say openly unto him, "Thou shalt not eat" ----now shame prevent eth
him from saying this----yet his mind desireth this eagerly, saying, "How I wish that he
would stay his hand", in order that that which is upon the table may be sufficient for his
own gluttony. Now therefore the lust of the belly is more loathsome and disgusting than
all the other lusts, and it hath not similitude among the other passions; but it is the
mother and nurse of them all. For as a root of a tree beareth the branches and everything
else which is on them, even so also is the gluttony of the belly the root of all
wickednesses; and as the twigs and boughs spring from the roots, even so do all the
passions of the lusts spring therefrom.

Gluttony giveth birth [to them], and reareth [them], and feedeth [them], and worketh
[them], and all wickedness is perfected therefrom; with it a man beginneth the path of the
left hand, and it becometh the first step which a man taketh outside the path of that
which is right. For, as abstinence, that is to say the fasting from all meats, is the
beginning of the way of the strife of righteousness, even so also is the lust of the belly
the beginning of works of shame. And if thou wilt look with the eye of knowledge, O
disciple, thou wilt see that all vices, one after the other, follow thereafter. For first
of all it darkeneth the understanding from the meditation of God, and it obscureth the
mind from the remembrance of Christ, and when the memorial of God hath been removed from
the soul there can be no doubt that a man deviseth and doeth every kind of wickedness. For
as the remembrance of the beginning of everything which is done in the world ariseth from
us, and until we have received in our minds the remembrance of things we do not draw nigh
to the doing thereof, even so also is the remembrance of God the beginning of all virtues;
therefore when a mart hath God in remembrance he draweth nigh unto the service of things
which are fair.

And if a man doeth that which is good, and is not mindful of God when he doeth it, his
good deed is not of God, but of that which his memory brought into his mind when he did
it. Behold then, to this virtue which is the beginning of all virtues----I speak now of
the remembrance of God----the lust of the belly is contrary, in addition also to its being
the beginning of all wickedness, For as the remembrance of God standeth at the beginning
of the path of virtues, even so also doth the lust of the belly stand at the beginning of
the path of all wickedness; and when the two beginnings are contrary to each other, and
one of them hath overcome the other, together with the first which is vanquished are
vanquished also all those things which follow thereafter. For as it is impossible for a
house to be built without foundations, even so also it is impossible for virtues to exist
without the remembrance of God, And as a building which is not set upon a firm foundation
is certainly nigh to fall, even so also a change which is nigh necessarily cleaveth unto
the virtues which are not built upon the remembrance of God, and they abide not in the
firmness of their fabric, because there is no sure foundation to sustain them.

Now gluttony and the filling of the belly first of all remove the remembrance of God from
the soul, and when the foundation hath been uprooted, all the virtues are uprooted
therewith. And gluttony is also the contrary of fasting, it is the destroyer of prayer, it
is that which polluteth the purity of the thoughts, it obscureth the understanding, and
darkeneth the mind, and defileth the intelligence, and abrogateth instruction, and killeth
knowledge. It is the bane of wisdom, and leadeth astray the memory, it depicteth phantoms,
and is the mother of things which are imagined, it is the drunkenness of the soul, and it
abaseth the mind, it produceth slumber, and multiplieth disturbing dreams, it giveth birth
unto fornication, and polluteth the body, it causeth an unnatural flow of seed, it is the
fire of lust, it is the director of adultery, and it committeth whoredom even without
members. It is the eye which lusteth after everything, it is the kinswoman of sloth, and
thé mother of indifference, and the cause of the love of mammon; it is the enemy of the
wise, and it hateth teachers.

It is the means of passage of all abominable things, it is the nurse of envy, the sickness
of health, the feebleness of strength, the cowardice of the body, the grub [which
destroyeth] the limbs, the worm [that eateth] the body, the diminution of the power of the
senses, the wandering among empty cares, the kinswoman of animals, the associate of
beasts, the foe of bold athletes, the envier of the prosperous, the overthrower of
labours, the stumbling-block of the life of virtue, the lover of empty conversations, the
seeker of pleasure always, the silencer of holy song. It lacketh all virtues, and is
abundant in all vices, it is a noxious form, a stone set in the way to trip up many, a
dangerous example which causeth slackness in all who behold it, the counsellor of vices,
the fugitive from afflictions, the lover of pleasures, the seeker after feasts and
banquets, the sickness alike of the body and of the soul, the vessel of stinkingness, the
odour of filth, the fountain of the excrement of the body, the lover of darkness, the
kinswoman of blackness, it eateth alone.

It is the enemy of those who do not give thereto, a filthy shape, a loathsome form which
cannot be depicted, the enemy of God, the uprooting of belief, the beginning of the path
of error, the door which leadeth into all abominable things, the exactor of tribute from
all, the oppressor of all, the nurse of fear, the destroyer of courage, the cause of
sorrow and sickness, the food of hardness of heart, and the consortof the gluttonous dog
which returneth to its vomit. It is abounding in diseases, it is the possessor of
sicknesses, the withholder of the produce of labours, the first cause of straying away
from God, and the worshipper of idols. And if a man were to collect ten thousand times ten
thousand of such names as these, and were to apply them unto the lust of the belly, they
would be too few [to describe] it, and it would not have been called by the names which it
deserveth; for it is a mistress who is opposed unto God. And as all great and glorious
names, if applied to God, would still be too few [to describe] Him, and they would be
insufficient to shew forth the fairness and the beauty of His nature, even so if the lust
of the belly were to be called by every name possible, those names would not suffice to
shew forth its loathsomeness, and its hideous appearance. For of what fair thing is not
this vice the destroyer?

and naturally man calleth it the wickedness of all wickedness, the iniquity of the
iniquitous, and the sin of sinners. Now therefore the glutton is not able to do any thing
else except only to eat. For all matters are accounted empty by him except this, and he
thinketh that a man was made for nothing else except to satisfy his lusts; for the
conversation of the glutton is fixed wholly upon his belly, and the whole aim of his
discourse is directed towards this. Whatever subject thou dost bring up before him, he
avoideth, and bringeth thee to the discourse concerning the belly; for before the food
[cometh] the remembrance thereof is sweet unto him, and although he is not yet at the
table, his whole thought is set thereupon, and although he is not actually eating, in his
thought and speech he is wholly [intent] upon food. The beginning and end of his speech
are derived from his belly, with it he begins, and with it he ends, and it is the reason
of all his speaking. If thou repeatest doctrine before him, it is accounted a vain thing
by him, and if thou speakest, or if thou proclaimest spiritual things before him, he
thinketh that he seeth a dream; and if he heareth of the noble deeds of holy men, and of
the labours and life of virtue, and the strenuousness of righteous men, he doth not
believe that they are true.

The explanations of the Holy Books are accounted idle and superfluous stones by him, for
the word of interpretation sendeth him to sleep, and the discourse of admonition draweth
sleep upon him; for the things which they cry and teach are not accounted work by him,
because he thinketh that there is no work which is better than his own. The search after
truth he nameth "debate", and conversation upon faith he calleth "seeking for proofs", and
the man who hath his meditation fixed upon the Scriptures, he considereth audacious and
curious. And if he seeth a man constant in reading he saith unto him, "Thou hast no work
[to do]," and if he seeth another hastening, and asking questions, and seeking to gather
and store up within himself the knowledge of Christ, his life is considered by him one of
emptiness. He applieth the name "vices" to the virtues, so that in blaspheming them he may
free himself from blame, and that he may not be blamed for not being constant in doing the
things which are excellent. He holdeth virtues to be weaknesses, in order that his own
loathsomeness may not be accused by those who see him; he maketh hateful by his speech the
comeliness of good things, and he blasphemeth deeds which are subjects for glorifying,
together with those who do them. He holdeth divine doctrine and those who learn it to be
objects of rebuke, and he maketh an accusation against the wisdom of Christ and against
those who seek it.

He repeateth evil things against knowledge and the disciples thereof, but because it is
not easy for him to speak openly against wisdom and knowledge, reading and doctrine, faith
and the quest of the truth, constant meditation upon the words of the Spirit, spiritual
converse with the Holy Books, and secret communing with the mysteries of God, and the word
of God, which is the sustenance of the soul, because it is not easy for him to blaspheme
these things outwardly I say, he blasphemeth those who do them, and he thereby poureth
contempt upon glorious things. And he doth also blaspheme them openly, for he called the
discoursing upon faith "prying", and the quest of truth "debate", and the doctrine of the
Holy Books "superfluous seeking after proofs"; for behold, he is not aware that he calleth
virtues vices, and that he nameth as abominations things which are comely. Zeal for God's
sake is set down as contention by him, and the man who contendeth for the truth he
considereth to be a disturber of the peace; and that a man receiveth not the persons of
men for God's sake is called audacity by him. If a man counselleth him, saying, "Stand up,
and shew zeal for God's sake," he crieth out to him, "I am not intended for this, and I do
not subject myself to such like things; for these are vain things to me, and I do not
devote my attention to vain things. And if he be asked by a man, "What dost thou desire?
he returneth answer shamelessly, "To eat what God hath provided for us, and to lead a
quiet life," that is to say, to minister unto our bellies, and to forsake faith----for
this is the meaning of the words----although we may dress them in a humbler garb than
this. And he is not ashamed to seek for the bread of God, and to deny the truth of His
existence and to look upon His grace, and to despise faith in Him.

He feigneth to be as one who loveth a quiet life, and feigneth to flee from contention and
trouble, even when things are not troubled; but in truth he is afraid to trouble that
mistress of wickedness whom he serveth in anything, and to be deprived from any cause of
the carnal pleasures which he hath once taken to himself. To cease from instruction is
accounted wisdom unto him, and that a man should cease from [seeking] to know what faith
is, is thought by him to be faith, and he saith, "It is not necessary for us to learn
anything else, for it is sufficient for us to believe and to be silent"; and being an
unbeliever, he taketh refuge in faith, not because he loveth it, but because he is fond of
his belly, and loveth himself. He quieteth the course of faith, that the quest of his
lusts may go forward; outwardly his speech is for truth's sake, but inwardly he speaketh
against the truth, and his contention is on behalf of himself. Where he is called to shew
forth earnestness, he bringeth forward the life of contemplation into the midst [as an
excuse], and where zeal and courage for faith's sake are demanded, he teacheth and
exhorteth every man to lead a quiet life unto himself. If a healthy word is let fall he
goeth to sleep, but if baleful converse ariseth he waketh himself up;

if discourses concerning the interpretations of Scripture enter in, he slumbereth, but if
riddles, and idle stories, and foolish parables of the world, and the foolish babbling of
old women are mooted, behold he is ready and is the first to repeat them, and he is
prepared and hath the habit to be the first to say them; for one knoweth not anything
which will keep his lust in subjection, except it be boastful talk, because his soul
lacketh fruit, and it is filled with a collection of leaves of senseless stories. He
hasteth and taketh refuge in feigned ignorance when he heareth the truth spoken of, and
being crafty for wickedness, and artful unto wrath, a man's ignorance of the truth he
nameth simplicity, and his delivering his faith unto those who err is accounted faith by
him. He commandeth every man to be silent from spiritual things in order that he may have
the opportunity of repeating the vain things which he loveth; and to high and to low the
story which he tells is of the lusts of his belly, and of the pleasures of his body, for
he neither knoweth nor perceiveth that there existeth anything else except the service of
his belly.

Now therefore the glutton beareth a resemblance unto wild beasts in all his ways and
manners, but his soul is, moreover, even more degraded and debased than theirs. For the
beasts were created by their Maker to do two things: that sustaining their lives by their
food, they should do work and service for the human race; but the glutton eateth and
worketh not, and although he is diligent at the table, he is useless for every kind of
work of excellence. The soul which ministereth unto the belly feeleth not God, because it
is asleep unto all thoughts of knowledge, and unto the meditation of God, for the
knowledge of the soul springeth from the lightness of the senses and of members of the
body, and the lightness of the body ariseth from the sparing use of food; but it is well
known that the glutton is bowed down beneath two things, the thick darkness of the
thoughts and the heaviness of the body. For narratives of the labours of the strenuous
[lie] heavy upon him, because they are contrary to his manner of life.

And if by chance he heareth that a certain man of abstinence by reason of love for his
brother hath broken his rule of self-abnegation, either like a free man through the force
of sickness, or through the necessity of weakness, to prop up his labour-bearing body, and
hath passed a short time in living a less strict life, he layeth hold of this, and
repeateth it at all times, saying, "Such and such an one eateth [meat]," and he uttereth
this before everyone in order that it may be an excuse for his own lax way of living, and
that he may thereby hide his abominable lusts. Now, O glutton, it is not thus, as thou
thinkest, and the prosperous servants of Christ do not eat with the aim with which thou
eatest, neither do they satisfy their lusts by their food; for they have not made
themselves slaves of their belly, like unto thee, but they take food for their bare wants
only. And thou must not deprive them even of the food which they abase themselves to eat
for want's sake, but consider also their abstinence, and look closely into the protracted
period of their self-denial, for they eat not to fulfil lust, but for need's sake. That a
man eateth for lust's sake is one thing, and that he eateth for need's sake is another.

Whosoever eateth for his need's sake eateth unto his soul, and not unto his body, because
he nourisheth his body that it may be found ready and prepared at all times for the soul
which hath need thereof; but whosoever eateth for lust's sake, his eating is unto his
body, and not unto his soul. For it never entereth into his mind that he hath in him a
spiritual nature, but only, as from afar off, doth he hear by the word of others that he
hath a soul in him; and the soul of the glutton is dead, and even while it is in him, it
is as if it existed not. For when by reason of some cause of its own, it neither moveth,
nor worketh, nor acteth, it is dead unto all the motions of knowledge, and all its acts
and life are only of the body; for behold, since it existeth, it cannot be as if it
existed not, and dwelling in the body, it cannot be thought to be not in the body.

For the body is known by two things, by its appearance, and by its works, but the soul can
only be known by its works, because its nature is beyond the sight Hence it followeth that
the soul, being in the glutton by the act of the Creator, is not in him according to his
own will, because the works by which it is known that the soul existeth in him are not
found with him, and therefore the soul of the glutton maketh accusation against him and
murmureth against him, even though he perceiveth not its murmurings, because he is dead
thereunto. For as a living body may cleave unto a dead body perceiving it not, even so the
soul of the glutton cleaveth unto his body while he per-ceiveth it not, and whoso liveth
unto his lusts only, and not unto the soul, is a corpse which is borne and carried out to
be buried.

And although the passions, as I have already said, deserve blame by the word of
righteousness, yet this unseemly passion deserveth blame most of all, not only because it
is contrary unto knowledge, but because it is also the enemy of God. The man, who hath
sunk into the useless life of the lust of the belly, is accounted as nothing, both by the
world, and by God, and neither the one nor the other will receive him; because the world
demandeth diligent exertion, and God also asketh for labour, and afflictions, and purity
of soul, from the children of men, and if a man hath them not God will not receive him.
Now gluttony is contrary unto these things, and it fleeth before labours and afflictions,
and a man who would jest in speech at the vice of the lust of the belly cannot, I think,
be found, especially one who has not had experience of the passions thereof; for fasting
is its foe, and the report of abstinence and self-denial terrifieth and stupefieth it.

The glutton liveth for nothing except only to lead a life like unto that of the beasts,
and although he is a beast in very deed, if a man calleth him by this name, he is
wrathful, and the fool doth not understand that that which another man sayeth of him in
words, is found to exist in him in very deed; it is not another who abuseth him, but he
himself is the abuser, for when opprobrious words are removed from him, he himself is the
root of his own disgrace. Whom can this wretched man blame? and how shall he chide those
who speak against him? For behold, he hath set himself in the midst of the community to be
the subject of the discourse of others, for every man meditateth upon him, and every man
speaketh about him; one shooteth out the lip, and another winketh with his eye, and
another pointeth [at him] with his finger, and others whisper and repeat stories of his
lax life. Now the soul of the glutton is made to endure [more] than any other sufferer,
and although all these things happen unto him, he endureth them, and rejoiceth, having
made the pleasure of his belly his sole consolation. And the fool doth not understand that
henceforth toil and trouble will come upon him from all sides, even though he would take
upon himself to bear the labours of the ascetic life, rather than the reproaches of the
lust of the belly.

So then, whether from laxity or whether from abstinence, from all sides weariness will
come upon the man; but it is better to bear labours with praise for the sake of
abstinence, than weariness with reproaches and disgrace for the sake of gluttony. Now the
glutton [endureth] more than the ascetic, not in subduing his lusts, but in ministering
thereunto; not in acquiring endurance, but in serving the bondage of his belly; not in
bearing the afflictions which befit the life of brave exertion, but in serving, with
weariness and fatigue, the lusts of his dissolute life, or in gathering together and in
bringing to himself the materials of his lusts----like fuel which is gathered together
[and brought] to the fire----or in carrying the weight of meats after he hath eaten them.
For the meats are heavier to the belly which hath eaten [overmuch] than is a load of lead
to the shoulder, and immediately a man hath eaten inordinately, the weight presseth upon
his whole body, and all his members become sluggish, and the power of his senses dwindleth
away, and the sight of his eye becometh darkened by the abundance of the flow of its
moisture, and the hearing of the ear becometh heavy, and the speech of his tongue becometh
halting, and the mind, which is the fountain of words, becometh clouded, and the
understanding, which is the helms man of wisdom, becometh stupefied, and the flow of his
words is involved and entangled, his bones shake away from their places, and the knees
totter and the hands tremble; and the vessel of the person of the glutton breaketh up and
becometh old before its time, by reason of the superfluous weights which he maketh it to
carry.

Now the sicknesses which are born from an overabundance of food are many, and cannot be
counted, but asceticism doth not make in the body any sickness like unto that which
gluttony produceth. And gluttons "that they may not fall sick," as they say, devote
themselves unto meats, and the fools do not perceive that that from which they flee will
come upon them; for in the place whither they hasten to receive healing there shall they
find sickness before them, and where they seek to flee from pains there shall be gathered
together for them diseases. And who knoweth not that sparing food and meagre nourishment
give health to the body? especially when to them moderate labour is united. And concerning
this matter the learning of physicians also testifieth, and they, that is to say their
learning, or art, which hath been discovered for the stablishing of the body, know better
than all other arts, that the health and sickness of the body arise from the food, and if
they be asked, they will always advise sparingness in the use of meat, and in addition to
this also they will advise that the food of a man should be meagre, and that he should
guard against drinking wine freely. And if they allow a man to drink wine for need's sake
they break the strength thereof with much water, and then give it to him to drink.

And they command a man very fully to beware of idleness, and to love fatigue, and to seek
work, and with exercises of all kinds which are akin to work they preserve the health of
the bodies of the children of men. And these they advise "That the ducts of the body may
not be filled with the living liquid which ariseth from the over-eating of meat, and that
they may not be blocked up and prevent the passage through them of the living power of the
food, which is the strengthener of the body. And this [passage] also is written in their
works: "Meat is the cause of all the diseases of the body, and though by chance they may
be produced from other causes, if thou increasest [the use of] meat it becometh a nurse
unto them, and preventeth wholly the benefits of the art of the physician."

And in addition to the words of the physicians, it is right for us, like wise men, to
understand from experience, that the cause of all wickedness, and of the pains and
sicknesses of the body, ariseth from superfluity of food. And if thou wishest, consider
carefully the rich, and the poor, and those who lead a quiet life, and those who are
vexed, and those who are weighted with care, and those who labour, and see which of these
preserveth his body in a healthy condition, and which of them has many and frequent
sicknesses; and in proportion to their frequency is the difficulty of healing them. Is it
not the rich? is it not those who have rent their bellies by overeating? is it not those
who, before they have digested and emptied themselves of the food which they have just
eaten, hasten after more for gluttony's sake?

And theirs are sore and difficult sicknesses, and these are the wages which their gluttony
giveth unto them, and they deserve to receive this reward from that mistress of iniquity
whom they serve. They have pains in the hands, and pains in the legs; they have the sores
and ulcers which arise from superfluity of food; they have trembling of the limbs, and
dizziness in the head; they have sickness of the bowels, together with all the other
afflictions which spring up for them out of this thorny land. They sink into sleep at all
times; they slumber continually at all hours; they feel heaviness all over the body, and
have sneezings and violent vomitings; and it is evident that even the speech of the
glutton is sent forth from heavy limbs, and that it is produced from a mind which is
buried in flesh. All these things happen unto gluttons, even though others may bring nigh
helps for their bodies continually, purgatives, and cleansing draughts, and other means
for relieving the body, and blood-letting, and medicines which open the bowels, and
violent washing with water at all hours; but over-eating overcometh all these beneficial
means, and createth for them in their bodies severe pains, and sore sicknesses, which it
is difficult even for wise physicians to heal.

Now the poor man, who passeth his life in labour and weariness, possesseth health of body,
and his body is light and ready for any piece of work, and there hangeth not therein the
weight of superabundance. And if by chance, in ignorance he eateth immoderately of his
meagre fare, the toil of his labour receiveth the weight of his food immediately, and his
labour becometh unto him a constant physician, wherefrom, without the intervention of
medicines, he receiveth healing. And what physician knoweth so well how to heal the body
as the toil of labour? and besides this labour, without expenses and without medicines----
not like a physician----removeth medicines from him, and bringeth nigh things which are
beneficial. And labour is the physician and the medicine, and the bandager and the
bandage, and the healer and the medicine which healeth, and from it cometh that which is
beneficial, and in it is the healing of all the members.

Now in this labour, from which fleeth sluggishness by reason of the love of luxuries,
poverty findeth healing. Now I do not say that pains never come unto the poor, nor that
sicknesses never come [in the train of] labours and fatigues, but I do say that the pains
of the rich are many and are difficult to heal, because they are idle all their lives, and
because they have made themselves slaves unto their pampered bodies, either in ministering
unto their lusts, or in reducing the superfluity thereof or in healing the sicknesses
which are born of satiety; for in idleness these men pass all their lives, and besides
[their bodies] they perceive not that anything else existeth. Now the illness of the poor
man is quick in being cured, and the superfluity of his body is little and meagre, and he
receiveth healing quickly from the medicines which are brought unto him, because the
causes which increase the superfluities in the body are cut off therefrom. And since these
things are so, who would not reduce it by the sparing use of food, which is the mother of
healing? But I am convinced that these words will be accounted unnecessary by the glutton,
because his ear is closed by his lust, and he is unable to hear healthy doctrine, and it
is as if his food were made curtains in front of his senses, and it prevented them from
their natural service.

And who would not weep over this man who wasteth by his dishonourable indulgence the
beautiful work of God? And rightly he meriteth punishment, not only because he ministereth
unto his lusts, and provoketh God to wrath by his lust, but also because he, by his
gluttony, destroyeth the healthy members which are established in a fair form by the
Creator. Whosoever by reason of his gluttony destroyeth the members of his body is an
associate of the murderer, and he is the consort of a destroying thief, and that which is
written in the Law, "Everyone who slayeth shall be slain, and whosoever cutteth off a
member of his neighbour, one of his members shall be cut off," applieth unto him. Now the
glutton destroyeth his own members, and little by little he maketh to perish and consumeth
the power of his body and of his members, and whosoever ruineth the fair creation of God,
and throweth down the building of his body which the will of the Architect builded
aforetime, bringeth together for every reason punishments upon himself, according to the
word of righteousness, which was uttered before he had transgressed the command of God,
Who had commanded man not to become a servant unto his lusts. And again, he is impeded [in
doing] fair things, and in the service of all virtues, which the Holy Books exhort us
continually to do; and again, he of his own freewill driveth out of himself the
remembrance of spiritual things; and again, he rejecteth lovingkindness to the poor;

and his gluttony stirreth him up to go forth therefrom unto oppression; and again,
together with these things, he with his own hands ruineth the fair building, and lusts
destroy the members of the creation of God which He created in His grace for the service
of His will. See then, O glutton, the cause of thy being framed, and tremble before God,
and waste not thyself; for there is another hope which is not seen, and why is thy hope
bound up in thy belly? There is another spiritual food, then why dost thou depart after
vain meats? There is a table of Christ which is promised unto His friends, then why doth
thy expectation hang back and consider the season of the table [which is here]? There is
another world with its heavenly blessings, then why hast thou bound the hope of thy life
unto a world which is seen, and why have the excellent things which are therein been
accounted loss by thee? The Maker did not create thee that thou mightest eat like the
beasts, but that thou mightest eat like a rational being, and mightest glorify Him like a
living being. He did not make thee live [only] to eat, but He gave thee the power to eat
in moderation that thou mightest live thereby. O wretched man, thy life was framed not for
meats, but that it might be established by food in moderation. Separate thy life from the
life of the beasts, and be not a servant unto thy belly to make it draw nigh unto the
service of lusts which destroy. Thou art a wise man, let not thy soul be voluntarily bowed
beneath the yoke of animals. Thou art the fair image of thy Creator, why shouldst thou
carve upon thyself the form of animals?

The word of Him that created thee hath bidden thee unto equality with spiritual beings,
then why dost thou wallow with the pigs in the mire of lusts, and make thyself filthy?
Thou art a consecrated being ordained to be with the Seraphim, then why dost thou make thy
life like unto that of the dumb animal in thy degraded conduct? Thou art the lord of
creation by the will of thy Creator, then why hast thou made thyself a servant to thy
belly of thine own freewill? The will of the Creator subdued for thee all creation, and
yet a little belly leadeth thee in subjection! All things in nature are bowed beneath the
yoke of thy subjection, and yet the yoke of a destroying mistress is set upon thy
shoulder! All nations and works are obedient unto thy word, and yet thou hast made thyself
a degraded servant unto a filthy lust! Thou hast been made a god by the God of truth, and
yet thou hast made thy belly a god unto thee! Thou art a glorious ruler by His work, and
yet thou in thy debased estate hast through thy lust brought thyself to be a man of no
account. He created everything for thy glory, and thou hast changed His glory into thy
belly. God calleth thee to converse with Him, but thy meditation is bound unto the table.

Thou wast made a rational vessel of holy and glorious things, but thou hast worn thyself
out, and hast in thy degraded estate cut the strings of thy harp. Thy Lord loved thee so
much that He gave thee all this, and also that thou shouldst eat, yet thou for love of Him
wilt not make thyself to abstain from contemptible meats! The Living One died, and was
buried, that He might make thee to live, yet thou hast made thyself a grave for meats! He
had no pity upon His own life, but gave it unto death for thy life, yet thou wilt not
cause thyself to acquire a little forbearance for love of Him! O degraded one, consider
the life which hath been promised to thee, and see what manner of life thou hast lived in
the world, and be ashamed, even from thy very soul. Henceforth thou shalt not be a grave
unto thyself whilst thou art alive, and thou shalt not destroy the person which is in thee
before it be destroyed by the natural grave. Behold, thy soul is buried in thy body, like
a body in the grave. The body was framed by the Creator to be a glorious vessel for the
soul, and an associate in all virtues, why then hast thou made it a grave for the soul,
which being therein is accounted to be in a place of corruption? The body of the glutton
is destroyed by what he devoureth before natural death destroyeth it, and it groweth old
and falleth away, little by little, before the habitation of Sheol weareth it out. The
pains of the glutton are voluntary and not natural, for although they spring from his
bodily nature, yet his will is the cause of them, and they are born of his own freedom
through the superfluity of meats.

The man who loveth the things which are lusted after leadeth a life of stumbling, and not
only doth he sin within himself, but also unto others is he a cause of loss. He himself is
a disease which is set in the midst, and every one who passeth thereover stumbleth over it
----the sluggish and the active, the wanton and the chaste, the pampered and the ascetic,
the glutton and the abstemious man----and some are tripped up and fall, and some add unto
their dissolute habit of life. The glutton looketh at his consort, and again addeth unto
his laxity, the dissolute man looketh upon him, and again clotheth himself with his
laxity, like a garment above a garment, and he that is fast held by the lust of his belly
looketh upon him, and tarrieth the more with the object of his love. Now those who are
athletes and ascetics lose thereby, because they are made to stumble, and his affair
leadeth them to the discourse which they love not. For on all sides he stirreth up war
against them, either because they will not degrade themselves at the sight of his laxity
and become like unto him, or because at the repetition of his laxity they will not cease
from the converse which is with God, or because they cannot be exalted within themselves
at their strenuousness when they compare their upright lives with his laxity.

In the manner in which the strenuous and the prosperous benefit both themselves and their
companions do the slothful and the lovers of lusts injure both themselves and those who
behold them; and their lives, which they live in the world, are found in every way to be
the cause of loss unto the children of men. For the childhood of the glutton is a hateful
thing, and his manhood is a thing to be laughed at, and his old age is a thing to be
mocked at. His childhood is slothful, his manhood is wanton, and his old age is pampered;
in his childhood he hath much sport and pleasure, in his manhood adultery and fornication,
and in his old age the devouring of food and empty conversations. He not only hateth the
doing of good works, but even hearing it repeated, and not only is the doing of them heavy
upon him, but also speech concerning them if he heareth it. Therefore if a man repeateth
to him the triumph of the saints, immediately sleepiness and gaping lay hold upon him, and
his whole body beareth the weight of listlessness, and he sheweth forth the signs of the
deadness of his soul in the stretching of the limbs and in the turning about of his body;
and if he is able to do so he goeth and he leaveth [the narrator] and departeth, and if
not, he immediately goeth to sleep where he is.

And the soul of the glutton is like unto a dog, and rightly should he be called by the
name thereof; for as a dog sleepeth through all things, and the converse and speech of men
are alien things in his hearing, and only the sound of the platter and the sight of the
food wake him up, even so also like him is the glutton sunk in the sleep of listless
inattention, and every profitable discourse is accounted a superfluity unto him, and
divine words flow upon his ear like water upon a rock. But let only a man mention before
him one word of the belly, or say anything about meats, and immediately his soul rouseth
up itself, and his thoughts are roused, and his body becometh straightway active, and he
leapeth to the speech which he loveth, like a dog to the beckoning [of his master]. Now
therefore by such names as these is it right that the glutton should be called, that he
may hear his names and be ashamed of his lust; for since he walloweth like a pig in the
mire of lusts it is fitting for him to be called by its name. And because, like a dog
which rouseth, itself at the sound of the platter, discourses concerning the belly stir
him up, he is fittingly also called "dog"; and because, like a beast to the manger, he
runneth swiftly to the table, rightly is he called "beast"; and because, like a wild
beast, he is wanting in all the conversations of wisdom and knowledge, and liveth unto his
body only, he is rightly called by that name which is applicable to him by reason of his
works. And if there existed other names which were more disgraceful and loathsome than
these, they would be suitably applied unto him, without causing any disgrace to the word
which calleth him such like names, because his disgrace ariseth from himself. For as the
names which are derived from certain things are applied unto the men who are called by the
names which are derived from them, even so are the names of the glutton rightly derived
from him, and he is properly called by the names which are characteristic of him. For the
man who disgraceth himself, who shall honour? And the man who runneth after that which is
despicable, who shall praise? And the man who gathereth together upon himself mockery and
abominable speech, unto whom more than himself should his fair name be a care?

Now therefore, even though I have spoken these things, it is right for me to speak further
and make manifest the behaviour of gluttons that they may be recognized by all men of
discretion, and be properly held in contempt, and be despised by all those who see them;
and these are the manners and customs of him that is subject unto his belly. For man he
hath no true love, and if by chance he doth love any one, it is the man who hath made
himself a servant and a minister unto his lust that he loveth, and then only in proportion
as he supplieth his pleasures. And if for any reason whatever it happeneth that this man
changeth, and becometh inattentive, and diminisheth slightly his homage and service,
straightway the glutton changeth also from his love, and his [former] praises of his
friend turn into blame, because his love is bound up in his belly. Every one who
ministereth thereto is his friend, and whosoever payeth no heed thereto appeareth to him
to be an enemy; and moreover, he seeketh and searcheth out the friends who will be of use
unto him, and who will be able to minister unto his lust. The upright he loveth not, for
the chaste he hath no affection, those who are burdened with labours are accounted stupid
by him, the righteous he counteth as fools, and those who are constant in prayer are said
by him to be without work.

If he seeth a stranger he passeth by him as something alien, but he listeneth unto the
mere report of any one of those who, he thinketh, can act as stewards unto his lust. He
maketh himself ill by running after the desire of his lust, he beareth his belly upon his
legs, and he goeth round about in every place. He maketh himself a friend unto the rich,
and a slave and a servant unto nobles; conversation with them he considereth a matter of
which to boast, and speech with them a thing of which to be proud. The report of the
Gospel is not so dear unto him as the conversation of him who, he hopeth, hath laden
himself, and hath brought that which will satisfy his lust. In very truth the feet of
Abraham, laden with love, when he ran to the herd to bring a calf for the angels, were not
as swift as those of the glutton when he runneth to meet him that hath brought him food;
for his whole longing is to receive, and if it happen that he giveth, it is in order that
more may be given back to him.

And moreover he knoweth not how to gain a friend without the belly, for he would that that
which he loveth should be loved also by others. If indignation rise up against him he
thinketh that it may be quieted by a gift of the belly, and if he have provoked a man to
wrath by his folly and envy, he hasteneth to appease him by a gift of food; upon it he
resteth his hope, and through it he thinketh that the violence of his deeds my be
dissolved. The madman thinketh that every man is, like himself, bowed in subjection unto
the god which he himself serveth, and that, like himself, his belly is his god. He waiteth
anxiously to see a friend, but if, when he hath come, he hath brought nothing, the
expectation of his soul and the appearance of his face are changed. The hand of the
glutton is spread out to receive, but is tightly clenched against [giving] gifts, and if
by chance he giveth, it is that he may provide material for himself and be abundantly
rewarded. Where he knoweth that custom directeth the gift, and that according thereunto a
gift will be given unto him, he hath no care to give largess, for he knoweth that although
he may not pay it back, custom and habit will direct the gift [to be made]. But he maketh
a gift where [he knoweth] that it will be returned, and he layeth the foundation of love
where it hath not been laid before.

And moreover he repeateth before new friends stories of the old ones, and he calleth to
mind also the gifts which were given by them unto him, saying "Such an one sent me such
and such a thing, and such an one urged me, and although I did not wish it he forced me
with [his] gifts, and I accepted," as if a man were to say, "Hearken, and learn, and do
thou likewise. He teacheth unto his new friends the doings of his old ones, and he maketh
them disciples of the customs of the friends of olden time. He putteth aside all the
discourses of others and bringeth his own to the front, and if it happen that some [other]
matter be spoken of, or some matter of work, or of divine instruction, he skilfully
bringeth it to an end and expelleth it, in order that he may bring into the midst the
subject of the belly; for he liveth for nothing else, neither in his conversation, nor in
his speech, nor in his behaviour, nor in his works, nor in his meditations, nor in his
thoughts.

The glutton considereth the lust of the belly the greatest of all happiness, and all his
questions are moved thereupon. He knoweth also the varieties of meats, and he is
acquainted with the luxuries of different places, what garden produceth beautiful fruits,
and what river hath fish of fine flavour, and who [best] knoweth how to cook and to
prepare dainty foods; for these are his questions and his explanations, and [his] two
testicles are more dear unto him than the Old and New Testaments. The mention of fast and
vigil terrifieth him, and a long prayer is torture unto him; if he kneeleth down he
murmureth, and if prayer be prolonged he roareth. He turneth the gaze of his eye at all
times towards the windows, he considereth the course of the sun, he reckoneth the period
thereof, and counteth the hours, and one day is accounted two in his sight. His period of
prayer is short, but his time for eating is long, and he will undertake nothing, except
only to satisfy the lusts of his belly. Everything is accounted superfluous by htm,
reading, instruction, fasting, abstinence, prayer, the singing of the Psalms, the [daily]
service, and the "Blessings"; and if by chance or by the law of custom he performeth them.
it is through shamefacedness, and they are done by him listlessly and with the uttering of
complaints. And what cause is not sufficient to make him cease from prayer?

He will seek converse with men or any other matter which may happen, that he may be
prevented from the service and the singing of the Psalms. The things of God are done by
him negligently, but those which belong to his lust are done with all diligence and love.
If he hath a small sore in his body he holdeth it to be a malignant ulcer, and if he be
slightly disordered he accounteth it a severe and difficult illness. Everything which is
profitable he layeth hold upon as a reason only to cease from [the service of] the Cause
of his life, and he is earnest in everything except the serving of God. And also when the
glutton hath no sickness, he planneth to appear to be sick, so that when he hath ceased
from service and prayer he may not be greatly blamed. For he repeateth his illnesses
before every man, and although the cause of his sickness is small and contemptible, he
increaseth and magnifieth it, and he calleth God to witness, so that by this he may
persuade those who listen to him that he is forcing himself to draw nigh unto the service
of the monastery. The glutton acteth craftily concerning the health of his body, and
although the cause which would seal up the fountain of his sicknesses is with him, that
is, if he would curb his gluttony a little, he wandereth about and seeketh help outside
him. If thou wert to advise him, saying, "Diminish thy food a little, and keep thyself
from oil and wine," he would look upon thee as one who hated his life, and would say unto
thee, "Sicknesses are better unto me than the restraint of the belly in anything; and I
will take long illnesses upon me if only I may satisfy my lusts. If one wisheth me [to
take] medicine to heal me [I will take it] with my food, but if not, it is better for me
to eat than to become well. The glutton hath many carnal friends, whereby the needs of his
lust may be gathered together unto him from all sides;

he is crafty and skilful in his planning, and he knoweth whom to chose and of whom to make
friends. And, moreover, he is not persuaded accidentally to make unto himself friends
among blessed men, or among those who are poor, or of those who endure labours, or of
those who love excellence, or of any one of those who possess the knowledge of Christ,
neither can he be entreated to become loving unto them either in fact (? or in name; and
not only is he thus, but he is their secret enemy, for by their appearance, and speech,
and works, they rebuke his gluttony, and for this reason he hateth and abominateth them.
And if thou seest the glutton doing honour unto one of the wise, or unto one of the
righteous, he doeth this only in form, that he may not be blamed by the believing men who
love the things that are good, and also that he may quiet the murmuring of the many
against him, and turn away from him the force of the zeal of those who honour what is
good. If he seeth one of those who are young in their discipleship clothed in the
discretion of the zeal of faith, like an indulgent man he would make him to cease
therefrom, and he counselleth him as one who loveth him, saying, "Be quiet, and do not
disgrace thy kin, and forsake not thy life of tranquillity. Be thou silent, and behold,
thou wilt be beloved. Occupy thyself in fasting and prayer only, and draw not nigh unto
that which is not suitable unto thee. And he giveth the disciple this counsel that he may
quiet his zeal, and not because he delighteth in the service of that which is good. And
when he hath brought him down from the virtue of a man standing up to fight for God's
sake, he beginneth also to overthrow the good habits which follow upon this, that is to
say, the severity of labours and afflictions for God's sake, and the fastings of the
ascetic, and protracted prayers, saying, "These are unnecessary; a man should cleanse his
soul and possess a good conscience;

For he layeth hold upon a reason [to set before] the things of the inner man that he may
destroy its outward acts, and he would justify himself by the belief that such things are
unnecessary, because his laxity rebuketh his outward works. Where it is not easy for the
children of men to see, he maketh himself a righteous man, and where afflictions and
labours are seen, he maketh plans to hide them, and giveth concerning them other
explanations. "Our God doth not require from us," he is wont to say, "that a man should
kill himself, and afflict his body beyond measure, but only that we should be righteous in
our souls, and that our thoughts may be cleansed from wickedness; and while the life of
the wretched man is upon a lower grade than that of the beasts, like a perfect man he
speaketh of spiritual things. His discoursings about his manner of life are long, and if
he heareth a word from a book which may be of use to him, he layeth hold upon it with all
diligence, in order that he may make use thereof in the season of strife, when he wageth
war with his speech against those who rebuke his gluttony. When he wisheth to eat
everything, and not to restrain himself by forbearance from any meat, he beginneth to
repeat that which was written by our Lord, "It is not that which goeth into a man which
defileth him;

for his ear is only pierced to hear such things as can be thought to support his lust, and
in the face of the hearing of other things he shutteth the door of his attention. For he
is not willing to hearken unto the other verse which saith, "Whosoever wisheth to be My
disciple, let him deny himself, and take up his cross and follow Me; nor unto the other
which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which
He spake unto His disciples, saying, "In the world ye shall have tribulations; nor the
words, "When the Bridegroom shall be taken from the children of the bridechamber, then
shall ye fast. And therefore [he would remember the passage concerning] the eating of our
Lord, where it is written of Him that, "He made the festival, and ate the passover; or
where it is said that, "They set before Him a piece of broiled fish and [a piece] of
honeycomb; or where again it is written, "They had fishes and bread. And these and such
like things doth the glutton bring forward as proofs when he wisheth to eat everything
freely, and the rule of the freedom of Christ, Who like God was above laws and
commandments, doth he set forth to be a stumbling-block to his life, and he understandeth
not the reason of that rule and conduct, and he perceiveth not that other types were
inscribed therein.

And again, when the Apostle Paul is read, and he heareth from him, "Everything which was
created by God is holy, and nothing is to be rejected if it be received with thanksgiving;
for it is sanctified through the word of God and prayer; or another verse, "The belly for
meats, and meats for the belly; or that also which he spake, "Let not him that eateth not
judge him that eateth. And in the other things like unto these which are written in the
doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the
reason of the words. And the glutton is not pleased to hear the other things which have
been written by Paul upon fortitude and asceticism, either when he recounteth his numerous
fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or
when he writeth, "It is good for [a man] not to eat flesh, and not to drink wine," or his
exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of
God," or his saying, "God shall bring both the belly and the food to nought;" and the
reading of these and such like passages the glutton considereth unnecessary, and he is not
pleased even to hear them.

Now therefore in this manner standeth the life of him that loveth lusts, and as the
remembrance of God is high unto the perfect, even so also is nigh unto him at all times
the care for his belly. He singeth songs thereto, and meditateth upon it in his prayer and
praise, his memory is burdened [therewith] at all seasons, and upon it he thinketh
continually, because outside it he hath no other life; the memory thereof maketh his
prayers light, and his constant thinking thereupon bringeth to nought in him all right and
proper things. The glutton hath no seasons set apart for eating, but he eateth by day and
by night, and when he eateth not he still eateth. For thou must not consider that the
times when he eateth are once or twice, but mark carefully that it is his care [to eat] at
all seasons throughout the night and day, and when his body eateth not his thought eateth.
And he hath not even, like the beasts, times set apart for eating, for although the beast
eateth at all seasons, and hath no limit to its eating throughout the night and day, yet
it doth not meditate upon its meat at all seasons; but the glutton eateth at all seasons
because he thinketh about his belly always, and therefore, even when he sleepeth it
appeareth to him in his dreams that he is eating.

Shamefacedness is removed from before the eyes of the glutton, because he hath endowed his
face with impudence so that he may not be ashamed. He heareth the mockery of himself and
is silent, and he heareth disgraceful words spoken of him, but he taketh them not to
heart; for the love of his belly overcometh him, and in spite of all the blows which beat
upon him he is empty of spiritual virtues, that is to say, he knoweth not even that they
exist. He chooseth things which inflame him mightily, he seeketh purified wines, and he
asketh for tasty meats. He hath no work in the world save this, and however much we were
to describe him he would not cease from his lax habits; but in the things which we have
spoken we have given a little example of his lax ways, wherefrom those who see him may
recognize him.

Do thou then, O brave disciple, flee from such an example as this, and become not lax in
thy strenuous rule of life through the sight of him. Thou thyself must know unto what thou
hast become a disciple, and thy discipleship itself must be unto thee the cause of thy
course; be not like unto that contemptible man, but emulate with success the brave. Let
not the man who is a counterpart of the beasts be an example unto thee, and thou shalt not
consider it good for a man to eat, and to drink, and to satisfy his lusts, but shalt
consider it an evil which is worse than all other evils. Hear also the words of the
prophecy, and the "Woe" which was proclaimed for gluttons, "Woe unto those who rise up
early in the morning and pursue strong drink, and who tarry long [over it] in the evening
while wine inflameth them. With harps, and stringed instruments, and drums, and tabrets,
they drink wine, and the works of God they understand not. And behold, the Spirit also
hath taught thee that the man who ministereth unto his lusts is unable to understand the
works of God. For as in our sleep we are not able to speak and to act as living beings who
are awake, even so the man who is sunk in the sleep of lusts cannot understand the living
works of God, neither doth he know how to contemplate His government, nor to wonder at the
various forms of His dispensation;

and he knoweth not admiration of the majesty of God, nor is he awake unto the knowledge of
Him, nor is he ready to respond unto His wisdom. For whosoever is sunk in the slumber of
lust perceiveth not these things, because the remembrance of these things belongeth unto
those who are awake and living. And blessedness is ascribed unto the man who understandeth
these things. For if unto those who eat, and drink, and who do not understand the works of
God "Woe" be given, contrariwise "Blessing" is ascribed unto those who are abstinent and
self-denying, and who at all times meditate upon the works of God. Do thou then, O
disciple, so run that thou mayest be worthy of blessing, and flee from the woe which is
promised unto gluttons. And let those who are strenuous be unto thee an example for good,
and not those who are fallen low, and those who fast instead of those who devour food, and
those who lead ascetic lives instead of gluttons, and those who deny themselves instead of
those who gorge, and those who serve God instead of those who serve their belly, and those
who have fortitude instead of those who are slack, and the good instead of the bad; for
good men are not wanting in the world to be an example unto thee of that which is good,
and let us be like unto them and not unto the wicked. Thou shalt not examine closely those
who stand beneath thee, but lift up thine eyes, and look at those who are greater than
thou, and go up unto them; for as it is with matters of this world, every man choosing
things which are great, even so is it with these divine things, and let us choose for
ourselves that which is great and sublime. Now there is no man in the world who loveth
poverty more than riches, but every man seeketh to be excused therefrom, and he followeth
after riches, and he fleeth from pains, and he runneth after the health of the body.

So likewise let us pursue the things of the spirit, and let us love the riches of
fortitude, and not the poverty of gluttony, and let us love the healing of our soul and of
our thoughts more than the sicknesses of the lusts; for the soul which ministereth unto
lusts is always a diseased thing, and it hath no power over its spiritual strength and
healing. For as whosoever is sick in his body hath not power over his health to eat
whatever he pleaseth, and he hath not power to do that which he wisheth, even so also the
man whose soul is sick through gluttony neither hath power over the strength and healing
of his soul, nor can he occupy himself in his actions with anything that he wisheth or
seeketh to do. As the members of a sick man do not respond to him when he wisheth to move
them for some purpose, so also the thoughts of a glutton do not respond to him when he
wisheth to work with them something that is good; for all beautiful things are difficult
unto the man who is subject unto his belly, because he is the slave of all lusts.

If the passion of eating be moved in him he is not easily able to overcome it, because he
himself is one in subjection, and if the lust of fornication stir in his members, or
wrath, or anger, or envy, or wickedness, or any abominable passion, it is not easy for him
to overcome it, because he is a slave and is in subjection unto them all, and they are to
be subdued with difficulty, especially when they are many. And if, when one passion hath
obtained power over our life, and it hath made us subject unto the labour of its bondage
for a long time, it is difficult for us to overcome it, how much more shall we be overcome
by many masters? For, as I have said, with gluttony all the other passions enter in,
because it is the means of entrance for all lusts. "Now our Redeemer said in His Gospel,
"Ye cannot serve God and mammon," and if in our subjection unto one lord----that is to
say, unto mammon only----we are not able to serve also God therewith, how, when the
masters who have brought us into subjection are many, and each one of them leadeth us
forcibly after his own will, can we serve God, Who will not accept from man the service of
any other thing together with His own service? What then? And if each one of all these
sins, which collectwely are contrary to the righteousness of God, is a drawback to its
fellow in the service of Him, how can the service of them collectively avoid being a
hindrance to the keeping of the commandments of God? For they are different from one
another in their actions, and the Will of God is contrary unto them all, and especially
unto this lust of greediness, through which all other lusts are brought in and enter in.

Now therefore, when a man hath been led into subjection to minister unto the service of
his belly, he must give himself over to much toil that he may gather together [material]
from all sides and bring it to [supply] its needs, for it not only seeketh to eat, but it
also seeketh in what way it may eat; for if it rested only upon the satisfying of its
need, the need of the belly could be satisfied with very little, and with common and
ordinary things of low price. How many times have many men satisfied their wants with
roots and herbs because they sought things for their need, and not for the satisfying of
their lusts? And although God, like a rich Creator, gave in abundance everything for our
need, yet it is right for us to consider His will, and to be guided accordingly, and
therefore He multiplied in the world many kinds of dainty meats that they might be a
furnace wherewith to test lust, and that the mind of the children of men might be tried as
to what they lust for, and after what do they haste. For where there is nothing to be
lusted after the trial of lust existeth not; but it is right for the disciple to know
himself, and he must not be subjected unto the lust of his body, and he must not open the
door to bring in upon himself beasts which destroy.

For as when a strong door is closed fast, and evil beasts and noxious reptiles are kept
outside of it, if by chance it be opened for any cause whatsoever, they are all found to
come inside to injure the inhabitants of the place, even so also when the door of the lust
of the belly is shut, all the murderous passions of lusts which destroy the soul are shut
out, and they cannot enter in to bite and destroy the spiritual nature of the soul; but if
through our slackness this door be opened before them, and our will doeth for the belly
that which it desireth, immediately all wickednesses are gathered together and go in
against our soul, and destroy therein all thoughts of excellence. For immediately thou
openest this door, at once there entereth in the destroying beast of fornication, which
devoureth and destroyeth body and soul together; and after it the lust of the belly, for
which two things are necessary, the love of the belly and fornication, which is also born
of lusts. And from the love of money is born trouble, either because we do not possess it,
or because by chance we have lost that which we had collected, either in whole or in part;

and from this is born in us also the passion of wrath, and we are provoked to anger and
filled with wrath against those who do not give [unto us] that which, according to our
opinion, they have wrested from us, or against those who do not obey and satisfy us with
the service of our lives. And sometimes against slaves, and sometimes against hirelings,
and sometimes against those whom we hold in contempt and think lightly of, are we filled
with anger and wrath through various causes which come upon us. And again we are filled
with envy against those who are greater and richer than we are, and also with the love of
plunder and defrauding, and how many times are we led even unto murder through this cause?
And through riches arrogance also layeth hold upon us, and through the spectre of riches
we lust for vain glory from the children of men, and therefrom we learn to receive
calumnies from those who are inferior to ourselves, and we also calumniate those who are
greater than ourselves. And from this we go forth unto falsehoods and oaths continually,
and to blasphemy against God, and when the remembrance of the Judgment hath perished
entirely from the soul, it henceforth doeth without fear all manner of wickedness. Now of
these things and of those like unto them the primary cause is gluttony. For who is there
that doth not know that the lust of fornication burneth in the body which eateth, and
drinketh, and fareth luxuriously?

And although it may not be ministered unto openly, and may not be apparent in deed unto
the children of men, yet it inflameth the thoughts continually, and a man maketh plans and
seeketh an exit for the fire which is in him; he lusteth after everything that is
beautiful and he is tripped up by every form which is beautiful in appearance. For so long
as the fire of lust is in his members his thoughts fly unto every face, and he committeth
fornication secretly with every appearance. And although he fornicateth not outwardly, he
fornicateth constantly inwardly, and although he is not an adulterer in his body, he
committeth adultery within himself at all seasons and at every hour. Now therefore meat
and drink are the fuel of the fire of lust, and whosoever wisheth to quench in his members
this fire which is hidden in them, must withhold this fuel from himself, and behold, it
will be extinguished; for fasting, and abstinence, and self-denial are the water which
quencheth the fire of lust. For what oil is to the fire wine is to lust, and as manure
stimulateth the earth to bring forth fruit, even so doth the stinkingness of meats excite
the members with abominable lusts. A superabundance of food is a covering of the
understanding, and food, of and by itself, maketh dark the mind unto the thoughts of
fornication, and concerning how much the troubling of lust disturbeth a pure mind there is
no doubt whatever, but those know it especially who have experienced it. But before this
lust, is the lust of the belly which submergeth the understanding, and it is the covering
of the mind which seeth, and it is the thick darkness of the thoughts which possess the
light of truth, for the stink of meats is the night of the enlightened mind. And as
blacknesses and smoke darken pure and clean air, even so doth the stink of meat disturb
the purity of the mind.

Now therefore it is right for the disciple of Christ not only to excuse himself from
dainty and costly meats, but also to eat sparingly of the commonest foods, for it is not
because the meat is costly that it disturbeth the understanding and darkeneth the mind,
but because of the abundance [that thou eatest], and this defect is found in respect of
the commonest foods as well as of those that are costly. And well do the Holy Books
admonish the children of men against the overfeeding of the belly in every place, for
according to the teaching of Paul, "Those who occupied themselves with meats were not
benefited by them," and not only were they deprived of any benefits, but they gathered
together for their own persons loss and injury, but [he saith], "Gluttons and drunkards
shall not inherit the kingdom of God; and read the passage, O disciple, and see unto what
vices the Apostle compareth this wickedness----with soothsayers and destroyers, and other
things like thereunto. And although the lust of the belly is not these, yet it leadeth
unto them, for when the heart hath become gross through meats, straightway it driveth out
from itself the remembrance of God, and when the memory of God hath departed from a man,
what wickedness will he not do? and what iniquity will he be not moved to do?

Even as also the prophet Moses hath taught us that through this cause the people forgot
their God, and that through the lust of the belly they went forth unto idolatry, and from
eating meat they were led into blasphemies, and from dainty foods they arrived at all
wickedness, [saying,] "He made him [i. e. Israel] to dwell upon the strength of the earth,
and He made him to eat of the produce of the field. He made him to suck honey out of the
rock, and oil out of the rock of flint: butter of kine, and milk of sheep, with the fat of
stalled beasts, rams, the offspring of ibexes, and kids, with the fat and fatty parts of
wheat, and He made him to drink wine of the blood of grapes. And Israel waxed fat and
kicked, he grew fat, and became thick, and acquired riches. And what happened unto him
because of these things? and to what pass did he come by reason of these desirable things?
and what country did he possess through these dainties with which he delighted himself?
and into what sick-nessess did the overfeeding of the belly, and the superfluity of meats
cast him? Now Moses himself hath explained and made known unto us what the people obtained
from these possessions: "He forgot the God Who made him, and he blasphemed the Might which
redeemed him. He moved Him to jealousy with strange things, and provoked Him to wrath with
idols.

They sacrificed unto devils which were not gods, and unto gods which they had not known.
These are the things which the people obtained from dainty foods, and this is the
inheritance of the worship of devils which they inherited from the overabundance of the
body. And from the table which was rich in meats they were drawn unto the unclean tables
of idols, and from dainty foods they went forth to cast stinking things before graven
images, and through the lust which taketh away the strength from nature they came to
unclean thoughts which are alien unto nature. Behold then, O disciple, and see how that
people went from one thing to another, and uproot from thee patiently the root which
putteth forth as a sprout the worship of idols, a root which having begun [to spring] from
the belly cometh to an end in the worship of devils. The prophet doth not say unto thee
simply that the people worshipped idols, but he first of all maketh thee to know the
reason why they worshipped [them]; and he doth not relate unto thee concerning the severe
and difficult sickness until he hath informed thee of the cause of the sickness, and
whence it came. "He ate, and drank, and fared luxuriously," hence he forgot God who made
him; and because error entered in, it gave birth to abuse and blasphemies, hence "he
blasphemed the mighty One who redeemed him." And this was not sufficient for him, but he
also made unto himself gods in opposition to God, and instead of One, he forged for
himself many. "He provoked Him to jealousy with strange gods, and he moved Him to wrath
'with idols." And together with the testimony of the Word we may also see from the fact
itself how they came to offer praises before the calf in the wilderness, "The people sat
down to eat and to drink, and rose up to play;" until food had entered in blasphemies did
not go forth, and until wine had been poured into them they were not clothed with the
fornication which is against God.

These then are the injurious things which meat hath wrought, and who will not flee from
the overabundance thereof? Whosoever hath determined to become corrupt will become a
devourer, for the glutton taketh within himself thoughts of corruptness, and then he
draweth nigh unto dainty meats. A man is led to become a servant unto his belly through
the lust of the body, and it is manifest that the man who loveth lust is an enemy of the
praise of Christ, for the lust of the body is opposed unto the lust of the spirit, and so
long as the one liveth it is impossible for the other to live. From the time when the lust
of the body liveth in him, the lust of the spirit is dead in him, and as the body is
deprived of all the things for which it lusteth when it becometh an alien unto its own
life, even so the soul becometh an alien unto all good when the lust of the spirit is
removed from it: for the lust of the spirit is the beginning of the ascent unto all
excellent things, but the lust of the body is the entrance of all wickedness. For even if
the lust of the belly did not impede us in any fair thing, it would be right and seemly
for us to excuse ourselves therefrom, both for its own sake and because it might not make
us like unto the beasts;

but since it is the entrance of all vices, and the field which is wont to put forth as
fruit brambles and briars, how much more should we do this? And if those who perform noble
acts and deeds of the world, and those who wish to become famous in bodily skill sustain
their lives with little food, how much more especially have spiritual athletes need
thereof, in order that they may possess fortitude, and run the course of their labours.
Now if the body itself the natural life of which which is sustained by food, layeth hold
upon the habit of abstinence and self-denial when it wisheth to be famous in some feat of
bodily skill, how much more especially hath that soul, which is wont to diminish from the
weight of the body, and which maketh it active and obedient unto the soul which dwelleth
therein, need of abstinence and self-denial? So long as the body is heavy with the
abundance of flesh, is it difficult for the soul to turn itself about, but when it
becometh lighter and diminisheth through abstinence, the soul easily performeth therein
all its desires, and it refineth it by its lightness; for so long as the body is heavy and
gross it is contrary unto the soul, because the soul is a refined and rational thing.

And in proportion as it loveth the celestial country which is suitable unto its spiritual
nature, so also doth the body love the grossness of earth and the heaviness of the dust,
and while the soul leapeth to mount upwards, the body through its weight inclineth to go
downwards, and also to crawl about upon the ground of lusts like a reptile. The body which
eateth overmuch maketh the soul an irrational thing, and it spoileth and carrieth away
therefrom all the motions of wisdom, for the heart is the vessel of the discretion and
intelligence of the soul, and when it hath become gross through the overabundance of
meats, all the thoughts of the soul which are moved thereby become gross therewith. And
because the fire which is mingled therein naturally becometh dead and cold, the heat of
the knowledge of the soul also diminisheth, and the active movement of its thoughts
ceaseth, because although the gift of rationality beginneth from the soul, yet its
operation is made visible by the intervention of the members of the body, and all parts of
its nature have need of all parts of the members of the body. And behold we see that when
the soul wisheth to observe the world it looketh thereat through the eyes of the body, and
when it wisheth to hear the voice of the body it receiveth it through the medium of the
ears, or again if it seeketh to send without a word of its nature, it maketh it pass over
to us by the tongue, the bridge of words; and [to speak] briefly, whenever it wisheth to
perceive anything of this world, by means of the senses of the body it goeth out or cometh
in.

But when it wisheth to see the country of spiritual beings, or to hear the living words of
their spirituality, or when it seeketh to look with the vision which is above nature, it
hath no need whatever of the senses, nay it even sendeth them away, and alone, and with
its own members, it moveth with the living motions which are above nature. Therefore as we
have learnt that the soul hath need of the external senses, so also [is it] concerning the
members which are within, by which it is moved in all its parts, whether to wisdom, or to
intelligence, or to enlightenment, or to thoughts, or to discretion, or to understanding
and knowledge, or to the fear of God; of all these, then, by means of the members, doth
the soul make use, and in proportion as these are active, and the weight of meats is not
laid upon them, and they are not troubled by the excessive smell of food, the soul worketh
actively through them. And as a light which is mingled with another light, for by the
admixture therewith the light shineth the more brightly, so also is the luminous soul
mingled in the luminous members when they are active and free from the filth of meat; but
if they are dense and heavy, they become like a dense body, and like a gross covering in
front of its light, and instead of receiving help from them, they injure and impede the
activity of its working.

And those who scrutinize subtilly the knowledge of nature recognize these things and also
others which are like unto them. Now therefore if thou, even thou, O disciple, desirest to
be a participator in this natural knowledge, and to ascend from it unto the knowledge of
the spirit, keep thyself from the weight of meats, and let the natural grossness of thy
body be sufficient for thee, and do not make it more gross and heavy with overmuch meat,
even though for the sake of thy health thou wouldst eat a quantity----now the man who
thinketh thus erreth greatly ---- for an overabundance of food doth not give health but
produceth pains and sicknesses in the body, and it only maketh healthy the body of lust.
And as all the members become sick, and soft, and useless, even so be-cometh strong and
sound the lust for phantasms in the body and soul, and together with the lust folly also
groweth strong, for the lust of the belly increaseth this abominable passion of folly more
than all other lusts, for folly is the thick darkness of the soul, even also as knowledge
is the light of nature. And as a lamp is extinguished in winds or storms, or becometh dim
and sheddeth its light dimly in a house wherein the air is damp and heavy, so also doth
the light of the knowledge of the soul become dark in the heart which is black through the
weight and moisture of meats.

And behold also the rays of the sun, the light of which is established in its own nature,
and not by absorption from other substances like a lamp, become dark in an atmosphere
which is troubled and disturbed, and although in the constitution of its sphere it is
light with the riches of its fulness, yet to the body of [this] world it is black and
dark. And thus also must thou think concerning the soul, in which is gathered together the
light of knowledge in the manner in which the natural light [is gathered together] in the
sphere of the sun. and when the heart becomes dull (or, cloudy) like the atmosphere, then
all the members which are therein are disturbed by the smoke of meat, and the rays of the
knowledge of the soul are prevented from shedding their light fully unto all the parts of
the body, and all the motions of a man, whether of the external senses, or whether of the
internal members, move stupidly and confusedly.

Now the knowledge of the soul is the hidden rudder of the whole body, which keepeth the
eye in chasteness, [that is to say,] in orderliness, and the ear in vigilance, and the
hand in watchfulness, and the tongue in correct balance, and the feet in a prudent gait;
and as the charioteer [holdeth] the bridles of his steeds, even so doth the soul hold the
reins of knowledge, and it guideth all the senses, and as the charioteer directeth his
steeds so also doth the soul order the senses, and rule the inner members, and this good
thing which is the light of the body, and the order of all the members, perisheth through
gluttony in the man who is not vigilant and heedful. Let the disciple of Christ then flee
from this foolish passion, and let him not be a slave unto his belly. For if we are not
able to serve at one time both God and mammon, according to the word of Christ, it is
evident that we cannot [serve] both the belly and God, for it also was called "god" after
the manner of mammon, and as Jesus called mammon "master", even so also did His Apostle
call the belly god [in the words,] "Whose god is their belly, and whose glory their
shame." And the word of God mocketh those who lay fast hold upon their art, who have hired
themselves unto Christ for their belly's sake and not because of love for Him, even as
there are also today many who are clothed with the precious garb of discipleship, and who
feign to be teachers and good servants of God, not for love's sake, nor through discretion
and fear, but only that they may minister unto their belly, which they have made a god
unto themselves, and unto which they minister.

Now the Apostle of God teacheth us plainly that the heaviness of the belly boweth down the
gaze of the soul from heaven to earth, saying, "Their whole mind is [set] upon earth." And
he set forth first the words, "Whose god is their belly, and whose glory their shame," and
afterwards he said, "Their whole mind is [set] upon earth," in order that he might make
known that the reason why they were fettered unto earth, and why their mind was
contaminated with the dust, was because they possessed the lust of the belly; and as the
lust thereof chained them to the earth, even so also will it bind whosoever ministereth
thereunto. For in what particular is the man who is befouled with the lusts of the belly
different from the worms which crawl about in filth, or from the swine which wallow in the
mire? For in this case also the service of this loathsome lust must needs be called
loathsomeness, and filth, and mire, and shame, and if Paul called it so, how can we help
calling it so likewise?

Now therefore we can see that the lust of the belly is the beginning of all wickedness,
and that it leadeth us unto the ruin which [befell] Adam. For through it he transgressed
the commandment of God, and through it he despised and cast away the law which [He had
set] for him, and the Calumniator took it that it might be a helpmeet unto him, because he
saw that it was the most powerful of all lusts, and that thereby he would be able to enter
into him with all other wickedness. And the Enemy did not contend against the heads of our
race with fornication, or with avarice, or with vain-glory, or with the adornment of
apparel, or with envy and pride, or with any of the other passions, but only with the lust
of the belly, because he saw that it was capable of becoming a leader of all the lusts;
for the Tempter was crafty, and he saw which passion was the strongest and foremost in us,
and he drew nigh thereunto, and stimulated it, and after that he sowed the seeds of
laxity, and after that the seeds of lust, and then fornication also entered in, for
immediately "they had eaten, the eyes of both of them were opened, and they knew that they
were naked." And it is evident that it was because the lust for connexion moved in the
members of union, that they also perceived [that they were naked], and were ashamed at the
sight of each other, for until food had gone into them lust was not stirred up, and until
lust had been stirred up shame and fear did not rule [over them].

Behold, then, the beginning of shame is the lust of the belly, and well hath the blessed
Apostle also called it thus, saying, "The woman saw that the tree was fair, and that it
was a thing for which the eyes lusted, and that it was desirable to look upon; and she
took of its fruit, and she ate and gave also to her husband with her, and he did eat. Thus
thou mayest see that the lust of the belly was the beginning of their common sin, and of
the first transgression of the commandment, and that thereby all sins and all punishments
were brought in and came upon us; for as envy was the beginning of wickedness with Satan,
so also was the belly the beginning of the transgression of the commandment with the house
of Adam. And through it sins came in, and through it all penalties followed;

it was the beginning of pains and sicknesses, through it the pains of childbirth entered
in, through it was the earth cursed, and it brought forth briars and brambles, it hath
made us aliens from the pleasures of Paradise, it hath cast us out as it were into exile
in a cursed land, through it we have become slaves unto devils, through its dominion over
us we serve in the bondage of Satan, through it evil spirits sport with us and laugh at
us, it hath brought in death which dissolveth and scattereth our frames, through it this
fair and beautiful image hath been made hideous and loathsome, it hath fed us with the
bread of pain, and it hath collected for us food by the sweat of our face. Now the lust of
the belly is a senseless and blind thing. It sought to eat, and yet was deprived of food;
it lusted after pleasures, and destroyed the gratification and delight of Paradise, for
though lusting to eat, it knew not how to eat; it possessed not patience, for the nature
of this lust is to be hasty and impatient, and it made haste and plucked one fruit, and
was henceforth deprived of the table which was full of all the luxuries of Paradise.

Now therefore let that lust which came unto Adam be a type of that which cometh to us, for
as they, by of the eating of one fruit, were deprived of the food of the whole garden,
even so also will one loaded table deprive us of the table of the kingdom of heaven. For
as long as the belly is full, and is weighted with an abundance of meats, the soul is
useless for the remembrance of the blessings which are about to come, and so long as the
eye is fixed intently upon these meats, and it lusteth for them, the eye of the mind
turneth away from the sight of spiritual delights. What then? If Adam, because he lusted
for one fruit, lost the whole of Paradise, how can the man who is laden with the lust of
many meats help being deprived of the table of the kingdom? For, because of his having
eaten, Adam lost Paradise, and inherited death with all its curses. Esau, because of his
meat, cast away the birthright together with the blessings, and he became a slave unto
sin, and one who was subject under the hand of his brother. The people [of Israel],
because of their meat, forgot God, and instead of God, worshipped the similitude of a dumb
animal; and again, because of their meat, the wrath of God went up against them;

and again, because of their meat, they were led into the fornication with the Midianites,
through which the pestilence had dominion over them suddenly, for it is written, "While
the flesh was yet between their teeth the anger of God went up against them. And again,
through meat and luxuries the Sodomites also were polluted with an unclean matter, and
pleasures and the love of the belly brought them unto that limitless wickedness, even as
the prophet of God maketh known concerning them, "This was the iniquity of thy luxurious
sister Sodom, who was satisfied with bread, and dwelt at ease; for by reason of being
filled with bread, and delicacies they polluted themselves with unnatural lust. Let these
things and others which are like unto them be in thy remembrance, O thou that wishest to
travel in the path of heaven, and cut off and cast away from thee the fettering weight of
the belly, which sinketh the soul into the depths of wickedness like a millstone in the
sea. And do not imagine that [the lust for] dainty meats only is accounted gluttony, for
behold, the gluttony of Esau was made manifest through a mess of pottage, and [it
consisteth not] in flesh overmuch, nor in wine overmuch, nor in any other preparation of
meats; for it was only because [Esau] desired greedily a mess of pottage, that the word of
God rejected him, and cast him away.

In the meat which thou hast nigh unto thee shew thy forbearance, and contend with that
which is near thee, and let there be war with thee against the contemptible and despicable
things which are set before thee, lest thou make use of them for the filling of thy belly
[only]; for no man leaveth the obstacles which are near and fighteth with those which are
afar off, and no man leaveth the sickness which is at hand and which causeth him pain, and
bringeth healing unto that which hath not yet appeared. And since the dainty meats, of
which the rich and noble men of the world make use, are not nigh unto thee, forbear from
the inferior kinds which are set before thee, and if thou canst conquer [the lust] for
meats which are common thou mayest believe that thou wilt also be the conqueror over the
lust for those which are more dainty, and that thou wilt gain the victory over those which
are of great price.

The full belly produceth not pure prayer, and the stomach which is inflated with too much
food giveth not forth wakeful melody. Now if its own loss only were found in overfilling
the belly, even though it would be blameworthy, it would not perchance be over-wicked to
palliate it, but because of the other wickednesses which spring therefrom, it is right for
the disciple that he should take heed thereunto. The sleep of the over-eater is much, his
dreams are disturbed, his visions are confused, the flow of his lust is copious, and his
sleep is deep but not healthy. If he standeth up to sing a psalm, thou mayest consider
that he standeth not up, for as he sinketh down upon his bed, even so doth he sink down in
his standing up; he throweth himself against the walls, he layeth hold of the things which
hang clown, he supporteth himself upon sticks that they may bear with him his heavy body,
that is to say, that they may carry with him the weight of the meats which he beareth. And
if it happen that he beginneth and endeth his service, he perceiveth not where he is, for
although many voices cry in his ears he overcometh them by the depth of his sleep; his ear
is closed by the weight of meats, his eye turneth away through sleepiness, and his whole
body is weaned and exhausted, because he doth not eat in moderation.

The living stand by his side, and look upon him as dead, and those who are awake see him,
and they laugh and mock after his own manner. He knoweth not which psalm is being sung, he
is wrathful against the man who waketh him up, and he is filled with anger and
threatenings against whomsoever rouseth him from his deep slumber. It happeneth too that
he falleth down while he standeth, and through the noise of his fall he disturbeth the
service, and in the hour of quietness he maketh tumult, and at the season when God is
hymned by the living and by the Watchers, he standeth before Him like a soulless corpse.
And if one should say, "Is he not ashamed, and is he not brought to the blush? [I say,]
how can the man, who doth not even know where he is, be ashamed? He despiseth God in his
standing up, he casteth [looks of] hatred upon those who behold him, he heapeth reproaches
also upon those who wake him up, he maketh himself a cause of falling and stumbling unto
those who stand by his side, who leave off singing to speak about him, and who are
irritated at the sight of the depth of sleep into which he hath fallen; for if the glutton
sleepeth, he is drowned in sleep, and if he be awakened he sleepeth, and if he singeth he
is dumb, and if he standeth up, he falleth prone.

Observe then these defects, O thou that lovest spiritual excellence, and excuse thyself
from this wickedness, that thou mayest not forget God and thine own self thereby, and thy
discernment be darkened against all that is seemly; and with these remember also that
which was spoken by the prophet Moses to the Jews, saying, "Take heed when thou eatest,
and art satisfied, lest thou forget the Lord thy God who brought thee forth out of the
land of Egypt." And behold the Spirit of God hath taught thee openly that error is born of
fulness of food, and that, when a man hath forgotten God, he marcheth fearlessly into all
wickedness, and associateth himself with all evils. For as the sight of a stern master is
to riotous slaves, even so is the remembrance of God [unto the soul]; for it maketh the
tumultuousness of the thoughts shamefaced, and immediately the thought of Him falleth into
the mind all the perturbed thoughts hasten to put themselves in the order of fear, and the
soul becometh suddenly a peaceful house, an ordered temple, a pure dwelling, and a holy
mansion of the Trinity. Whosoever then wisheth to travel along the path of heaven should
unfasten the shackles of lusts from his feet, and should remove every weight from the
wings of his mind, in order that his person may travel easily towards greatness, and may
hear the promise of the holy man Paul, who taught and admonished us, saying, "Take ye heed
lest there be among you any man who is wanton or slack like Esau, who for one [mess of]
meat sold his birthright; for also when he afterwards desired to inherit the blessings, he
was rejected, for he found no place for repentance, though he sought it with tears."

Let then these remembrances be unto thee, [O disciple,] and let such testimonies as these
be written in thy heart. Let us be active, that we may become spiritual beings; let us
shut the door of the lust of the belly, that all wickedness may be shut outside; let us
put to death in us the lust of the body, that the lust of the spirit may live in our soul;
let us diminish by patience also the wants of our life, that we may be worthy by Grace of
the life of glory; let us deny the foolish mistress, that we may confess fully the Holy
and Eternal One; let us free our members from weight, that we may make our members light
by pure prayer; let us cast out the smoke of lust, that the eye of our soul may be clear
for the sight of knowledge; let us not lust after the loaded table and abundance of meats,
that the table of the kingdom may receive us like famished folk; let us despise and reject
the health of the body, that we may be able to obtain the health of the hidden man; let
not the fear of sickness through [lack of] food fight against us lest wounds increase in
our soul thereby; let us give thanks unto the Provider for little food, that it may be
seen that we are His sons and not slaves in the hire of the belly; let us overcome
patiently the first lust, that we may thereby gain strength to vanquish all [other] lusts;
let us say unto each other that which hath been said unto us by the Apostle, "The belly
for meats, and meats for the belly, but God will bring them both to nought." The body then
is not for fornication, but for the Lord, and the Lord for the body, to Whom be glory from
us all for ever. Amen.

Here endeth the First Discourse on the lust of the belly by the holy man Philoxenus,
Bishop of Mabbôgh.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 11: ON ABSTINENCE

THE ELEVENTH DISCOURSE: ON ABSTINENCE AND THE SUBJECTION OF THE BODY, WHICH SHEWETH THAT A
MAN IS, THROUGH TRIBULATIONS, ABLE TO ENTER INTO THE SPIRITUAL COUNTRY OF THE ENJOYMENTS
OF THE KNOWLEDGE OF CHRIST. "Enter ye in at the strait gate," proclaimeth the word of the
Redeemer unto all true disciples of His word, for without this gate a man cannot enter
into the kingdom of God. For a man is not wholly worthy of the experience of the rule and
life of Christ until he hath put to an end in him all feeling for the meats of the world,
and he is not able to cut off and to cast away from him this affection, except through the
power of patience he cut off [from himself] pleasure in all things which are lusted after.
For when a man hath cut off and cast away wickedness from his soul, all good and fair
things spring up within him in its place, that is to say, in the place from which evil
hath been cut off good straightway springeth up therein, and blossometh. And as all the
power of the soul turneth to water and to make to grow that plant, even so is the power of
all the thoughts wholly directed to make to grow the tree of goodness, which is planted in
the soul after wickedness hath been uprooted therefrom; for if vices be not rooted up
virtues cannot blossom, and except evil habits be cut off and cast away from us, the
tradition of a good life layeth not hold upon us, and unless we have forsaken slackness we
cannot lay hold upon fortitude, and except gluttony hath died, abstinence cannot live in
us.

For death and life are ministered unto in us in two things: the death of the old man,
which is abominable lusts, and the life of the new man, which is a correct rule of life.
Now the death which is man's penalty did the commandment bring, but the death which
ariseth from the.lusts He calleth the will of each one of us, because also from the
beginning the death which is of sin entered in by [man's] will, and afterwards came the
death which arose from the penalty by the will of God. And so also is it in this case: for
before the dissolution of the nature of the body which dissolveth the penalty, the will of
each one of us is able to scatter the composition of the old man of lusts, and when this
death hath been dissolved not even then is that nature firm. Now the death which is of sin
brought in the death which is of nature, and with the dissolution of the one, the other
was brought to nought, and those who did not die aforetime died in very truth, but those,
who of their own freewill put to death in them the man of lusts in this death, dissolved
the death of the natural man; therefore it is well that we should die before our death,
that we may also live before our life. For where the death of the will goeth first, the
death which is of nature is dissolved, and where the death which is of nature is dissolved
aforetime by the dominion of freewill before we come into life, the man who dieth is
alive; and because these cessations and renewings happen unto us aforetime in all ways, it
is seemly for us first of all to uproot wickedness, and then to lay in ourselves the
foundation of the edifice of virtues, in order that the rock may receive our foundation,
as it is written, and that on a sure stone may be our building, even as it is said. And in
this respect we should be like unto the physicians of [our] nature who, until they have
removed and cleansed the matter from the sore, do not lay [upon it] the plaster which
buildeth up and maketh to grow the living flesh; and so must it be with us also when we
have uprooted the matter of the lust of the belly, and have made accusations against its
filthy and loathsome forms.

And now let us shew in our discourse the benefit of abstinence, and let us exhort
disciples with profitable doctrine to lay hold in their souls upon this endurance which,
although it is imagined to be laden with labours, is nevertheless the birth-pang which
giveth us birth into the experience of the blessings of Christ. And as the child is born
into the world through the pains of her that giveth him birth, even so also through the
pains of sufferings and the patient endurance of labours is a man born into the world of
the knowledge of Christ. And if a man were to call abstinence the cleansing of the lusts
of the body he would not err, for as the body is purified by washing from the things which
pollute it, and which conceal its natural appearance and colour, even so also through
abstinence are the blemishes of the old man healed, and made clean, and the beauty of the
new man, cleansed and pure, is revealed, and when he hath been revealed and re-standeth in
the appearance of his nature, then is it easy for him to see and be seen in the beauty of
his soul from whence he receiveth the clothing of knowledge.

Now the beginning of abstinence is bitter and severe, but the end thereof is pleasant and
sweet. Its burden is heavy unto those who do not feel how light it is, and its load is
difficult unto those who do not look into the spiritual riches which are therein, for it
is the strait gate which leadeth into the broad country of spiritual beings; and as
poverty of possessions is the end of the way of the world, even so is abstinence the
beginning of the path of the rule and life of the Gospel. And it is good for us also that,
after the discourse upon poverty, we should enter upon the doctrine which concerneth
abstinence, because in proportion as a man possesseth that which is outside of him will he
work therein, and therefrom will he gather in the produce. And though of his own will he
distributeth goodness and lovingkindness, yet he taketh from outside of him the seed, and
casteth it in the fields of the afflicted, or as one might say, he taketh from the world,
and giveth thereunto, even though the fruits of this righteousness be gathered together
unto the person of the man himself; but labours are outside the person. For what labour
and tribulation will arise in the body of him, the righteousness of whose alms are
stablished by riches which are outside him, besides this only, that he constraineth the
thought of the lust of the belly, and bringeth it into subjection beneath the will of
lovingkindness?

But when a man hath emptied himself of everything, and he standeth free in the world in
his own person, he becometh a. field of which he himself is the cultivator, and he tilleth
it, and soweth seed therein, and from it tribulations begin, and in it they come to an
end, and henceforth he doth not sow strange lands with the seed of alms, but the rational
field of himself, and in it he beginneth the service of the labours of righteousness. Now
the first rule of this field is the cultivation of fasting and abstinence, for without
these all the virtues of the person can be but feebly cultivated, and it is as if the
power [to perform] them were weak and wanting in us; for our prayer cannot be pure, nor
our singing wakeful, nor our thoughts sanctified, nor our knowledge increased, nor our
understanding made bright, nor our mind active, nor will our hidden man be renewed in
wondering admiration at the greatness of the glory of God, without the cultivation of
fasting and the ministration of abstinence. For from these things we go on to others, and
we are lifted up from this step unto others which are higher, and by reason of resisting
meats we arrive at the similitude of angels; for inasmuch as the angels exist wholly and
entirely without meat, we must of our own freewill make ourselves alien unto the meat
which is lusted after, and diminish a few of the wants of the body. And by this [p. 425 ]
also we shew that we have in us the longing to be like unto spiritual beings.

For this reason our Lord Who came for our redemption was able in His own power immediately
He was revealed to make us in the likeness of angels----which He is about to make us
finally according to the riches of His grace----yet He did not do this, but He taught us
how a man might become like unto the angels, and He left it to our freewill to hasten
after their similitude. Let us then, of our own freewill cast off from us the old carnal
mindedness, and put on the renewing of the likeness of the angels, and let us exchange
meat for meat, and lust for lust, and table for table, and food for food, and one kind of
nourishment for another. For we have a [carnal] belly and a [spiritual] belly which
receive different kinds of meats, and when a man hath shut the door in the face of one, he
then openeth the other that it may receive the meats of the spirit, and enjoy and live
daintily upon the various kinds of spiritual food which are above nature; and because our
nature was too feeble of itself to cut off and to cast out these things from it, the gift
of the Spirit came to our support, in order that that which nature was not able to do of
itself it might complete by Grace.

Therefore, O disciple, contend against the lusts of the body with all thy soul, and
cultivate virtues in the field of thyself which remaineth to thee from the world, for thou
thyself alone of every thing which is in the world art reserved for life, and for thee the
wedding chamber is opened, and the kingdom prepared, and the place for reclining spread,
and the mansions are in order, and the table of dainties is made ready in that living
feast in which God hath made Himself the minister, even as He Himself hath proclaimed unto
thee in His sure word, "Verily I say unto you that He shall make His chosen ones sit down,
and He shall gird up His loins and shall go in and minister unto them." Be thou then [O
disciple,] at all times mindful of this table, that from the remembrance thereof thou
mayest receive strength, and mayest be able to despise the natural table; for there is no
man who would exchange the dainty table of the kingdom for the coarse and common table of
the bread of wheat, and more than this the table of meats of the body is smaller and
inferior in comparison to that spiritual table.

Be thou wakeful, then, and watch thyself when this lust beginneth to fight against thee,
and gather together all the host of thy thoughts, having as the general thereof a wakeful
understanding, which is like the chief of a band of thieves, who are the passion of the
lust of the belly. For this lust knoweth that it is too feeble to fight against the mind
which can endure, and it taketh with it hunger that it may be a help thereunto, and that
it may shew thee that thy blame will not be very great if thou art constrained by thy
hunger [and thou eatest]. And it offereth unto thee such entreaties as these: "Need of
food was implanted in thee by the 'Creator," and "Hunger naturally ruleth over thy body,"
and "The support of thy human life consisteth of food, and without it thou canst not abide
in the world, and if thou wishest to live without these things thou resistest the will of
the Creator, Who desired that thy bodily life should be supported in the world in this
manner; and the meat which is [eaten] by measure, and the drink which is taken in
moderation are blameless. And when this lust hath led thee away by these blandishments,
and hath brought thee from the consideration of, Thou shalt not eat, unto that of, Thou
shalt eat, it draweth thee on further from, Thou shalt eat, unto how thou shalt eat, and
what thou shalt eat;

for it doth not counsel thee from the beginning that thy eating shall be from lust, but it
persuadeth thee that thou shalt eat for need's sake, and afterwards it leadeth thee on
from need unto lust. By the power of patient endurance a man standeth when he contendeth
to overcome the hunger of nature, and if at the season of his power weakness gaineth
dominion over him, he is easily conquered [and is made] to come to utter defeat when once
a small portion of that feebleness hath gained the mastery over him. Observe then, O thou
[disciple], very carefully and with discerning knowledge, that not all hunger is the
hunger of nature, and that not all meat is the meat which satisfieth want, and observe the
different kinds of hunger, and distinguish and select with knowledge thine own hunger from
among them. One kind of hunger belongeth to youth, and another ariseth from weakness, and
another from excessive emptiness, and another from habit, and another from idleness of the
thoughts which have nothing wherewith to occupy themselves, and another from the
feebleness of the thoughts, and another from the daily cutting off which happeneth unto
the body, and another from the coldness of the body which seeketh to be made warm by meat,
and another which excessive labour produceth; these and such like things are the causes of
hunger, besides there being some men also whose hunger is not a healthy hunger. Therefore
many men are able to bear hunger from the beginning of the day, and some are an hungered
at the second hour, and others at the fourth, and others at the sixth, and others at the
ninth, and others in the evening, and others can endure the hunger of the close of the day
until the vigil of the night, and others continue to fast until the third hour; and when
they have arrived at the number of a double vigil their natural hunger hath entirely
ceased in them, because the natural heat which is stirred up in the body taketh the place
of meat to them.

And when from these things thou dost understand the varieties of hunger which are born in
thee, thou must distinguish and select from them all the hunger which cometh of thy need,
but thou must from time to time restrain even this, in order that the endurance of thy
affliction may be the more made manifest, by which thy love unto God is made known. Take
heed then that the hunger of lust lead thee not astray and thou imagine it to be the
hunger of nature. Now the real hunger of nature is not the want of food in the stomach,
but the want of the power of the food in all the members, for when the members have put
off the power of food, and have put on in its stead weakness, and although thou callest
unto them they respond not with whatever service thou wishest, this is natural hunger; and
thou must therefore take carefully such food as will restore the power to the members,
being watchful of thy thought that it be not mingled with the body in the meat, and thou
must make the lust which is in thee to sleep, lest it be roused up and the lust for food
be excited by thee instead of by want; and if this happeneth thy meal is one to be blamed,
even though thou takest food because of hunger, and eatest sparingly.

Let thy thoughts then observe at all seasons all thy affairs, whether it be those which
are in the world, or those which are in thy body, or all the others which are wrought in
the soul. For a man is not an animal that he should feed whenever he is hungry, but he is
bound, like a rational being, whenever the body sheweth , its natural hunger, to make the
soul shew the forbearance which becometh it, and it shall make use of that which is its
own, even as doth the body also of the things which belong to its nature, and the hunger
of the body shall be a reminder of its own hunger, and it shall take its need as the
testimony of the need of its spiritual life. For the soul is not bound to bring itself
mightily into subjection unto the feminine passions of the body, but it must rouse itself
up in war against them, and must subdue, and fetter, and be master of, and overcome them;
and it must produce in itself arrangements and preparations against these lusts which rise
up from below, and which abase its greatness, and défile its fair beauty.

When the body at any time whatsoever maketh war against thee with its needs, or with the
hunger of its lusts, thou must conquer in the war at that season by patient endurance, and
by producing in thee as an antidote against that hunger another hunger, and thou must turn
thy mind from the thought of the hunger of the body unto meditation upon, and converse
with God, for in this way wilt thou be able to overcome the importunity of the passion of
its hunger. For if natural hunger were to obtain dominion over each one of us very little,
or ever so little, we should all be hungry together, but because hunger is also produced
from the feeling of desire we become hungry at different seasons. For who doth not know
that that hunger which cometh at the beginning of the day, or at the third hour, or even
at the sixth hour, is not natural hunger? because, as I have said, natural hunger is the
want of the strength of meat in the members of the body, and that the passion can be
vanquished by the power of patient endurance sheweth particularly that it is not natural
hunger; and, moreover, even if it were natural, in this case also would it be right that
it should be mastered, because our rule and life are superior to nature, and our strife is
against nature.

For behold the human life which is in us is not the feelings of nature, but they are
nature, and although it be thus, because of the truth we fight also against human life,
for the limits are marked out and laid down; for unto the limit of death for the sake of
righteousness we must fight against these lusts, but the war which is for faith's sake is
against natural life. And we are not commanded by our Redeemer to slay ourselves of our
own freewill by patient endurance for the sake of the labours of righteousness, but for
the truth's sake we are commanded to die; so then it is right that we should contend by
rule and conduct on the side of faith against all the needs of nature, but for the truth
we must contend against the natural life. Repress then, [O disciple,] thy passion of
hunger when this lust is stirred up in thee, and set in battle array against it all the
powers of thy thoughts, that if it be not vanquished by one, it may be overcome by many.
For how can that lust, which is wont to be overcome by one living motion for God's sake,
avoid being vanquished by the might of many thoughts, if this motion be in us in a healthy
manner as if it arose from a living and healthy nature? For as is the power of the hand,
so also is [the force] of the stone which is cast therefrom, and according to the might of
the. arm is the power of the arrow which is shot forth by it, and as are the strength and
healthy condition of the soul, so also is the healthy motion which is sent forth by it to
the war against lust, and lust (even though it happen that it hath held us fast habitually
for a long time past), that is to say need, is not able to abide before it.

And observe that a distinction also existeth between one kind of need and another, for
there is the need which ariseth from lust, and that which ariseth from a healthy state,
and that which ariseth from strength, and that which ariseth from life; let us then
forsake the former kinds of need, and make use of the last, so that when we are
constrained to satisfy a want, it may not be that which ariseth from lust, or health, or
from strength, but only that which ariseth from life itself, even as we learn also from
the testimony of the righteous men of old, who did not satisfy the want of any one of
these three, and of whom some persisted and endured patiently a fast for forty days, and
some for three weeks. And it is not known that they satisfied [their] needs for the sake
of [their] life only, and the limit of our Redeemer's fast sheweth this to us, and His
answer to the Calumniator also teacheth us this openly, for it is written, "Man shall not
live by bread alone, but by every word which goeth forth from the mouth of God. Now He
said "shall live," and not, "shall be sound," nor, "shall be strong," nor, "shall be
filled its lust's need; and although this word is of little importance in its utterance,
yet a great distinction is apparent therein.

For He taught us clearly by that word that not by bread alone should man live, but that he
should eat only to live, and not for the sake of lust, or strength, or healthy condition;
for according to these things is life stablished also in sickness, and in weakness a man
liveth unto them in the world. And as whosoever hath a severe disease m his body, that is
to say, in those members which are the receptacles of meat, the food which he receiveth
nourisheth his disease and not his strength, even so also whosoever feedeth the lust which
is in him, his meat nourisheth his lust and not his human life; and it is manifest that
whosoever nourisheth his lust giveth birth to [other] lusts, for as is the nature of the
ground, so is also the taste of the [fruit of] trees which grow up therefrom.

Thou shalt not then, [O disciple,] devour like a slave, but eat like a free man, and let
not thy food be unto others but unto thyself, for instead of ministering unto the bondage
of lust thou must be a minister unto thyself. And who is there that understanding all this
will diminish [the food of] his own mouth and put [it] into the mouth of others, even
though it be that of a helpful friend? how much less then [into that] of an enemy, that
is, the contrary of thy true life? For there is no power in lust to lead thy life into
subjection, but it taketh might from thine own might to subjugate thee; thou shalt not,
then, take thy power and give it unto lust that it may fight against thee therewith, and
thou shalt not clothe thine enemy in armour that thou mayest contend against him therein.
Thou shalt not be in doubt concerning thyself, that is to say, thou shalt not be wholly on
the side of thine enemy and turn and wage war against thyself, for this lust, if thou
wilt, is a feeble thing, and how can it help being a feeble thing if without thee it
cannot even exist? If now thou dost create it, thou must also give it strength; and if it
beginneth to exist from thee, from thee must it obtain strength to gain power over thee;

for as God is over created things so art thou god over thy lusts, and as by the will of
the Creator created things exist, and if He willeth not they exist not, so also according
to thy will are thy lusts, and at thy will they become nothing. "God calleth the things
which are not as if they were," even so also doth thy will create the lusts which are not,
that they may come into existence; now God looketh upon all things, and they become
nothing, so also doth thy will [look] upon all the passions, and straightway they are
destroyed and become nothing. If thou wishest, they are thy passions; and if thou wishest,
they do not exist. From thee springeth up the cause of thy lust, and from thee is born the
destruction thereof; if thou makest it to live, thou canst make it to die, and if thou
makest lust to live in thee, thou makest thy life which is in God to die. A man cannot by
any means live with God and with lust at the same time, even as he cannot live with the
Calumniator and with Christ also; for the lust of the body is a goad unto the man of the
spirit, in the same manner that the Calumniator is the contrary of thy whole self.

All the fair passions spring up from the soul in thee by the help of Grace, but the origin
of abominable lusts is from the body, and the Enemy doth urge them on; therefore vanquish
that which it is meet should be overcome, that He to Whom the victory belongeth may
overcome by thee, and fight and conquer the first lust, that thereby and henceforth the
conquest of them all may be easy. For if one lust can overcome thee, how very much more
easily can many overcome thee! And moreover, when all lusts are gathered together [against
thee], yet are they powerless, and how very much more easily are they made impotent when
thou dost vanquish them one by one by the persistence of patient endurance! And, moreover,
it is right for thee to make a distinction between them, in order that victory over them
may be easy for thee. For when the lusts desire to make an attack upon thy patient
endurance in a body, thou shalt not give unto them that which they seek, but thou shalt
engage in war with them all, only thou must cut off and separate them one from another,
and fight against each one of them singly, and gain the victory; and thou shalt not allow
them to perfect their will in thee, not only by not allowing them to overcome thee, but
also by preventing their coming [upon thee] in a body. Now by their coming in a body in
this manner, their weakness is displayed, and if, when gathered together, their infirmity
is revealed unto thee, how very much more will their utter powerlessness be apparent when
each one of them cometh against thee singly? Watch then diligently that portion of the
desire for truth which is in thee, and which longeth for life, and panteth for that which
is good, and which lusteth with a healthy, and not with a destructive lust. For the lust
of destruction is laid beneath destruction, and it speedily destroyeth whomsoever wisheth
to possess the power of patient endurance; but the lust which destroyeth not, even when
its enemies think that they have overcome it, is not loosed from the sure fixity of its
nature, and although it be thought that it is conquered, it is by no means overcome, but
it removeth itself from the thought which is unworthy of it, even when it is held thereby,
and it fighteth against abominable lust.

Now therefore it is good that we should overcome all lusts, but especially the first lust
by which, if we overcome it, we receive the strength of victory against other lusts; for
when this evil lust shall be vanquished in us, together therewith shall be conquered the
others which follow in its train. And as we see that our work hath multiplied, in that we
have in vanquishing one overcome many, so let us devote ourselves more diligently to the
work, because if we are dilatory, not only shall we incur defeat in this, but in all other
contests which will enter in thereafter. And as, if we conquer in the first victory, it is
the victory in all other contests, so also if we be defeated, it is the defeat in all
other battles; therefore it is right that we should be victors at all times, because it is
the victory of our nature, and because it is outside our nature to be overcome, both
because of our own will and because of the blandishments of our enemies. Let us then
voluntarily fulfil the will of God our Creator, Who hath set us in the strife that we may
be victors, and let not that king Who chose us be ashamed of us, and be reproached because
He hath chosen and mingled sluggish soldiers in His camp; for our defeat would show the
ignorance of Him Who chose us, and therefore let us be victors, that the Wise Being may
not be thought to be foolish through us.

Observe then by the experience of thy contest with what thoughts this lust of the belly,
when it troubleth thee, may be overcome, and by this habit, whenever it setteth itself in
battle array against thee, do thou array in order of battle these thoughts against it, and
after the victory thou wilt receive the sweets of conquest. For so long as thou art
disturbed by the prickings of lust, thou wilt never taste the pleasure of victory: but
after a little, when thou art clothed with the armour of patient endurance, thou shalt go
forth from the strife of the battle with victory, and the pleasure of victory shall meet
thee. And it is impossible that pleasure should light upon thee in the world, for pleasure
is born of labour, and it is impossible for the harvest to be produced in thy grasp whilst
thou holdest the seed in thy hand, for crops are gathered from the seed after it hath been
sown. And, moreover, whilst thou art still standing in the thick of the battle, and it is
not apparent to which side victory will incline, it is impossible for thy triumph to be
proclaimed in the cities; but after the war is ended, and victory hath appeared, then
shall the triumph of the warrior be proclaimed in the cities. According to these examples,
then, take thou this spiritual war in which thou art engaged. And if thou art disturbed
when thou fightest, know that this befitteth thee, and if thy fighting be laboured and
thou sweatest, this also cleaveth unto thy work; for if there be a battle, there must be
labour therein, and if there be a contest, in weariness and sweat must run those who enter
in to it.

Do thou, then, not consider the things which are near, but look beforehand at the
pleasures which [come] after the tribulations, and let not thy mind be fettered unto thy
body, but let it hasten to see the things which are about to come, that thou mayest
strengthen with the remembrance of victory the members which stand in battle. Thou art a
spiritual being and must wage war against the lust of the body, and the spiritual being
who is overcome by the body is a laughingstock; and it is a disgrace unto him that is
invited to heaven, that the belly should contend with him and overcome him. For if thou
art ordained by Grace to fight and conquer spiritual principalities and powers, that is to
say, the hosts and the companies which are opposed to thee, how very much more is it meet
for thee to vanquish the belly? And behold thy garb hath been dedicated unto this, and the
appearance of thy rule of life proclaimeth for thee victory over the hosts which are
opposed [to thee]. And who would not laugh , at the man who hath prepared himself for
these things if he should see his belly overcoming him? especially when it is not the
necessary of life which urgeth thee to this, but the lust which is born of the feebleness
of thy will, and that that which is born of thee, not being a man of might but as yet a
child and youth, which it would have been easy for thee to have set under thy heel, hath
stood up in battle against thee, and hath laid thee low.

And see then also how the Spirit counselleth thee, saying, "Dash the children of Babylon
upon the stones while they are young." And well hath the word of prophecy called these
passions "children", that it might show thee their powerlessness, and might encourage thee
to victory; and it did not say "thy children," that it might not cause thee disgrace, as
if such children appeared from thee, but it named them "children of Babylon," that is to
say, children who were born of slavery and not of freedom, because the mother which giveth
birth to lusts is the slavery which the word of prophecy hath symbolized by Babylon which
hath been wasted, and which carrieth off rapaciously like spoil the power of the spiritual
man, and plundereth his riches. Now therefore when lust hath joined itself unto hunger to
wage war against thee, do thou unite thy thought unto Grace, and stand up in prayer, and
as if thou didst despise lust, do not even turn thy thoughts thereunto ----now I mean that
lust which is great----for even when thou fightest and dost overcome, thy victory will
still be subject unto defects, for thou hast had need of fighting, and then thou didst
conquer the belly----for it is right that thou shouldst despise it, and that it should be
of no account in thy sight, and that thy thought should not cleave thereunto----but thou
must despise it as a mighty man despiseth a feeble one, and as a man of strength and power
despiseth one that is contemptible and wretched. And it is also the custom of brave
warriors when they see feeble men coming against them to fight to despise them, and to
have them in contempt, and to laugh at their advance, even as it is written concerning
that blasphemous giant whose boast lay in the strength of his body, who, "when he saw
David despised him. And if all the contempt which he had in him for David arose from his
confidence in his flesh, why shouldst not thou, by the power of the spirit which is in
thee, despise and hold in contempt the lust of the belly? For whom doth it usually conquer
except infants and young children?

For immediately the lust of the belly afflicteth them with its need they begin to cry and
to importune their parents, and to ask them for what they want, and they do this because
they have not yet attained unto the age in which the power of patient endurance is born of
the soul. But thou hast attained, like a giant, unto this age, and the power of thy soul
hath been revealed unto thee, if thou desirest to make use thereof; and why shouldst thou
be vanquished by the belly like a child, and become a thing to mock at, that the passion
of childhood may make a laughingstock of thee? For in the age in which being overcome by
the belly is akin unto the nature of the stature of a child, in that same age [I say],
victory over it is to thee also akin, and as his childhood is subject unto defeat, even so
doth victory cleave unto thine own full-grown stature.

Understand then from this also the feebleness of the lust of the belly, for its fighting
belongeth unto the condition of children, for we see that all the other lusts renew
themselves against our life in the various states of [our] growth which follow after
[childhood], but this lust of the belly is stirred up in childhood; and thou must know
that it is because it is feeble that it fighteth against the child, but when it wageth war
against thee it cometh only [to make] a trial, and not [to obtain] the victory. Overcome
then with thy persistence that, the defeat of which, even when thou hast conquered it, is
not a great thing, because it is a war of childhood, but the benefit which is produced
therefrom is not a feeble thing----for being small and contemptible, when thou hast
overcome it, its defeat is not a thing to wonder at; but it openeth unto us the door of
triumphs over all the passions, and when the other lusts which follow in its train see
this, they become so enfeebled that they cannot come to fight, or if they draw nigh to
fight, they do so with fear and terror, and because of this they fight with half their
strength and not with [their] full force, for fear is wont to diminish and to dissipate
their power.

Fight then, O disciple, and overcome like a man, that thou mayest be crowned gloriously
like a warrior. Thou shalt not be conquered, for thou wast not set apart for this; thou
shalt not fall because thou wert not chosen for this; thou shalt not surrender, because
the mighty Hand is with thee; for the Hand of Christ will be with thee in the wars which
thou shalt wage against all these things, if only thou wilt perceive the right Hand which
graspeth thy right hand, and the mighty Arm which holdeth thy feeble hand. And now, since
it is fitting that I should teach thee the first kinds of this victory listen, and I will
tell thee. Do not, then, attribute unto thyself victory when thou conquerest the lust for
rare and costly meats only, but when thou conquerest [thy lust] for poor and common food,
thou mayest consider this a genuine victory; for the disciple is bound to excuse himself
not only from the eating of flesh and the drinking of wine, but also from everything for
which he lusteth; do not then fight against meat, but against lust. If it be that thou
makest war against the kind of meat, when thou hast vanquished in the war against one
kind, another will fight against thee, but if thou overcomest lust in only one thing out
of many, with this thou wilt also overcome another, for there are certain meats of which
if a solitary or a coenobite make use, the reproach on their account is evident; now in
this war shame of the multitude will help thee, and many times wilt thou be prevented from
eating by reason of the shame before those who behold thee; and since it happeneth that
thou hast help in this war from outside, the conquest therein is small. But do thou, like
one wise unto advantages, and cunning unto benefits, fight against those things which are
permitted to be eaten, and against the lust thereof do thou wage war; and briefly, I will
give thee an indication [of what they are].

Everything which is laid upon the table for thy food, and which thine eye looketh upon and
lusteth after, thou shalt not think of, but say quietly unto thy belly, "Because thou hast
lusted therefor thou shalt not taste it; and when it hath received from thee this law, it
will occupy itself with its need, and the eye of its lust will not be extended and
diffused over the meats. And I also say that which, because it will be thought new, not
every man will forthwith accept, but the few and the small in number will understand it,
and these will suffice: it is better for thee to eat flesh without lust, than lentiles
with it, for by the eating of the flesh passion will not be produced, but in respect of
that which is inferior (i. e., the lentiles) lust goeth before the eating thereof, and an
accusation is brought against the food because of a man's lust therefor, and not because
of its nature. Hast thou forgotten that which Paul crieth, saying, "Everything which hath
been created by God is holy, and nothing is to be rejected if it be received with
thanksgiving? But take good heed unto me, in this case also, that thou receive not this
word as free permission to eat flesh, and that thou make not use thereof, for the sake of
ministering unto thy lusts, for unto the free it is written.

If thou hast been tempted in thy soul which standeth upon the height of the freedom of
Christ, and hast subdued by the power of thy patient endurance the bondage which is in
thee, thou mayest make use of these words, if when thou eatest thou dost not eat with thy
senses, and when thou drinkest thou dost not drink longingly that which thou drinkest. If
thou canst eat like a dead man, eat, but if thou eatest like a living man, take heed that
thou dost not taste thy food with pleasure; for the perception of the taste of that which
thou eatest testifieth against thee that thou art still alive unto lust, and that thou
eatest in order that thou mayest eat, and not that thou mayest live. And Saint Paul,
standing upon the height of this freedom, said, "Let not him that eateth not judge him
that eateth," neither let him that eateth because of his freedom despise him that eateth
not because of the bondage of the law, because he whom the law leadeth is yet a servant,
and hath not yet arrived at the perfect freedom of Christ. See then therefore, and think
not that thou standest in the freedom of Christ whilst thou still servest in bondage, and
dost eat everything without being permitted so to do. For the blessed Apostle also warns
thee against lusting with thoughts of freedom, whilst thou art still a slave, saying, "Ye
have been called unto freedom, my brethren;

but let not your freedom be for the eating of flesh, and if thou art still a slave, let
not only the laws which are external direct thee, but also the laws of thy discretion. For
the external laws are kept for many reasons, for appearance, for fear, for praise, for the
love of honour, for imagination, for the growth of other passions, that a man may humble
his enemies, and that he may shew unto others who are slack the comparison of his
wickedness, and similarly there are many other reasons [for the keeping] of the external
law; but let the law of thy discretion be unto thee, so that if thou lustest after
anything thou must restrain thyself from making use thereof. And moreover, in respect of
that for which thou lustest, thou must know that as yet thou art a slave, and when thou
hast in this manner perceived thy slavery, thou must know that the law requireth thee to
conquer henceforth, and to encircle with the law all the motions of thy thoughts, and
every thought which moveth in thee with the lust for something restrain by the fear of the
law, examining very carefully both the motions of nature and the motions of lust, and if
the motion be of nature, suppress it, but if it be of lust, root it up.

Now thou hast power to uproot the motions of lust, but the motions of nature thou canst
only suppress and quiet, because lust itself receiveth its motion from nature, for it
inclineth and looketh unto nature to be moved; and when it seeth that it is moved, it
taketh the motion and maketh it its own, and it bringeth it out, and giveth it unto thy
will to perform in very deed. Thou must then, like one who seeth thy passions, understand
when any feeling of lust is mingled in the motion, I mean the motion which receiveth
[something] from nature, because it receiveth what it needeth, and returneth; now I
distinguish between that motion and the motion of lust, that I may not eat and be
overcome. Overcome therefore the lust for garden herbs, that thou mayest thereby overcome
the lust of fornication, and let not common food stir thee up, in order that what hath a
fair guise may not excite thee. Despise thou poor and contemptible things, lest they
gather together against thee the lusts of those which are mighty, for lust doth not wage
war against thee but against that which is akin unto thy rule of life. Because thou art
remote from the meats of the world, and from preparations of cooked foods, and from the
eating of flesh, and the drinking of strained wines, lust is slow in bringing these things
nigh unto thee, for it knoweth that they are remote from thee, and that they have no
connexion with thy promises that thou shouldst make use of them, and that they are cut off
from thee by custom, and by law, and by thy dwelling, and by thy rule ot life.

And where lust seeth that there is something which will fight on its account it ceaseth
from making war against such things, and pricketh thee with others, that is with ordinary
meats, with the lust of dried vegetables, with the lust of garden herbs, and with the lust
for cold water instead of strained wine, which things will be thought by thee not [worthy]
of great blame, for their commonness is an excuse for them, and it adviseth thee, saying,
"Eat, and thou shalt not be blamed, and drink and thou shalt not be reproached, for these
are necessaries, and it is not meet that thou shouldst restrain thyself therefrom,
especially at eventide, or thou mayest draw nigh to taste them once in two days. Eat
everything which is set before thee, and eat until thou art satisfied, in order that thy
body may be strengthened, and [be able] to bear labours; for slackness in the guise of
righteousness giveth thee counsel, because it seeth how many times thou hatest the advice
of slackness which is evident. But do not thou be flattered by the person of these things,
and despise not the commonness of things, and do not imagine that food is naturally
reprehensible, for it is only so when a man shall eat it with lust; whether a man eat
flesh or herbs with lust the eating of both is the same thing, and they are reprehensible
because lust hath eaten them.

It was not the fruit which Eve ate that brought forth death, but it was the lust thereof
which brought forth death; for if she had kept the law, and had not eaten with lust at
that time, how many times could she have eaten of it afterwards, and not been blamed,
provided that she took it unto herself in the ordinary way like [that of] other trees? And
she drew nigh unto it, for it is written that she lusted, and then ate, and for this
reason she was condemned. And what then was the nature of this fruit which was able to
produce death, together with all [other] wickedness? Now, behold, according to what many
say, and according also to the slight indication which the Book itself giveth unto us, the
fruit which Eve ate was of the fig-tree, and it is manifest that the nature of the fig-
tree is not to produce death; therefore it was lust which gave birth unto death, which it
hath in all generations produced for man. For the root of death is lust, and the root of
lust is carnal union, and for this reason all those who are born of carnal union are moved
by lust, and are subject unto death, except One who was not born of carnal union; for this
reason He was free from the motion of lust, and therefore He appeared superior to natural
death, which, although He took it upon Himself, was voluntary and not natural.

So then the nature of food is not reprehensible, although it is blameworthy when lust
eateth it. And the reason for setting apart and prohibiting to the Jews the meats which
are severally mentioned in the law was to teach them to overcome their lust for certain
things, for if the law had prohibited every kind of meat the command would have been heavy
upon them, and they would not have received it, and because the commandment did not
prevent them from [eating] even one [of them], they were moved within themselves, like
animals without discretion, unto all lusts; and as they had not wherewith to learn that it
was good for a rational being to overcome his lust, He allowed them to eat by reason of
[their] weakness, and He prohibited them from eating many of them that the distinction of
their rational nature might appear, and that they might learn to contend against lusts;
and because they would not undertake with good will the war against lusts, He made meats
unclean to them, that because they were unclean they might be restrained from making use
of them.

Now with thee He hath not done thus, but He hath purified and sanctified everything, as it
is written, "Everything is sanctified by the word of God and by prayer," that henceforth
the patient endurance of thy discretion might appear, and that thou mightest not eat, not
because they were impure, but because it hath been said that it is good that thou shouldst
not eat flesh nor drink wine, nor anything by which our brother may stumble, and also that
thou mightest overcome lust by thine own will, and not by the restriction of the
uncleanness of meats. Now against the things which are unclean naturally lust doth not
rise up, and therefore everything is holy before thee; therefore when on all sides the
materials which provoke thy lust shall appear, thou shalt suppress and overcome them by
the love of God, and moreover, because of this, it is seemly for thee to appear temperate.
Unto thee, then, let the meats which are set apart, that is to say, everything for which
thou lustest, be unclean unto thee, for that which thou bringest nigh unto thyself for its
need's sake without lust thou art allowed to eat without reprehension, the law which
restraineth thee permitting [thee so to do]; the law is not written outside thee, as in
the case of some, but it is that which is written upon thy heart, and thy conscience
testifieth concerning it, and only by thyself is it read, and others who are outside thee
see it not, and thy freedom, as by the law, is not prohibited from eating, that it may not
transgress the law if it eateth.

For freedom is above the law, and therefore it is the same to thee whether thou eatest, or
whether thou eatest not, even as Paul spake concerning this freedom of the spirit, saying,
"He that regardeth the day, regardeth it unto the Lord, and he that regardeth it not,
regardeth it not unto the Lord; and he that eateth not eateth not unto God; and he that
eateth, eateth unto God, and giveth thanks unto the Lord;" so then it belongeth unto us by
this freedom to eat, or not to eat. And for this reason He did not make a difference
between meats severally mentioned by the law, that they might not be distinguished before
us by lust or by the absence of lust, and that we should not excuse ourselves from eating
that for which we lust as if through uncleanness, whether it be rare or whether it be
common, or whether it be permitted to be eaten according to custom or not; so then that
from the eating of which lust ariseth not in us we may eat as of that which is clean,
without our conscience pricking us during the eating thereof.

The prick of the conscience is the transgression of the law, as hath been said also by the
Apostle, for if a man be in doubt, and he eateth, he is condemned. The Jews ate flesh in
the wilderness, and it is written concerning them that, ''While the flesh was yet between
their teeth the anger of God had dominion over them," not because they had eaten flesh,
but because with lust they had asked to eat it, for if the eating of flesh commonly
brought anger whenever they ate it, they would have received this penalty, and, moreover,
the priests who continually ate flesh in the temple would have deserved also the very same
condemnation; but it is not written anywhere that anger had dominion over them because of
the eating of flesh except in this place. That they sought flesh lustfully, and asked for
it with lust, David testifieth, saying, "They lusted with lust in the wilderness, and they
tempted God in the waterless desert, And He gave them their requests, and sent fulness
into their souls". And in the place where they required flesh it is written that, "The
people said to Moses, It was better for us when we were in Egypt, for we sat by the flesh
pots, and did eat, and were filled [with] everything that our soul lusted for.

And again when Moses saw that they lusted, and were made unclean by their lust, he said to
them, "Sanctify yourselves [against] to-morrow that ye may eat flesh," as if a man were to
say, Because your persons have been made unclean by your lusts, and the gift of God
draweth not nigh unto the unclean, sanctify yourselves from the lust that ye may be worthy
to eat the gift of flesh, for "Ye shall not eat it one day, nor ten days, nor twenty days,
but a whole month, until it come out from your nostrils, and it become indigestion unto
you; because that ye have rejected the Lord Who is among you, and have said, Who will give
us flesh to eat?" Behold then, according to the word of Moses unto the Jews, every one
that eateth in lust, rejecteth the Lord Who is in him, and he resteth upon his lust's
desire. Well then was indigestion made the limit of the meat which lust required, for need
observeth a limit, but lust hath neither limit nor end. Understand then [the matter] from
another side also. It was because they lusted that they were condemned and not because
they ate flesh, for behold Elijah did not ask for [food] with lust, but the ravens fed him
with bread and flesh, evening and morning, and he drank water from the brook; and when
flesh was sent unto the prophet by the Giver, he by the power of his freedom received it
like a meal of garden herbs. And thou must in another way understand that it is lust which
is reprehensible, for every day, morning after morning, the people gathered the manna
which came down, and so long as they gathered it according to the command they were not
reprehended or condemned; but when they lusted to gather it in too great a quantity, it
swarmed with worms and stank, to the shame of the lust which gathered it. And moreover
when they ate it formerly, its taste was changed into that of all [kinds of] meats in
their mouth, and it is well known that it also took the place of flesh unto them, for it
is written, "It was like honey comb, and its taste was as if it had been kneaded in oil."
And although it was changed into all these varieties of food the eaters thereof were not
condemned thereby, for it was a gift of Grace, and not that which their lust had demanded.

Now that thou mayest understand that it is everything that is eaten with lust, even though
it be common, that is reprehensible, set before thine eyes these two examples, the eating
of Esau, and the eating of Elijah. Esau, because he ate lentiles, was condemned, and
therefore Paul calleth him "dissolute", and "fornicator", because "for one mess of meat he
sold his own birthright;" and Elijah, though eating meat, was pure and holy, and a
spiritual being, and like a spiritual being was removed unto the place of spiritual
beings. Behold then, and understand from the two examples of Elijah and Esau, that it is
lust which causeth condemnation and not meat. Seek then to eat everything and not to be
condemned, and be above lust in everything, and eat everything; but if thou canst not be
superior to lust, everything that thou eatest will be a condemnation unto thee, even
though it be a common thing, as Eve was condemned for eating the fruit, and as the Jews
were censured for gathering the manna, and as Esau was condemned for eating the lentiles,
and as the people also who perished, because they ate and drank with lust before the calf.

And that even the drinking of cold water with lust is reprehensible David, the wise man of
God, shall prove unto thee, for when he lusted to drink water from the great cistern which
was in Bethlehem, and those who did hear [him] obeyed and brought [it] to him, he
suppressed his lust, and poured it out before the Lord, as if by means, thereof he was
pouring out [his] lust; now the nature of water is not such as to cause sin even if he had
partaken thereof, for it is cool and pleasant, but he perceived within himself that he had
asked for it with lust and he conquered his lust, and did not grant its request. And he
did this also that he might vex those who had been ministers unto his lust, by turning
back their kindness upon themselves, that he might teach every man not to be in subjection
unto his lust, and that we should not make our faces joyful towards those who minister
unto our lust.

And God permitted Noah also to eat every thing like green herbs, and though Adam was
censured because he had eaten the fruit, yet to Noah power was given, as by a covenant of
gift, over all meats----now where it was partaken of with lust, there was it reprehended,
for having received through the taste of lust the pleasure of wine, he drank thereof
inordinately and immoderately, and was in this case laid under sin----for God permitted
him to eat every kind of flesh after which his soul lusted. Now although this meat is a
burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent
unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was
pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand
to Saul as to a king, and David and all the righteous kings made use of such meat, and it
was employed by all the righteous; and they were not blamed therefor, because they were
superior to lust. And they did not eat like slaves with lust, but they made use of every
thing with authority like free men, and they in their eating of rare meats were praised,
while those who fed themselves upon ordinary and common foods were rejected and
reprobated.

Now Paul crieth unto us, "Let not your hearts be made heavy through the eating of flesh
and the drinking of wine", that he may teach us that meat maketh heavy the heart, but they
ate and did not become heavy, and they ate, moreover, that they might show that their
lightness was more powerful than the heaviness of meat, and that by that thing which
maketh dense the heart their mind became the brighter, and that by that which maketh heavy
the body, and darkeneth the mind, the lightness of their understanding became more
luminous. For being abstinent, that they should be clean, and pure, and holy, was not
accounted by them so great a thing as that they should be purified in the matter of the
things which make gross the heart, that is to say, that they should be purified in the
matter of the things which are the contrary of purity, that they might overcome like
mighty men that which was opposed to them, and that, like men of power and freemen, they
might be uninjured by the things which cause injury.

But thou hast not arrived at this point, and to this grade thou hast not yet ascended,
therefore it is necessary for thee to abstain from every thing, and to eat in moderation
that thou mayest be pure, and to eat and to drink by weight and measure that thou mayest
be clean, because according to thy promise thou must run after purity of soul, and thou
must seek diligently to arrive at the likeness of the angels. But thou wilt not be able to
stand in the freedom of spiritual beings until thou hast cast away entirely the bondage of
carnal beings, for when thou hast cast away this bondage like a spiritual being and
freeman thou mayest eat of every thing blamelessly, without making thy heart gross by the
eating of flesh, and the drinking of wine will not cloud thy thoughts, even as it is
written concerning the angels, that "They ate flesh and drank wine with Abraham"; and
their spiritualness was not weighed down by this food; moreover, like unto them also are
all the righteous whose [names] are written in the Scriptures, who ate, and [whose hearts]
neither became heavy nor gross, because they did not eat with a longing desire.

Be thou without desire, and eat as did the angels with Abraham, and like all the righteous
men who [are mentioned] in the Old Testament, and thou shall not be blamed, that is to
say, thou must hold thyself bound to preserve the chastity of thy rule of life because
this befitteth thy promise, and because of the benefit [which it will be] unto others, for
freedom and power to draw nigh unto everything are not permitted unto us, and although
freedom hath power over every thing, yet it may not be exercised in everything lest it
destroy its own freedom. That a free man is not fettered by a lust for anything he sheweth
by his freedom, and in that he hath the power and doth not make use thereof, he doubleth
readily the freedom thereof, and he preserveth it from being dissipated. even as Paul
writeth concerning this freedom, saying, "I have power [to do] everything, but not
everything edifieth" . And that thou mayest learn that [it is thus] with all other things,
and especially in the matter of eating and not eating, he maketh known the power of his
freedom and saith immediately after these words, "Meats of the belly, and the belly of
meats, but God will bring both of them to nought."

Preserve then, O disciple, the habit of abstinence, that thou mayest also arrive at the
power of freedom, and wean thyself, and eat not, that thou mayest draw nigh unto the state
of eating without perceiving [it]; abstain from food by the power of thy soul, in order
that the lusts which are mingled in thy members may be destroyed. Thou shalt not eat, that
thou mayest sin not; thou shalt not drink, that thou mayest not err; be constant in
fasting, through which thou mayest become worthy of the purity of prayer; diminish thy
food at the time of thy eating, that the wing of thy understanding may be light to soar
unto God; reckon with thy body even unto the most minute things, that thy soul may gain
the mastery over the abundant riches of Divine knowledge thereby, and that He, who hath
revealed unto thee the treasures of His wisdom and of His knowledge, may not make a
reckoning with thee; wink thine eyes but little at lusts, and behold thou shalt pass over
a difficult place, for the time wherein thou canst make use of them is little and short,
but the time of immunity from them is without end. Be not then conquered in the time of
victory, and grasp the battle against lust like a discovery, in order that work may be
found for thy soul;

for so long as lusts perfect their work in thee, thy soul hath no work in thee, and being
in thee, it is as though it were not in thee, because it is empty of, and lacketh the
works of its nature. When the body hath begun to make its lusts move in thee, leap up, and
tarry [not], and abhor the sight of thy lust like a thing of destruction which has found
work for itself. And thou shalt say unto thy soul, "Why art thou troubled, O my soul, and
why art thou sad because thou art deprived of gain? Behold, work hath fallen into thy
hands, do it prosperously. Behold, lust is sent that it may shew itself against thee for
the fight, shew forth then the skill of thy athletic art and the might of thy arms. Behold
the material for gain, for thou lovest gain! Behold, thine enemies have gathered
themselves together in the field of war, cry out against them with thy mighty voice, and
rebuke and scatter the hosts of lusts which prosper not in this country, [for] they
traffic in losses. Do thou then zealously collect [thy] gains, for thy victory will be the
more proclaimed, if where others are conquered thou obtainest the victory.

To the sluggish lust is the cause of defeat, but to thee, being diligent, it shall be the
cause of triumph, for like the warrior who is confident in his strength, and who relieth
upon his skill, and rejoiceth at the sight of [his] enemies, even so also do thou rejoice
in the advance of lusts, for without them thy triumph would be empty, and thou wouldst
have no material for the fight from which victory is produced. Let these things, then, be
said unto thy soul by thee, whenever it happeneth that lusts are stirred up against thee,
but especially against this stupid lust of the belly, which is wont to spring from
childhood; for it entereth in as a destroyer alone, because it loveth to be seen by
itself, and it layeth the foundation of slackness from the beginning of the growth of the
stature of the body, so that beginning therefrom it may be found a helpmeet unto all lusts
which spring up in every age of life.

Now this is the first lust which conquered the world, and because of it the first
transgression of the law took place; and next Cain also, in turning unto this, meditated
the killing of his brother that he might inherit the earth by himself. It laid a blemish
upon the righteous man Noah; it dismissed from Esau his birthright and his blessings; it
brought the Sodomites unto the work of impurity; and in its train the children of Seth
also came to fornication, so that they were rejected from the household of God thereby; it
destroyed the people in the wilderness by penalties of all kinds;from the table of lust
they rose up and worshipped a dead calf; incited thereby they were ungrateful for all the
acts of grace which [had been shewn] unto them, for Israel had waxed fat and kicked
through this lust, and it is written of him, that "He forgot God Who made him. And because
the priests lusted and drank [wine], and were confused in the place of propitiation, the
fire consumed their bodies; through it also the Prophet reproached the people, when he
proclaimed, "Woe unto those who rise up early in the morning, and follow quickly
thereafter; and through this lust another Prophet brought accusation against the people,
saying, ''They ate fatlings of the flocks, and calves from the herds; through it the
scribes and Pharisees received "Woe" from our Redeemer, because it had taught them to keep
festival, and Sabbath, and [to pay tithe of] cummin;

it demanded tribute from the priests, who, without right, were taking it away from those
who made offerings; it dismissed the sons of Eli from their priesthood; and by its
exceeding dainties Solomon also was led into the error of idols. And even to-day it
corrupteth every thing, for because of it the world is exhausted, and for its pleasure
creation runneth its course; for its sake all the children of men work slavery, and it
seemeth as if the door could be shut in the face of all wickedness if it did not exist.
Consider too, and observe understandingly the course of every man, and the labour, and
fatigue, and the sweat of all those who enter the world, for it is only because of it, and
for its sake and need only, that merchants travel on the roads, and sailors go down into
terrible seas, and ploughmen and farmers endure labour and fatigue, and workmen toil in
the cities, and hirelings run in the market-place, and slaves serve their masters, and
masters also sell and buy their slaves; because of it precious things are gathered
together and treasure is laid up for years, and gold, and silver, and produce of all kinds
are for its sake collected and heaped up. Ascend then, and stand upon the height of
knowledge, and look upon all the world from that place, and watch the course, and the
activity and the commotion, and the promises made by the inhabitants thereof on all sides.

And observe how some ascend, and others descend; how some depart and others come; how one
crieth out and another disputeth; how one contendeth, and another fighteth; how one
carrieth off that which belongeth not to him, and another spoileth his fellow; how one
stealeth like a thief, and how another, like a robber, plundereth on the highways; how
battles are set in array in the marches; how kingdoms are divided against themselves; how
captains of hosts rebel against kings, and how kings fight that their dominions be not
taken away from them; how judges take bribes, and how advocates sell the success of cases
iniquitously; and how for lust learners learn, and learned men teach. And when thou hast
observed all these things and many others like unto them, and the various kinds of
confusion and tumult which fill the world, turn thee and seek the cause of all these, and
thou wilt find that it is the lust of the belly; and if it were overcome, everything would
become peaceful and quiet, and thou wouldst see nothing in the world which would rebel
against the will of God, or lead us to transgress the command, and to tread the law under
foot, except this only.

Now if any man shall say there are other causes for all the things which are ministered
unto in the world, let him that sayeth this know that the lust of the belly is also the
primary cause of the other evils. And although passions are many and diverse, and they
move themselves in various ways in the children of men, whereby the world is disturbed and
creation troubled, yet the great fountain, from which these troubled streams flow down on
all sides, is the lust of the belly. And if a man stoppeth up this spring by the might of
his patient endurance, he will straightway see that all the streams of wickedness, which
are poured out therefrom, will dry up, and there will be quietness over everything, and
peace will rule over all flesh, and there shall be abundant rest in troubled places, and
all minds will be filled with happiness and joy, and so to say, if lust were not in the
midst thou wouldst not see one vice in the world; for all wickednesses gather together
thereunto, and all labours and wearying works hasten thereafter. That man should eat bread
by the sweat of his face hath been born of lust, and it hath made brambles and briars to
spring up, and through the ruin thereof the penalty of death ruleth over all;

for it is the captain of the host of the left side, and to it are fettered all the hosts
of sin, and as captains of hosts go forth to war at the head of their companies against
the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to
war against that which is good. And thoughts and deeds of iniquity accompany it, and the
motions and acts of sin, and all the deliberations of evil march at its perverse heel, and
all the works of sin become unto it as members, and from it they receive their power, and
they obtain their nourishment therefrom. As the senses are bound up with the head, even so
in the lust of the belly are bound up error, and idolatry, and division, and suspicion,
and falsehood; and as all the members of the body receive power and sustenance from the
head, even so also are strengthened by the lust of the belly all wickednesses, which
are:----fornication, and adultery, and other corrupt passions; the adornment of the person
with fine apparel; the empty pleasures of the lust of the belly; and grief, and vain-
glory, and pride; and wrath and despair, and bitterness; and wicked intent, and hatred,
and enmity; and unrelenting anger, and burning wrath, and indignation; and violent rage,
and envy, and bitterness; and sedition, and a deceitful face; and rule and dominion, and
calumny, and whispering, and the tongue which continually smiteth in secret; and mocking,
and scoffing, and fraud;

and oppression, and murder, and soothsaying; and drunkenness, and blows; together with all
other such like abominable passions, all of which are bound up with the lust of the belly.
And I permit myself to say that of labours, and afflictions, and diseases, and sicknesses,
and all such like things which afflict us in the body, lust is the cause. And whosoever
fighteth by the power of forbearance, and conquereth this first evil, is able thereby to
conquer all sin, and well have divine men also handed down to us the tradition, that
whosoever wisheth to be perfect in the way of Christ must first of all fight against this
passion; therefore also if those who go forth from the world seeking perfection do not
first of all begin by abstinence, they will not begin in the way of the commandments
according to the law, and consequently they cannot finish [therein] because the lust of
the belly carrieth them off like a thief. And although it may happen that at the beginning
they make use thereof in a fitting manner, yet will it bring them to longings and desires
of the thoughts, and to fantasies of the mind, and to that covering which standeth in
front of the understanding, and darkeneth it to the sight of God, and maketh it especially
dense, and until it be rent asunder from before the face of the mind, a man will not be
able to look at the Holy of Holies of the knowledge of Christ, even though he bear
afflictions and labours. For if the covering of grossness of heart be not rent asunder,
the heavenly light cannot be seen by him, and he is not able to serve the rule of Christ
with his soul's perception;

but when this hath been rent asunder, a man then beginneth to perceive the renewing of his
soul, and to know by the knowledge of his mind that he is something else besides that
which can be seen and touched, and he receiveth also the perception of the things which
are above the world, and wonderings and living motions concerning God, in order that he
may be moved in a living manner like unto God Himself, and not in the manner of a dead man
according to the nature of his body, and briefly, after the victory over this lust, a man
is worthy of every spiritual vision. Now if those who are in the world and who work
righteousness have need of fasting and abstinence, how much more do those need them who
have gone forth therefrom for the practice of a spiritual rule and conduct? For the limit
of abstinence is that we should fight against all the meats which are made use of by the
body, not with the forbearance of the members only, but also with the endurance of the
thoughts; and if a man be constrained by his needs, let him eat the things which are of no
account or value, and are common, and are both cheap and easily obtained. And let us be
also watchful against the fulness of the belly, for as hath been said by one of the
spiritual teachers, "A fat belly cannot produce a refined mind." For the overfulness of
the stomach without doubt darkeneth the mind; therefore none of those who have had
experience of knowledge can have any doubt about it, and if fools do doubt, they doubt
because they have not experienced it, or if they do know it, because it is hard for them
to depart from their lusts. Now therefore, what I now say shall shew thee a complete
testimony. As the body is nourished, so the soul becometh enfeebled, and as the body
becometh gross, and addeth body unto body by the food [which it taketh], the soul
dwindleth and disappeareth, and although the soul existeth, it might be thought that it
existed not in the body; and as the body addeth unto the strength and vigour of its
stature, the stature of the soul boweth down, and its members----which are the thoughts
----pine away, and its knowledge dwindleth, and the light of instruction is withheld from
it; and so long as the body is found, the soul is lost, and so long as the body enjoyeth
health, the soul is sick.

Whosoever, then, seeketh to find his soul, must deliver his body unto the destruction of
all afflictions, and behold, he will find his soul in the destruction of his body, and the
health of the man of the spirit in the sickness of the carnal man, even as Paul also
testifieth, saying, "When I am sick, it is then that I am strong." Now when two opposing
parties are engaged in battle with each other, so long as their hosts are equal in number
and are equally skilled in the art of war, there will be fighting between them
continually, for they will always be conquered and conquering, and taking and giving the
victory to each other, and plucking triumphs each from each, and giving them back each to
each, and by reason of their equality constant war will be produced between them. In this
manner then are also the soul and body towards each other, and as their natures are
contrary to each other, even so also are their wills, and concerning this hath Paul also
said, "The body lusteth after that which will harm the spirit, and the spirit lusteth
after that which will harm the body, and both are contrary, each to each." And so long as
they stand in this measure of equality, they will be at constant and unceasing war, and at
one time the body will conquer the soul, and at another the soul will overcome the body;
and whosoever fighteth thus must stand in his place, for although he step forward even so
little towards that which belongeth to the soul, the body hangeth on to him and turneth
him back, and, moreover, it will even thrust him from his position, and drag him down into
the abyss of sin And during these ascents and descents, and goings and comings, a man must
not depart from his place, or he will not be able to grow in the stature which hath been
given unto him by God that he may increase unto spiritual life thereby.

Now therefore if these, the motions of whose lives stand in equality of soul and body, are
not able to grasp the victory and to go forth unto the end of the journey of their life
and conduct, how can those who live in the body, and who feed it continually, and give it
the fulness of its wants, and feed it as it were to transgress, and give it as much drink
as it desireth, and make it to sink under the weight of sleep, be able to grasp the
victory against the passions, and to arrive at the end of the Christian path along which
they travel? For those who thus feed themselves, and who take care for their bodies in
this manner, are not only unable to conquer sin, but their soul dieth and perisheth wholly
and entirely, and their bodies become graves unto their souls, and their souls are buried
within them like bodies in a grave, and they perceive not at all the life which is in
them, and if there be in them the movement of life it is all on the behalf of the body.
Now when the soul killeth the body, the work belongeth unto the soul in every particular,
but if the body kill the soul, it thinketh, and acteth, and speaketh like a living being,
and the soul dwelleth within it like a dead thing which perceiveth not at all; and if it
thought that it liveth----because the nature of the soul is immortal----it liveth to the
body and not to itself.

Take away then from the body, and give to the soul, but take not away from the soul that
thou mayest give to the body, and according to that which was promised should happen unto
thee by thy Creator, so do thou thyself unto thyself. For this hope, that thy body should
be exalted unto the grade of thy soul by the resurrection, was given unto thee, and not
the expectation that the soul should be brought down to the deadness of the body and the
corruption thereof, for it hath been said unto thee, "One half of thee shall live with the
other half," and not "The portion which is superior in thee shall not perish with that
which is inferior." So then lift thou up the power of thy body upon thy soul, and change
and mingle the life thereof with the life of the soul, that its mortal life may be
preserved with its immortal life, and its feeble power may be mingled with the might of
its spiritual power. And instead of allowing the grave to bring thy body to an end, and to
dissolve and scatter the constitution of thy members, take thou the portions of its
members through the common labours of all the members, and lay them upon the soul, and
when it goeth forth from thee through the dissolution of death, it shall not depart by
itself, but shall bear upon itself all that belongeth unto the body, the strength of the
body in its strength, the life of the body in its life, the carnalness of the body in its
spirituality, and the members and senses of the body, together with all the labour of
their ministration, in all the spiritual members of the soul.

Now this strife is of use unto us----especially to conquer therewith----from the beginning
of our youth. for from the beginning of the foundation of the childhood of the children of
men this passion cleaveth unto their lives, and maketh to shoot up in all stages of their
growth the passions which are peculiar unto them. In children, and in gray-haired men, in
youths and in old men this passion begetteth wrath, and indignation, and constant
annoyance, and rage; but in the other periods which fall between [youth and age], of young
manhood, and the prime of life, it begetteth fornication, and empty pleasures, and the
lust for money, and the lust for power, and other such like things, and according to the
order of the periods [of life] it is meet that the forms of fighting should be changed. In
the period of childhood, since it is below the knowledge of the prudent, it is meet that
children should be restrained from the service of this lust by the power of the law, and
they should be instructed by teachers and masters to perform the practice of abstinence
----even though it be heavy upon them, and they be not pleased therewith----and they
should be constrained to perfect it that they may acquire a good habit, and be trained to
endure patiently from their youth up; and when they have arrived at the age which
begetteth knowledge, they will feel the experience of their patient endurance, and will
taste the sweetness of this victory. And the childhood which hath from the beginning been
accustomed to learn that which is good, and hath been exercised in the training of patient
endurance, is like a field which hath been cultivated and sown from its earliest times,
that at the fitting season it may yield the fruits of knowledge.

And what shall I say in respect of children? Unto those of all ages, and even also unto
perfect and fullgrown men, the knowledge of contests appeareth not at the times when their
thoughts are disturbed by fighting in the contests, but when they have ceased to war then
they perceive [their] knowledge; if then the knowledge be found with them at the time when
they are fighting, how they shall fight belongeth unto their knowledge, that is to say,
the knowledge of the delivery of the law, which is established by hearing, and by
tradition, and by doctrine, and by word, and not that knowledge of the spirit which
shineth naturally upon the soul, and bringeth forth words without the remembrance of the
tradition. And as the eye by its activity receiveth the vision of the clearness of light,
even so also doth the sight of the soul receive, after the conquest of the carnal
passions, the purity and simplicity of the knowledge of the spirit; and as the simple sun
shineth upon things in nature, and upon diverse bodies, and he seemeth to them divisible
and separate, although he is of one single nature, and there is no division in him, even
so also is it with the knowledge of the spirit when it shineth upon the rule, and conduct,
and labours of life, for it seemeth to them separate and divisible, although in itself it
is simple.

Now the soul is not worthy to receive the brilliance of this light, except a man be first
of all born from carnality to spirituality, the birth itself being perfected by labours
and afflictions, for, "Flesh and blood cannot inherit the kingdom of heaven," the blessed
Paul teacheth us, or as a man might say, "So long as the motions of a man are established
by flesh and blood he is unable to inherit the spiritual knowledge of Christ," which, as
in a parable, he calleth the kingdom of heaven; and although this verse hath other
meanings in respect of other passions, yet as regardeth the matter which is under
discussion we may suitably apply it with this meaning. For the true kingdom is the
knowledge which erreth not, and doubteth not, but seeth everything in its proper place
distinctly, as well as things which are above nature, according to the capacity which is
given unto created beings; and he whose life is established by means of motions of flesh
and blood is unable to become the heir of this knowledge, and if it happen that he receive
it by the tradition of words, he heareth the words from others, and it is not that
knowledge which itself hath revealed itself in his soul, for this knowledge is beyond
words, and beyond appellations and names, as the demonstration of the Holy Children who
were reared in Babylon testifieth unto us.

Now those children, although they acquired human learning by the word of instruction, yet
longed earnestly to receive the divine knowledge, which was above oral tradition, and
which revealed itself unto them at the fitting season, and that which human learning could
not know this knowledge taught unto those children, and it was shewn unto them because
they travelled towards it in the way of this knowledge according to the law. For although
their food was allowed them from the royal table, and they were ordered to take the meat
which befitted those who received royal instruction, they rejected it because they
perceived that it gave increase unto worldly knowledge, and that clean and pure meats were
necessary for those who received human instruction, that their bodily senses might be pure
and active according to the purity of their food. Now spiritual knowledge hath no need of
these things, because it holdeth nothing of the perspicacity of carnal senses in the soul,
but when all parts of the soul have been purified and cleansed from evil passions, then
this knowledge riseth therein.

Now pure meats are helpful and beneficial in no slight degree to the activity of the
senses of those who receive the knowledge of the soul, but spiritual beings have no need
of anything thereof, and that thou mayest know that this is so, accept the testimony of
these pure children, who instead of the royal, pure, and clean meats which give to the
body solid and substantial nourishment, chose pulse and the drinking of water, for the
might of the former food is a hindrance unto those who receive human learning. And because
they were not refined in their bodies, but in their souls, they chose vegetable food that
their bodies might become meagre, and the strength and the natural power of their members
might be reduced, and that after these things the living parts of the soul might be
revealed unto the perception and sight of divine knowledge. And this actually took place,
for after they had eaten pulse and drunk water for three years this knowledge was revealed
unto them, not that which is born of words, but that which is born of deeds, for they were
doing the works which gave birth unto the knowledge of the spirit, while they were
learning the words which gave birth unto human knowledge;

but because their expectation was directed unto the revelation of that knowledge which
ariseth from works and not unto that which ariseth from words, where they looked they saw,
and where they expected they received, and they became a medium for words, and receptive
vessels of the knowledge of the spirit. And thou must understand from this matter that not
merely did they eat pulse and drink water only, but they took this abstemious food after
prolonged fasting, for whosoever eateth pulse is constant in fasting also, and whosoever
drinketh water is clean for pure prayer at all seasons, if the object of his abstinence be
therefor. And thou must understand from the passage that when the time arrived in which
that knowledge was to shew itself in them, they clave to abstinence, and fasting, and
prayer, and then the revelations for which they asked were shewn unto them, for Daniel
told his companions to entreat the God of heaven to reveal this mystery unto them in order
that he and his brethren might not perish, together with all the other wise men of
Babylon; and then unto Daniel, in a vision of the night, was the mystery revealed. This
then is the gift which abstinence gave unto the Children, and this is the harvest which
they gathered in from the fields which had been sown with pulse and which had drunk in
water.

Run thy course then, O disciple, as did they, that like them thou mayest be able to
restrain thyself and to go forth into a wide place; make thyself little that thou mayest
be able to go through the narrow gate; drink water that thou mayest drink knowledge; feed
upon pulse that thou mayest become wise in mysteries; eat by measure that thou mayest
overcome without measure; fast that thou mayest see; this is the meat which belongeth to
thee, because it is also thy dis-cipleship, for according to this [hast thou] promised.
For dainty meats and fulness of the belly belong not to thee, but unto those who live in
wickedness in the world, and who at all seasons produce the brambles and thorns of sin,
for the person who is sown with dainties and who drinketh wine is accustomed to yield
fruit like unto these things; but of the eating of pulse and of the drinking of water the
harvest is heavenly visions and revelations, and the knowledge of the spirit, and divine
wisdom, and the interpretation of hidden things, and that which human knowledge perceiveth
not, but the soul which laboureth in such like things perceiveth it. And moreover from thy
youth up abide in the rule of labours, and say not, "I am a child," because thou wilt be
taken as an example of what children [can do].

And besides, according to the indication of the history of the Book those beloved ones
were only children of a few years of age when they began this divine service, and they
found it out without being taught,----do thou, since thou hast teachers, practise this
[habit]----for their teachers were persuading them to do the contrary, that is to say, to
eat and to drink----now the divine doctrine counselled! thee, on the contrary, to love the
rule of abstinence, and to lay hold upon patient endurance----and those children, without
being obliged or required to do so, by their own discernment chose these things. And thou,
if thou wilt do as they did, wilt pay what is due from thee, and thou wilt fulfil thy
promise by the word of God which thou hast. Rouse thyself then, and observe these children
of the Old Testament, who being born of one mother sucked the milk of another, for while
the Old Testament brought them forth to the belief of God, they fulfilled the rule of life
of the New Testament, and the milk of their mother was not sweet unto them, but they
longed earnestly to suck from the breasts which suckle thee, and they lusted for the meat
of thy table. And thou, when thou doest these things, wilt do that which belongeth unto
thee to do, and where thou wast produced there wilt thou be reared, and the laws which
thou art bound to keep thou wilt keep----for thy choice itself proclaimeth labours, and
afflictions, and abstinence, and the subjugation of the body----and after these things
there will come upon thee the pleasures which are born therefrom, happiness, and joy, and
confidence, and all these are above the world, and before the coming of the kingdom thou
wilt inherit the kingdom. For whosoever purifieth and cleanseth his body by affliction and
severe labours, and also his soul from wickedness, shall inherit the kingdom before the
time of the kingdom, and before the coming of the glorious and universal revelation the
glory thereof will be revealed unto him by his soul, and he himself will become the
fountain of his knowledge, because he is about to be held worthy in heaven of the kingdom,
and because he will find in himself the kingdom.

For behold, "The kingdom of God is within you," and in another place [the Book] saith,
"Repent, for the kingdom of heaven is at hand," and two things are certain: the kingdom of
heaven which the righteous shall inherit at the end of the world, above the heavens, and
the kingdom which is in you, which is the knowledge of the spirit which is revealed unto
spiritual beings, and as it were, we have already been in the kingdom of heaven in
unspeakable happiness. Now neither of these can be found without afflictions and labours
of the body, for those who bear labours in the body are heirs of the kingdom of heaven,
and those who, together with labours, possess innocency of soul also, become the
discoverers of the kingdom which is in them, and in its blessings they fare luxuriously
and revel in continual joy, over which sorrow ruleth not, because at all times they
rejoice in the gladness which is born of them, even as Paul also said, "Rejoice at all
times," and in another place he also said, "Rejoice in your hope, and endure patiently
your tribulations; for from the patient endurance of tribulations the hope concerning the
things which are to come increaseth in us," even as he said in another place, "Tribulation
perfecteth patience in us; and patience, probation, and probation, hope; and patience
putteth not to shame."

Whosoever beareth not tribulations by his own constancy, in him it is evident that the
remembrance of hope is not, for if he had hope, he would also be in tribulation because of
his hope, even as all the righteous who have come into the world were in tribulation with
all kinds of labours, and in many afflictions they trod this path which leadeth to the
kingdom of God; and because they trod it in hope the experience of the afflictions was
pleasant unto them. Now the beginning of the way of tribulations unto them all was
abstinence, even as the greed of the belly is the beginning of all wickedness, for from
this very place two paths begin; from the love of the belly the path [which goeth to] the
left, and from the hatred of the belly the path [which goeth to] the right. And whosoever
wisheth to begin the path of discipleship in good order, must start herefrom, afflicting
and buffeting his body, and reducing its meat and drink, and loading it with the toils of
vigil, and with the tribulations of fasting; and when its lusts are cut off it will become
light and active for the business of the soul. Now the work of afflictions is not so hard
as report saith, for a report from afar usually terrifieth every man, but when he hath
tried and hath had experience of the matters in very deed, they become easy unto those who
do them.

To thee then, O thou who hast cast off the world, belong the things which will help thee
greatly, and which will give thee power [to lead] the good life, for the fact of being
removed from the affairs of the world, and from the sight and hearing thereof, keepeth thy
life holy in no small degree. The beloved Children , the example of whom I have brought
before thee, although the royal table was set before their sight, rejected its pleasures,
and chose tribulations instead of delights. And herefrom consider the power of their
patient endurance, for having no teacher to admonish, and none to help or encourage, nor
the pattern of others who were before them, nor the fear of the law upon them, nor want
and need, nor fear and terror which restrained them, nor being removed from the sight of
meats----which also is helpful to patient endurance----having none of these [reasons, I
say], they filled themselves with the power of their patient endurance. Do thou then, even
though all these things help thee, persevere in the patience which befitteth thy
discipleship, and conquer the wicked mistress of all iniquity, and subdue thy body and
afflict thy members, even as Paul also said, "I subdue my body, and bring it into
subjection, lest peradventure I, who have preached to others, am myself rejected ." And if
Paul, although he, by the power of Grace, gained the victory over the passions, still had
need to subdue his body, how much more have those, in whom there still live the lusts of
the flesh, need to subdue their bodies by fasting and abstinence, and to fight and to
overcome!

Unto thee then, O disciple, if thou wishest thy discipleship to be good, let the table,
which unto others is a place of pleasure, be a place of fighting, and set in array
thereupon the battle against all meats, whether they be great or little, or rare or
common, and despise not lust, because it is laid hold upon by small matters, and think
[not] that it is not worthy of blame, for thou wilt be especially blameworthy if it happen
that thou art overcome by small things, even more so than if thou wert conquered by great
things, for if lust can vanquish thee by little things, how much more shall it defeat thee
by great? And if it conquereth thee by garden herbs, how much more shall it overcome thee
by the meat of flesh? Whosoever will commit iniquity in a small thing will also commit
iniquity in a great thing. Now with that with which lust doeth battle with thee must thou
overcome it: if it be with the meat of flesh, and the various preparations of meat and
dainty foods, fight therewith and vanquish the lust of the belly, and if it be with pulse,
and garden herbs, and valueless and common fruits, with that very thing with which lust
fighteth do thou oppose victory. And say not, "To conquer these things is no victory at
all," but consider that if thou be vanquished by these things the defeat will be great.
What then?

And if it be that that lust which is wont at all times to lust after great things, abaseth
itself and lusteth after small things in order that it may subdue thee, do not thou abase
thyself with it, but conquer it wherever it seeketh to conquer thee. For wherever it
calleth there art thou bound to follow after it, and against that thing which it lusteth
after, do thou set in array the battle against the incentives thereto, being in this
respect like unto Christ thy Lord, Who, wherever the Tempter sought to tempt Him, was
found present with him, and wherever he wished to enter into battle with Him, there did He
respond unto him. And He began first of all the war which was against the greediness of
the belly, and He overcame this lust by the patient endurance of fasting, that He might
give unto us also an example, and lay down for us the law, so that we, if we desired to
enter upon a spiritual rule of life and conduct might begin with fasting, and after that,
little by little, we might advance unto all triumphs.

For also our Lord first of all vanquished the lust of the belly, and after it the love of
money, and the empty boasting of the world, and dominion and power ----which things are
born therefrom----and after these He conquered vain-glory----an abominable passion which
is born of fine things----and by these three He overcame and brought to nought all the
passions which cleave unto them, and then He began to preach the kingdom of His Father
with power, and to deliver the doctrine of perfection unto the children of men. Now as
Christ our Lord, when He had finished the service of the Law and had begun the rule of the
spirit, began with fasting, even so also like Him art thou bound to make the beginning of
thy discipleship, which is above the world therewith. For what abstinence could be as
perfect as that of Jesus? Who not only made himself a stranger unto the taste of meats,
but also unto the smell and sight thereof, in that He forsook the peaceful state in which
these are found, and went forth into the wilderness, and deprived Himself of everything,
in order that He might cut off and cast out from all the senses this abominable lust; for
except a man go forth from the world he cannot tread the path of perfection. And consider
also that our Redeemer protracted His fast unto the last limit to which our nature could
attain! Now Moses and Elijah did also tread [that path], and attain to this number [of
days], and if our nature had been able to go beyond it, our Redeemer would have fasted
more, and also if its strength had been insufficient to arrive at this number [of days],
He would have diminished the number of the days which He fasted, and would have limited
Himself to the time up to which human nature could endure. For our Lord did not fast
according to His strength, but according to our strength, for if He had fasted according
to His own strength He would never have hungered at all, for the nature of His
spirituality was not to hunger; but He fasted according to the body according to the
capacity of the power of carnal beings, and He brought Himself down to us, and revealed
unto us the limits of His natural endurance.

Now the power of endurance hath become weak in us by reason of a multitude of dainties,
and we think that without these our nature cannot live, and that if we diminish these
dainties and supports of meat it will perish. Our Lord fasted forty days, and hath [thus]
taught us that the power of our natural endurance can be prolonged unto this point, if the
barriers of lust be not placed in the way to cut off the way of endurance; but our
Redeemer broke through and passed over all the barriers of lusts and the endurance of
sicknesses and diseases, and arrived at the end of the forty days, therefore unto this
point have very many arrived, but beyond the limit which our Redeemer fixed hath no man
passed, because it is the natural one. If then it hath been heard or said that a man hath
passed this limit, it is beyond the power of human nature to do so, and it hath been
performed solely by Grace, because of many reasons, some of which are hidden from us, and
some of which are manifest unto us.

Now therefore it is meet that the disciple should place this example before his eyes, if
he wisheth to be prosperous in the spiritual life, and as our Lord overcame the other
passions, even so also for thee after abstinence will it be easy to vanquish the other
lusts. And as after all lusts had been overcome Jesus began the teaching of authority, and
the life of freedom, to eat with all men, to be invited by all men, and to mix with, and
to talk with all [kinds of] people, which things are a sign of absolute freedom, even so
also shalt thou stand in the freedom of Christ, when thou hast mastered the lust of the
belly, and the other passions which follow in its train thereby, and shalt mingle with and
talk to every one with authority, and thou shalt eat and drink with tax-gatherers and
whores, and thou shalt converse fearlessly with women, thy freedom making no distinction
between male and female, because thou hast cast off that thought which by reason of the
passions seeth the difference between them; for when the mind is not goaded by passion it
distinguished not between the person of a man or woman, nor between a beautiful face and
an ugly one, but without passion it meeteth all and regardeth all alike. And without fear
thou shalt enter into every [house], and thou shalt salute every man, and thou shalt be
all things unto all men, being thyself without change, for the benefit of all.

Now the patterns of these things have been seen in Christ and in His disciples. And thou
must observe that unto these and such like things our Redeemer arrived through abstinence,
and not only Himself, but also the holy Apostles, and the divine Prophets, and also John
the Baptist who came between the two Covenants. And remember how the Holy Book recounteth
unto thee concerning his abstinent rule of life, which was new and different from that of
all the other children of men, for his clothing was of camel's hair, and skin girded his
loins, like the prophets, and his food was locusts and wild honey, and his dwelling-place
was the desert wilderness which was destitute of peace, and he lived among the beasts of
the wilderness. And from his youth up he fulfilled all this stern life of abstinence, and
after these things he was held to be worthy of the revelation, and to become a herald of
the advent of the Highest, and before the Crucifixion to be equal unto those who were
after the Crucifixion; and although as yet human nature was not born unto spirituality he
alone was born thereto before the birth of all other men. And of this sight which is above
speech, and the change which is to be wondered at and admired, together with the power of
that Grace unto which everything is easy, he was held to be worthy by reason of his strict
abstinence;

for it is the nature of this rule of life that when purity of the soul is nigh thereunto,
it giveth birth unto man that he may be in the world of the spirit, and a counterpart of
the angels, although he still sojourneth in the world of the body. And besides this, then,
thou must understand that the blessed Apostles, even though they had been chosen by divine
Grace, were not worthy of the gift of the Spirit until there had appeared in them first of
all the life of abstinence, and behold, although they were going about with Jesus in the
world, it is not written concerning them that they themselves observed the rules of
abstinence, for through the abundance of Divine grace they led the life of the freedom of
Christ, to which our Redeemer Himself came after His temptation in the wilderness; and
although in their course they had not as yet arrived at this point by temptation, Christ
made them participators in His perfection. Now the Pharisees and the disciples of John,
not having understood the power of this freedom, reproached Christ boldly, saying, "Why do
we fast so much, and thy disciples fast not?

But Jesus made answer unto them in words the meaning of which was above the power of their
understanding, saying, "The children of the bride-chamber cannot fast so long as the
bridegroom is with them, for as at a feast it is not only the bridegroom who is clothed in
white, and who is occupied with pleasure, but also those who have been bidden to the
feast, and similarly, it is not only I, Who, after the conquest and the payment of the
debt of all sufferings having arrived at this freedom of the feast, rejoice and am glad,
but also My disciples, who have been invited unto the kingdom, and them do I make to
participate with Me; but the days shall come when I shall be taken from them, and then
shall they fast in those days, that is to say, when the full light of the power of free-
will hath been gathered unto Me, then shall they also kindle the lamps of their endurance;
and that there shall be a place for the spirit instead of the light [of which] Jesus
[speaks] He himself will shine in their hidden places----which actually came to pass after
His going up into heaven.

Now although they lived beforehand the life of freedom, as a pledge, yet they did not
receive this freedom in themselves until they had first of all laboured in the life of
abstinence, for it is written concerning them that immediately our Redeemer was taken up
they returned to that upper chamber in which they were abiding, and that they lived there
with much fasting, and in close confinement, and with sincere prayers, and bitter weeping,
and that afterwards they were held to be worthy to receive the Paraclete. And if from the
ascension of Christ into heaven, unto the descent of the Spirit the days of their
abstinence were few, we must learn that they also tarried in this service of fasting and
abstinence after they had received the Spirit, and in every place is it written concerning
them that they fasted and prayed. "And while they were fasting and praying, the Holy
Spirit said to them, Separate ye unto Me Paul and Barnabas for the work whereunto I have
called them. And again the Apostles said when they wished to choose seven deacons, "We
will continue steadfastly in prayer, and in the ministry of the word; and again when Simon
was bound in prison, it is written that the whole church prayed;

and again it is written concerning Paul, that before he was baptized, and received the
Holy Spirit, he neither ate nor drank for three days, nor rose up from his place, because
he was lying upon his face praying, and thus he received the Holy Ghost. And he was
occupied in fasting and prayer during the whole of the remaining period of his life after
his election, even as he himself testifieth everywhere concerning his fasting, and his
prayer, and his many tribulations which he bore for the sake of the Gospel, and with all
his other labours and afflictions he reckoned frequent fasting, saying, "In fasting often,
in watching often, in hunger often, in cold and in nakedness; and again he saith, "I am
trained in everything, both in fulness, and in hunger, in abundance, and in want. And to
how much in want and poverty he was testify the fact that once until he had sold his
clothing they were not able to buy food for him and for those who were with him, and the
constant labour which he did with his hands at nights, in order that he might be a burden
upon no man.

And concerning Simon, moreover, it is written that "he went up to the roof to pray at the
time of the ninth hour, and he was an hungered, and wished to eat," and he told [them] to
make ready for him. And by this [example the Book] teacheth thee that, in addition to
constant instruction, and prayers at every hour, he prayed continually also at the stated
seasons which [are those of] the common service, and that together with prayer was his
fasting continual. That he was hungry and wished to eat at the ninth hour [sheweth] that
his hunger arose from Divine dispensation and not from habit, and that he had not a rule
for eating at that season, and it is evident from what he saith that when he went up to
the roof to pray hunger suddenly fell upon him, and that he left his prayers and told them
to prepare food for him. And if it had been the season when he was accustomed to eat,
those who received him would have made ready for him according to [their] wont, but from
the fact that he commanded them to prepare for him, it is evident that he became hungry
through Divine dispensation, that by the passion of his hunger he might receive the
teaching of the things which were spoken unto him, his fasting being continual.

And consider, the Apostles fasted not----now their rule of life is not suitable to come to
testify unto thee, for when they had received the Spirit Paraclete they were perfect----
and as our Lord did not fast after His temptation, so also was it not fitting for them to
fast, according to the rule of freedom in which they stood, and the perfection in which
they were. But although their spiritual rule of life was above labours, yet they descended
to labours and afflictions, for one reason, that they might give us a good example, so
that we might be like unto them, and for another, because they gratified their pleasure
with tribulations and labours. Now of what did the food of these great ones who arrived at
perfection consist? When they had any did it not consist of bread, and garden herbs, and
olives only? And if the Apostles had need of the rule of abstinence, and in the time of
perfection lived like those who were in danger, who would not tremble and excuse himself
from slackness, and run and lay hold of the rule of patient endurance?

And thou must also understand from the testimony of the Prophets, that they too, whenever
they were held worthy to receive a vision of God or of the angels, led a life of much
fasting, and then were they worthy to receive the vision of revelations, even as it is
written of that beloved man Daniel, that after his fast of three weeks he was wholly
worthy of the sight of angels. And if for that man who was looking for the advent of an
angel all this fasting was necessary, and he was only then worthy to receive spiritual
revelations, how much more for thee who awaitest the spiritual sight of Christ, and hopest
to receive within thy soul the perception which is above nature, are much fasting, and
abstinence, and the subduing of the body necessary, if thou wouldst arrive at things which
are greater than those of Daniel?

And so also Elijah, after his fast of forty days and forty nights, received the sight of
God in Mount Horeb, and he was alone in the wilderness, and in addition to the protracted
fast he bore also the labour of the journey of the way; and besides these he was shut off
from the children of men, and [lived in] silent contemplation, and he was in pure prayer,
and after these things he heard the voice of God speaking with him. And like this holy man
the blessed Moses also was twice deemed worthy to go unto the thick darkness and to
receive the law upon the tablets; and he was made pure by fasting like unto this, and then
he was deemed worthy of the terrible sight. And the prophet Ezekiel also, when he was
about to receive the revelation of the prophecy of the uprooting of the city and the
overthrowing of the temple, did the word of God bring into severe tribulations to eat
bread by weight, and to drink water by measure, and to sleep upon his side in affliction
----and then he arrived at the vision of prophecy.

And thus also thou canst [shew] that all the righteous men and Prophets, either by their
own will, or by God's command unto them, endured always tribulations and labours, even as
the blessed David maketh known that from the severity of his fasting the very limbs of his
body had become enfeebled, saying, "My knees have become sick through fasting, and my
flesh faileth of fatness; and again he saith, "For I have forgotten to eat my bread, and
by reason of the voice of my groanings my flesh cleaveth unto my bones. It was not
sufficient for him, through his remembrance of God to turn away from [his] natural food,
but he forgot entirely this corruptible food because his mind was meditating upon that
which belonged to the spirit; and by reason of the severity of his labours and
tribulations, and through the pain and grief of his groanings his flesh clave to his
bones.

And again, he teacheth thee also concerning that which he took as a preparation for his
meat, saying, "For I have eaten ashes like bread: these were the condiments and dainties
which were laid upon the table of this righteous king when he ate his food. Listen also
concerning the strained wine which he drank: "I have mingled my drink with tears. Behold
the meat and drink of the righteous king! He fed himself upon ashes, and his drink was
tears of suffering. What disciple on hearing these things will not break his heart in
sorrow for his slothful life, if indeed he be a disciple? And again David saith, "I have
humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth
my clothing, and I have become unto them a byword": and by this he teacheth us that he not
only endured the labour of good deeds, but that he also heard reproaches and indignant
words because thereof, and endured them patiently; from which thou also mayest learn that
if thy labours are despised by the slothful, and thy tribulations are repeated mockingly
by those who love pleasure, thou must remember these words and be comforted, and let them
be a support for thy soul when irritation at the wicked cometh upon thee.

And again, in another place, he telleth unto what severity of labours he had arrived in
the patient endurance of his tribulations, saying, "I have become like a skin bottle in
the ice, but I have not forgotten Thy commandments; and by this he teacheth thee that
through excessive meagreness and dryness even the moisture of his body had dried up and
come to an end. And again listen unto him, for he teacheth thee in another place that
before a man hath gone through tribulations and hath been tried in the furnace of enduring
labours patiently, he cannot go forth into the wide place of spiritual happiness, saying,
"Thou hast brought me through fire and water, and hast brought me out into a wide place;
now he likeneth unto fire and water the afflictions, and wickedness, and labours which
surround him on all sides, whether the afflictions arose from his own will, or from the
chastisement of God which took place to try him, or from the wicked men who envied him his
good works.

And besides this righteous king, listen also unto the words of the spiritual athlete Job,
whom the healing of the spirit taught what manner of thing he should set upon his table
before his food, "For my sighing entereth in before I eat, and my roarings are poured out
like water;" these are the fruits which he took before [his food]----groanings and weeping
----and then he drew nigh [to eat] his natural food, for he ate first of all suffering,
and drank the tears of his groanings, and then he took his carnal food, from which also
[we may learn] that that which he ate was consecrated and not ordinary food. Hear also
from him what tribulations he bore and yet did not depart from the love of God: "Why have
I taken my flesh in my teeth, and [why] is my soul laid in my hands? Even if He slay me,
it is for Him only that I will wait", as if a man were to say, Even though He love me not,
yet will I not depart from His love. God punished him like an enemy, yet he cried out, "I
am smitten by a friend," and he denied not the love of Him that punished him. And
everywhere, if thou seekest, O disciple, thou wilt find that none of the righteous pleased
God in the world without tribulations and labours, for this is the road of the royal city
which is above, and that "strait and narrow is the way which leadeth unto life."

Let us travel then, in the narrow path which God hath trodden for us, and let us walk in
the way of the tribulations which He hath shewn us. Let us restrict ourselves here, that
we may live in freedom there; let us hunger here, that we may be filled there; let us
diminish our food and drink [here], that we may have spiritual food in abundance there;
let us take ourselves into the furnace of tribulations, that we may be given unto the
kingdom as pure gold in which there is no blemish; let us not spare the destruction of our
body, that our inner man may be renewed day by day. Let us not think anxiously about the
pains and sicknesses which will befall [us], but let us think that if things be not thus
the wounds of the soul cannot be healed; let us be filled with joy in running our course,
because it is known that we hasten after hope. Let us labour like sons of grace for the
Father of truth, that we may be worthy of that inheritance which is filled with blessings,
and is promised unto sons, and let us always remember the word of the Apostle, "By
tribulation it is meet that we should enter the kingdom of God", and with the Apostle let
us say each to each, "If we suffer with Christ, we shall be glorified with Christ,and if
we endure [with Him], we shall also reign with Him;" to Whom be glory from us all, for
ever and ever, Amen.

Here endeth the Eleventh Discourse, which is on Abstinence.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 12: FIRST DISCOURSE ON FORNICATION

THE TWELFTH DISCOURSE: WHICH IS AGAINST THE PASSIONS OF FORNICATION, AND WHICH SHEWETH
THAT NOT ONLY THE ACT OF LUST IS ACCOUNTED FORNICATION WHEN IT IS PERFORMED IN THE BODY,
BUT ALSO WHEN IT LINGERETH IN THE MIND AND MAKETH THE SOUL TO COMMIT FORNICATION WITH SOME
DISTANT PERSON. Wise physicians, who desire to draw nigh with knowledge unto the healing
of the diseases which happen in the bodies of the children of men, first of all learn the
causes of these diseases, and having withdrawn them, bring healing unto their sicknesses
without trouble. For when the cause from which the diseases and sicknesses arise is
removed, the sicknesses to which it hath given birth are rooted out together with the
cause thereof, for when the root [of the tree] is taken up out of the ground it is
impossible for its branches or fruit to remain, and if it happen that plants and young
trees [live] for a short time afterwards by reason of their natural moisture, yet they
will soon dry up when once their roots are shaken free of the earth and are taken up. And
thus also is it with the sicknesses am? diseases which happen unto the children of men,
for when the physicians first of all remove the causes from which the diseases are
produced, little by little the disease dwindleth and cometh to an end as soon as that
cause which hath produced it is cut off from the body.

And it is meet that we should act in this way also with the passions of sins, which are
produced either by the body, or by the soul, for we should first of all remove the causes
which give birth unto these passions, that our life may be preserved in immunity from
wickedness, and that our own rule and conduct may be free from iniquity. For the man who
wisheth to be a free man in God must first of all be freed from the lusts which arise from
him, and then let him draw nigh unto the life of freedom of Christ, because also the
country of the children of the free will not allow him to enter therein so long as the
foul mark of bondage is apparent in his person. Therefore considering closely what we are,
and what we shall be, and from what condition unto what condition we have been called, and
for what life we shall exchange this life, let us be mindful of ourselves at all seasons,
and let us take upon ourselves the knowledge of our rule and conduct continually, and let
us learn first of all the causes of the passions of sins which molest our life perpetually
by their goadings, for without labour we shall not find the healing of our souls.

And let the natural healing which maketh whole human bodies be unto us an example of the
healing of our souls, and like the physicians, let us first of all consider the causes by
which the goadings of sins against our life are produced, that we may be able to arrive at
spiritual healing. Now inasmuch as in the previous Discourse we have chidden the lust of
the love of the belly, it is now meet that our speech should proceed systematically
against this wicked passion of fornication, which is the origin, and begetter, and nurse
of the lust of the belly, and it is easily overcome when a man conquereth the first cause
thereof. For through eating and drinking doth the passion of fornication grow strong and
blaze in our members, and besides these things it ariseth through loose conversations and
human discourse, and through the remembrance of faces of beautiful appearance which are
depicted in our souls, and through the repetitions of stories of lust, when they are
pleasantly told and listened to, and through the constant sight of faces by which the
souls of the weak are straightway caught and held fast by the appearance of passion which
is in them, for when once the lust of the body hath made to increase the fire of
fornication in the body, corrupt conversations come and stir it into a blaze.

Now this lust hath been placed by the Creator in the members of our bodies by nature for
the sake of the fruit of carnal intercourse and the continuation of the world, but by
disciples it is to be kept not for this purpose, but that it may be unto them the cause of
spiritual crowns, and the material for heavenly battles, that having fought and conquered
we may be numbered [among] the victors, and be inscribed as triumphant warriors in the
heavenly Jerusalem through the noble deeds which are gained from the place of strife which
is opposed thereto. And this lust for carnal intercourse doth not remain in disciples that
they may minister thereunto, but that through the heat of natural lust they may put to the
test the power of the heat of the lust of the spirit, and that when the fire of the
transgression of the law blazeth in their members, they may try with it the hot fire of
Jesus which is mingled in our souls; that with the pleasure which is beyond nature they
may taste the sweetness of the true nature, and that with the motion which was delivered
unto them at the beginning thereof they may receive the taste of the sweetness of the
living motion, which has begun to lust after the fair sight of the beauty of Christ, Who
abideth without ending in the soul wherein He be-ginneth [to dwell], if it be that it be
purified so as to be His dwelling-place.

Now the fire of this natural lust is hotter than that of all other lusts, and together
with its heat is mingled also its corrupt sweetness, wherefrom two things may be learned,
the pleasantness of the love of Christ, and the near end of the corrupt lust. The fire of
the spirit which is mingled in us would have been able to put an end to and destroy this
fire of natural lust, if the desire had been without fruit and the freedom which is in us
without labours of fortitude; well then was the enemy set to do battle against freedom,
that when he was overcome by patient endurance that freedom might become apparent, and the
strength thereof might be known, and its power tried. Therefore let us not be slack in
respect of this lust which is preserved in us as the cause of profit, and so let it become
unto us the cause of loss, for he that from trafficking for gain doeth it for loss is an
ignorant fool, and whosoever maketh to be the object of wickedness that which was given
unto us as the material for that which is good, is a wicked man and the opponent of good.

Let us then be strong in the war against this evil lust which although it be a good thing
when coupled with marriage in the world, is accounted a vice if it be wrought by
disciples; for not every thing is good for every man, even though it be very fair and good
in its nature, for riches in the nature of their creation by their Maker are good, but if
solitaries, who are commanded not to have two tunics, and not to take care for the morrow,
acquire them, the possession thereof to them is a vice. And the eating of flesh and the
drinking of wine is pure unto those who devote themselves unto the life of the world, but
for those who of their own will have given themselves unto the maintenance of the election
of the discipleship of Christ, it is not right to make use of things, except for
necessity's sake. And, moreover, good and fair also are the powers and dominions of this
world, for it is written, "There is no dominion which is not from God", but for those who
have separated themselves from human habitation, and have promised to do great and sublime
things, to desire human grades of honour is [a subject] for rebuke and reproach.

And dwelling in cities and villages, and the habitation in the world, and life and
intercourse among the children of men are not blameworthy, but for those who have become
destitute for the love of God, and who have once cast off the world of their own free-
will, and have gone forth to become solitaries and ascetics outside it, the dwelling among
and intercourse with the children of men are unto them subjects for reprehension and
blame; and there are many things like these, the doing of which is blameless unto those
who have not already bound themselves by a covenant against them, but if they be done by
those who have promised to abstain from them they are blameworthy. In this manner, then,
is also the lust for carnal intercourse. And well was it implanted in [our] nature, for it
stab-lisheth the world, and is the root and fruit of human nature, and it bringeth back
and giveth unto the race of the children of men that of which the death of the penalty
despoiled them and took away. But consider well, O disciple, that although it hath been
implanted in our nature, yet was it stirred up by the transgression of the commandment,
and by the eating of the fruit did its motion appear, that, as in a parable, it might be
known beforehand that it had power only over carnal beings, being absolutely useless unto
the world of spiritual beings. For the types of two kinds of life appeared in the heads of
our race, the spiritual and the carnal, the world of the spirit and the world of the body,
the first Adam and the last Adam.

Before they ate the food of the transgression of the law wherefrom was moved also the lust
which was hidden in the members, their whole rule and conduct of life were spiritual, and
in everything were they moved spiritually, in holy thoughts, and pure minds, in the
knowledge which was worthy of God, in the understanding which was clean and pure from the
abominable motions of lust, and after the manner of the spiritual hosts was their dwelling
in Paradise----for they only appeared in the form of the body, because by the knowlege of
the spirit they were secretly dwelling in heaven. And the Creator made Adam first of all
to experience spiritual things, because He wished him to be the heir thereof, but the
freedom of Adam lusted after the things of the world, although they came into existence
and were established by the word of the Creator, and his will desired them, and he went
forth after them; now this is evident from the eating of the fruit which took place by the
transgression of the command. For the eating of that fruit was the beginning of all lusts,
according to the word of our teacher the Apostle, who said, "I had not known lust, except
the law had said, Thou shalt not lust, and in this commandment I found an occasion of sin,
and every lust was perfected in me".

So then the lust of the spirit precedeth the lust of the body in us, as the history of the
head of our race sheweth, for Adam came down from a high to a low estate, and from the
lust of the spirit he went forth to the lust of the body, and from the life of heavenly
beings he abased himself unto that of earthly beings, and from the sight of the beauty of
God with which he could never be sated, he turned to look upon the form of the beauty of
his wife. For until Adam had turned himself unto that which was outside, the things which
were outside did not appear unto him. and until he had turned himself unto the world, the
lusts of the world were not set in array before his vision, of all of which the eating of
the fruit became the cause and origin; and as in the one case all lusts are produced by
the belly, even so also in the other from it all vices take their rise.

Now fornication was the first thorn which sprang from the field of the lust of the belly,
and immediately it grew up it became like a thorn to the eye in the sight of the
understanding, and prevented it from looking at God. For this lust doth not make dark the
sight of those only who have never seen, but also of those who have many times been
spectators of divine beauties; and if it happen that they are held fast by this passion,
their motions are blinded, and it standeth before them like a covering, and preventeth
them from seeing the much-to-be-desired beauty of Christ, and they are distracted by the
trouble to find that which they have lost, and [only] by heavy labours do they find it.
Now there are some who are quite blind, like those who are born blind from their mother's
womb, and there are some who have become blind after they have been born and have seen the
light, and through some injury which hath happened to them subsequently the bright vision
of their thoughts hath been blinded, and for these was the remembrance of the heavenly
light preserved, even at the time when they received the injury; and as he who hath become
blind remembereth the natural light which he saw before his blindness, even so also doth
he who hath become blinded by passions remember the spiritual light which he saw before
[it took place].

Now whosoever is worthy of the sight of this light doth not receive it as by report, but
as one who remembereth his former enlightenment, and when he maketh a comparison between
it and his present blindness, he sigheth heavily because he hath been abased from the one
condition to the other, and because he hath exchanged one condition of desire for another.
So therefore watchfulness is more necessary for those who have seen and felt than for
those who have never seen and perceived this spiritual light, even as the watchfulness of
the rich man, on account of his riches, is greater than that of the poor man who
possesseth nothing, and thus also constant wakefulness is necessary for him that hath
discovered by his own purity the beauty of the divine vision, lest he lose that which he
hath found. And as when a man turneth away his eye from before him and looketh behind him,
or as when he looketh at the darkness after having looked at the sun, even so is it with
the mind which from contemplating God turneth itself away from Him, and looketh upon
abominable lust. For until the soul hath destroyed the beauty of the Eternal Being, it
cannot subject itself to lust for the corrupt beauty of the body; for without beauty, it
lusteth after beauty, and without sight, it looketh for sight. And because the desirable
and fair beauteousness of Christ is not depicted before it, it is fettered by the sight of
the beauty of the body;

and because wakefulness is not aroused in it, sleepiness is awakened therein; and because
the fire of spiritual love is cold in it, carnal love breaketh into flame therein. For
until a man perceiveth the beauty of himself, he beginneth not to perceive the beauty of
Christ with which he can never be sated, the nature of which is that it fettereth
naturally with love for Him every soul that feeleth it and perceiveth it. And as in those
who lust after the beauty of the body the love thereof is moved in their members
naturally, even so also whosoever arriveth at the beauty of the desire of Christ is moved
perforce naturally unto love for Him, and nothing is able to sever from him that fetter of
love. And if the man, who is held in chains by the lust of the body and by the beautiful
appearance of the corrupt body----causes of the dissolution of which surround it on every
side----and by its impurity and corruptibility, despiseth every thing, and treateth with
contempt the censure and reproof of everyone, and the carnal love which is in him
conquereth the force of all the fear with which he fighteth on all sides, how very much
more is it seemly unto the soul which loveth Christ, and which longeth for the sight of
His beauty, to be loosed from all the yoke of fear, and to cut through and pass over the
power of all laws, and for all beautiful things to be held to be abominable in its sight
when it compareth them with the vision of Him that it loveth? For it is as if a man, being
led captive by natural lust, through the absence of a beautiful person near at hand were
to love a blind woman, whose form was loathsame, and whose face was hideous; now if it
were to happen that he should see a pretty face, and should look upon the desirable beauty
of another person, when he should compare the beauty which he had newly found with the
hateful thing with love for which he was first of all fettered, he would despise and
reject the former lust, and would chide himself because of that whereto he had linked his
love, and henceforth the passion for the beauty of the new face would rule supreme over
all his motions, and he would be led captive and his whole self be smitten with lust for
that object, especially when he compared it with that odious thing which he had loved at
first.

And thus also doth it happen unto the mind when, through the want of beauty, it is held
fast by carnal beauty, that is to say, when through the absence of the sight of the beauty
of Christ it is snared by the sight of carnal beauty, and it lusteth after that which is
unworthy of lust, and it is set in a blaze with the fire of corrupt natural love, which
ought not to be called love at all, but a foul and loathsome passion. Now if it happen
that to this man, either by his own love, or by the indication of others, or by the act of
Grace, the desirable beauty of that uncreated and self-existent Being be shewn, and he
perceiveth this incorruptible beauty he will straightway forget the natural beauty, and it
will be turned round to him before his sight in all its hideousness, and he will chide
himself because he was fettered by such a thing, and because he was led into subjection by
such a power, and because such a weak thing was able to overcome his strength, and he will
rebuke his life because through laxity it was made subject unto the corrupt love of the
body. For everything is changed for that which is its counterpart, pleasure for pleasure,
honour for honour, riches for riches, glory for glory, happiness for happiness, lust for
lust, and beauty for beauty;

and when all these things are compared with one another ---- these which are above with
those which are below ---- those who perceive sublime things will reject the choice of all
those which are inferior, and will long earnestly for those which are above, those which
are glorious, those which are beautiful, those which are exalted, and those which are
fair. For it is the nature of the lust of the soul to lust after the things which are
above it, and when it lusteth in this manner, it lusteth according to nature, but when it
lusteth after those which are inferior unto it, its lust is outside nature, that is to
say, its power of discernment is covered over by participation in that which is opposed
thereunto, and then it lusteth after that thing which is its contrary, or if it desireth
it, it is without lust. For no man among those who have seen the sun would forsake it, and
long earnestly for the darkness, except the deeds which are worthy of darkness be stirring
in him; and when the gloom of sin becometh associated with natural darkness, he lusteth in
darkness for darkness, for it is well known that lust itself is a blind thing and without
sight, for he lusteth for one thing after the other and discerneth not the difference.

Now that men should be held fast by the sight of the lust of the body [sheweth] cowardice,
especially if those passions from which they have been loosed return and make them subject
unto them, and if after they have been worthy of the sight of spiritual beauty they are
held fast in the love of carnal beauty; and justly they deserve to be abominated because
they have exchanged one thing for another, and instead of the beauty of the King's
daughter, the fairest of all, they have lusted after a wretched blind thing, which is the
most hideous of all women. What then? And if he who is worthy to feel the beauty of the
soul be not filled therewith, how very much more will he remain unsatisfied with the
beauty of Christ, Who is naturally the much desired and beloved beauty, and there is no
beauty which can be compared with His, and no appearance which is like unto His, and no
fairness which is so beloved as His, no image which is so dearly beloved as His, and no
features which are so much to be desired as His, because He is wholly and entirely to be
longed for. For there is not in Him one member that is beautiful, and another that is on
the contrary odious and hideous, even as it doth happen in the corrupt body which, having
one beautiful member in it, hath another which by its hideousness taketh away from its
beauty.

Sometimes a beautiful form hath ugly feet, and it happeneth that beautiful eyes are
accompanied by other members which are of a lower grade, and of less value and inferior,
and a beautifully constructed arrangement of members is usually found to possess some
defect in stature; and finally, carnal beauty is never found to be wholly perfect, and
remote, and free from blemishes, it being ordained in wisdom by the Creator that carnal
beauty should never be perfect in its beauty, that whosoever should be held fast by the
lust thereof might soon be free therefrom. For when a hideous member is placed by the side
of one that is fair, and one that is deformed by one that is beautiful, whosoever is held
fast by lust for that which is fair is driven away by the sight of the odious member to
which it is united, and by it and through it the lust of this beauty is dissipated; and
there springeth up by its side a reproof unto whomsoever is held fast by the lust thereof,
and together with the sickness is mingled also the medicine, and by the side of the
disease there is found healing also, and within the beauty thou canst perceive that which
is odious.

Now these things were thus constituted because that Universal Cause, that Beauty of all
beauties, did not desire that the beauty of our soul should lust after the beauty which is
alien unto Him, and that if it happened that by reason of a sleepy mind hideousness
appeared unto us in the place of beauty, and that we were snared in corrupt lust through
the sight of beautiful members, this lust might be dissipated by two causes, that is to
say, by the odiousness of deformed members, and by the fair beauty of the celestial
appearance, so that that which is odious being remote from us below, and the contemplation
of a sight to be desired receiving us above, we might be mingled with and smitten by this
beauty with which we can never be sated, that it might be poured out wholly in us, that we
might be mingled therewith, and that its spiritual form might become embodied in our soul.

Let us then not err and lust after things which are not worthy of lust and [so] destroy
the spiritual lust which is mingled in our soul. For Adam lusted after the beauty of the
fruit, and was led therefrom to the sight of the beauty of Eve, and the lust of the belly
entered in and roused up the lust of the body, and with the lust for carnal intercourse
there spring up in us also other lusts. Now this lust was implanted in us for the
continuance of the human race, but it is right for those who are not ordained for the
continuance of the world to overcome the motion of this lust, for the vow of disciples
hath put them outside the world, and they have become superfluities and aliens thereunto
in everything by their covenant, that is to say, they have become above the world, and as
they stand on the height of righteousness----according to the promise of our Redeemer unto
them----it is right that those who have once gone forth from the world should become also
outside the lust which is the stablisher of the world.

Now the actions of these two lusts which cleave to each other----I mean the lust of the
belly and the lust for carnal intercourse----appear unto us in different ways; one
support-eth the life of our person, and the other preserveth the natural life, for the
lust of the belly supporteth the life of our person, but the lust for carnal intercourse
preserveth nature in the succession of generations. If it had been possible that our life
could be supported in the world without carnal wants, the commandment of our Vivifier
would have prohibited us from eating and drinking, but because it was impossible that a
limit for the continuance of our life should be laid down, He prohibited us from carnal
intercourse, for He did not place us in the world to continue it, but only for it to be a
place of contest so that by spiritual fighting we might obtain from him the crown of
triumph. And because unto him that fighteth an adversary is necessary----for without one
no fighting can take place----He left this lust in our members, that it might be unto us
as an adversary, by the fighting against and overcoming of whom the victory of the athlete
might appear, but if it happened that he were vanquished, his weakness might be accused,
saying, "He was conquered by his weakness, and not by the strength of the adversary.

For it is not because lust is stronger than we that it overcometh us, but because of our
own feebleness and want of strength, for if it were in the nature of lust to conquer, it
would conquer every man, and would conquer always, but it is not so, for at one time it
conquereth, and at another it is conquered, at one time it is defeated and at another it
defeateth; in that it is overcome the might of our will appeareth, and in that it
vanquisheth and conquereth us the weakness of our freedom appeareth, as well as the
contempt and sloth which are in us concerning our own persons. Now until lust taketh
strength from thee it is unable to conquer thee, that is to say, it doth not even dare to
stand up against thee in war until thy will permitteth it so to do; and take the
experience of this in thine own person: so long as thou wishest, it sleepeth, and when
thou wouldst, thou rousest it up. If it happen that the natural motions rouse it up beyond
thy will, it is easy for thee to extinguish its fire with a small breath of wind----if
thou hast [any] strength in thy soul to send such a breath of wind against it----but it
will not be extinguished by a breath of wind of the power of that body in which when
[lust] hath been stirred up it leadeth into subjection unto its will all its senses, for
that body, which hath been conquered thereby, is not able to blow, and if it blow it
extinguisheth not [the fire]. But when the soul standeth in the power of its nature, and
it hath gained the mastery over the discretion of its thoughts, and hath gathered together
unto itself all its motions that they may be moved by itself and not by the body, then,
whenever it pleaseth, with exceeding great power can it send forth the wind of rebuke
against lust, and quickly, as it were in the twinkling of an eye, it extinguisheth that
natural fire which creepeth in its members.

For when the body is directed by the soul, all its rule and life are sound and healthy,
and, as is seemly unto a man, he is led by the uprightness which befitteth rational
beings; but when the wishes of the body direct the soul a man is led by the rule of the
beasts, and the motions of his lusts being ministered unto by him without [his] perceiving
[it], he is in consequence deprived of that repentance which cleaveth unto discretion. So
long as the soul is mingled with the body in its thoughts it cannot direct the body, and
it can neither see its own self, nor do the lusts of the body see it, and its own passions
are not received thereby, but like a blind man it is deprived of the sight of itself, and
of the sight of everything; and thus also is the soul when it is blinded by the passions
of sin, for it neither seeth its own self, nor that which is outside it.

So therefore it is necessary for us to set the distinction between the soul and the body
before that which existeth between the body and the soul, because it is a natural mingling
which was implanted in us by the Creator, and it belongeth not unto us to make the
distinction; but if a man wisheth to die unto divine life, that is to say, unto the power
of distinguishing the thoughts of the soul from those of the body, it is placed in the
power of our own freedom [so to do], and whenever we please it is easy for us to separate
the thoughts of our soul from those of our body. And we have learned this distinction from
the Holy Books, and from them we have received the power to make the soul to dwell by
itself in the house of the body, and therefore, as in a parable, the Spirit of God made
this known, saying, "He maketh the solitary one to dwell in a house. Now here He calleth
properly the good mind, "solitary one," for although it be domiciled in the body, it
participateth not in the passions thereof, and it linketh not the indication of love unto
those who are not worthy of its love, but being moved solely in and with wonder at the
majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such
a holy thought the name "solitary one.

For as the man, who hath made himself an alien unto the world, and who becometh extraneous
unto the giving, and taking, and unto its riches and pleasures, and unto everything that
is therein, is called "solitary", even so is called "solitary" that thought which,
although it dwelleth in the body, is an alien unto and is remote from all the lusts
thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself,
and meditateth upon itself; and through this constant meditation there are revealed
thereunto the beauty of its soul, and the fair splendour of its person. And well did the
prophet demonstrate the similarity of the solitary nature of this good mind unto that
solitariness which God possesseth in respect of everything, for as God, though mingled in
everything, is remote and distant from everything by the solitariness of His nature, even
so also is the solitary mind, although it is mingled with the body, remote therefrom,
saying, "God is in His holy habitation," and then he (i. e., the Psalmist) adds
afterwards, "God maketh the solitary one to dwell in a house. Now why was it necessary to
place the latter words side by side with the former, except that God might give testimony
concerning the solitary nature of [this good] mind?

For as God is in His holy habitation, that is to say, He Himself is in it, and everything
is separated and remote from Him, although He is nigh unto everything, even so also is the
solitary mind, though near into everything, remote therefrom. And moreover, it is seemly
that the mind by the power of its own nature should draw nigh unto everything, and should
be a spectator and discoverer of the knowledge which is sown in everything, and should not
allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto
everything, while everything is remote from Him, because it is finite. And thus also is it
right for the mind which hath the power to do: being near unto everything by reason of its
freedom, all things must be remote from it, because it is not compatible therewith, that
is to say, the things which are carnal, for unless the mind standeth in its solitary
nature it cannot gather unto itself the power of its nature, for so long as it is mingled
with the body its power is filched away and dissipated on the members of the body, and it
is impoverished and deserted by its own power, and it becometh subject unto lusts, and
becometh a being who is under orders and not one who giveth them. For when the soul hath
connexion with the body, and is subjected to the goadings of its desires, it becometh
subservient unto the lust thereof and not unto itself, that is to say, with the body it
lusteth after the things after which the body lusteth, arid becometh a stranger unto the
healthy lust of its own nature.

Now the healthy lust of the soul is to become unto us a means of trial whether the soul be
moved by the lust of its own nature [or not]. Whenever we lust after the things which are
good, and beautiful motions rise in our soul, the soul is moved by the lust of its own
nature, and therefore it lusteth after the things which are profitable, and after the
things which are spiritual in the service of noble deeds; for the lust of the body is not
mighty enough to subdue the lust of the spirit except this lust receive power from the
soul to fight therewith, for lust by itself is a weak thing, and therefore it taketh to
help itself other things in order that that which it was not able to do by its own
strength, it may be able to do with the help of that of others.

Now the things which aid this lust are:----the lust of the belly, pleasures, sport, goodly
raiment, human converse, talk which is based upon lusts, the repetition of the [various]
kinds of fornication, the beauty of the face, the sight of the beauty of the body, the
wandering of the mind, and the remembrance of business affairs; these and such like things
doth lust invoke to its aid, and then it beginneth to fight against the soul, and to set
in array the battle of its goadings, and these make known concerning the weakness of lust,
for if it had been able to overcome by itself, it would have had no need of these things.
What then dost thou need, O disciple? If thou wishest to overcome this lust which fighteth
against thee, thou must first of all clip its wings, and destroy the hosts which it hath
called unto its-aid, and cut off its members, and uncover, and dig up, and lift up its
roots, and when it remaineth by itself thou canst overcome it without trouble. Now when
lust beginneth to fight against thee, do not bring unto it that fuel with which it is set
in a blaze, but gather together at a distance therefrom everything which can feed it, and
when it hath blazed its appointed time within itself, it will die down and become
extinguished on the place where it is.

Take therefore from it first of all meat and drink, eat bread by weight, drink water by
measure, keep thyself from carnal pleasures, load thyself with the afflictions of
prudence, yoke thy body beneath the weight of labours, let it be tortured by hunger and
afflicted by thirst, let it be vexed with watching, let it crave for sleep and let it not
sleep. If it wisheth to snatch slumber, drive it away therefrom, if its want constraineth
it to eat, [first] reckon with it and then shalt thou give it food, and briefly, thou
shalt not give it gratification in anything, for without doubt, pleasures are the
begetters of lust, and moreover, besides these, thou must cut off the primary causes of
which I have spoken to thee. Thou shalt not give thine ear unto the talk of the
conversation of lust; the stories of its various forms shall not be pleasant unto thee
when they are repeated before thee; the sight of the person with a passion for whom thou
art held fast shall not be perpetually with thee; take the debasing form of the beauty
thereof from within thy mind; and uproot wholly from thy soul the remembrance of the
beauty which hath led thee captive; for so long as thou standest in the remembrance
thereof it will inflame thee. For as fire setteth light unto fuel when it is near
thereunto, even so also doth lust set light unto and blaze in the members through the
sight of and conversation on these matters, and when it hath taken fire it is not every
man who can extinguish it; fight then, and overcome little things that great things may
not overcome thee.

Now therefore if thou wilt make thyself a stranger unto the conversation concerning the
things of which I have spoken, and thou wilt beat off from thee the matters which are the
leaders of lust, thou wilt shut the door in the face of lust, and it will not enter in to
have dominion over thee; but if thou art lax before the things which are feeble, and thou
art overcome by them, how much more shalt thou be defeated by lust and thrown down to the
ground! But in order that labour may not increase for thee and thou fall in the war, from
which thou shalt or shalt not go forth, make remote from thee the things which sweep thee
into the midst of the war, and be thou alien thereunto, that thou mayest be an alien unto
lust; tread under foot the daughters that thou mayest tread under foot also the mother,
cut off the members that thou mayest cut off also the head, clip the wings that the body
may remain in the depth of defeat. Thou shalt not uttter the word of fornication, lest
thou comest to the deed of fornication. Thou shalt not receive the remembrance of lust
into thy soul, lest through lust thou perform the act thereof. Thou shalt not make thy
stomach heavy by overmuch food, lest the fire of lust kindle in thy members.

Thou shalt not drench thy members with a superabundance of wine, lest a superfluity of the
irritation of lust be poured into thy whole body. Dainty meats shall not be delightful
unto thee, lest the sweetness of lust be pleasant unto thee. Remove thine eye from a
vision of beauty that thy soul may be empty of motions. Shut the door of thy hearing to
the speech of lust, lest thy soul become a constant dwelling thereof. Let not the fair
appearance of thy body be beautiful in thy sight, and look not upon the beauty of the
appearance of others. Make not to stumble, and thou shalt not be made to stumble; trip not
up, and thou shalt not be tripped up; defile not, and thou shalt not be defiled; have no
intercourse with women, and thou shalt not be united unto them; flee, that they may flee
from thee; put on wrath against lust, and drive it out from the house of thy soul like an
enemy; in the season of lust make use of wrath and not of love, because love is wont to
become a path unto lust. For many have been snared to change from spiritual love unto
carnal love, and although the beginning of their love was fair, the end thereof was
hideous and loathsome.

Let thy passions fight with those of thy passions which thou feelest to be the opponents
of each other; but when thou feelest that one of thy evil passions afflicteth thee, set
thou in opposition thereunto that passion which is the enemy thereof; and especially art
thou bound to fight against this foul passion of lust with the passions which are its
opposites. The passion of wrath is evil, but in the season of lust it is very necessary;
hard too is the seizure of anger, but in the hour of war it is very useful to thee; and,
moreover, besides these things, seek not to excuse thyself from hatred moving in thee,
because at the season when carnal love pricketh it is very helpful. By all means then set
this passion before thy face at the season when lust is stirred up, that thou mayest
deliver thy life from death and thy soul from complete destruction, and thou wilt carry
the example of thy warning at that season unto those who are fighting unto death for their
carnal lives.

For there are many who through fear of death fight unto death, either with wild beasts, or
thieves, or adversaries, or noxious reptiles, and they stand up in this war in no ordinary
manner, but they direct all their strength to the salvation of their lives; and every
faculty which produceth might in body and in soul is stirred up in them at that season.
And they put on threatening, and anger, and wrath, and noise, and battle, and they utter
cries which are full of terror, and they throw themselves into a fierce rage, and turn the
peaceful aspect of their faces into the menace of anger, and with hands, and feet, and
mind, and members----that is to say, with their whole body and soul----doth their fighting
take place; and because they are afraid lest they shall die, they draw nigh unto the
border of death because of the fear thereof, and all these things take place that their
mortal life may be delivered from death.

And similarly, [O disciple,] do thou also strive earnestly for the sake of thy soul's
life, and be thou menacing, and filled with wrath, and cruel, and angry at the season of
lust, and say not, "These things are not seemly for me," for at that season many things
menace thee, and war, without anger, never taketh place, and strife, without rage, is
never brought to a close. If thou standest up in war it is right that thou shouldst put on
wrath, that through thy appearance the enemy who fighteth with thee may be terrified, and
flee; whosoever sheweth a glad face unto his adversary hateth himself. Thou shalt not,
then, shew a glad face unto lust, lest thou make it lie down beside thee, but look upon it
with a malignant eye, and it will straightway flee from thee, like a whore in the
marketplace----for lust is like a whore -----for when it moveth itself in the members, if
the mind shew a glad face thereunto, it straightway layeth hold upon it, and forceth it to
be united thereunto, and it lifteth up and layeth upon it the corrupt yoke of itself, that
it may be a slave and in subjection unto it, and not one who giveth it its commands.

But if the thought of his soul shall recollect itself, and become clothed with the garb of
gravity, and shall put on the dress of modesty, and against the wantoness of lust shall
appear unto lust with a severe and fearful face, straightway will lust leave it and
depart, not only from it, but also from the place in which it hath been stirred up----that
is to say, from all the members of the body----and as from a house which is not its own it
fleeth and goeth forth; but because the hideousness of this thing is not apparent unto
every man, namely, of the chaste mind becoming subject unto corrupt lust, and becoming
that upon which the feet thereof may trample, I will give a little example in order that
the disciple may see and understand. Now it is as if it should happen that one of the men
who are renowned for modest and chaste behaviour, or for a grave, and dignified, and
serious life, were to carry a whore upon his shoulder through the market-places of the
city, and with this mark of wantonness should walk about through the streets and open
places of the city. For trembling would come upon all those who saw [it], and sorrow of
heart would lay hold upon every man because of what was done, and the story thereof would
become a saying and a by-word wherever it was heard; in this plain manner must we look
upon the hidden mind when its chastity is made subject unto wanton lust, and it giveth
itself to be a seat and dwelling-place wherein it may abide. Now this sight is much more
hideous and loathsome than that which would have been wrought in the market-place? of the
city, for there body carrieth body, and flesh joineth unto its fellow flesh, but here it
is not so, because the spiritual mind is contaminated by union with the lust of the flesh,
and intercourse which is outside the law ariseth, and connexion which is not wrought
according to nature.

For when the mind whoreth with lust, this is fornication which is outside the law. Now
there is a distinction even in fornication: there is the fornication of the body, and the
fornication of the soul, and the fornication of the spirit, and there is the intercourse
of the body, and intercourse of the soul, and intercourse of the spirit. The fornication
of the body is the adulterous act which taketh place outside the law with a strange woman;
and the fornication of the soul is when the thoughts thereof have intercourse secretly
with the lust of fornication, even though the deed be not performed outwardly; but the
fornication of the spirit is when the soul hath intercourse with devils, or when it
receiveth agreement with strange doctrines. And again the intercourse of the body is that
which it hath with a lawful wife; and the intercourse of the soul is when it receiveth and
mingleth in itself the knowledge of the nature of affairs, and the understanding of the
dispensation of everything which moveth beneath this life; and the intercourse of the
spirit is when there is mingled therein divine doctrine and all spiritual things. Let us
then have a care to be free first of all from the fornication of the thoughts, which is
itself the fornication of the soul, and we shall also be free from the fornication of the
body.

It is not good that the mind should have intercourse with the body, but it is good that
the body should be an associate with the soul in fortitude. Lift up thy soul from
connexion with the body unto the height of its nature, that being exalted unto the height
of a sincere life and conduct, it may also raise therewith the body out of the depth of
lusts. The soul is ordained to be queen over the body, and like a skilful ruler and
charioteer to hold the reins of all its senses. It is not seemly that thy soul should do
that which thy body loveth, but it is seemly that thy body should be in subjection unto
the works which the soul loveth, which are: a will which accepteth God, and turneth the
body from all its heaviness unto the lightness of a chaste life, and maketh it to live
delightfully in the pure air of His holiness; and it changeth its laxity into its
fortitude, and its heaviness into its lightness, and its love into its love, and its lust
into its lust, and its needs into its needs, and its grossness into its refinedness, and
its carnalness into its spiritualness, and its hunger into satiety; and finally, all
things which belong unto it by knowledge it changeth into all things which belong unto the
spirit, by which they are moved.

For when the soul hath intercourse with the body, this intercourse is adultery and
fornication; but if the body be united unto the soul in one agreement, and be raised above
from below in a right union, it is the intercourse which is according unto the law, which
is implanted naturally in the person of each one of us by the Creator. For behold the
connection which men have with women according to nature was ordained by the command of
the Creator at the beginning, and when it taketh place according to the will of the
Creator, it is called lawful connection; but if it be performed in any other way it is
called adultery and fornication, and as in a mystery this parable is depicted in reference
unto the soul and body. For if the soul hath intercourse with the body it is fornication,
but if the body hath intercourse with the soul, it is an union according to the law, and
towards this meaning also inclineth the words of the Book which saith, "A man shall leave
his father and his mother, and cleave unto his wife. Now it doth not say concerning the
woman that she shall leave her parents, and cleave unto the man, although according to the
custom of the world women do actually leave their natural parents, and cleave unto their
husbands, and it appeareth that, according to custom, the opposite of the words of the
Book are done in nature;

so therefore that which is said of the man is a parable which is based on the body, which
shall leave everything in which it hath gratification, and shall be united unto the soul.
For if the Book had said, "A woman shall leave her parents, and cleave unto a man," it
would have taught that the soul should have intercourse with the body, but now that it
hath spoken concerning the man, "He shall leave his parents and be united unto his wife,"
the words indicate to us a mystery of doctrine, and exhort the body to deny itself its
pleasures, and to hate its lusts, and to have connection with the soul in all good things.
Now when the body hath intercourse with the soul, and the soul with the spirit, and
through the spirit with the Trinity, in very deed are accomplished the words, "The Lord is
over all, and in us all", and, "Ye are the temple of the Lord, and the Spirit of God
dwelleth in you". But Paul also frighteneth that soul which alloweth the body to become a
minister unto fornication, saying, "Whosoever destroyeth the temple of God, God will
destroy". And hereby he teacheth the soul not to allow the body to be corrupted by the
union of fornication, because from this injury accrueth unto it, for together with the
destruction of the body by its natural lusts, will the soul be condemned by the judgment
which is for ever. And well did God ordain this retribution for the soul, though it is
decreed for both the soul and the body by Him, because the soul in allowing the body to be
debased unto the lusts of its nature will destroy it, and being able to restrain it,
restraineth it not, and having the power to make it taste the sweetness of the lust for
itself, the sweetness of its own corrupt lust, that is, the motions, and passions, and
forms of which belong to shame, was pleasant unto it.

For when lust moveth the whole instrument of the body, and boweth down and bringeth low
the fortitude of a man beneath the work of sin, it destroyeth his knowledge, and ob-
scureth his understanding, and maketh dark his power of observation, for until the soul
fulfilleth its will to be subject unto the pleasure of lust, it is impossible for lust to
conquer it, and to darken in it the light of its power of discernment. And, moreover, lust
and the adversary that is its helper, shew great solicitude in extinguishing the light of
knowledge from the house of the soul, that lust may easily, as in the dark, perform the
works of shame, for as that which is good panteth for the light, even so also doth lust
rejoice in the coming of darkness, and for this reason it emitteth its smoke and bloweth
it into the light of the soul, and extinguisheth it; and when its whole person remaineth
in darkness, it doeth everything, the things which are manifest, and the things which are
hidden, as in the darkness.

Now in the same manner in which the eye of the body is ashamed of the light, the which
having extinguished it draweth nigh unto the works of sin, even so also is the vision of
the soul ashamed of the hidden sight of God which is therein, and for this reason lust
extinguisheth this light with which the soul is accustomed to look at God, and then it
leadeth the soul unto the intercourse of its own work. And the soul is ashamed to draw
nigh unto the works of sin so long as the light of the sight of God shineth thereupon,
even as also the body is ashamed of its partner, and the vision is ashamed of the sight so
long as the sight of the light of nature is before it. And as sin is wrought absolutely
without shame in the darkness, even so also doth the soul commit fornication with the body
boldly and without shame when the light of the remembrance of God is extinguished in it;
for in order that this sin may be pleasant to the soul, it extinguished the light, for so
long as it remembereth God, it sinneth not, and if it happen that through slumber it
becometh debased unto the work of sin, the lust thereof is not pleasant unto it, because
the fear of God seizeth and carrieth off the pleasure of the working thereof.

Now this light of the remembrance of God worketh two things in the soul: it either beateth
it back that it sin not, or if it lusteth and sinneth, it performeth the works of sin in
fear, and trembling, and terror. For as in committing sin the body is in terror when it
knoweth that the arrival of spectators is near, even so also the soul is terrified and
feareth the advent of the sight of God; and since it is this light only which is able to
drive away the soul from this noxious thing, it is right that at all seasons it should
hold it fast near it, and that it should be near it continually. And the soul should not
allow the remembrance of God to depart from it, and should be held firmly by the pleasure
of conversation therewith; for so long as it is linked in converse therewith, it is not
reduced to converse with lust, and so long as the light of the vision of God is kindled
therein darkness cannot enter into its enlightened boundaries with authority, andso long
as the lust of the soul is mingled with the lust of the spirit, it mingleth not its
thoughts with the lust of the body.

The soul which leaveth lusting after that which belongeth unto itself, and descendeth to
lust after that which belongeth not unto itself is worthy to be laughed at, for to the
wise soul the lust of the body becometh a proof that the lust which itself belongeth to
the soul should move therein. What then? If the body lusteth after that which belongeth to
itself, the soul lusteth not after the things which belong to itself; and if the body
liveth in its natural motions, the soul liveth not in its living motions. If the lust of
the body be restrained by many things, it overcometh them all, and moveth thereby, that is
to say it maketh it to move within itself; but the soul which is free from all contrary
things cannot be moved by the beautiful lust of its nature. Now, therefore, it is right
that the disciple should not depart from the motion of the lust of the body, though he
should not receive the knowledge thereof, but when he seeth that it hath been stirred up
he must watch with knowledge that he may be a spectator thereof; and if he be one who hath
obtained the mastery over his freedom, and hath acquired the power of the nature of the
soul, not even when it hath become stirred up in his members is he disturbed and afraid.
But he standeth on the height, and he is a spectator, and he observeth how it hath been
stirred up, and by what causes, and how it began, and how it hath grown up, and he
alloweth the heat thereof to obtain dominion over the members of his body, and to shed
itself throughout him wholly. And in proportion as it groweth in the members, he also
increas-eth in the soul the thoughts of fortitude, and as it becometh hot, he also
kindleth the lust of the soul as an antidote, and he placeth it as in a place of strife,
and he sitteth down and becometh a spectator on the height of knowledge.

And lust throweth out its hands and layeth hold upon all the members of the body, and
wrestleth therewith like an athlete with his opponent, while the understanding sitteth
down, and becometh a spectator on the height of knowledge, and from the strife it
gathereth instruction, and it learneth the victory of both sides, and the defeat which is
found with both; and being free from the strife, it becometh possessed of the knowledge of
the contest; for the understanding doth not allow itself to enter in and be fettered by
the lust which fighteth with the body, for if it were not able to become a spectator of
the fight, it would not be able to gather together and to acquire instruction therefrom.
For as the body is unable to become a spectator of the fight so long as it standeth in the
strife of the battle, and lust cannot see itself so long as battle is set in array against
the body, even so also the mind cannot be a spectator of this fight if it alloweth itself
to be mingled with the passion of lust, because the passion of lust is blind, and
whosoever is laid hold of thereby it maketh blind also, and lust blindeth the eye of the
mind, lest if it became a spectator it would loose itself from the yoke thereof.

If, therefore, thou hast confidence in the might of thy mind, be not afraid if lust move
in thy members, for it will become the cause of many virtues unto thee, if thou possessest
the knowledge which can make profit out of trafficking in losses. For first of all thou
must have material wherewith to fight, for if thou hast no adversary, there can be no
battle, and if there be no battle, victory cannot be known, and if at the end of the
strife no victory be revealed, the crown of triumph and glory cannot be awarded. Take
heart then in thy battle, and be not conquered by the lust which riseth in thee, but take
heed that there are no exits thereunto through strange emissions, and, moreover, let not
the mind have pleasure therein secretly, and commit incorporeal fornication with a form
which hath no person. For the habit of lust is that, when it hath not near at hand an
actual body, it committeth fornication with a shadow of a form, and with the form of a
person instead of a person, and he that committeth fornication [thus] embraceth that which
is not nigh unto him, and instead of a body, it hath union with the form in his soul, and
instead of with members, it committeth adultery in its thoughts, and instead of a body, it
polluteth itself.

For when the passion of fornication hath laid hold upon the thoughts and blazeth therein,
by reason of its superfluity, even without material, it poureth out its fulness, and
having no incitement from without, lust through the torrent thereof presseth to go forth,
and it seeketh means, and findeth ways, ant! kindleth in the body the fire of the goading
which destroyeth. Now in the manner in which divine lust seeketh means whereby it may
minister unto its desires and may please God, doth also the lust of fornication seek for
itself the ways whereby it may minister unto its pleasures, and provoke God to wrath, but
in thy war, O understanding mind, set [the one] lust against the other, and thou wilt see
soon that the lust of the discerning body is overcome by that of the soul. For spiritual
things are in every respect stronger than carnal things, and whilst thou holdest the reins
of lust and of the body which strive one with the other, and art, from the height upon
which thou sittest in knowledge, a spectator of their fight, thou shalt carry off the
crown from between them both, that is to say, the body which hath intercourse with the
soul, for whom incorruptible life is laid up by its intercourse therewith, will take the
crown.

For the body naturally mingleth with the soul, but lust entereth therein from without
through the transgression of the command, and because we are unable to separate the body
from the soul, we can, if we wish, cut off and eject lust from the body. Now the body was
not created to be a house for evil lust in the manner that it was constructed to be a
dwelling-place for the soul, for if the body had been made by the Creator to be a
dwelling-place for lust the divine commandments would not everywhere have driven lust
therefrom and have cried out with various threatening voices on all sides, on one side
judgment, on another threats, on another torture, on another Gehenna, on another
vengeance, ,on another gnashing of teeth, on another unending stripes, on another
everlasting punishment. And besides these things the body shall be chastised with pains
near at hand, and it shall be smitten with sicknesses which shall come, and also Death,
the robber, shall suddenly remove it from life, and fear shall accompany it, and trembling
surround it, and injuries and losses come upon it; at the beginning lust hath no effect
upon the body because of [its] childhood and youth, and at the end it is extinguished by
reason of old age.

These and such like means hath Divine wisdom constructed to bring evil lust to nought in
the body, so that when it seeth the tribulations by its side, and the perpetual
punishments which cleave unto its life, it may extinguish the goading lust from its
members, that, is to say, it may make cold and extinguish in it the fire which burneth in
all its members, like the flame which hath got a hold upon stubble, and the fire which
sheweth its blaze in much fuel. For as is stubble before the fire, even so are the members
before lust, and as when fire hath gained the mastery over fuel it destroyeth it, in like
manner also doth lust destroy the members of the body when it hath gained the mastery over
them; the end of a burning fire is ashes, and the end of lust in the members is
destruction. Do not then bury fire in wood, nor lust in the members, for as naphtha and
oil increase the blaze of the fire, even so also do foods and drink strengthen the blaze
of lust; and as fire is extinguished by water, even so also is lust extinguished by
abstinence. If thou throwest much water upon the fire it will extinguish it, but if thou
pourest upon it naphtha or oil it will make it to blaze furiously, and thus if, for the
nourishment of lust, thou throwest on the eating of meats and the drinking of wine, thou
wilt add fire to fire, and thou wilt lay blaze upon blaze; but if thou diminishest meat
and drink from the body, its natural lust will be dried up, and all its lusts will become
extinguished, and grow cold.

Let therefore lust move in thy body, not for thy defeat but for thy victory, not that it
may be unto thee a cause of rebuke, but of crowns of triumph; not that thou mayest appear
thereby foolish and ignorant, but that thou mayest gather therefrom understanding and
wisdom; not that it may move in thee and blind the vision of thy power of discerning, but
that it may be to thee an unguent to cleanse the eye of thy thoughts, and that that which
is written may be fulfilled in thee, O understanding one, "The wise man sitteth upon a
strong high place, but fools shall fall into the pit; therefore whilst thou sittest upon
the height of knowledge, let lust and the body be subdued below thee, and be thou a
spectator of their fight, and not a participator in their lust. Take good heed unto thy
natural lust, O understanding one, whilst thou art a spectator of the fight of the lust of
the flesh, and let it be subject unto thee in everything, even as the earth is pressed
down under the mountains; let thy will stir it up, and let thy will quiet it, and by the
direction of thy vision also shall its course be.

Unto the wise the motion of lust becometh the cause of instruction, and the material for
knowledge, for passions are stirred up in them for the trial of passions, that they may
test their power by them, and may make them the material for a life of knowledge, and [may
know] when these arise, and with what measure they are wrought when the mind is in its
natural freedom above passions. And it is as when a master giveth commands unto his
servants and they obey him, and he layeth upon them the yoke of his rule while they turn
their gaze to the movements by which he indicateth his will, that they may be prepared for
his word and ready to hear his command, and while he abideth in the freedom of his nature,
they, like slaves, minister unto the will of his word. Now what instruction is so
excellent as that through which a man shall be able to find victory over his passions? For
these passions will not only make thee triumphant, but also wise and understanding, if
thou wilt be a spectator thereof and not a doer, and wilt be free from the gratification
thereof, and wilt be bound by the knowledge which ariseth from them; for so long as the
mind is held fast by the sweetness of lust, it cannot be a spectator of the fight and one
that gathereth knowledge, but it turneth unto the pleasure which is corrupt. Now lust was
placed in us to be a matter of contest and not of defeat, and that it might be overcome by
us, and not we by it, and that through our training therein we might become wise, and not
that it might shew us to be fools and simple folk. The material of all instruction which
is outside us we are able to gather together to ourselves by speech, but the certainty of
the wisdom of the instruction of knowledge which we acquire through victory over our
passions is only established to us by the experience of work; and for this reason this
instruction is trustworthy and certain, and this wisdom, when it is found, is more
pleasant unto the soul than that which is without, because it is home-born, and the soul
delighteth in it, and its pleasure ariseth therefrom, and not from causes which are
external thereunto.

For when we gather together knowledge from without, the possession of our knowledge cometh
from without, but when we obtain such instruction as this from the experience of the
passions of ourselves, the instruction which is gathered together by us is sure and
trustworthy, and confidence may be placed thereupon and be maintained. For if the things
which are outside us become the material for our knowledge, how very much more shall
these, which are stirred up from us and in us, be unto us the cause of the instruction of
wisdom, if it be that we cast away this passion, that is the lust which is stirred up in
us, and do not [give ourselves] to the gratification of the lust. Be thou therefore a
spectator of thyself by the power of the discernment of knowledge, and distinguish with
understanding between thyself and thy passion, that thou mayest hasten to find the purity
of thy person. Lust shall not be gratified in thee, lest at all seasons it demand its
gratification from thee; when it hath begun thou shalt not give it completion, lest at the
end it demand from thee another beginning. Cut off its course, and behold its source of
flow will be obstructed, restrain it in the path of its flow, and straightway the motion
which giveth it birth will be stilled. Lust is never satisfied, therefore by eating it
becometh hungrier, and by drinking it becometh thirstier, and so long as lust fulfilleth
its desires in thee, its goadings will never cease from thee. Thou shalt not say, "I will
do its will now, and at another time "I will fight against it," for if thou art once
conquered by it, it will overcome thee always, and in proportion as it becometh stronger
in its action, will thy strength become weaker. Thou shalt not allow thyself to give thy
strength unto lust that it may become strong therewith, but do thou make use of thy
natural strength, and lust shall abide in the feebleness which befitteth it.

Let the heat of lust be unto thee an example of instruction, that like unto it spiritual
lust may rise up and become hot in thee, for in the manner in which the body blazeth with
its natural lust doth also burn fiercely and become hot the natural lust of the spiritual-
ness thereof. So long as the lust of the spirit is hot in thee, the lust of the body hath
no means of wakening up itself, and if it be that this doth not try thee in deed, receive
instruction from that which is contrary thereunto. For, behold, when the lust of the body
becometh hot in thee thou wilt then perceive that the lust of the spirit hath wholly and
entirely ceased from thee, and that the lust of the body would not have become awake if it
had not found that the lust of the spirit was asleep; for by the sleep of either one of
them the other becometh awake, and therefore they watch each other continually, that when
the motions of the first are gathered together [for sleep], those which belong unto its
opponent enter after it.

For as the thief watch-eth and observeth the sleep of the master of the house, even so
also doth the lust of the body watch the sleep of the lust of the spirit, and when it
seeth a little indolence and sluggishness, and that a man hath removed from him the taste
of the perception of divine lust, immediately the lust of the flesh is awakened, and it
beginneth to move and to go up against all the members; and if a man be indolent and shew
himself slack thereunto, it spreadeth itself out like night in the house of his person,
and maketh it dark. For as, when the sun inclineth towards the west in his course, the
shadows increase and become deeper upon the earth, until he setteth and his rays are cut
off, whereupon do the shadows of night ascend completely and enshroud creation, even so
also doth the darkness of the lust of the flesh observe continually the course of the
light of spiritual lust, and as it seeth that it is journeying to set, it moveth itself to
rise, step for step, measure for measure, and limit for limit, until this light hath set
entirely, and the rays of its spirituality have become dark and contracted into itself;
then doth the shadow of lust rise up wholly and cover the soul, and black night ariseth in
the house of light, and herefrom a man beginneth to stumble because he cannot see and
distinguish the things which are placed before him.

For as in the darkness of night the power of distinguishing any thing is covered over,
even so also in the night of lust all the powers of discernment of the soul become
darkened, and the power of its knowledge becometh impoverished----especially if it hath
felt the knowledge of the spirit----for as darkness is the opposite of light, even so also
is this passion of lust the opposite of the knowledge of the spirit. And, moreover, when
the mind turneth to become a spectator of the motions of lust, it doth not look thereupon
with the spiritual eye, but with the part which seeth, and which looketh at things with
the knowledge of the soul, and since it looketh on in this manner it gathereth knowledge
from the contest, because when the mind looketh upon God spiritually nothing which is
contrary thereto is seen by it, neither is it debased to look upon lust, for admiration of
the majesty of the glory of God permitteth it not to turn and to look at the things which
are set behind it, for the sight of the pleasure which it hath tasted is sufficient to
bind it thereto immovably. And, moreover, though a man say that to gather instruction he
must look upon lust, yet the mind doth not gather instruction such as this from things
which are contrary thereunto, but by the simple motion of knowledge which hath been
acquired by it after freedom from passions, even as also the angels know everything, not
by comparing one thing with another and by bringing near each other the things which are
contrary to one another, but by a simple and a single thought are they moved to knowledge.

Let us then be also watchful against the mind which wisheth to be a spectator of lust,
lest, not being wholly free from passions, when it is subjected to receive knowledge it
may be caught by the pleasure of abominable passions; for the mind, moreover, standeth at
that time in the contest, and as the body and the lust fight, so also must it fight that
it be not captured by the love of what it seeth. Now if the mind is confident that it can,
without passion, look upon the passion of lust, [well,] and if not, it is better for it to
flee than to be a spectator; for if it feeleth its weakness it is better for it to flee
than to be made subject unto its enemies. For to fight and gain the victory is a proof of
bravery, and a mark of fortitude, but if it is to be captured by the gratification of
passion, and to be stolen away from the love of knowledge, it is better for it to be free
even from passion, and not to be subject thereunto and not to receive knowledge; for it is
impossible for it to acquire knowledge if it be captured by passion, for its natural eye
which hasteneth to look at the knowledge of things becometh blind, and is captured by the
pleasure of passion and not by the pleasantness of wise discretion.

Now as the virtues are different one from another, even so also are the tastes thereof
different, and each man chooseth that which he desireth, and is captured by the passion
which he seeketh: one is captured by the passion of lust, and another by the passion of
knowledge, and whosoever is held fast by the passion for the gratification of lust hath no
care to gather knowledge therefrom. And thus also he that is held fast by the graciousness
of knowledge turneth not himself unto the gratification of lust, which carrieth away
captive that which it carrieth away, and all the members of the soul and body are gathered
together unto the passion which is the mightiest, that they may increase it and minister
thereunto. And for this reason thou wilt find many of the friends of knowledge who are
free from this passion of lust, and their victory is not a perfect victory because they
have overcome passion by passion, and not by the power of discernment of the Divine
knowledge.

Now unto us the victory over lust is not only necessary, but also it is meet for us to
know the cause whereby we have conquered, that also the victory may thus be named after
the cause thereof. If God be the cause, then the victory also is Divine, but if it
[ariseth] from the world, or the love of knowledge, or vainglory, or that a man will not
impoverish within himself one of the other passions when he overcometh the passion of
fornication, it is meet that this victory should be accounted feeble; for according as the
cause is visible, being either weak or strong, those who conquer passions by passions
become their mortifiers and not their transgressors. But whosoever overcometh passions
without passion gaineth an impassible victory, for how can that which is composed of the
passions be called a victory over the passions? and how can that which hath sprung from
the root of their growth be Called the mortifier thereof? For since the thought of
knowledge is strong in thee thou canst overcome the passion of fornication, and a time
will come to one passion when it will overcome its fellow passion, and to that [second],
passion will come another time, and it will conquer the [first] passion, and while these
are in this manner conquering and being conquered a righteous victory can be snatched from
between them.

Now a victory which taketh place righteously is when good conquereth evil, and when the
lust of the spirit overcometh the lust of the body, and light, darkness, and knowledge
conquer folly, and so likewise with all other things; and the victory which taketh place
in iniquity is when evil conquereth good, and darkness, light, and folly, knowledge, and
the victory which occupieth a middle place is that of the passions over each other. And it
is not the victory of a Divine triumph when the passions conquer each other, and are
conquered by each other, and according to the stablishing of the one [set of passions] is
the destruction of the other. For there are some men who, for the sake of the love of
money, fight with the lust of the belly; and others who, for the sake of vainglory,
overcome the lust of fornication; and others who, for the sake of human praise, fight
against the love of possessions; and others who, for the sake of the love of honour. are
kept from the passion of many affairs; and others who, for the sake of love of rule, wage
war against the love of pleasures; and all these [qualities] being vices, each conquereth
the other and each is conquered by the other, but it is not accounted a strict victory
when passion fighteth with passion and overcometh it.

Now, therefore, lusts stir in the body, and evil passions move in the soul, and as their
natures are contrary to each other, their passions are also contrary to each other, for
all the lusts of the body are, so to say, contrary to the passions of the soul. And,
moreover, according to the greater number of cases, all the evil passions which shoot up
from the soul are the opposites of the lusts of the body, for there are passions of the
body, and passions of the soul----now carnal passions are those which spring from the
body, and passions of the soul are those which spring from the soul----and if a man
consider [the matter] with knowledge, [he will see] that all the carnal passions help one
another. The growth of the passion of the lust of the belly is from the body, and it is a
helpmeet of fornication, which itself is also a carnal passion, and thus also [the love
of] fine apparel, and the passion for human pleasures, and all those which following upon
these are found with the body, are helpmeets of the passion of fornication. Now the
passion of the love of money holdeth a middle place.

Sometimes it aideth the lusts of the body, and sometimes it supporteth the passions of the
soul, but by its abundant supply of money it helpeth the lust of the belly, and
fornication, and [the love of] fine apparel, and pleasures, and the sounds of music, and
the pleasantness of human conversations----all of which are the offspring of the body;
but, on the other hand, it is also a supporter of the passions of the soul and it helpeth
the love of ruling, and also the passion of vainglory----if a man wisheth to glorify
himself in this way----and the honour and praise of the world, and it is moreover the
nurse of boasting, and it giveth support unto envy, and unto other things which are like
unto these, and it is the cause of their being moved in the soul. Now therefore the
passion of the love of money bindeth and gathereth together separated passions, and it is
also found in another guise, which is that it becometh the contrary of the passions of the
soul and of the body; for if a man examine closely with knowledge [he will see] that in
order that it may grow and be strong, it will restrain the lusts from the body and also
the lusts of the soul from the soul. All the passions of the soul, then, are helpers of
each other, for in the same way in which [our] discourse hath shewn that the lusts of the
body help each other is it found to be in respect of the passions of the soul. For behold
honour helpeth vainglory, and vainglory helpeth pride, and pride inciteth to rule and
dominion, and all these, in this way, help each other; and although there are to these
passions other views and aspects also which are contrary to them, yet in the path in which
[our] discourse now travelleth they are helpers and supporters of each other.

For as good helpeth good, even so also doth wickedness increase wickedness, but because
the paths of passions are narrow, and they possess various exits, and motions, and aims,
and guises, no man will judge my words hostilely when he looketh at the aims of others in
whom are the passions which are contrary to each other, both of the body and of the soul,
and the love of money which holdeth a middle place; but let him that would become a judge
of our words examine the example which is laid before us, and he will find that as we have
written, even so it is. Now the person of a man, from which all the passions spring, is
one, because sin itself is one, although it be divided into many forms, and its
composition is established by the members of opposing passions. But now we are speaking
about the passion of fornication, concerning which our discourse was moved, that we may
rouse up, and be the spectators thereof, because it is manifest that he that is conquered
thereby is not truly awake. For in the same manner in which it happeneth unto those who
sleep, and who dream dreams in their sleep without the discerning power of knowledge, and
who feel the gratification of lust even in their slumbers, he who is lax in respect of
this passion that he may minister unto his desires thereby, is also, as it were, sunk in a
deep sleep, and at that time he possesseth neither the power of healthy discernment, nor
wakeful intelligence, nor enlightened knowledge, nor a clear mind, but as the senses of
his body are confounded, and the constitution of his members is relaxed by the goadings of
lust, even so also are the thoughts of his soul confounded, and his intellect darkened,
and his intelligence snatched away. And as all the members of the body turn to become
ministrants unto lust, even so also are all the thoughts of the soul debased and sunk in
the pleasure of the body, and are smitten by the sweetness of corrupt lust, and at that
season a man doeth every thing like one who is asleep. And thou mayest understand from
events themselves that he is sunk in sleep, for when he is without the fear of God, and
the shame of man, and the remembrance of remote punishment, and the remembrance of the
judgment which is near, and when shame and repentance are not set before his eyes at that
time, and he meditateth not, and the thought of one of these things entereth not into his
mind, is it not evident that he is, as it were, sunk in deep sleep, and that he doeth
everything unconsciously as in slumber?

And we may, moreover, know [this] from another thing: immediately the work of lust is
finished repentance cometh over the soul, and suffering for what it hath done is produced
therein, and the conscience which feeleth, and which the soul had not at the season of
passion, cometh unto it after a time, and the soul is afflicted, and grieved, and
sorrowful, and repenteth because of the works of shame, and it perceiveth that that which
it hath done is blameworthy, and the remembrance of the Judge and of the condemnation
moveth in it, and the vengeance which to come is depicted before its face. And there
appeareth unto it as in the light and in wakefulness that which did not appear to it when
it was asleep; and it meditateth upon God, and is mindful of the Judgment, and remembereth
the punishment, and despiseth lust, and it blameth itself for what hath been transgressed,
because it was overcome by the attack of a dream, and vanquished by the onset of a shadow,
and because, being something it was led into subjection by that which was not anything.
Now these and such like fair memories which come upon the soul after the performance of
the act of lust shew that it hath turned from slumber to wakefulness, and that it standeth
in the healthy remembrance of itself, and that it hath returned to the house of life from
the depth of slumber, and from the death of sin.

Now, therefore, in the season of lust, wakefulness is more useful to a man than anything
else, and we must consider what thing will overcome it, and how despicable and
contemptible it is. For a short time sufficeth for the performance of the act of lust, and
for us to withdraw from the performance of its abominable work, and behold we may see that
there is no desire the performance of which is so rapid as that of the gratification of
lust; and as the pleasure thereof is for a brief moment, and the gratification thereof for
a short season, it is fitting that it should make us hold it in contempt, and not that we
should be subject unto its destroying incitement. For I do not know that there is any
other lust which is so absolutely unprofitable as this, and the feebleness of which is so
apparent on all sides; if [thou lookest for] advantage, it existeth not; or at the season
of its gratification, it is short; or at the enjoyment thereof, it is like a shadow; or at
the motions of its refreshing, they are horrible; or at the causes which incite it, they
are feeble; or at its actions, they are like those of animals; or at its ways, they
resemble those of beasts; or at repentance, it is nigh unto it; or at fear, it
accompanieth it; or at shame, it is its fellow dweller; or at terror, it is found
therewith; or at trembling, it followeth in its train;

or at loss, it followeth after it; or at defects; they are nigh unto it; or at an evil
name, it is crowned therewith; or at scoffing, it accompanieth it at all [seasons; or at
mocking, it is made a laughing-stock by all men; and whichever way thou lookest at lust
loss accompanieth it. By which of these defects, then, shall it overcome us? And why
should it vanquish us, even though its goadings be mighty? By which or by whatever it is,
it is the more fitting that we should despise it. But because of our cowardice it seemeth
that lust conquereth us by that thing with which it would be the more right that we should
overcome it, and should it be thought that it is powerful in us, it is because the power
of our soul is feeble in us. Now the power which is in lust it taketh from the soul, and
when strength is snatched from the soul, feebleness remaineth therewith. And what soul is
so wretched as that of the strength of which others make use, and it itself is clothed
with the weakness of others? The spiritual nature of our soul hath acquired naturally
strength [to fight] against desires, and it is easy for it to overcome them if it
pleaseth;

for as feebleness, and dissolution, and destruction are nigh naturally unto the nature of
the body, even so also are might and the sureness of virtues nigh unto the spiritual
nature, and if it maketh use of [its] might it taketh it, as it were, from its own nature.
Now besides this there accompanieth the soul the grace of the spirit which giveth it help
and power, if it be that it fulfilleth its good desire, for as when a strong man taketh
hold of the hand of a child he carrieth off his weakness by the association of his own
strength, even so also doth the Holy Spirit take hold of the thoughts of the soul, which
is suspended like the hand of the child, that it may be exalted unto spiritual things, and
that by its union with the Spirit it may acquire lightness beyond its nature. Whosoever
delivereth his soul to the spirit to be nursed thereby, the whole action of his life
becometh superior to harm, and for this reason Paul teacheth us to live in the spirit, and
to perfect the spirit; for whosoever liveth in the spirit and perfecteth it, his whole
life becometh spiritual, and he is led by the motions of the spirit, and his thoughts and
deeds take place according to the will of the spirit.

It is not because we lack a helper that we are overcome by lust, but because we do not
seek help from the Helper, for as lust itself when it wisheth to overcome us invoketh
other things to its aid, and then fighteth and conquereth us, even so must we also, if we
determine to fight and to overcome it, invoke the aid of Divine power, and the support of
the grace which is in us, and we shall easily overcome the lust which fighteth against us.
For so long as our soul is purified from the thoughts of lust it standeth in the might of
its nature, and so long as it is exalted to stand in the power of its nature, it is worthy
to receive Divine power to be its support, and when it hath such company as this, it
cannot be easily overcome by the lusts which fight with it.

Preserve thyself, then, [O disciple,] from the causes which will lead thee to lust, and
dam up the watercourses and channels which collect an alien flow against thee from all
sides, and when thou hast cut off the causes by which sicknessess are increased, even
though thou dost not bring to them medicines for thy sores, they will choose them for
themselves, and little by little the suppuration which is in them will finish and come to
an end. For the lust which is in us is increased by causes which are outside us, and they
are many in number, and each one is different from the other, and each one of them holdeth
out to lust a separate power; and if thou cuttest off these causes, lust also cometh to
nought and is finished, for lust cannot exist without these things, neither can it remain
in us if it happen that the causes thereof are removed.

Now sometimes lust ariseth from the body, and sometimes from the motions of the thoughts,
and sometimes from causes which are outside us, either from sight, or hearing, or through
such like things, and it is right that we should consider with knowledge where it
beginneth, and before everything cut it off there. If it be that it is stirred up by
causes which are without, let us cut off from ourselves human intercourse, and let us make
ourselves strangers to the sight of the things which are its helpers, and by this means we
shall shut out its entrance unto us. If it be that its motions arise from the blaze of the
heat of the body, it is right that we should make the body feebler and should diminish its
strength by means of little and meagre food, and by the drinking of water even by measure,
and by other afflictions which are wont to reduce the heat of the body. But if it happen
that we perceive that the beginning of lust ariseth from the mind, it is right that we
should know that the conscience itself is empty of the thought of God, and that because
motions of Him are not therein, alien motions which are outside Him have fallen therein.

And if it appear to us that the thought of lust is moved in us through the inactivity of
the conscience towards the things which are good, we must make it our care to join it unto
the understanding with the thought of spiritual things, and with the Divine knowledge, and
at this time we must be constant in the reading of the Scriptures, and in the hearing of
the stories of mighty men of endurance, and we must depict their forms before our eyes at
all times, and we must stir up in us the lust of being like unto them; and we must also be
constant in prayer, which, more than anything else, maketh the understanding to acquire
strength, for the sole work of prayer is to clothe the mind with invincible might. For as
when we are remote from the converse of empty minds and are strangers unto the visions of
slothfulness, we purify our thoughts, and we gather together our faculties to our souls,
even so also when we are constant in prayer----after collecting the mind----our thoughts
acquire power to fight mightily against the passions which fight against them.

Now, therefore, it is in these three ways that lust gaineth dominion over our lives, and
if we know how to shut the door in its face wisely, and if we set against each one the
means which befitteth it, we shall cast lust out from us and we ourselves shall abide in
the purity our souls; and we shall be led by the might of an invincible understanding,
after which the soul is worthy of the blessing of sublime vision, and there cometh to it
the perception in spiritual things, which is above the body. And as the body is moved by
the things of its nature, and is gratified thereby (or findeth rest), even so also hath
the soul enjoyment in spiritual motions, and it liveth in the pleasure of the light of the
living knowledge which is above the world, of which may all the disciples of faith be
worthy, by the grace of Christ, the God of all, to Whom be glory for ever. Amen.

Here endeth the [First] Discourse upon the lust of Fornication.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

DISCOURSE 13: SECOND DISCOURSE ON FORNICATION

The Thirteenth Discourse: Which is on Fornication, and the Evil Passion of the Lust of the
Body----which Maketh Known how Great is the Struggle which is Necessary for Us who Fight
in this War, and how its External Passions Must be Scattered Before the Internal Motions,
that We May Thus be Released from the External Passions, Until They Flee Therefrom in
Every Way, and from the Passions Thereof in their Outward and Inward Manifestations

When I consider the abominable passions which keep the soul from the divine knowledge, and
from the purity of prayer, I find that the passion of fornication preventeth the things
which are good more than most, and that it is the passion which especially ruleth persons
who are wanting in patient endurance, and setteth them on fire; for when an opportunity
ariseth to this passion from the heat of the body, and it findeth minds which are empty of
the thought of God and of the quest of excellent knowledge, like the flame in stubble doth
the fire of this passion lay hold upon and obtain dominion in all the members. And this
destroying passion is hotter and more active than all others, and the greatest bravery is
necessary unto the soul when lust setteth battle in array against it, that it may fight
therewith and overcome it. And it must in this contest also invoke the aid of Divine
Grace, and it must be a care unto the man who will do battle with it, to fight and to root
up this passion from his thoughts, and he must tear up the fibres of its growth from the
depth of his heart, for there it entereth, and taketh hold, and maketh a habitation for
itself, and when it hath been rooted up from thence, all its twigs and branches, which
extend over all the other members, dry up. But if it happen that this passion rule within
the soul for a long time, and it becometh, by constant meditation, embodied therein, it
obscureth its powers of discernment and doth not allow it to see even that it is passion,
but like other things, the doing of which is not blameworthy, this lust also is accounted
blameless by the mind. Now sin taketh great care to root up from the soul the thought
which seeth that it is sin, in order that without fear and terror it may minister unto the
thoughts which are within by the matters which are without, for so long as sin appeareth
unto us in others, and is not ministered unto in our own person, by the examination of the
justice which is in us, we decide that it is sin;

but if it happen that it ariseth in very deed within ourselves, the knowledge of the doing
thereof is rooted up from our soul, and the eye of discretion, by which the abomination of
its action is apparent unto us, becometh blinded. Let us then take good heed that we slip
not and fall into this lust, but if it happen that we be captured by the charms of the
causes [thereof], let it not be driven from us to know and to distinguish that it is sin,
especially if it be buried secretly in our thoughts. Now the lust of the thoughts is
imagined by many not to be sin, although not only is it sin, but it is also the root of
all the actions of sin. For the heart is the fountain of all thoughts, and from it are
produced all motions of things which are good, and of things which are bad, and that which
striketh root, and taketh hold in it----whether it be good or whether it be evil----the
fruit thereof appeareth externally, for if the heart is choked by lust, when shall it Wake
itself up?

And as a tree, which hath been cut down, but the root of which remaineth in the ground,
becometh green again and putteth forth shoots when the moisture of water cometh thereto1,
even so also doth lust which hath been cut down, but the root of which remaineth in the
mind, become green and grow in the thoughts and members through the moisture of meats and
drink. Hence, therefore, war against this hidden lust is much more useful unto us than
that which is waged externally, because in the latter case there are many causes which
restrain it, [such as] the sight of many people, and shame, and modesty, and laws, and
penalties; and, moreover, it may happen that those persons with whom the passion of lust
hath been taken may not consent [to the gratification thereof]; and because through all
these things the working of lust is restrained, it seemeth as if the war against things
external were not even difficult, for we do not fight against it by ourselves, but all
these things are helpers unto us. And moreover, when we ourselves desire, and make plans
with many things to fulfil the work of sin, these and such like things prevent [our doing
so], and though because of our will lust is ministered unto within us, yet externally it
is restrained by reason of the causes which impede it;

and although because of our exterior we are thought to be chaste by the children of men,
yet because of our desire we are accounted whoremongers by God, Who looketh upon our inner
man, for although we sin not before each other, yet before the knowledge of God our sin is
manifest. Let us then take good heed unto two things: we must not only be chaste in the
sight of the children of men, but we must not only have shame before God; and it must also
be a care unto us to please God first of all, for from that is produced the freedom of
speech (or boldness) which is before the children of men. For because a man committeth not
fornication openly it doth not prevent him from being considered a fornicator in secret,
but for a man to be free from thoughts of fornication sheweth that he is chaste openly;
for the act is not the root of the thought thereof, but the thought is the root and cause
of the deed. For it is in the heart, the fountain of the thoughts, and there dwelleth the
desire of everything, even as also the will of God there resteth, and because from it, as
from a great fountain, the streams of our actions take their courses, it is right that we
should preserve it in untroubled purity.

For as when the head of the fountain is troubled, all the streams which flow therefrom are
also troubled and sullied, even so also when the heart is disturbed by lust, all the
senses are troubled, and all the members are disturbed, and the whole person is turned
backwards, and the opinions are confounded, and the thoughts are confused, and each member
of the body maketh known by its appearance that it is in subjection unto the hidden lust
which is in the heart; for everything which beginneth from the heart----whether in things
which are good, or whether in things which are bad----is accounted sin or righteousness by
the testing of Divine knowledge. Therefore, our Lord also wishing to pluck lust up by its
root, and not to cut it off only from external acts, said, "Whosoever looketh upon a woman
to lust after her hath already committed adultery with her in his heart 2," and He placed
these words here comparing adultery with adultery, and the test of the law concerning the
works of sin with the minuteness of His own knowledge. "Ye have heard that it hath been
said by the ancients, Thou shalt not commit adultery 3".

Now the law repulsed the ancients from the deed of lust, and that their fornication might
not appear in the[ir] external members He gave them the command, for because they had not
the strength within them to root up the thoughts of fornication from the heart, the
Lawgiver left the first thing, and went on to the second, and because they were unable to
cleanse the heart from the thought of adultery, He urged them by the force of the command
at least to preserve the body from the working thereof; and He set righteousness for them
in an outside place where many causes might be found to support this endurance. Now our
Lord did not seek to take adultery from outside, but from where He seeth, for the vision
of God is one and alone, and where He seeth, the vision of man cannot see, because man
hath not [the power] of knowing the hidden thoughts which are in the soul; therefore He
said, "As the sight of the children of men restraineth thee from the open act of adultery,
let also the sight of Me restrain thee from the thought which willeth adultery, and
cleanse the spiritual place of thy soul that it may become a counterpart of My vision
which looketh thereupon. As My look which is upon thee is pure from error and suspicion,
even so also let the place which receiveth this sight be pure from the passion of
fornication.

For to Me lust is adultery, and that the mind should desire, is to minister unto the body,
for I do not need to see the lust which is perfected in very deed and then to find it
adultery. The thought which lusteth for adultery hath already committed adultery, and
whosoever looketh upon a woman to lust after her, hath already committed adultery with her
in his heart; for where it is easy for him to commit adultery he ministereth unto
adultery, and it is not the will which preventeth the act from being seen openly, but it
is prevented by other causes, and therefore, it seemeth that the triumph ariseth not from
the will, but from the causes which prevented it. Now the vision of the knowledge of God
looketh beyond causes into our thoughts, and with it He examineth the depth of the mind
where it is not easy for the children of men to see, and even if they sought to see they
would not easily understand, because unto God alone it belongeth to feel the heart, and to
know the things which are secret; and as it belongeth to Him to know our hidden parts,
even so also doth it belong unto us to cleanse our hearts before His gaze.

Now there are many who, although they commit not adultery in very deed are, nevertheless,
adulterers in wish, and who minister unto fornication continually in their souls, for they
continually conceive and bring forth forms of all kinds, and with the beauties of persons
without connection of the body do they commit fornication continually; and it never
entereth into their minds that although men see not, yet God looketh upon the secret
things of their thoughts. Sometimes the thought itself is sin, and sometimes the
performance of the act thereof, for the thought which desireth wickedness wholly is sin,
inasmuch as it is of the will, even though it performeth nothing in very deed. Now our
Lord laid down to us as to mighty men the commandment, "Whosoever looketh upon a woman to
lust after her hath committed adultery with her in his heart," that He might pluck up sin
by the root thereof, and that He might cut off and take up from the depth of the heart the
lust which destroyeth; for He did not say unto thee, "Thou shalt not look," but, "Thou
shalt not look to lust," for the eye looketh at everything, but it lusteth not after
everything.

In this manner, then, let the beauty of a woman be before thine eye even as the sight of
any [other] thing, and be not snared by this beauty, for if the beauty of its nature
appeared to the soul it would not desire longingly the beauty of the body, because its own
beauty would be sufficient to bind it unto the mind by the pleasantness of its appearance;
and when it hath seen it, and hath perceived that the beauty of its nature hath been
awakened therein, it shall also acquire for itself the lust of the possession of itself
which is more than everything, and it shall be associated therewith in all purity. Thou
shalt not lust in thy heart after a strange thing, neither shall the eye of thy thought
look upon beauty which is alien unto thee, for it is a disgrace to the soul to be fettered
by the lust of the flesh; but if it be fettered thereby, its fetter is outside its nature,
and because it hath taken upon itself the mind of flesh it hath also desired the vision
which is outside its nature. One kind of adultery is of the body, and another is of the
soul, but when the soul lusteth in [its] thoughts, this is a kind of adultery which is
peculiarly its own.

For as in respect of the body the word "adultery" is the act, even so in respect of the
soul the act of adultery is the thought, and there is no excuse for him that meditateth
adultery because he hath not actually committed the act, for in himself he hath performed
the deed of sin; and in proportion as the nature of the soul is more exalted than that of
the body, even so is the fornication of the soul more cruel (? than that of the body.
Moreover, in another way doth this iniquity appear to be grievous, for he in whom is
mingled lust naturally doth not fornicate with the body [only], but he maketh the soul
subject unto what is alien unto its nature, and for the want of the knowledge of its lust
it is reduced to lust with the lust which is not its own. And, moreover, to the
fornication of the body there are seasons, and it hath divisions and breaks in its lust,
for at one time a man sinneth, and at another he resteth from his sin, but whosoever
fornicateth in the soul hath no cessation from the act of this iniquity, because lust is
mingled continually in his soul; and if it happen that he go forth from the thought
thereof, it is not because of his repentance concerning it, but because another passion
hath become strong in him, and hath led away the new purpose, whatever it may be.

Now the victory over lust cannot be acknowledged when the mind, through converse with
another purpose, ceaseth from the meditation of lust, but [only] when it overcometh it by
itself, having first of all made ready in us the preparation for its victory; for many are
the thoughts which are made quiet because other thoughts come and put them to sleep; and
when the thoughts which have come have ended their work and are quieted, the thought of
fornication is found [to be] in its old place, because it hath not before departed
therefrom, but, like a body in the darkness, hath been concealed by the shadow of another
passion, and after the shadow which concealed it is cleared away, the body of fornication
appeareth ready formed in the soul. Let us then flee, O my brethren, from this kind of
fornication, especially from that which is not thought to be fornication, for many flee
from the wickedness the Work of which is apparent, but the children of men are
imperceptibly snared, especially by that which is not believed to be sin; for not only is
evil that which doth not appear to be evil, but that which God hath decreed to be evil we
must especially esteem [to be] evil.

And behold the wickedness of each of the works of sin is apparent unto a man before he is
captured thereby, but when he hath been subject thereunto, and hath performed it for a
long time without repentance, the perception of its wickedness is removed from him, for he
neither knoweth nor seeth the odiousness thereof, because he hath lost the power of
discernment, for sin not only polluteth the person, but it also blindeth the discretion,
and maketh him that seeth not to see at all, and him that knoweth not to know, and him
that had the power of discernment not to make use of his intelligence, and the vision of
that which, as in the light, was quickly seen and known, becometh concealed when the
darkness of sin is shed within the soul. For as everything is hidden from the sight by
darkness, and even the person of darkness itself, so also everything is hidden from the
soul in which the blackness of sin is diffused, and it doth not even recognize that sin is
sin. Now that a man should know his sin is the first step to being set free from sin, for
after he hath felt that he is fettered he deviseth means to set himself free, but if he
doth not even know that he is bound and fettered, how can he devise means and seek freedom
for himself?

"Thou shalt not look upon a woman to lust after her," and if thou dost, thou hast
committed adultery with her, but look upon her with a pure eye, as upon a beautiful work
of God, and glorify the wise Creator because He hath framed, and His will hath ordered
such fairness from such a despicable nature, and the beauty which leadeth captive those
who behold it from common dust, and from the beauty of the work see the beauty of Him that
framed it; and as thou marvellest at the despicable thing which hath thus become wholly
beautiful and glorious, thou must wonder and admire Him Who is glorious in His nature, and
the beauty of Whose appearance is all-satisfying unto those who are worthy to look upon
Him. Let it be, then, a care to thee, to purify thy soul, and to make thy body also be
pure therewith, and be thou holy in the body and spirit, because thou art the dwelling-
place of the Spirit of God, for when thy thought is pure from the passion of fornication
thy prayer also will be pure and light, and besides this the light of the knowledge of
Christ will shine the more in thee when the eye of thy soul is purified for it to dwell
therein. As the healthy body is prompt for every work, even so also is it easy for the
mind which is cleansed from wickedness to be a dwelling-place for divine motions;

and as sickness weakeneth the body and maketh it fit for nothing, even so also do the
thoughts of sin enfeeble the strength of the soul, and make it empty of divine motions.
For the thought of fornication casteth an evil smell into the soul, by which the sweetness
and desirability which it possesseth become changed, and it maketh a foetid odour to rise
up therefrom, and in such a soul the treasure of divine thoughts cometh not. For as things
which possess in their nature a sweet smell are put into pure vessels which befit them,
even so also doth the Divine knowledge abide in the soul which is cleansed from the
thoughts of sin, and especially in the soul which is free from this lust, for more than
all the other passions doth it distract and confound the thoughts. And Solomon also
depicted and compared this passion of fornication unto the following things, saying,
"Three things are hidden from me, yea, four which I know not; the way of an eagle in
heaven; the way of a serpent upon a rock; the way of a ship in the heart of the sea; and
the way of a man in his young manhood. So is the way of an adulterous woman;

she eateth and wipeth her mouth, and saith, I have done nothing".4 For he likeneth the
lust of fornication unto an adulterous woman whose ways and paths are not known, because
she boldly casteth her gaze upon every one, and ministereth unto every one, and she
committeth fornication with every one outside the order of nature; even so is the
drunkenness of lust when it hath gained dominion over the thoughts, and it hath no way
which is known, and no path which is revealed and made plain, and if thou seekest to stand
in its footsteps, thou art not able to do so. For the lust of fornication wandereth hither
and thither within the soul, and it turneth easily unto every place, while the tracks of
her footsteps are not known, and her path is not plain to those who behold her, even as an
eagle in heaven, and a serpent on the rook, and a ship in the heart of the sea. And well
also did the wise man Solomon set the young man as an object of comparison m the
similitude of the three things mentioned above, for what the sea is to a ship, and the air
to the eagle, and the rock to the serpent, even so also is the young man to lust;

for the eagle cleaveth the air mightily and without hindrance, and the serpent glideth
upon the rock, and the ship saileth swiftly through the sea, even so also in the time of
young manhood are the thoughts of fornication easily performed in the soul. Now if a man
were to call young manhood the path of fornication he would not make a mistake, that is to
say, he would call it exactly what Solomon called it, for "The rock is an easy path for
the serpent, because it is not tripped up thereupon, neither doth the heaviness of the
dust there impede its course, and the air is the path of the eagle, and the sea of a ship;
even so also is young manhood the path of fornication, because whithersoever he wisheth he
flieth, as with wings", and with swift feet lust runneth everywhere. For in the time of
young manhood the heat of the body is abundant, and it becometh superabundant material for
the fulfilment of lust, and fire obtaining the cause thereof from fire, that is to say,
lust [taking fire] from that of nature, produceth the mighty blaze of sin. Hence it is
right that constant war should be maintained at this period of life, together with
bufferings, and labours, and tribulations, and meagre food, and little drink, for when the
material upon which lust layeth hold be removed from the midst, it perisheth and cometh to
an end;

and this according to the experience of actual fact every man perceiveth who wisheth to
become a spectator of such things as these, and because of this, moreover, every man who
seeketh to overcome this lust must devise means to remove from before it the fuel and the
material which kindle the flame, and behold it will not burn. Now besides these causes
lust entereth in either by the sight of women, or by the conversation of continual stories
about it, or by the meat and drink which are given to the body beyond its need, and if
thou wilt remove from the midst these three, and dost meditate upon divine knowledge, the
thought of lust will not attack thee, for since the body because of the heat thereof doth
not set it in motion, and the soul through idleness doth not meditate thereupon, wherewith
can it be awakened? Now either the body kindleth it by the heat thereof, or the soul, for
want of the thoughts of knowledge, meditateth thereupon; for outside of these two things
lust hath not a place where it can lay its head, for when it hath found that the body is
dead unto the world, and that the soul liveth in divine meditation, it turneth itself
backwards straightway, and a place wherein to abide it findeth not. If the pain of lust
causeth thee to suffer pain, learn the cause thereof, and cut it off;

why shouldst thou be afflicted through thy ignorance with a sickness the cure of which is
easy? for I am not acquainted with any other passion the cure of which is so easy. Food
doth not make thee to sin when it is taken to sustain thy life, but it is sin when it
bringeth thee unto lust. So long as thou eatest unto thyself there is no sin in thy meat,
but if thou eatest unto lust, thy food is of sin. Whence then canst thou know when thou
eatest unto sin, and when unto thyself? Now, so long as lust is set in motion in the
members of thy body and attacketh thee----if it be that thou eatest----thy food is of
lust, and it is increased and intensified thereby; and not thy strength and thy life, for
lust is mingled in thy life for the sustaining thereof----that is to say, that through
thee thy life may be given unto others; but how much more shall that will which overcometh
the lust of life overcome and subdue lust? Now thou hast not power to give thy life unto
others, because it belongeth not unto thee, but unto Christ. For the carnal connection and
marriage of the world continue human offspring, and transmit life from person to person,
that from man man may come into being, and from a living being a living being like unto
him may be produced, and these things happened when our life belonged unto ourselves.

Of old we had the power to distribute it to others through marriage and carnal connection,
but now, because we live the spiritual life of Christ we have not the power to give the
life which is not our own unto others, for we are not our own, and the Apostle said unto
us, "Ye are not your own, for ye are bought with a price; glorify then God in your body
and in your spirit, which belong to "God." 5 Thou seest then, [O disciple,] that also the
body and the spirit belong to God, and that we have no power over either of them, and
whosoever hath no power over his life, how can he give it to others by the intercourse of
lust? that is to say, how can he shew it in another person by begetting after the manner
of human beings? Now spiritual begetting was revealed in the world that it might annul
the" begetting of the body, and the other womb which is in baptism was constituted that it
might make the natural womb to cease from bringing forth progeny, and if the whole of
human nature had been able to keep this commandment, the Will of the Majesty would have
wished this and would have been gratified thereat, but because our Redeemer saw the
feebleness of mankind, and that it was not able to [perform] this work, He set His will
among the many, that at least a few of them might become doers thereof.

Do not consider only that the womb which was to bear offspring was first framed by God,
but see also that in the place of the first womb another was created which was to give
birth unto spiritual instead of carnal beings, according to the perfect will of God, for
the good and perfect will which is acceptable unto God is that all carnal beings shall
become spiritual, because it was for this purpose that He came into the world, namely to
create as another creation the children of men. And thou must not consider that He did not
cut off marriage, nor destroy the flow of lust, and think that, perhaps, He is gratified
thereat, for behold neither did He make all this world to pass away, nor take away the
pleasure, and riches, and power thereof, but He left it as it was in its original
construction, and commanded thee to become an alien thereunto, and to cast it away like a
worn out garment. That things have remained as they are----the world, or its pleasures, or
the lust which is in thee----shall not be material to lead thee astray, and thy soul shall
not be fettered by that which was once dissolved therefrom, because these were left to be
the material of thy strife, and not for thy lust's sake, and that thy mighty will and God-
loving mind may look thereupon.

For the world remaineth that it may inflame thee with the lust for another world, and
riches and power, that they may create in thee the longing for that possession which is
incorruptible, and for that honour which cannot be dissipated, and pleasures also remain
in the world that thou mayest desire longingly the taste of spiritual life, and lust also
remaineth in thy body that it may be the material for thy good will, and that it may take
it little by little from the body, and place it upon the soul. Do not, then, give unto thy
lust a portion with the body, and thou shalt not allow thy natural gratification to be
broken up, and the joy and gladness which are in thee to be brought to nought, but carry
them, as it were, from house to house, from the body to the soul; for as a man bringeth
his things of great price out from the house which he knoweth will fall, and carrieth them
into another which is new and firmly built, and which he is confident will neither fall
nor be broken into, even so also do thou take all those passions which thy body hath, and
which in name are the material for that which is good, and lay them up in the dwelling of
thy soul, in the house which neither falleth, nor is broken up, nor destroyed. Take the
heat from the body, and lay it upon the soul;

take lust therefrom, and mingle it with that of the soul; take the strength thereof, and
mix it with the might of the soul; turn all things belonging to the body that they may
belong to the soul; and be diligent and earnest to do these things especially in the time
of early manhood, when the passions begin to shew themselves, because in youth and in old
age thou hast them not, and what existeth not, how can it be easy to thee to take and to
give to others? Now the period of passions is the period of early manhood, that is to say
also, the time of strength, and it is well that together with the passions strength also
should be revealed, that it may fight and deliver thy good things from the body, and bear
and carry thy riches from place to place. Whosoever fighteth and overcometh his lusts in
the time of his early manhood is able to become mighty in his soul, and he alone is able
to profit by all the growth of that which is good, for he hath it to give and to take; for
old age is empty of both, and childhood hath not as yet arrived at either of them, and the
lust which is dried up of itself shall not abide, and little by little, together with its
nature, shall be brought to nought.

Now in this thou hast no blessing, for as thy natural death is not said to be a testimony
on behalf of God, thou receivest it as a penalty which was laid upon thy life, and thou
hast neither renown nor glory thereby, even so also thou hast nothing whereof to boast
when lust shall be brought to nought forcibly, either by old age or sickness; but it is
thy triumph when thou coolest it at the time when it is hot, and thou extinguishest it at
the time of its blazing, and when immediately it beginneth to move in the members thou
makest ready the shoulder of thy thought, and thou bearest it, and earnest it, and layest
it upon the lust of the soul, and thou sayest unto it thus: "Why hast thou set thyself in
motion where thou wilt be destroyed? and immediately the sense of thy gratification will
cease.

"Come and set thyself in motion in thy natural place where the sweetness of thy lust will
neither be dissipated nor annulled, and where, moreover, penitence will not draw nigh at
thine end, and weakness entereth not in thy footsteps against the soul, and the nature of
thy warmth becometh not cool after the fulfilment of thy work, but stand at all seasons in
thy might, and taste the unchangeable treasure which is laid up there, and freedom of
speech and confidence shall be strengthened in thee----not things which are not seemly
unto thee, and which merit rebuke and reproof, but the things by the lust of which thou
art moved naturally, and the lust for which is a matter for praise, and day by day this
excellent lust will grow strong and increase, and thou shalt expend forwards. For thy
season with the body is short, but with the soul thou hast no ending, and with the life of
the soul abideth thy immortal gratification; with the body the union with another body
setteth thee on fire, but with the soul, the union of the Holy Spirit kindleth a blaze in
thee.

Do not then be united unto the corruptible body in which, even if the soul had destroyed
its differences, and the corruptibility and deformities of the body had been hidden from
its face, thou wouldst not find place wherein to move; for if it happened that at the
season in which thou soughtest thy gratification the faculty of discernment were to rise
upon the soul, straightway thy work would be brought to nought, and there would not be
exit for thy corruptible gratifications. These, and such like things must be said by thee
to lust when thou bringest it from the body to the place of the soul. Now, therefore, thou
must not remove from thyself the promises and good grounds for hope that thou art about to
receive that which is more excellent than that which the soul leaveth, for in the manner
in which lust is set in the body naturally the lust of things which are better is set even
in the soul; and when the soul lusteth naturally, its lust is for spiritual things, and
when it hath intercourse which is according to the law, it hath connection with the
spirit, and from this union it produceth fruit of holy and pure offspring.

And as the connection of the body worketh gratification in the members, and corrupt warmth
is mingled throughout the body, even so also when the soul hath intercourse with the
spirit doth the spirit receive gratification, and it acquireth warmth by its progress and
power to fight against the evil things which are contrary to its gratification; and when
the soul hath tasted this sweetness which cometh unto it by the connection with the
spirit, it bringeth unto itself the lust of marriage wholly therein. Know, then, as by
experience, that for want of the feeling of the lust of the spirit, the lust of the flesh
becometh stirred up in thy members, for that both of them should move in thee at one time
is impossible; for in proportion as the spirit becometh hot in thee the body cooleth, and
in proportion as the body becometh hot in thee, the spirit cooleth. For the two lusts are
placed one against the other, the lust of the body against the lust of the spirit, and as
they are different from one another, so also are all the acts of the one different from
those of the other; the one catcheth fire in the members, and the other kindleth in the
thoughts; the vessel of the one is the substance of the body, and that of the other the
nature of the soul; to the one cleaveth confusion, and to the other order;

the one at the season of its fulfilment darkeneth the light of the thoughts, and annulleth
in the mind wisdom and knowledge, and the other filleth the mind with light, and gathereth
together in the soul the knowledge and wisdom of the spirit. The lust of the body when
performed maketh a man to be weak and dazed, and to be ashamed of every man and even of
himself, and to be afraid of everything; but the lust of the spirit placeth might and
vigour in the soul, and suspicion of everything which is visible, and boldness towards the
children of men, and a pure aspect towards God, and the confidence which ariseth in it
towards man, it hath towards itself. The lust of the body is a teacher of folly, for the
man who continually fulfilleth this lust cannot become wise, but the lust of the spirit
not only maketh men to possess the mental knowledge of the world, but it also dippeth the
understanding in the living motion of the spirit, and clotheth a man in readiness and
preparedness for everything which is good.

It maketh his understanding to be stirred up and active for every spiritual work, and all
its own motions move with vigour, and power, and strength, and this lust doth not allow
the sluggishness of the body to draw nigh unto a man, for if it happen that, either
through natural coldness, or by reason of sicknesses and weakness, the body produceth
sluggishness, the fervour of this lust warmeth it immediately, and by its heat it driveth
away from it the coldness of the body, and herefrom a man becometh watchful and ready for
divine deeds. Now spiritual beings do not fulfil the rule of their works by the warmth of
the nature of the body, but because they are fervent in the spirit are they active and
ready for such like works, even as Paul also commanded that we should stir up this fervour
of love by which all spiritual things are perfected, and by the power of which we complete
the course of this journey, saying, "Be ye fervent in spirit";6 for that the lust of the
body possesseth fervour Paul hath made clear in his words, and he hath taught us with what
lust we should be fervent, saying, "Be ye fervent with the lust of the spirit, that all
your course and work may be spiritual.

For as the heat of the blood driveth away from the body the sluggishness which produceth
the coldness of phlegm, even so also doth the fervour of the spirit drive away from the
soul and body the negligence which is born of error and of the want of the love of God.
And as when the natural heat is raised, and it draweth nigh to the heart and is mingled
therewith, it maketh a man zealous, and ready, and watchful, and active towards the
affairs of the world, even so also when the heat of the spirit draweth nigh to the
understanding of the soul it maketh a man zealous towards the building up of himself, and
towards the things of heaven, instead of the world, and zealous to gather together
spiritual merchandise, and to speak judgment against those who plunder his inheritance,
and to desire with longing the intercourse which is incorruptible, and to become a father
unto immortal children, and to care for, and to possess, and to think of, and to gather
together, and to carry, and to preserve all these spiritual and heavenly things.

Now, therefore, through the fervour of the spirit a man becometh ready for all these
things, and well hath Paul taught us to be "fervent in the spirit", for as cold is
dissipated and brought to nought before warmth, even so also before the fervour of this
heat of the spirit doth sluggishness flee, and negligence is driven off, and weariness
brought to nought, and suspicion dissipated, and error removed, and all the shadows of sin
turn away to hide themselves entirely. And as natural strength is produced by heat, and
weakness hath dominion over the members through cold, even so also through the heat of the
spirit doth the soul acquire strength, and vigour, and power, and driveth away entirely by
fair deeds all the sluggishness which cometh upon the soul or body. And as the measure of
the heat of a fire and the quantity of the light thereof are in proportion to the blaze,
even so also according to the measure of the heat which is found in the soul hath it
fervour towards spiritual things, and knowledge, and wisdom, and power over Divine
treasures.

Now therefore in the time when there is still heat in thy body, and the lust of nature
liveth in thy members, be zealous to kindle in thee the heat of the spirit, and stir up in
thy thoughts divine lust, that through one lust being jealous of the other, and the one
fire emulating the other, the lust of the spirit may be strengthened and carry off the
victory, which victory is seemly thereto naturally. For in the time when thou hast in thee
power to minister unto the lust of the body, be zealous and make thy power to become the
minister of the lust of the spirit, because the Holy Spirit doth not work its deeds in
useless bodies, nor in persons who have become cold through old age doth it make to rise
the faculties of discernment of Divine wisdom. For whosoever in the time of his early
manhood maketh his strength to embrace the service of evil lusts cannot receive Divine
knowledge in the infirm time of his old age, but when natural soundness hath ceased from
him, and he hath come to the condition of old age, he becometh wholly and entirely
useless, and his body and his soul become cold and infirm together.

Do thou, then, if thou wishest that the heat of early manhood be found with thee in the
time of thine old age, labour with thy strength in the time of thy early manhood, and
deposit this heat therein by the hands of thy soul, and because the soul groweth not old
with the body, when the body becometh feeble through age thou canst in the time of thine
old age bring out from the treasure-house of thy soul some of the deposits which thou
didst hand over to the soul, and canst live upon them. And when the power of the body hath
become feeble, thou canst find strength therewith, and when the heat thereof hath become
cold, thou canst make thyself warm in thy works by its fervour, and when the strength of
the members hath come to an end, thou canst become strong in thy works through thy
thoughts, and when the natural lust, together with the heat of the body, hath been cut
off, the lust of the spirit abideth with thee, which at all seasons hath intercourse and
beareth the fruit of spiritual offspring. For seed time is one thing and harvest is
another: sow then thy soul with the things which are good in the time of thy early
manhood, that thou mayest reap therefrom in the time of thine old age. If, therefore, thou
desirest union, devise means and implant in thee this lust that in old age it may conceive
and bring forth;

for the intercourse of the body hath not power over all seasons, and natural lust is not
preserved in the members in every period of life, but the lust of the spirit is not thus,
for all times are its own if the time of early manhood hath been to it a known time. Pass
over, then, from the body to the soul whilst thou hast a bridge whereover to cross, and
whilst thou hast strength in thy legs to walk, and whilst thou hast light whereby to walk,
and whilst the shadows of old age do not bend over thee, and whilst thou still remainest
in the country of the body. Stir up, then, in thee wrath against lust, and because wrath
accompanieth lust when it is stirred up, do thou take wrath and anger to support thee, and
go forth against it; and as love is necessary for thee against wrath, even so also will
wrath be useful to thee against lust. For lust is peaceful and gentle in its coming when
it is accompanied by laxness, and tranquillity, and rest, and wanton ways, and abominable
motions and manners, which are the contrary of fortitude, but when lust looketh upon thee
in these forms, do thou put on the armour of wrath, and go forth against it.

For as the sluggishness of children's slumber is quickened into the activity of flight
before a man who looketh upon them with a face full of fear and who terrifieth them, even
so also wilt thou drive away the childishness and annoyance of lust, if thou shewest it a
face full of wrath and threatening. Pluck, then, from the noontide of thy early manhood
the blossoms of things of excellence, and glean, and bring in, and carry for thyself
fruits [of] all kinds that they may be laid up for the winter of thine old age; for the
man who hath lived wholly in the body in the time of his old age will come to an end
completely, but whosoever in his early manhood is fervent with the lust of the spirit
shall remain unchanged unto the end of his life. Now the body cannot preserve its natural
faculties unendingly, for some of them are made useless before the end of life, and some
of them come to an end with life itself, but they can all be set free, and removed from
the body, and directed towards the soul, if there be a discerning understanding which
knoweth how to turn them thereto;

for behold, although the natural life be outwardly dissolved by natural death, yet in the
spirit is it preserved to the soul, and in this manner, likewise, is it with the other
natural things of the body which are made useless by old age and by the body, for when
they are deposited in the hands of the soul, they abide unendingly with the life of the
soul. There is, therefore, no power in lust to persuade thee, if thy will will not accept
it as a suppliant, and for this reason it, as one that knoweth its own feebleness, draweth
not nigh unto thee without thy will, but when thou hast taken this thought to be a guide
unto thee, then it entereth in and kindleth its fire in thy members. Do thou, then, when
thou feelest the destructive fire gaining power within thy body, kindle the living fire
which is in thy soul, and when thou hast perceived that thy members have tabernacled in
the ministration of lust, occupy thy thoughts in the service of the knowledge of Divine
Mysteries; let not lust come and find thee empty, and behold, let it not perform its
desires in thee, but thou must be found alive in the spirit before it, that by the fire
which is in thee thou mayest extinguish its fire. Wherever it obtaineth a cause, thence
cut it off;

and wherever it beginneth to enter in against thee, there shut the door before it, and
keep it outside, for the abominable lust cometh in against us from without, but that which
is implanted in us----whether it be of the soul or of the body----is placed in us for the
ministration unto the things which are good. For because it belongeth unto the soul to
lust after God, and unto the body to be moved by the lust of its nature, well was lust set
in opposition unto lust, that being mingled with each other they might establish one pure
and holy deed of lust; for the causes which move the lust of the soul are from above, but
those of the body are from below, whence also is the nature of the body, now He did not
create it that we might desire these things, but that by intercourse with the soul we
might lust after spiritual things. And behold, although the body is formed of the earth,
and is made up of various mixtures, yet was it not formed for the earth, that is to say,
that it might be named or called a body of earth, but it was created by the Creator to
become a soul, that is to say, a minister unto the desires thereof in everything, and a
participator in all things that are good.

Therefore we are bound not to consider that the deeds of the body arise from whence the
body came, but that for which it was made must we consider to be the aim of its works, for
it was made for the spirit, and not for the earth, and it was made to become a spiritual
and not a corruptible being. It was called "body," that it might be known from this name
that it was derived from the earth, and it is also called "man," that thereby it may be
revealed that it is united unto a living soul And well was this person of man called by
three names, [two] specific, and one general name, [that is,] "body", and "soul", and
"man"; by the name "body", that its carnalness might be recognized, and that it was of the
earth; and by the name "soul", that the living nature which dwelleth therein might be
indicated; and by the appellation "man", that one might learn the mixture of the person
which is constituted of body and soul.

Now therefore since the body hath no thoughts, and the soul hath no visible actions, they
were rightly mingled with each other, [that is to say,] that which is the fountain of
thoughts with that which is the vessel of the service of deeds, in order that from both of
them there might be constituted a body of excellence, and that whosoever sought to
belittle the body because it possessed not thoughts, might honour it because it was the
ministrant unto deeds, and that the soul might be magnified in the sight of him that
sought to despise the soul because it was not a ministrant unto the things which are good
through actions which are manifest, because it is the fountain of the thoughts of the
things which are good. Now the lust of the spirit is hot even as the lust of the body is
hot, but they are not of the one measure, for according to the subtlety of the soul also
is the heat of its lust, and according to the grossness of the body even so is cold the
fire of the lust thereof, and if it be imagined that it is hot in the things which are
carnal and lax, it is not because its nature is powerful and hot, but because their will
is cold and lax.

And thou must understand how much colder is the heat of the lust of the body, and how much
hotter is the lust of the soul than the things which come upon both of them, for behold,
when the lust of the body is set in motion in the members even the sight of the children
of men cooleth it, and the rumour of a threat if it be heard, and a menace, of whatever
kind, if it be uttered against it, and sudden amazement, and another passion which is
contrary (if it be roused up in a man), and the rebuke and reproach of friends or
neighbours, and the remembrance of the judgment of the children of men, and the
remembrance of the infirmity of nature, and the thought of the deformities of the person
by which lust hath been taken, and hunger and thirst, and unwonted heat and cold, and
sickness, and pain (if it happen), and many other such like things when they happen
quickly extinguish and destroy the heat of the lust of the body. But when the hot and
spiritual lust of the soul layeth hold upon the thoughts of the soul wholly, there is
nothing which is able to extinguish it, even as the things upon which the divine fire of
this lust hath laid hold testify, that if the whole world were to fight with them it would
not be able to quench the lust thereof.

And kings, and princes, and governors, not by the threat of words only, but by
tribulations, and cruel tortures, and imprisonments, and stripes, and prisons, and heavy
penalties of all kinds, fire, and combs, and swords, and wild beasts, and everything which
could inflict pain and suffering by the tribulations of the time [have tried to do so],
but nothing of all these and such like things was able to allay and cool the ardent power
of this lust, on the contrary, it came to pass that these things became feeders of the
fire of their lust. And like the fire which is fed with wood, and stubble, and the fatness
of oil, even so also did the good lust which was in them receive food from afflictions and
tortures; and when fire was brought nigh unto their bodies, the fire of the divine lust
which was in them became the more strong, and burned the brighter----especially because it
was overcoming things which were contrary, for that victory which ariseth over injuries is
wont to fortify and strengthen a man in the love of that which he loveth.

For when one lifteth away stumblingblocks from before him, and removeth the prickly thorns
from before his feet, a man walketh easily, and he runneth his course without impediment,
and when he hath subdued his enemies beneath his power, his might, moreover, becometh
mightier, because that resistance which hath been removed from his sandals hath been added
unto him, and that power which hath been taken from them turneth unto him. But when the
lust of the soul fighteth with the lust of the flesh, it not only cooleth the heat
thereof, but it turneth it unto itself that it may be a ministrant unto its will, and be
mingled in spiritual fervour, and not minister unto the lust of the body in the union with
another. Moreover, for this reason the Creator made the lust of the body a hot thing----
now the lust which is implanted in the soul is also a hot thing----and therefore every
time that the soul wisheth to be moved by the lust of its nature, it hath intercourse with
the heat of the lust of the body, at the same time turning it towards its good desire, and
thus it ministereth unto the good work, and not in this only, but also in each natural
member.

And when the soul wisheth to be moved unto the service of the things which are without, it
draweth nigh unto the members which vivify its secret parts, and it seeth through the eye,
and its heareth through the ear, besides through all the other senses and members which
are the ministrants of its internal will; and as when it seeketh to lust with these it
associated! the lust of the body with its spiritual lust, and it ministereth unto the work
of divine love, and blazeth with the love of the life of righteousness, that the signs of
the flame of this lust may also be visible in the external members of the body, not by
foul motions, nor by the work of the service of foolish lust, but being hot, yet are they
tranquil, and being fervent, yet are they peaceful. The heat of the lust which is mingled
in our bodies must not be, therefore, a cause of defeat to us, but let us consider the
object with which the Creator mingled it in us, and according to this rule let us make use
thereof. But when the lust of the body is in a hot body it is contrary unto chastity, but
when it is mingled with the lust of the soul it is a helpmeet to virginity;

it is right, therefore, that the power of the lust should not be scattered without, but it
should be gathered together and carried within to the lust of the soul, that when they are
mingled together, each with each, like light with light, they may kindle one light which
is perfect in chastity. Now the foods which each of these lusts hath are different from
each other, for by fasting, and abstinence, and watching, and prayer, and stripes, and
bodily labours, the lust of the soul is added unto and strengthened, and by the things
which are contrary, that is pleasures, and enjoyments, and delights, and meat, and drink,
and fine apparel, and converse with the wanton and lax, the lust of the body increaseth
and becometh set on fire in us; but it is not so if the body becometh meagre by works, for
behold, by this the soul also becometh enfeebled therewith, but as the body becometh
enfeebled the soul becometh mightier, and increaseth in strength, and especially because
the soul maketh the body weak that it may become strong.

Now there is a distinction between the body becoming meagre naturally, and the soul making
it weak with the object of gaining possession of the strength of its nature, for when with
this reason the soul maketh the body weak, and reduceth the strength of its power by
afflictions, that is perfected with them which Paul spake, saying, "As the outer man is
destroyed the inner man is renewed day by day."7 And for this reason also Solomon
counselled us to begin to do the labours for the things which are good from our youth up,
and to be trained in this doctrine from the beginning of our life, that we may overcome
that which is in us, but which agreeth not with us, and that we should lead in subjection
the lust which is the contrary of our lust; and herefrom every man, who in the time of his
strength overcometh the feebleness which is in him, will be found in the time of his
feebleness to be mighty, that is to say, if he taketh upon him in his early manhood the
integrity of old men, the strength of young men will be found in him in the time of his
old age.

Take, then, O disciple, provisions for the time of thine old age from the field of thy
early manhood, so that when thou ceasest from the labour of thy body thou shalt find rest
of soul, for thou shalt not have war all the time of thy life, and thy Creator, having
compassion upon thee, limited thy fight unto a determined period, but thy happiness He
hath made unending. At the beginning and at the end of thy life thou hast no war, either
because lust hath not yet been set in motion, or because having been set in motion it hath
grown cold, and whether thou wishest it, or not, thou findest thyself worn out in the time
of thine old age, and because of the weakness of the body thou art not able to fulfil thy
lust, not that thou hast extinguished lust, but that it hath died down in thee. For the
fire of the lust, which the Creator placed in the carnal nature for making the human race
to fructify, towards the close of a man's life,p. 583] in the time of his old age,
becometh of none effect, for he cannot fructify during the whole period of his life;

now he is unable to do so either in his childhood or in his old age, and in this respect
he must be likened not to himself alone, but also unto beasts, and animals, and feathered
fowl, and plants, the nature of which is not to put forth fruit after their kinds, either
in their childhood or in their old age; for each kind is restricted, and the fructifying
thereof is also laid under restriction, especially because the fruit itself is generated
in and by the body, and therefore, like the body, it is itself restricted. Now as the life
of the body hath a limit, even so is the strength thereof limited, although its power be
not made known even during the whole span of its life, for as I have said, at the
beginning and end of its life the body hath not the power of fructifying; but as
concerning the soul, inasmuch as it hath no constitution it hath no old age, and the heat
of its lust never be-cometh worn out, except the sickness of wickedness come over it. For
as the body through the mingling of its component parts becometh old or weak, even so also
doth the soul become sick and weak through sin, and through its feebleness it
extinguisheth the heat of its lust, wherefrom it is unable to put forth fruit.

Whosoever then maketh lust weak in his early manhood shall be found strong in himself in
the time of his old age, and after he hath ended his war, his strength will abide with
him. And this happeneth also to the warriors of the world who possess their strength, not
only while they stand in the ranks of the battle and fight with their enemies, but also
after the war hath come to an end doth it shew itself in them, and their strength doth not
come to an end with their fight, even though its efficiency was shown to excess during the
time of the contest, because it is helped by and ariseth from zealous feelings. And thus
also, O thou who hast put on thy soul the armour of chastity that it may be the material
of war against fornication, think not that the time of thy strength shall end with thy
war, for on the contrary, at the end of the war it will be the more renewed. even though
it be not to do battle but to work the things which are good. For with strength thou
fulfillest two things: thou wagest war with fornication, and thou completest the edifice
of chastity.

For as the workman, when an old building is given to him to restore, throweth it down with
his strength, and buildeth it up therewith, even so also both the new building of thyself,
and the throwing down of thy old building are completed with thy strength, for thou
throwest down fornication, which is the path of all wickedness, and thou buildest up
chastity, which is the pure path that goeth up to heaven. And what wickedness is there
which is not in fornication? and what abominable thing is there which doth not enter by
the door thereof? If it be lust of the belly, fornication strengtheneth it; and if it be
the lust for gold, it ministereth thereunto; and anger and wrath cleave unto it, and with
them it fighteth against its opponents; grief travelleth at its heels, and shame
accompanieth the fulfilling thereof; and besides, vainglory, which is thought to be the
opponent of fornication, is the helpmeet of its abominable work; for how many times
through it have many men turned towards the passion of fornication, which came after the
conclusion of their labours, thinking that they had arrived at the haven of rest, because
they were taken captive through their negligence of it? And it hath made gross their mind,
and darkened their vision, which had been purified through the victory over the lusts of
the body, and it hath turned them back to the lust of fornication which they conquered at
the beginning of their contest.

Therefore, he that calleth fornication the path of all wickednesses maketh no mistake, now
I mean not only the fornication of the body, but more than that, the fornication of the
soul, because with the worldly man adultery is the deed thereof, but with the coenobite it
is the thoughts thereof; and unto the worldly man it was said, "Thou shalt not commit
adultery 8," but unto the coenobite, "Thou shalt not lust. Now the war of the thoughts is
entirely unknown unto the worldly man, and because of this he doth not overcome his lust
with a mighty hand, but he ministereth thereunto according to the law, which is of nature;
but the coenobite hath not this power, and his victory is not manifest in destroying the
act of fornication, but in his victory over the thought thereof is his triumph proclaimed;
for he is a spiritual soldier unto Christ, and his victory is also spiritually perfected
in the thoughts which are within, and by his patient endurance he cleanseth the country of
his soul so that when he driveth the thought from thence the whole house of his soul
appeareth in the light, and where there is light the darkness of sin entereth not, because
sin is wrought in the dark, even also as righteousness is wrought in the light.

Let not, therefore, this destroying passion excite thee, and let it not have dominion
subtilly in thy thoughts, for the material thereof is abundant with thee, especially when
thou dwellest with the children of men, being increased at the remembrance of various
persons, and through the beauty and appearance of the body. Now because the lust of
fornication is born of the flesh, it also lusteth after flesh, and as the lust of the
belly longeth earnestly for various tasty meats, even so also doth the passion of
fornication lust after persons of beautiful appearance, and the love thereof doth not rest
upon any one of them, because it is not the children of men which it loveth, but the
beauty of passion; but when the excitement thereof is great, it doth not take its stand
upon the beauty of the appearance, but it groweth and becometh strong of its own accord,
and when it hath subdued the power of the soul inwardly, it overcometh also the patient
endurance of the body outwardly. But if it be overcome by the body by watchfulness it
turneth to fight against it by sleep, and during sleep it polluteth and filleth the soul
with the remembrances of those persons which when it was awake were driven out therefrom,
and it maketh a man to be overcome by sleep perforce. Therefore abstinence is necessary
unto thee that through it thou mayest diminish the superfluity of the body, in order that
not even through sleep may lust find material in thy members;

for the custom of this passion is to fight first of all through the members of the body,
and to move it to lust like an animal, but if a man possesseth discretion, and restraineth
the motion of his members from the act, passion turneth and entereth into the thought, and
exciteth it inwardly, that thereby it may stir up the members to the deed of lust also.
But if it be overcome also by the thoughts ----now it is vanquished in any case when the
thought looketh upon God, and patient endurance and abstinence are found therewith-----
this evil passion next cometh unto sleep, and through sleep it fighteth against the
patient endurance of the soul; but let us not leave this----if it happen unto us----
unrepented of, especially if the forms of [certain] persons be depicted in our minds, for
it showeth plainly that the passion is the remnant of wakefulness. And if the emission of
the body take place without the appearance of certain persons it is because of the
superfluity which is found in the members, for except the body be subdued by abstinence
the material of lust will be found in its members, and if it doth not feel at all that
which taketh place it is [because] it is too deeply sunk in sleep.

By all means possible, then, is the disciple bound to overcome passion, in deed, and in
thought, and in the emission which taketh place in sleep, for that he is overcome in sleep
is a proof that he hath not overcome in thought, and that he hath not overcome in thought
is a testimony of his being overcome in deed, and therefore a diminution in food and a
lessening of the time of sleep are of use, that superfluity fight not against the body and
we be not overcome by an involuntary dream. For as this happeneth not even in sleep unto
those who are weak and old in years, for the emission of fornication hath already been
destroyed and dried up in their members, even so also the fornication of night happeneth
not unto the body which hath been enfeebled through labours of abstinence, for even though
the thoughts be set in motion, and devils excite [them], the material for the emission of
lust is not found in the members. For solitaries fight against sleep even as they light
against lust and meat, because sleep, like lust and meat, maketh gross the mind, and
increaseth lust; but if a man offer food unto the body only because of the need thereof,
and only allow it to sleep in a similar manner, according to the means employed he will be
free from the passion of fornication;

but even if his vigilance exist not in the wandering of the thoughts, but only in the mind
which is collected, and which singeth psalms and prayeth, he must drive away this passion
from the thoughts, and if it goeth forth from the soul it will not remain with the body.
"Mortify therefore your members which are upon the earth" 9, the blessed Paul commandeth
us, and if the members die according to the teaching of the Apostle there shall not be to
thee in them a place for the motion of lust. For what can lust do in a dead body? That it
is possible for the members to die the words of the Apostle shew, because he would not
have commanded anything which was impossible, and as he said especially, "your members
which are upon the earth," it seems as if we had other members in heaven, or from heaven,
and this is what "Mortify your members which are upon the earth" meaneth. For since lusts
are of the earth, they have dominion in the members which are of earth, but if we mortify
these members by the patient endurance of fasting, and self-denial, and abstinence, and
besides these things also by continual vigils, and the watchfulness of prayer, the lusts
which are of earth are not received into them, for what have the passions to do with dead
members?

For the members of the new man Paul calleth "the members which are in heaven," and
concerning them he spake, "they are from heaven," saying, "As is the earthy, such are they
also that are earthy: and as is the heavenly, such are they also that are heavenly." 10
Therefore the members of the new man he calleth "heavenly", and over these it is not right
that passions should have dominion, for they befit them not, and they belong not unto
them; how then shall the passion of fornication have dominion over the members of the new
man who hath become one body with Christ? Now I do not say that it is right for us to
overcome this passion of fornication by reason of the greatness of the gift to us, and by
reason of our exceedingly great honour only, but also because of the things which cling
unto the passion, [I mean], shamefacedness, and grief, and repentance, and the want of
freedom of speech, and darkness of the mind, and grossness of the thoughts, and
disturbance of the reasoning powers, for all these things, and others like unto them enter
in upon the soul in the train of the passion of fornication.

But if we endure, and overcome, and set in our soul the beautiful image of chastity, after
the victory over this lust the soul will immediately become filled with joy and with
freedom of speech towards God and man, and it will delight itself in the pleasure of its
thoughts, and will receive the light of Divine knowledge, and will also put on strength,
and be filled with confidence. And the soul also will receive similar joy from this
victory, which we are not able to express with words, because the soul itself is not able
to express this joy with speech----for that which is acquired by deeds hath enjoyment in
deeds, and the things which are acquired by speech rejoice in speech; therefore the
victory over lust, inasmuch as it hath taken place through the might of the soul, together
with the help of Grace and the happiness also which ariseth from the healthy condition of
its nature and from the gift of the Grace of God, and which cometh unto it after the
victory, is administered unto it conformably to rule. Now in that order, which is twofold,
are the enjoyment and pleasure of the body, for sometimes it hath enjoyment from its
natural health, and sometimes it receiveth enjoyment from foods and from things desired
which are from without;

and thus also it happeneth with the soul, for sometimes while standing in the purity of
its understanding and possessing its natural health it perceiveth the enjoyment thereof,
and sometimes when it is worthy of the Grace of God, and of the contemplation of spiritual
revelations, it receiveth this enjoyment. And it knoweth how to delight itself therein,
and it feeleth the spiritual gratification which is shed abroad in all its parts; but
there are no means whereby thou mayest reduce the enjoyment and gratification of spirit
which it feeleth to speech or to the instruction of words, because it receiveth the taste
of this enjoyment spiritually. Sometimes through the tastes of [various] substances and
cooked things the body receiveth the gratification of eating, again through the sight of a
person it is moved to the gratification of lust, or its sense of hearing hath pleasure
from the sweet sounds of singing, and the various strains of music, or the body receiveth
the gratification of pleasure from a soft touch; now because all these things belong to
the body, and it hath enjoyment in them bodily and actually, a man is able to describe
this gratification with words, and because corporeal things give enjoyment unto the body,
and it is pleased with a material and embodied voice, so long as he pleaseth a man may
speak of the gratification which may be derived from them.

Now because the enjoyment of the soul is not derived from substances, nor from the action
of corporeal things and the corruptible things thereof, and because its enjoyment is
derived from the spiritual contemplation of everything which it is able to feel when it
hath acquired the health of its nature, it is unable to describe the gratification which
cometh to it in words, but it hath enjoyment inwardly, and it rejoiceth invisibly, because
its joy is not of itself. For as the soul which, by its power, maketh the body to feel the
enjoyment of everything is within the body, even so also is the contemplation of the
spirit which is wont to give enjoyment unto the soul within the soul, and when the soul
hath enjoyment thus, its enjoyment is natural, and according to the order of its nature it
receiveth gratification, because the world of the soul is within the soul, even as the
world of the body is outside the body; but when the soul hath enjoyment which is outside
its nature, it deriveth it either from the body or from the world. And thus doth it happen
unto such pleasure;

it resteth satisfied either with the lusts of the body which can be fulfilled----either
the lust of the belly, or the ministration unto the passion of fornication, or with those
which it receiveth from the world ----praisings, and glorifyings, and sounds of singing,
and the gratification of the bodily appearance of the things which are visible, in all of
which, either through the body or through the world, hath the soul enjoyment---- and these
give it enjoyment outside its nature, and it dependeth not upon its healthiness but upon
its unhealthiness, for there are lusts which minister unto the health of the soul and
body, and likewise there are lusts which minister unto their sickness. Now therefore it is
evident when the soul hath enjoyment in evil lusts that its enjoyment is outside its
nature, and that it doth not enjoy quietly that which is seemly thereto, but that which is
alien unto its natural health. For behold, when the body committeth adultery and
performeth this act of transgression of the law, according to what it thinketh, the soul
hath gratification therefrom; and again, when the soul fighteth and overcometh the lust of
its body, it completeth by God the victory with a fair aim and by the power of the
discernment which it receiveth. And after this victory it also receiveth gratification as
from the fulfilment of the lust, and from the victory over lust it receiveth gratification
from both at once;

but that gratification which it receiveth from the body----as I have said already so very
many times----is outside of the order of nature, but that which accrueth unto it from the
victory over lust, is natural gratification, and it feeleth this enjoyment like a healthy
being, and lawfully and naturally it hath enjoyment in this gratification. And those who
overcome the war of lust with a spiritual aim perceive what I say, and though they feel
their enjoyment they utter not words concerning it; for how can they describe that in
which they have enjoyment in an incorporeal manner? But since all the things of the spirit
are not of the body, we must seek them in their proper place, and there will they be
found, and where they are found there must they be enjoyed, and where their enjoyment is,
there also is the joy thereof, the joy which maketh glad and is invisible, and with which
also there is power. And as in the former case when lust overcometh the soul it sheweth
itself a weak and miserable thing clothed with shame, even so also in this case when the
soul overcometh lust, it is after the victory filled with strength, and joy, and freedom
of speech, and it possesseth an enlightened eye that it may see with full power the
knowledge of the spirit which is mingled in all things visible;

but as the things which fulfil the lusts of the body feel the gratification thereof, even
so also have the things which minister unto the spiritual lusts of the soul enjoyment of
spiritual gratification. And as the sickness of the soul feeleth the enjoyment which
ariseth from the lusts of the body, even so also doth the health of the soul feel the
gratification thereof, and if a man seeketh to feel by words which can be written down
what hath been said, he seeketh a thing which is both out of place and unseasonable, and
the fruit which he seeketh he shall not find, because he seeketh not to pluck it from its
proper tree; for as every fruit is found upon its own tree, and must be plucked therefrom,
even so also must spiritual things be seen in their proper places, and these fruits which
are the rational and spiritual gladdeners of nature are found upon their proper trees.
Therefore after the victory over the passion of fornication the soul plucketh that
spiritual fruit which gladdeneth and enlighteneth it, and whosoever seeketh it findeth it
after his victory over this passion, a victory which must take place not only in the body,
but also in the soul; for sometimes this lust fighteth against the body, and sometimes it
wageth war with the thoughts of the soul, and so long as the fire thereof kindleth in the
members, it fighteth not against the thoughts, for how can it fight against that which
contendeth not with it?

So long as the thoughts are subject unto lust and minister unto the will thereof, like a
mistress doth it give commands unto all the members, and it fulfilleth all its pleasures
absolutely in the country of the body with which it dwelleth. But if the mind becometh a
spectator of itself and perceiveth that an alien rule dwelleth within the domain of its
body, and that thievish and plundering passions dwell in its members, it straightway
maketh ready to expel them, and it beginneth to stir up a war to expel the strangers which
are found in its house; and because unto the lusts their habitation is pleasant, they also
fight that they may not be expelled, whence is set in notion the war of the thoughts
against the thoughts, and with which side the strength is the greatest victory is found.
Now therefore, the lust which is in the members would accomplish the act thereof, but it
cannot be fulfilled at all seasons, as it seeketh;

but the lust which is hidden in the thoughts hath nothing to restrain it from being
actually wrought except the appearance of God only, and therefore the prophet ascribeth
"Woe" unto those who pollute themselves on their couches, and he exposeth the foolish
thoughts of those who imagine and say, "The walls of my house surround me, and the shadow
of my house hideth me, and he knoweth not that the eyes of the Lord are ten thousand times
brighter than the sun, and that He seeth all the reasonings of the children of men."11 And
although outwardly these words may be thought to have been spoken of the man who doeth
iniquity upon his couch secretly within his house, and of those who fulfil their lusts in
the dark in their habitations, being hidden from the sight of man, yet the words of the
prophet rebuke especially that thought which committeth fornication inwardly within the
soul, for instead of walls, the members of the body surround it, and instead of a roof,
the vessel of the heart hideth him, and dwelling in this secret and hidden place he
fulfilleth his adultery, thinking that he is seen by no man; and he fleeth not from sin,
but from the sight of man, and he understandeth not that there is nothing hidden from
before the bright vision of God, for the sight of God who looketh upon hidden things is
"ten thousand times brighter than the light of the sun".

And as from the light of the sun nothing is hidden, for everything upon which he shineth
he revealeth, and maketh to be seen by the sight, even so also doth the seeing Eye of the
knowledge of God look upon the secret things of the children of men, and It looketh upon
the thoughts which are concealed within the mind, and although the thought may not commit
adultery actually, yet the Eye accounteth it an adulterer in will, and It judgeth it by
its gratification, and not by its acts. Now some gratify their lust in very deed, and some
gratify it by a phantom; there is the adultery which taketh place in the body, and that
which is fulfilled in the soul. It is manifest then, that whosoever driveth adultery out
from the heart will not leave it in the body, for the thoughts are the roots of deeds, and
as, if a tree be shaken from the roots. and the growth thereof which is embedded in the
ground be loosened, its leaves wither immediately and its fruit drieth up, and its whole
appearance is changed. even so also is it with the root of lust, for if it be shaken and
loosened from the heart the external actions also begin to dry up immediately, because,
like a root in the ground, the thought in the heart is also the nurse of external actions,
whether of good, or whether of evil.

And as trees grow and flourish in the water, even so also do actions grow through the
moisture of the thoughts, and as plants which are set by the side of a spring dry up if it
happen that the spring dry up, even so also do the works of the lusts which are planted by
the fountain of the heart, and which drink and grow therefrom, become parched, if a man
blocketh up the fountain of the evil thoughts; for a man to cut off lust from the thought
is a complete victory over the actions. To the lust of the thoughts no seasons are known,
but at all seasons is it set in motion, and at all times it can be fulfilled, especially
when it hath material from without to minister unto it, wherefore we must the more take
good heed, and must look with wise discernment, and from whatever side lust looketh upon
us there must we shut the door before it. For lust is mingled in the motion of our life,
and so long as life hath motion in our body, so long hath lust motion and movement
therein; but as death putteth a stop to the motion of natural life, even so also doth it
silence the motions of lust by the slaughter of the old man.

If then through the natural motions of the body lust attacketh us, we must know that the
suppression and subjugation thereof are necessary for the body, and we must remember the
helpful words of the Apostle which he spake unto us concerning his own person, saying, "I
subdue my body, and I bring it into subjection".12 And looking at this example let us also
bring our body into subjection, and let us subdue the beastly lust which hath its motion
and leapeth up therein, and let us lay upon it the weight of protracted fasting, and of
little meat, and of little drink, and if these, when applied unto the body, are sufficient
to subdue it, [well,] and if not, let us double and increase them; and if these also are
not sufficient of themselves to bring it into subjection, let us look for other things
which are more severe than these, and let us apply them thereto.

But the most necessary thing for this war is little drink, because lust----and especially
the lust of fornication----is fed by moisture, and if moisture feedeth it, then the
dryness which ariseth from little drink drieth and parcheth it up, even also as Gideon the
warrior turned back from the war those who had knelt down and drunk their fill of water,
and took with him to the war against the Midianites those who had drunk little, and who
had lapped water into their mouths from their hands, And these things were not discovered
and wrought by him only, but God commanded him to do thus, for when he had gathered
together much people for the war to go up against the camp of Midian----which symbolizeth
the passion of fornication ---- God commanded him to blow a horn to warn the people, and
to say before them, "Whosoever is fearful and trembling, let him return;" 13 and by reason
of this cry a multitude of the people who were with him returned.

And from this it appeareth that not every man who was called to the war was fit for the
war, and because there were still among them those who lusted after victory with ardent
mind, although they were afraid of the labour which it involved, God told him to try these
also, and after he had performed their trial by water he turned back from the war those
who kneeling upon their knees had taken a long, full drink of water, because the satiety
of water is useless in the war against lust; but the few who had drunk little in haste,
lapping the water from their hands into their mouths, he took with him to the fight
against that camp which symbolizeth fornication, and that this is so, according to what is
said, the history which Moses wrote testifieth, saying, "The people committed fornication
with the daughters of Midian, and they took part in the sacrifices of their gods".14 Now
all the things which happened unto them are a type of our own spiritual life, and
everything which is written concerning them indicateth that which belongeth to us, even as
Paul also saith, "Let us not commit fornication, as some of them committed, and there fell
in one day four and twenty thousand".15 For when the war of fornication came against this
sluggish generation which went forth from Egypt, it was not able to stand before it, but
was conquered by the beauty of the daughters of Midian, and committed fornication with
them, and in the track of this fornication a sudden pestilence had dominion over them at
that time. Now in the case [of the Israelites] of old, the fornicators perished through a
punishment which came upon them suddenly, and the passion of fornication was not destroyed
in a regular way; but in the case of Gideon the governor, he did not destroy the
fornicators, but only the fornication.

And that he might do this when he was about to destroy this camp which had made the people
of old to sin----in which, as I have said, a type of fornication is indicated----he took
with him to the war against this passion the few men who had drunk a little water in
haste, whereby they shewed concerning themselves that they were able to engage in the
battle, which actually happened; and when he made them ready for the fight he made them
take pitchers, and horns, and torches, and they hid the torches inside the pitchers, and
they took the horns in their right hands and the pitchers in their left, and immediately
they blew the horns, the pitchers were broken, and the light of the torches appeared. Now
the sound of the horn is the mark of the commandment of God, Who crieth out against this
passion of fornication in all His Books, saying, "Let us not commit fornication, as some
of them committed";16 and "Let there be no man found among you who is a fornicator or a
slothful, like Esau, who for one mess of meat sold his birthright";17 and, "Be not
deceived, neither fornicators, nor adulterers, nor idolaters, nor corrupt men, nor those
who lie with men, nor thieves, nor gluttons, nor drunkards, nor plunderers, shall inherit
the kingdom of God";18 and, "Every man who is a fornicator, or unclean, or oppressor, or
who is an idolater, hath no inheritance in the kingdom of Christ and of God".19 And our
Lord spake, saying, "Whosoever looketh upon a woman to lust after her, hath straightway
committed adultery with her in his heart";20 and again James the Apostle said in his
Epistle, "Whence come wars and strifes among you, except from the lusts which war in your
members?"21 And again Peter saith, If a murderous lust come upon you, think ye that
anything strange hath happened unto you?

now ye are to be tried [therewith]";22 and again God with His voice cried out to the
Jewish people, saying, "Thou shalt not lust after thy neighbour's wife." 23 Now the blasts
of the horns which cried out against the camp of Midian were a type of these holy words
which were uttered against the passion of fornication, and together with the sound of the
horns there was straightway the breaking of pitchers, for all the people were commanded by
Gideon, saying, "When ye hear me blow the horn, blow ye also the horns, and break the
pitchers, and let the light of the torches which are hidden in the pitchers appear",24 and
all these things are a type of our own spiritual life. For by the sound of the horns were
made known the Divine commandments, by which immediately a man maketh use of them with his
own voice, and crieth out with power against the passion of fornication, this lust will be
driven away, and be brought to nought by the Divine voice, and as in the case of Gideon
when the trumpets sounded the pitchers were broken, even so also here at the hearing of
the commandment is this lust of fornication broken and brought to nought.

And as in the case of Gideon with the breaking of the pitcher the light which was hidden
in it appeared, even so also here with the abatement of fornication the light of the
knowledge of Christ riseth in the soul, and the three parts may be recognized thus: by the
sound of the horn is symbolized the commandment of God; and by the pitcher which was
broken the passion of fornication, the breaking of which is also as easy and simple; and
by the torch which appeared at the breaking of the pitcher the light of the divine
knowledge which riseth in the soul on the abatement of fornication; and these things will
be readily accepted, especially by those who have had experience thereof. Now this is the
doctrine which Gideon's war sheweth unto us, and these are the types which it maketh known
to us, and because of this lust, those who went forth to the ending of the war drank
little water, and looking at them let us be like unto them. And whosoever fighteth this
fight let him not drink water to the fill, neither let him fill his belly with food, and
let him not be overcome even by the lust for common meats;

and let him not be in the habit of filling his belly, but let him remember Esau, against
whom an accusation was brought by the word of Paul, and he was called a "fornicator" and
"slack," because he sold his birthright for one mess of meat.25 Now in this place Esau was
not blamed by reason of the rarity and great costliness of the food, for the meat was of
lentiles; but because of his laxity and because he was overcome by his lust and ate
greedily thereof, he was called "fornicator" and "slack"; and very rightly did Paul call
this being overcome "fornication", for how much more would the man who was overcome by the
sight of a mess of lentiles be overcome by fair beauty? Moreover, let us consider the word
of God which was spoken unto the Jewish nation, that not only was adultery in very deed
prohibited, but also the lust of the thoughts, for He did not say, "Thou shalt not commit
adultery with thy neighbour's wife", but "Thou shalt not lust after thy neighbour's
wife",26 and although their choice was according to that of youth, the commandment which
He spake to them was perfect and full, for He warned them against the lust of the thoughts
more than against the act of adultery.

"Thou shalt not lust, for unless I had lusted I had not committed adultery";27 and our
Lord said, "Whosoever looketh upon a woman to lust after her, hath straightway committed
adultery with her in his heart".28 For one looketh, and it is not for the sake of
adultery, but he looketh and seeth in the ordinary way, but whosoever looketh that he may
lust, this man is, in respect of his will and lust, an adulterer. And the two sayings,
"Thou shalt not covet thy neighbour's wife", and that which was spoken by our Lord,
against the adultery of the thoughts, agree, each with each; for in old time He said,
"Thou shalt not lust", and here He saith, "Thou shalt not look to lust", for it is not the
looking alone which maketh to sin unless it agree also with the will which is within. For
one man looketh to lust, and another looketh to see; now the ordinary sight of nature is
of the eye, but the sight of lust is not only of the eye, but also of the will and
thought; for if David had not looked, he would not have lusted; and if he had not lusted,
he would not have committed adultery, for "He went up to the roof of his royal house, and
saw a woman washing, and he lusted after her, and he sent and brought her, and committed
adultery with her".29 If he had looked simply, he would not have lusted;

and if he had not lusted, he would not have committed adultery. Let us, then, shut the
door of sight before lust, that the sight may not in the smallest degree depict phantoms
within the soul, for for this reason lust setteth itself in motion in our members in
various ways, and it lusteth after various persons, and this happeneth unto it when the
vision of God is not placed before the eyes of the soul; for if the remembrance" of God be
found therein, all the memorials of the evil lust vanish swiftly therefrom, and it is not
severed from the sight of that all-satisfying beauty in order to look upon corruptible
beauty. For it will help us greatly to suppress lust if we consider the corruptibility of
nature, and the other foul and loathsome things by which the conscience is polluted, which
cling unto the nature of the body; and if a man look at their impurities they will quench
the ardour of lust in no slight degree. And as the prophet of God, David, in suppressing
the pride of human nature said unto it, "Man is like to vanity: and his days pass like a
shadow";30 and again, to abate man's confidence in man, that no man, whoever he be, should
bind his hope to his fellow man, he said, "Ye shall put no confidence in man, nor in a
ruler, for there is no redemption in his hand.

His spirit goeth forth, and he returneth to his earth, and on that day all his thoughts
perish".31 And, moreover, let us act thus in respect of this passion of fornication: when
it becometh hot in us, and disturbeth our thoughts, let us set against it either the
remembrance of God and the fear of His judgment, or let us make use towards it of the
repetition of the words of the Scriptures, or let us look at its corruptibility and
weakness, and upon the diseases of human nature; for when a man looketh upon these wisely,
and considereth the end thereof by the power of his soul, and he observeth the emission of
seed and the impurity, and the diseases which come upon the body, and especially the filth
and corruption which exist in the members, and such like things which cleave to the body,
he will be able through these to quench lust, and he will despise it, and treat it with
contempt, because he seeth of what manner of things it hath need. On the other hand, let
him take heed unto [his] thoughts, lest when he looketh upon the corruption and foulness
of nature it be not rejected in his sight, for he must not set these things in motion in
him that he may despise them, but that he may suppress his lust.

Moreover, if a fortifying example, and an encouraging sight be necessary unto him, let him
remember the righteous men of old, not only those who have lived from [the time of] the
revelation of our Redeemer onwards, but especially those who lived before His coming; for
although perfection was not, as yet, delivered unto the children of men, and they were not
worthy of the rule of the life of the world which is to come, yet even thus in their
edifices chastity was esteemed more precious than marriage, and each one of them honoured
holiness (i. e., an ascetic life) more than carnal union. And it seems that Abraham, and
Isaac, and Jacob, who were the patriarchs of a race of believers, and [were] the mansions
who received all the righteous, and who strove zealously in their faith and
lovingkindness, lusted more after purity and the remoteness from carnal intercourse than
after the marriage which continueth the offspring of the children of men.

And again, after them Joseph the chaste, who although he was but a few years old, shewed
by his forbearance the discretion of aged men, and having no teacher to admonish him, and
no schoolmaster to enlighten, and no father to protect, and no good example to help, the
remembrance of God took the place of all these things for him, and he himself in deed
fulfilled beforehand that which was spoken by the word, "I have set the "Lord before me at
all times, that I might not be moved." 32 And although his master's wife was led captive
by lust for him by reason of the beauty of his body, and was continually importuning
him,33 to stir him up to the deed of sin, he learned beforehand the philosophy of the
doctrine of Christ, and he resisted, that he might not be overcome by his lust, even
though a twofold war was attacking him from within and without; for without, his master's
wife was fighting against him with her beauty, and her words, and the incitement of her
near presence, and within, the lust of the body was waging war mightily with him.

And though standing between these two mighty contests, he overcame both by the power of
his patient endurance, yet consider in what dire straits his soul stood at that season
with the billows of lust, wave after wave, which had been stirred up by the blandishments
from without beating upon it, but they overturned not the mighty rock of his patient
endurance, for like a ship which is beaten about and shaken by the waves which dash upon
it, even so also did the ship of Joseph's soul tremble and shake; but because the anchor
of his soul was fixed above, in the heaven ---- according to the word of Paul 34 ---- and
was not cast into the depth beneath, his thought was at all times lifted up to heaven, and
was against the lust which was roused up against him. And he stirred up also the
remembrance of God, and he was terrified at the of His judgment, and he said unto her who
incited him corruptly, "My master hath made me ruler of all his house, and hath kept back
from me nothing, except thee who art his wife; how then can I do this great wickedness and
sin against God?" 35 For to sin against God was more serious unto him than all harsh
judgments, and all severe and cruel punishments, hence he was not prevented from sinning
because of the judgment of God, but because he would not sin against God.

For what beating can make the soul to suffer----if it hath in it the perception of divine
life----like the sinning against God? That a man should sin against God Joseph calleth
"great wickedness," and in very truth the fall is great; the sin of a man against God hath
no healing except by the Grace of God, even as the divine Book hath said, "If a man sin
against the "Lord, of whom shall he entreat?" 36 Now the wise and chaste Joseph considered
sin against his master----even though it were committed with his wife----to be sin against
God, because the commandment of God would be undone by the transgression of the law of
nature; for although the words, "Thou shalt not lust," and, "Thou shalt not commit
adultery with thy neighbour's wife," had not yet been heard, yet the essence of the words
was mingled in nature, because the words, "That which is hateful unto thyself, do not unto
thy neighbour," were written in nature, and were inscribed by signs and by the act of
creation of God upon the conscience of every man, that the law of every man might be
within himself, and that he might not be able to say, "I have not as yet learned
instruction, and I have not read and become acquainted with the signs of the letters which
were cut on the tablets of the heart by the act of the creation of God," and that as a man
grew in his bodily stature he might meditate upon this instruction. And Joseph also, being
only twenty years of age----now he was in this period of life when this war was stirred up
against him----meditated upon these letters inwardly, and the instruction which he had
received from them he proclaimed to his master's wife, saying, "How can I do this great
wickedness and sin against God? 37 How can I condemn myself to do that thing from which I
have separated myself aforetime? How can I condemn myself with that which hath appeared to
me beforehand to be condemnation?

Now that blessedness, which was ascribed by Paul 38 unto whomsoever should not condemn
himself by that which he had set apart, Joseph fulfilled in very deed, and being [only] a
few years old, he shewed forth a victory which was beyond his years; hence from him Moses
took that which he spake, "Every one who passeth over in the number, from twenty years old
and upwards, shall give the offering of separation unto the Lord." 39 Behold a helpful and
encouraging proof for the disciple who fighteth against the lust of the flesh! although
the cases are neither equal nor similar, for the promise of Joseph resembleth not thine
own, and the divine dispensation had not set him apart to be a virgin and a solitary
dweller, but a father unto a great nation, even as the issue of events shewed. And,
moreover, he had not there before him an example, nor the pattern of another man whereby
he might be helped, nor the written law to restrain him therefrom----for Moses was not as
yet named----and none of the prophets had spoken, and the commandments which teach the
perfection of Christ our Redeemer had not, as yet, been heard in the world, and the
ascetic life----which is itself a mighty subduer of lust----had not been discovered
therefor, and he had not been prohibited from the sight of and converse with women,----
which itself inflameth lust, but he, so to speak, waged war with the lust which was free,
[p. 6og] that is to say, he fought with an unchained and destroying lioness, and by the
new fight which is in the contest of patient endurance he obtained the victory. Now,
therefore, to the coenobite, or solitary dweller, or whomsoever it may be who hath set
himself apart by vow to God, to whom these things are spoken, there are many things which
are helpful, and first and foremost is the covenant which he has made with God, for the
remembrance of this alone is sufficient to teach us Divine philosophy; and together with
these things is the dwelling in the wilderness remote and free from all disturbing
occupations; and if moreover, to that dwelling of many or few there be walls which
surround it, they preserve the recluse from the distraction of the world.

So therefore, it is necessary for him that would shew himself conqueror in the war against
this passion to keep himself free from converse with women, and from the sight of persons
which move him to lust, for as the lust of the belly lusteth after various kinds of meats,
even so also doth this impure passion of fornication lust after persons fair of face, and
the lust thereof is fettered unto beautiful flesh; and in proportion as such a sight is
remote from him, the remembrance thereof dieth within him, and when he hath forgotten the
forms he doth not henceforth commit fornication with them in himself. Therefore the
habitation of recluses, and the dwellings of anchorites, and the [abode] of a society are
not built merely that they may be guarded from the sight and converse of women, but that
by reason of the absence of these things the mind may be purified, and find its strength,
and that when it standeth in its own might it may engage in the war of fornication with
fortitude; and if it happen that the war attack it, either by the incitement of nature, or
by the instigation of devils, what then? Is not the remembrance of Joseph, who was young
and in early manhood, and who was incited by his mistress to the abominable act of
adultery, sufficient to make strong any disciple with whom lust fighteth?

And in this case, if it happen that there be [to him] a victory, the praise thereof must
be less than that of Joseph, because his helpers are many, and in proportion as the
helpers of him that fighteth are numerous, so is made known his weakness. And after the
history of Joseph, the holy life of Moses was written, and the chastity of Joshua, and the
abstinence of Samson and the fall which enfeebled his strength, and the rearing of Samuel,
and the sin of David and the chastisement thereof, and the virginity of Elijah, and the
poverty and purity of Elisha, and [the histories of] the famous companies of the sons of
the prophets, who used to dwell in the mountains after the manner of monks, and who lived
in patient endurance a life which wras alien to the world. And every example which was a
teacher of chastity and virginity, was written down after the matter of Joseph so that he,
who without an example had waged war and had vanquished, might appear as the triumphant
conqueror; but we are feeble folk and deserve all punishments, if after all these examples
we stumble and fall.

Now the passion of fornication is, according to the teachings of the Fathers, a covering
before the sight of the mind that it may not look upon Divine things, and as when a man
spreadeth a garment over writing it will not be visible unto the eye to read, even so also
doth this passion become a covering before the understanding so that it cannot perceive
spiritual things, and not only when it is performed in very deed doth it darken the mind,
but even when it abideth in the thought it deadeneth the soul therewith; so then it is
right that we should first of all cleanse: the place of the mind, and then the members
which are without will be preserved. For the lust of the members holdeth a middle place,
and within is the power of discernment of the mind, and without is the sight which
inciteth; if lust be obedient and subject unto the mind, it changeth it into the order of
spiritual lust, but if it receive remembrances and grow from without, war is stirred up
and it troubleth the purity of the thoughts, and in proportion as it weakeneth the mind,
it is itself enfeebled, and all the carnal and sensual things which are of the world, and
which make it to grow become the things which strengthen it.

Now there are some who fight and are defeated, and there are some who never wage war at
all, for he that fulfilleth his lusts fighteth not, nor he that hath conquered his lust
completely; the former because he never began, and the latter because he hath accomplished
it; for it is wholly a war [which happeneth] between [these two things], and for this
reason Paul calleth those who had ended this fight, "dead," saying, "Ye are dead unto the
law in the body of Christ, that ye might be married unto Another, Who hath risen from the
dead, that ye might bring forth fruit unto God."40 And shewing forth the cause of the war
which occupieth a middle place, he saith, "While we were in the flesh, the passions of the
sins which were in the law were working zealously in our members that we might bring forth
fruit unto death,"41 that is, "Those who live in the flesh are at all season overcome by
lust, and bring forth fruit unto death, but those who are led by the law stand in the
place of the war, and the law in which they stand is made a helper and a strengthener unto
them. But when, in this intermediate place, they perfect the law and gain the victory,
Paul saith unto them, "Now we have been discharged from the law, and we are dead unto that
which held us fast;

so that we serve henceforth in newness of the "spirit, and not in oldness of the
letter."42 For in the new life there is no lust; and where there is no lust, there is no
war; and where there is no war, there is made known that peace which our Redeemer brought
into the world; so then the new peace appeareth with the new man, for it is this that is
brought into the new life, and in this country there is no war of lusts, but as he who
liveth in the flesh is without the perception of sin, even so also doth he who is led by
the spirit stand in the impassibility of sin, for want of perception knoweth not that it
hath sinned, but impassibility remembereth not sin. Now the old man hath cast off his
lusts in two places; in baptism, and in the grave. Whosoever casteth off his lusts in
baptism is called unto the adoption of sons, but whosoever serveth them during the whole
period of his life, and putteth them away by war in haste for the resurrection, is called
unto judgment; and whosoever after his baptism is led in the life of the spirit, is in
very truth a new man, for he hath not put on the oldness which he cast off by baptism.

And this man hath no war with lust, because he is dead unto the world, for Paul said, "I
had not known lust if the law had not said unto me, Thou shalt not lust".43 Whosoever,
then, is led by the new man knoweth not lust, and he liveth not in the persistence, but in
the impassibility of lust, even as did Adam before [the time of] the law which was laid
down for him, for he knew not lust because it was not alive in motion, and the commandment
brought lust into motion, and motion received the law, and the law said, "Thou shalt not
lust"; now because he heard the words "Thou shalt not lust", he recognized lust, and he
learned sin by the commandment which prohibited him from sin, which happeneth unto those
who are overcome by the lust of the body. For when the words which are directed against
lust and which recite its disgraceful forms, and its wanton ways, and its mighty motion
are spoken, through these very words which are uttered to destroy lust, it blazeth the
more, because by the tilings which are contrary thereunto they are led unto its help, and
they are inflamed by its passion; and this also happened unto Adam----and happeneth unto
every man who hath been vanquished by lust----when "Thou shalt not lust" was said unto
him, for the thoughts are wont to receive memories, and memories set lust in motion.

Now therefore, it is necessary that the disciple should be remote from conversations and
sights that he may not receive memories, and that memories may not set the lusts in motion
and disturb the thoughts; for when the mind is disturbed it is not able henceforth to see
God. "Let not sin reign in your dead body, that ye may be obedient unto it in the lusts
thereof";44 for if, according to the teaching of Paul, ye are dead----I mean those who
live in the spirit----it is evident that the lust also which is in you is dead, and it is
a disgrace to the understanding, not that it should be overcome, but even that it should
wage war, and how can that which is dead wage war? But these things will be understood
with difficulty by those who have had no experience, and we do not write these things from
our own experience, but by the power of the teaching of Paul [who said], "The law hath
dominion over a man, so long as he liveth. For the woman is bound unto her husband by law
so long as he liveth; but if her husband be dead, she is free from the law of her husband.
But if, while her husband be alive, she live with another man she becometh an adulteress;
but if her husband die, she is free from the law, and she is not an adulteress if she be
[united) unto another man".45 What then doth the power of this proof seek?

and what doth the Apostle teach us by these things? "Ye yourselves arc also dead unto the
law in the body of Christ, that ye may be [united] unto Another Who hath risen from the
dead".46 [That is to say,] "So long as ye were members of the first Adam, who received the
first commandment, ye were subject unto the law, but now that ye have become members of
Another, that is to say of Christ, Who hath risen from the dead, the law hath no dominion
over you, because He, Whose members ye are, is not subject unto the law, for, like God, He
is above the law. When He was a man Who was subject unto the law, He kept the law, and
fulfilled all the commandments thereof, and He went forth to that freedom which is above
the law, according to that which was said by our Lord, If the Son shall make you free, ye
shall be free indeed.47 But now that we have been discharged from the law, and we are dead
unto that wherein we were holden, henceforth let us serve in newness of spirit, and not in
the oldness of the letter."48 Now, according to my opinion, these words of the Apostle are
evident and clear unto him that standeth in the life of the new man, and whosoever liveth
this life is not a hearer of words, but a spectator of the power thereof, for the sight is
more credible for being seen, and deeds are better understood by the doing thereof; for
the things which are seen by the eye we recognize clearly, and so also those who are found
to live the life of the new man become spectators of the words of the Apostle, and not
hearers only, for he himself wrote not from the report of others, for he did not receive
this doctrine from a man, or through a man, but even, as he said, ''By the revelation of
Jesus Christ",49 and it is well known that a revelation maketh plain things which are
hidden.

For as the sight of the eye seeth that which is manifest, even so also doth the pure mind
see spiritual things, but purity of mind----as I have said many times----is [only]
acquired by putting to death all the works of the old man. And well did Paul say, "The
woman, so long as her husband liveth, is bound by the law",50 and as in a type, he calleth
the soul which is not free from the works of the old man "woman", and the law to which she
is subject "her husband", by union and obedience to which it is preserved from adulteries
with strangers. But if it happen that its husband dieth----to whom it is holden by the law
of bodily union----it is free to be [united) unto whomsoever it wisheth, even also as it
hath happened unto the law through the freedom of Christ, for every soul which was subject
unto it, being holden by the works of sin, was freed by the rule of Christ, and not
because it kept the law doth it not sin, but because it hath intercourse with Christ, just
as it is not prevented from wickedness by the fear of the penalty, but through the love of
that which is good doth it serve it in very deed; because the power of the law is not as
strong to restrain the soul from wickedness as a beautiful thing which hath power to bind
it unto itself when it hath perceived the pleasantness of its task.

"Ye are dead unto the law in the body of Christ",51 or as if one should say, "Because ye
are placed in another body, ye are free from the subjection of the law, for the dominion
of the law is over the old man, who had his beginning from [the time of] the transgression
of the commandment by the first Adam, even as Paul said, The first Adam [became] a living
soul. The last Adam [became] a life-giving spirit." 52 Therefore, since, according to the
teaching of Paul, there are two Adams, the one who is led in the living soul and over whom
the law hath dominion, and the other belonging to the life-giving spirit, who is above the
law, well did Paul say, "The woman, so long as her husband liveth, is bound [to him] in
the law".53 Hence the soul which is led after the manner of the soul is subject unto the
law, but the soul which is moved by the living spirit is above the law, because the spirit
which is the giver of the law is not subject unto the law, and those who are worthy to be
led by the spirit are above the thoughts, and motions, and deeds of sin, and it is not
because they fear the law that they do not work sin, but because they are dead unto sin.

"Ye are dead unto the law in the body of Christ, that ye may be [united] unto Another, Who
hath risen from the dead".54 For as the members which are bound in the natural body feel
only the pain or suffering which ariseth in their body, and if their body be healthy they
enjoy the health thereof, and they neither feel the sickness which is in the body of
others, nor suffer pain thereat, even so also the new members which are placed in the body
of Him that rose from the dead, Christ our Lord, feel the spiritual life, and the true
health which that body, unto which they are bound, hath acquired naturally, and they do
not feel the passion of the sins which are in the body of the old man, even as the body of
each man doth not feel the sicknesses and diseases of another body. And although all the
works of the old man prevent the mind from perceiving the life and rule of the new man,
yet the passion of fornication [doeth this] more than all, and for this reason Paul said,
"Every sin that a man doeth is without the body;

but he that committeth fornication sinneth against his own body".55 And here he calleth
"body" the body of Christ, of which he hath been esteemed worthy to be a member, even as
he said, "Ye are dead unto the law in the body of Christ, that ye may be members unto
Another Who hath risen from the dead";56 and again he said, "The body is not for
fornication, but for our Lord; and our Lord for the body".57 So then the body of him that
liveth the life of the new man, according to the words of Paul, belongeth to our Lord, and
as in the body of our Lord's Person there was no passion of fornication, even so also in
him whose body hath become a member in the body of Christ it is not right that the passion
of fornication should be set in motion, because it belongeth to the body of our Lord,
which it hath become through a new composition, whence it cometh that the body should not
be for fornication, but for our Lord, and our Lord for the body, [as Paul] said, for God
raised up our Lord, and He raised us up by His power.

For as God the Father raised up His Son from death to the immortality of another life,
even so also have we all risen by His might, for as He after His resurrection no longer
led our life, even so also we, who have risen with Him by His might do not live the life
subject unto the passions of the old man; and where it is not right for us to be led in
the new life he bringeth straightway the words which are full of rebuke and teaching,
saying, "Know ye not that your bodies are members of Christ?" 58 Now here Paul not only
teacheth us, but he blameth us, and sheweth that there are no means whereby the member may
live outside His body, for all the members which are set in the natural body are
established thereby, and live therein, even as ye also whose bodies have become members in
the body of Christ receive all your support from Him----life, joy, purity, holiness,
chasteness from all wickednesses, impassibility unto sin, happiness, rest, peace, love,
motion towards all things of the spirit, and finally all those things which the body hath
to give unto its members. Now if this be the life of the new man according to the law, it
is not then by the power of the law which restraineth [from] wickedness that he worketh
that which is good, but because he conformeth unto the order of Him that ordained it.

For by the incarnation of Christ of the Virgin, He received the members of the body of His
Person, and the fact that He became Man sheweth and maketh this plain; but in the birth
from baptism which may be compared unto the birth from the Virgin, these members which
were baptized came not unto Him by His incarnation, but by His dispensation, and each one
of these which were baptized, being, in respect of his person, body and soul, and a man
whose number is known, became a member in the body of Christ, even though this
constitution is not so visible unto the children of men as was that which took place by
His incarnation of the Virgin. For in the former case the Son of God appeared openly out
of concealment, and from being unembodied He shewed Himself as a constituted being; but in
the latter case, from being men of the flesh they become men of the spirit, and each one
of them from being in respect of his person a body of many members, is accounted in the
body of Christ a [single] member which hath an invisible constitution, and is placed in
the body in an indescribable manner, and he becometh a spiritual member in the body of
God, according to the words of the Apostle, "Your bodies are members of Christ." 59 How
then, can a member of Christ, through fighting, overcome lust?

If the war of this lust [of fornication] existed in the holy body of Christ, there would
be an excuse for them in that being members of that body they were disturbed by lust, but
the Apostolic word doth not only command us that we shall not commit fornication, but that
we shall not be receptacles of the passion of fornication, and that we shall be wholly and
entirely undisturbed by lust and shall not fall in the war, for a dead person cannot
fight, but life receiveth feeling, and feeling setteth lust in motion; but if there be no
old life, there can be no feeling, and if there be no feeling, lust cannot be received,
and therefore the war against lust cannot be. set in motion. For how can a man fight
against that which existeth not? "Shall I take a member of Christ, and make it a member of
fornication?"59 "Shall I take," he saith, as if one were to say, So long as it be placed
in the natural body there are no means for it to become a member of fornication, for so
long as a member which is set in the natural body is in its place, it hath no means
whereby it may receive life from another body, but only from its own body;

but if a man cut it off from thence he is unable to join it unto another body even though
that body be alive, for when it is cut off it leaveth its life with its body, and it
remaineth dead and senseless in the hand of him that holdeth it. In this manner Paul
saith, "Shall I take a member of Christ, and make it a member of fornication60? as if one
were to say, If it be taken from Christ, it cannot become a member of fornication, but if
when it is in the body it committeth fornication----that is to say, if it become a
receptable of this passion of fornication----it sinneth against all its body, that is to
say, it maketh all its body to suffer. For as when one of the members of the body
receiveth a blow the pain passeth unto all the other members of the body, even so also the
member, which, being placed in the body of Christ, receiveth the passion of fornication,
maketh the whole body to be sick and to suffer pain, and this is that which he saith, "He
sinneth against his own body",61 as if one were to say, Not only because he causeth pain
through the passion of fornication is it sin, but it also maketh the whole body suffer.

For if the blow of him that smiteth the body of another placeth him under the obligation
of sin, and the law commandeth that he shall be punished forthwith like a debtor, saying,
"Blow for blow, burning for burning, stripe for stripe,"62 it is also manifest that if the
member which is set in the body of Christ be holden with the passion of fornication, it
maketh sick the whole body, and for this reason Paul rightly said, "He sinneth against his
own body."63 Now there is no other sin which knoweth so well how to defile the soul and
body as the passion of fornication, and for this reason Moses also, in shewing the
watchfulness which must be observed especially against this passion, said, "The man from
whom shall go forth the seed of copulation shall be unclean;" 64 and he strengthened the
blame to such a degree, that not only doth it defile him when it is set in motion
voluntarily and he cometh unto the act of the adultery of fornication, but also by any way
whatsoever, if it be that the seed of copulation go forth from him.

And besides this there is another instance, for wherever he giveth commandments concerning
the members of the beasts for sacrifice which are set apart to be offered unto God, he
warneth them diligently that the two kidneys and the fat which is upon them shall be
burned, and in no place doth he set apart these for the meat either of the priests or
chief priests, but he committeth them unto the fire, together with the other members which
are symbolized by the works of sin, [for he saith], "Take the fat, and the fat tail, and
all the fat that covereth the inwards, and the caul of the liver, and the two kidneys, and
the fat thereof, and burn them all in the fire;" 65 but with them all, and before them
all, the two kidneys and the fatty parts thereof, which are the two passions of
fornication and adultery. "And they shall burn the kidneys, together with the fat thereof;
now the fat is a sign of the grossness of the mind, which doth not allow the odious sight
of these passions to be seen. So then the dumb law burneth the passion of fornication in
the fire, and setteth impurity upon every man from whom, for whatever cause, the seed of
copulation hath gone forth, and burneth also the adulterer and the adulteress 66 in the
fire; and our Lord in the teaching of His Gospel not only cut off adultery, but also the
thought which bringeth [a man] unto adultery;

and Paul said, "Neither fornicators nor adulterers shall inherit the kingdom of God," 67
and again, "Whosoever is joined unto a harlot becometh one body with her, and whosoever
committeth fornication sinneth against his own body; and again he saith, "Shall I take a
member of Christ, and make it a member of fornication? and besides the words of the
Scriptures actual experience teacheth those who are witnesses of their passions. What
disciple, who wisheth to live righteously and holily, will not watch against the fall
which cometh of this passion, and receive with a living and wakeful hearing the voice of
God which crieth unto us, "He ye holy, even as I am holy?" 68 And there would not, then,
have been required from us by the commandment of God the holiness which is comparable unto
His if it were not that He hath given unto us the spirit which sanctifieth us, and which
becometh a soul unto our soul, and which maketh it to be led by thoughts which are not its
own, and not to descend unto the gratification of the lusts of the body, but to be exalted
unto its own purity and holiness, and to receive its glorious ray, the purifier and
sanctifier of its thoughts. For if old age and sicknesses suppress and extinguish this
lust of fornication, how very much more should the healthy will which loveth spiritual
things, and which longeth for Divine holiness [do thus]?

Old age and sickness do not eradicate lust, but they enfeeble it, and cause it to sleep;
but the will which is perfected in the Spirit, in the Holy Spirit, eradicateth lust
completely, and it stablisheth man in impassibility, and maketh him to be moved in all his
thoughts, and in all spiritual things, while it not only abateth in him the disturbance of
the passions, but all the feeling of things which can be perceived. And as whosoever is
holden firmly by the love of this passion hath the love of other things quenched in him,
even so also whosoever casteth it away wholly and is entirely bound by the love of
spiritual things cannot receive the feeling of the things which set this passion in
motion. But do thou, O disciple, because as yet thou hast not arrived at these things,
meditate upon what hath been written above, and fulfil them in very deed; shut up the
entrances of lust, which are external sights and conversations; and block up the fountain
thereof, which is the natural passion and health of the body; and cleanse also the
thoughts, which so many times become helpers thereof and set it in motion within the
members.

And if thou canst cut it off through these three things----that the thought think not
thereupon, that the members be not moved thereby, and that it have no means of entrance
from without----thou wilt remain at peace and without disturbance, and the course of thy
ship into the haven of peace will be without waves and storms, and the other things of
profit will also be preserved therein, and through this thou wilt become a counterpart of
heavenly hosts. And though thou standest in the body thou wilt be moved by the spirit, and
being in one world, thou wilt lead thy life in another, and thou wilt perceive the cause
of the coming of Christ into the world which all those who live in the body do not know,
on the contrary they only hear the sound concerning His Mysteries and perceive not the
power thereof. And may we not be deprived of the knowledge which perceiveth the power of
these Holy Mysteries; and may we not be aliens unto the service of the Divine
commandments; and may we never be shut out from the spiritual contemplation of visible and
spiritual things;

by the Grace of Him Who came for the redemption, and freedom, and renewing of all, Jesus
Christ, the Only One, God the Word, to Whom be glory from all those who have received His
redemption, and have perceived His redemption, and have become the intermediaries of His
gifts in all the generations of the worlds of light, and of the countries of the Spirit,
for ever and ever. Amen. Here endeth the Thirteenth Discourse: which is on Fornication and
the Lust of the Body. mN$ LK n)z )hL)L )XBw$ LK n)Xw PRINTED BY W. DRUGULIN, LEIPZIG. 1. 1
Compare Job xiv. 8, 9. 2. 1 St. Matthew v. 28. 3. 2 St Matthew v. 27. 4. 1 Proverbs xxx.
18-20. 5. 1 1 Corinthians vi. 19. 6. 1 Romans xii. 11. 7. 1 2 Corinthians iv. 16. 8. 1
Exodus xx. 14. 9. 1 Colossians iii. 5. 10. 2 1 Corinthians xv. 48. 11. 1 Ecclesiasticus
xxiii. 19. 12. 1 1 Corinthians ix. 27. 13. 1 Judges vii. 3. 14. 1 Numbers xxv. 1. 15. 2 1
Corinthians x. 8. 16. 1 1 Corinthians x. 8. 17. 2 Hebrews xii. 16. 18. 3 1 Corinthians vi.
9. 19. 4 Ephesians v. 5. 20. 5 St. Matthew v. 28. 21. 6 St. James iv. 1. 22. 7 1 St. Peter
iv. 12. 23. 8 Exodus xx. 17. 24. 1 Compare Judges vii. 17-20. 25. 1 Hebrews xii. 16. 26. 2
Exodus xx. 17. 27. 1 Romans vii. 7. 28. 2 St. Matthew v. 28. 29. 3 2. Samuel xi. 2. 30. 1
Psalm cxliv. 4. 31. 2 Psalm cxlvi. 3. 32. 1 Psalm xvi. 8. 33. 2 Genesis xxxix. 10. 34. 3
Hebrews vi. 19. 35. 1 Genesis xxxix. 8. 36. 2 1 Samuel ii. 25. 37. 1 Genesis xxxix, 9. 38.
2 Romans xiv. 22. 39. 3 Exodus xxx. 14. 40. 1 Romans vii. 4. 41. 2 Romans vii. 5. 42. 3
Romans vii. 6. 43. 1 Romans vii. 7. 44. 1 Romans vi. 12. 45. 2 Romans vii. 1-3. 46. 1
Romans vii. 4. 47. 2 St.

John viii. 36. 48. 3 Romans vii. 6. 49. 4 Galatians i. 12. 50. 1 Romans vii. 2. 51. 2
Romans vii. 4. 52. 1 1 Corinthians xv. 45. 53. 2 Romans vii. 2. 54. 3 Romans vii. 4. 55. 1
1 Corinthians vi. 18. 56. 2 Romans vii, 4. 57. 3 1 Corinthians vi. 13. 58. 1 1 Corinthians
vi. 15. 59. 1 1 Corinthians vi. 15. 60. 1 1 Corinthians vi. 15. 61. 2 1 Corinthians vi.
18. 62. 3 Exodus xxi. 25. 63. 1 1 Corinthians vi. 18. 64. 2 Leviticus xv. 16. 65. 3
Leviticus iii. 9. 66. 1 Leviticus xx. 10. 67. 2 1 Corinthians vi. 9, 15, 16. 68. 3
Leviticus xix. 2; 1 St. Peter i. 16. Greek text is rendered using the Scholars Press
SPIonic font, Syriac using SPEdessa, free from here.


THIRTEEN ASCETIC DISCOURSES
===========================

THIRTEEN ASCETIC DISCOURSES continued

APPENDIX: CREEDS AND CONFESSIONS OF PHILOXENUS

The first document reads: ---- REPLY TO BE MADE BY A MAN WHEN QUESTIONED AS TO HIS BELIEF
(Brit. Mus. MS. Add. 14,529, fol. 69b) I believe in a Trinity, a Trinity which can neither
be reduced nor diminished to Two [Persons], nor added unto so that it becometh Four
[Persons]. Nothing from the fulness thereof can be diminished, neither can it receive any
other person from without. Everything which is outside this Trinity hath been created, but
whatsoever is contained therein hath been from everlasting. And it is adorable; nothing
outside of it is to be worshipped, and within it there is nothing which worshippeth.
Outside of it there is no other God at all, neither inside of it is there a man that hath
been made. It diminisheth not in its Person, neither doth it add thereunto. In it, which
hath existed for ever, there never began [to exist] a Person, and there doth not pass away
therefrom a Person who hath come to an end.

Now therefore, one of the Persons of this Trinity came down by the mystery of depletion,
and of the Holy Virgin became man. Inasmuch as He was God, His nature was not changed in
its being, and no addition to His Person took place, but He remained the Only-begotten,
even after He had taken upon himself a body. For the act of coming into being did not
introduce into the Only-begotten another first-born, but shewed that the firstborn of the
Virgin was the Only-begotten of the Father; for He, Who was the Only-begotten through His
birth from the Eternal, Himself became the firstborn by His birth of the Virgin, And since
God the Word, Who is of the Virgin, is the Only-begotten, and since because He became man
of the Virgin He is the firstborn, the Only-begotten is the firstborn, and the firstborn
is the Only-begotten. And being Himself God, He is Son of God [and] Son of man; and Son of
man [and Son of] God; Son of the Eternal [and] Son of the Virgin; Son of the Virgin [and]
Son of the Eternal; the concealed revealed, and the revealed concealed; a spiritual
corporeal Being, and a corporeal spiritual Being; a finite infinity; Who was upon the
throne and was in the womb; Who was in the womb and was upon the throne; Son of God Son of
man; Son of man Son of God; the visible invisible; the concealed and invisible visible;
the passible impassible; the impassible passible ; the dead living, and the living dead ;

Who being in heaven was in Sheol, and Who being in Sheol was in heaven. The Only-begotten
is One Who hath no number among those who belong to heaven or among those who belong to
earth, for the attributes of the Only-begotten belong to the Only-begotten, and not unto
various others, as those who are in error say. For do not exalted things belong to the
exalted? and lowly things to the humble? and divine qualities to God? and human attributes
to man? But to the exalted one who hath been abased belong lowly things; and of the God
Who became man we must believe human things; of the hidden One who became revealed must we
believe all contemptible things ; and to the infinite God Who of His own will became
mortal man, and Who yet remained immortal God in His nature, belong suffering and death.
One of the Trinity became the Only-begotten of the Father, the Word God became the Son of
man by the Virgin by taking upon Himself the body of our Nature, the nature of the Word
remaining unchanged, and He Himself, One God, Who was of God, suffered and died for us.
And because He became the Son of Man, and remained [so] in His life and also in His death
even as He continued in His unchanging and eternal Being, He was also man in His Being.

The second document reads:---- A CONFESSION OF FAITH (Brit. Mus. MS. Add. 14,529, fol.
68a) I. We anathematize the Council of Chalcedon because it anathematized the true Council
of three hundred and eighteen holy Fathers. II. We anathematize the Council of Chalcedon
because it hath acted hypocritically, and because it hath exceeded all men in wickedness
----the ancients, those who come next, and those who have been in these last days; the
ancients with Cyril in Ephesus, those who come next with Dioscorus in Ephesus, and those
who have been in these last days in Chalcedon. III. And we anathematize it also because it
testified concerning itself and said that the canon of the Fathers commanded that anathema
should be laid upon everyone who composed another faith. IV. And we anathematize the
Council of Chalcedon also because it anathematized Nestorius, although agreeing with him
and with his doctrine. V. And we anathematize the Council of Chalcedon also because it
received Leo the wicked, of Rome, and because it anathematized Dioscorus the confessor of
the orthodox faith, who had anathematized Leo the wicked, and would not agree with him.

VI. And we anathematize the Council of Chalcedon also because it received Ibas and
Theodoret as orthodox. VII. And we anathematize the Council of Chalcedon also because it
renewed the wicked tract and called it the true belief. VIII. And we anathematize the
Council of Chalcedon also because it distinguisheth in one Lord Jesus Christ, the Only-
begotten Son of God, natures, and attributes, and functions, and celestial and terrestrial
qualities, and Divine and human properties. And it considereth Him [to be] Two, and it
introduceth an idea of Four, and it worshippeth an ordinary man, and in every particular
it findeth Him to be a creature, even as do the Jews and heathen, and it agreeth with the
wicked Nestorius who is accursed and doomed to perdition. For all these and for many other
similar reasons we have anathematized and we will [always] anathematize the Council of
Chalcedon. IX. And it shall be anathematized, and heaven, and earth, and all the Church
which hath been redeemed by the Blood and Resurrection of God shall say X. that there
shall be a curse upon the Council of Chalcedon, and upon every one who hath agreed or
agreeth therewith----except he hath already repented, or shall repent----for ever, Amen.
Now the wicked Council of Chalcedon met in the days of the heathen Emperor Marcian, in the
year seven hundred and sixty-three (A. D. 451).

To those who "divide our Lord" Philoxenus propounded the ten following questions :----
AGAINST THOSE WHO DIVIDE OUR LORD (Brit. Mus. Ms. Add. 14,597, fol. 105b). I. If it be a
demonstrable thing that Christ hath two natures, to which of them did the Virgin give
birth? II. If the Son Who was born of the Virgin was called 'Emmanuel', which of the two
natures carried off that name? III. If two natures be defined in Christ, which of the two
did the Magi worship? IV. When, the Holy Spirit descended upon Christ in the Jordan which
nature received Him? V. Saint Paul said, 'The weakness of God is stronger than men', and
if Christ hath two natures what , weakness did God acquire? VI. If the Cross of our
Redeemer be the cleansing of our sins, and our redemption from death----that is, if we
ascribe these things to the human nature of Christ----how can Isaiah be right in saying,
'Not a messenger, and not an angel, but the Lord Himself hath redeemed us'?

VII. When God said, 'This is My beloved Son', which nature did He indicate as being that
upon which it is right for us to call? VIII. When Christ took Peter, and James, and John
up into a mountain and was transfigured before their eyes, which nature appeared in this
glory? IX. When the only son of the widow died and was taken to burial, which nature of
Christ raised him to life again? X. If He Who was crucified in the days of Pontius Pilate
is to be worshipped rightly, not only by us, but also by the celestial hosts, doth He not
receive this worship as God? And of his uncompromising opposition to Nestorius and his
followers the following brief extracts from a short tract of Philoxenus supply evidence.
AGAINST EVERY NESTORIAN (Brit. Mus. Ms. Add. 14, 529, fol. 66b) I. We should anathematize
Nestorius, and his doctrine, and his books, and everything which hath been composed by
him, and every person who hath been or is of his opinions.

II. We should anathematize the book of the heretics his children, and those who hold the
same opinion as Nestorius and Diodorus who became Bishop of Tarsus. Now Diodorus was
originally a Macedonian, but when he had embraced the true faith and had come into the
orthodox Church, he fell into the heresy of Paul of Samosata. III. And we should
anathematize Diodorus who became a disciple of this man, and also Theodoret who became
Bishop of Cyrrhus. IV. We should accept the Henoticon which expelled all the additions and
novelties which arose against the faith of the three hundred and eighteen and of the one
hundred and fifty Fathers . V. We should accept the Twelve Chapters which Cyril, Bishop of
Alexandria, wrote against all the blasphemies of Nestorius, and which are also written in
the Henoticon; and we should anathematize every one who agreeth with them, and also every
solution of them [written by] the heretics.

VI. We should anathematize every one who would divide One Christ into two natures. VII. We
should not mingle with heretics by any manner of means, by communion, or by the desire for
salutation, or by the gifts which the churches are wont to make to each other, until we
have truly anathematized by the Book all their doctrine, and all the works which have been
made by man thereupon . In another tract , which is divided into twenty short chapters,
Philoxenus summarizes his objections to the Nestorian doctrines, the following being the
chief points of dispute:---- AGAINST NESTORIUS (Brit. Mus. MS. Add. 14, 597, fol. 98b ff).
I. If God the Word be One, and His Nature [One], and no other God and no other Nature
exist, why when thou comest to the word 'God' dost thou say, 'One God Who hath put on a
body'? and when thou comest to the word 'natures' dost not say, 'One Nature Who hath put
on a body' instead of 'two natures'?

II. If God Who hath put on a body be One, His Person Who hath put on the body is also One;
and if the Person of the Word Who hath put on a body be One, the Nature of the Word Who
hath put on a body must also be One. Now if the Nature of the Word Who hath put on the
body be One, the Word then is not two Natures, but One Nature Who hath put on a body. If
He is not One Nature Who hath put on a body, neither is He One Person Who hath put on a
body; and if He is not One Person of the Word Who hath put on a body, neither is He God
the Word Who hath put on a body. III. If God the Word became man in His own Person, He
also became man in His Nature; and His Nature Who became man is One.

IV. If His own flesh, [that is] the Word, is not like unto all [other] created things, but
it existeth in its own Person, then it must exist in its own Nature; and if in its own
Nature, no other natural thing can be reckoned [with] His flesh, but the Nature of the
Word which is incarnate is One. V. If two natures of Christ exist, a Divine Nature, and a
human nature, there should not be one worship for both. For if the human nature be
accounted to be outside the Divine Nature, when thou worshippest the Divine Nature thou
dost not worship the human nature, and if thou dost not worship it, it must be another
thing, and if it be another thing it must be a created thing. VI. If Christ be two natures
then both must be composite. And if composite, then simple ; and if simple, then
incarnate; and if incarnate, then one is in-carnate, and the other simple. What then are
they?

VII. If the Word, having become incarnate, be two Natures, the Word having become
incarnate must also be two Persons; but if the Person of the incarnate Word be One, the
Nature of the incarnate Word must also be One, because the Person of the Word is not
inferior to His Nature, for as the Nature of the Word is Godhead, even so also is the
Person of the Word Godhead. VIII. If there be a Nature Who hath individual attributes,
which the Person thereof hath not, or if there be a Person Who hath individual attributes,
which His Nature hath not, then the attributes of the Nature belong to His Person, and the
attributes of the Person belong to His Nature. If a Person existed Whose attributes did
not belong to His nature, then His Nature could not exist; and again if a Nature existed
Whose attributes did not belong to His Person, then His Person could not exist. If the
attributes of the Person belong to the Nature, and the attributes of the Nature belong to
the Person thereof, how canst thou say that Christ is two natures?

IX. If thou sayest that Christ is two natures, a Divine Nature, and a human Nature, and
One Person, and thou attributest to the Divine Person the attributes of the Divine Nature
and the attributes of the human nature, how canst thou attribute terrestrial and celestial
qualities to the Divine Person and yet put them away from the Divine Nature ? Is the
Divine Person inferior to its Divine Nature? And what His Person is is not that also His
Nature? X. And how canst thou expect me to accept that which thou sayest, 'One Person',
since thou speakest also of 'two natures which run with their individual qualities and
attributes and operations' ; for if there be two natures how can there be One Person? Tell
me: He must be either Divine or human, or the two make One Person. The Natures must be
perfect or imperfect, and they have either Persons or they have not. Which nature of the
two is without Person? the Divine or the human? Either one half of the Person worketh each
Nature or they have two Persons like two Natures.

XI. There is not a nature without a Person, neither is there a Person without a nature.
For if there are two natures, then there must also be two Persons and two Sons; for if the
Person is One, then the nature is One, even as the Person is One. XII. Tell me now: If
thou dost attribute to God the Word after His Incarnation a Divine nature and a human
nature, which one is the Person of flesh, and which of Godhead? XIII. Tell me: Dost thou
say that the Word of God, the Son of God, was perfect before the Incarnation of nature and
Person, or not? XIV. In the Person which hath two natures, which redeemed, and which was
redeemed? Which suffered and which did not suffer? Which died and which did not die? XV.
Tell me: How canst thou say that the Word after His Incarnation is two natures and One
Person? Is it a Divine Person or a human Person? Or is it a Divine and human Person? If
the Person be human how is it that the nature of the Word is without a Person? And if the
Person be One, Divine and human, how is that He is not One Nature, even as He is One
Person?

XVI. When thou confessest two natures and One Person, how can confusion be avoided? Tell
me now: Is this One Person composed of two Natures or of One? If of two, then each nature
constitutes one half of the Person, and if of one then it is either a Divine nature
without a Person or a human Nature. If He be Divine and human, it is One Person, and
therefore Divine and human are One nature. If He be not One nature, then He is not One
Person, and if He be not One Person the matter is answered. XVII. Can a nature exist which
hath attributes which attributes do not belong to His Person? or can a Person exist which
hath attributes that do not belong to His nature? Either the attributes of the Person
belong to His Nature, or the attributes of His Nature belong to His Person.

XVIII. If the Virgin was the God-bearer then He that was born is God. Who then is He that
was born of the Virgin, Jesus Christ? If Jesus Christ was born of the Virgin and the
Virgin was the God-bearer, then Jesus Christ is God, and not a man in whom God dwelt. XIX.
Since thou confessest that the Holy Virgin is the God-bearer, and that God was born of the
Virgin, why dost thou seek to show that Jesus Christ is not God? For if Jesus Christ is
not God then the Virgin is not the God-bearer, and how canst thou deny and at the same
time say that the Virgin is the God-bearer whilst thou sayest that He that is born of her
is man and not God? XX. If she who gave birth be the God-bearer, how can He that was born
be a man? But if He that was born be a man, how can she that gave birth be the God-bearer?
If He that was born be another, then the mother must have served unto another, and this is
ridiculous.

The writings of Philoxenus against the Nestorian creed do not, however, indicate in any
way the utter abomination with which he regarded the beliefs of many other sects and their
leaders who lived about his own time, and although a thorough supporter of the Monophysite
doctrine would have no difficulty in scenting heresy, however carefully concealed, and
wherever found, there were certainly many weak-kneed brethren who could be easily led out
of the path which the zealous Philoxenus would have them tread. For the guidance of these
and of newly made converts, he found it necessary to draw up a short statement of the
principal tenets of the most famous heretics, and by good fortune a copy of this most
interesting document has been preserved unto our times. As in the case of many other
tracts of Philoxenus which are extant in a single MS. only, and which were copied a
century or two after their author's death, the text, in all places, does not appear to be
free from corruptions; but as to the general meaning of the composition there is no doubt
whatever.

The translation is as follows:---- ON THE HERESIES OF MANI, NESTORIUS, &c (Brit. Mus. MS.
Add. 14,529, fol. 65b). Mânî , and Marcion , and Eutyches deny the Incarnation of the Word
God of the holy Virgin Mary, and they consider the mysteries of Divine dispensation to be
vain imaginations and idle fancies, and they say that the Word passed through the Virgin
as through a tube taking nothing at all from her. Lantînôs (?) and Bar-daisân say that the
Word brought down a body from heaven, and that the Incarnation of the Word did not take
place of Mary. Apollinaris considered the Incarnation of God the Word in an ignorant
manner, and Ennomius said, 'The Word received the body only from Mary, and not the soul',
but said he, 'divinity took the place of a soul.' Now Diodorus , and Theodorus , and
Theodoret , and Nestorius , and Irenaeus , and Eutherius , and Alexander , and Andrew ,
and Ibas , and Pût (Photius?), and Cyr , and John , and Acacius , and Barsaumâ 4 say,
'Christ is an ordinary man, and One Who shone by reason of His good works; and God loved
Him, and delivered by Him the children of men.' And they say, 'He died, and He Who dwelt
in Him raised Him up again.' And they divide Him into two sons, and two natures, and two
persons----one of God the Creator, and one of man, one made and the other the Maker. Arius
said, 'The Son of God is a created thing', and Paul of Samosata said, 'Christ is an
ordinary man, like one of the Prophets and [other] righteous men.' And that addition,
which took place at Chalcedon, proclaimeth a fourth Person in the Trinity, and it bringeth
in Christ after the Trinity. Now the Jews say, 'This Christ Who came, and Whom the
Christians worship, was a deceiver and a liar, and being a man He made Himself out to be
God, that is to say, the true Christ; and while looking for the lying Christ, that is
Antichrist, they will say that He is about to come.

Orthodox Christians, the children of the Holy Church, confess One Nature of the Father,
Son, and Holy Spirit. And they believe that one of the Persons of this Trinity----the
second Person of the Trinity----Himself came down from heaven, and was incarnate by the
Holy Spirit of the Virgin Mary, and He took from her a body, but the incarnation made no
addition to His Person, for as it was a Trinity, so it remained, even after one of the
Trinity, God the Word, had become incarnate. And He in very truth was born and was made
manifest in the world, and He ate, and drank, and was aweary, and rested, and tasted
sufferings in truth, and He was crucified, and was buried, and rose on the third day, as
it is written. And by the Will of His Father, and by the Will of the Holy Spirit, He
sitteth upon the everlasting throne at the right hand of His Father, and He will come to
judge the dead and the living, to Whom, and to His Holy Spirit be glory, always and for
ever and ever, Amen.


THREE LETTERS OF PHILOXENUS
===========================

THREE LETTERS OF PHILOXENUS Philoxenus of Mabbug

c. AD 440–523

The Letter to the Emperor Zeno, the Letter to the Monks, and the First Letter to the Monks
of Beth-Gaugal, in the translation of A. A. Vaschalde (1902). In them Philoxenus defends
the faith that the one Lord Jesus Christ is God made man, and warns the monks against the
teaching of Nestorius.

THE LETTER TO THE EMPEROR ZENO

O Christ-loving Zeno, Emperor, concerning the embodiment (methgassmänüthä) and the
humanifying (methbarnsa-nüthä) () of God the Word, Who is consubstantial with God the
Father, and was begotten by Him before ages and worlds, Who is always God and near () God,
Who is God the Word, because He was begotten by Him without passion () and with Him is not
subject to time, we have learned, we believe, and we have received from tradition as
follows: that He (God the Word) emptied Himself () and came into the womb of the Virgin,
without leaving the Father, without separating Himself from Him with Whom, near Whom, and
like unto Whom He always is. For we believe that, in so far as He is God, He is
everywhere, that is, like the Father and like the Holy Ghost. He wished to give life to
men by His abasement, His embodiment, His passion, His death, and His resurrection. And He
came to the Virgin without ceasing to be everywhere, and He was embodied in her and of
her, and became man without change. For He did not bring to Himself a body from heaven as
the foolish Valentinus and Bardesanes assert; nor was His embodiment from nothing, because
He did not wish to redeem a creature that did not exist, but He wished to renew that
which, created by Him, had become old ().

We do not hold that (the Word) became man with a change in His nature, because God is not
capable of change, change being a modification of things created; but, as He exists
without having begun, so also He was not changed by becoming (man). For He became man by
taking a body, and not by assuming a man whom He caused to adhere to His person;
otherwise, we would be introducing an addition into the Trinity, and would be found to
admit a son of grace, outside the Son of nature. Therefore, whilst adoring this God the
Word, Who is the Only Begotten Son of the Father, I believe that He was really embodied,
and was born of the Holy Virgin, for He, Whom she brought forth, has become (man) and has
been embodied in her and of her. She did not bring Him forth spiritually, since (the Word)
has His spiritual generation from the Father, and He did not become (man) as He was
begotten by the Father, according to the order of the (divine) nature and of the essential
generation. But the Virgin brought Him forth corporally in order that, through this
corporal generation, we might be made worthy of the spiritual (generation). The Word,
therefore, became something that He was not and remained something that we were not (but
became), that is, sous of God, yet remaining what we were by nature. For we became sons of
God. although our nature was not changed, and He became man by His mercy, although His
essence was not changed.

I confess, therefore, one (only) person of the Word, and I believe that this same (person)
is also man, that is, God Who became man; not that He dwelt in a man, not that He built to
Himself a temple in which He dwelt. It is we who are His temples, and He dwells in us by
His Spirit. He did not create a man in the Virgin before He dwelt in her, a man whom He
afterwards assumed as another person; for, by His embodiment from the Virgin, He did not
unite Himself to the person of a man, but to our nature. I do not acknowledge in the
Virgin a man adhering to God, nor a person joined to another; but I see, with the eye of
faith, a Spiritual Being, Who, without change, became corporal, and Mary brought forth,
not a double (Son), as Nestorius said, but the Only-Begotten embodied, Who is not indeed
half God and half man, but wholly God because He is from the Father, and wholly man
because He became (man) of the Virgin.

I confess that there was a union of the natures, that is, (a union of) the divinity and
the humanity, and I divide neither the natures nor the persons, nor the parts of this and
that, which have been united in an ineffable manner. I do not see two things where they
became one, nor do I admit one where two are known to be. It is not true that a man was
made, was considered independent (), and then assumed by God; if we say this, we do not
confess that corporeity belongs to God. If on the contrary we believe that the body
belongs to Him, because He was made man, then corporeity is the property of the person of
God, and not of another human person. For the body of each one of us does not belong to
God, although we are the sons of the Father and the brothers of Christ; and likewise (the
body) of that man, whether you consider it from the point of view of the person, or of the
nature only, cannot be regarded as belonging to God; therefore, it is not true that a body
was created, was acknowledged as belonging to another (person), and was then taken by God
and made His.

With John I cry out that the Word became flesh and dwelt among us (), not by changing, God
forbid! for «to change» is a modification, but «to become» belongs to the Economy (of the
Word). For I learn from John and Paul that (the Word) has become; but that He was changed,
none of those who saw and served the Word (ever) said. Besides, God the Word Himself
teaches by His prophet, «I am the Lord, and I change not» (). Where you would suppose
that, by becoming embodied. He was changed, He testifies all the more to the truth of His
own immutability, and as if (already) embodied from the Virgin, He cries out to those who
think that perhaps He was changed by becoming (man), «I am the Lord, and I change not». Of
the one Son, therefore, are the two generations, the one from the Father and the other
from the Virgin; of the one Son, and not of two natures, otherwise He would not be one.
For if we admit (in Him) nature and nature, we must necessarily admit person and person,
and consequently we must acknowledge two Sons and two Gods.

The person of the Son, therefore, became embodied by the will of the Father and of the
Holy Ghost, and His embodiment does not exclude that He may be believed consubstantial
with them, for He was begotten Son (by the Father) and He was born Son of (the Virgin).
The Father had no corporal generation, because He is always Father; nor had the Holy
Ghost, because He did not come from the Father as Son in order to become the Son of the
Virgin. But that One was born, Who was begotten, that is, the Son. And we believe that the
Same is Son by two generations, and that He, to Whom belong the name and fact of Son from
the Father, became truly the Son of the Virgin; for to Him indeed belong these two things
«to become and to be born», and because He was Son, He was born Son, that is, in becoming
man without changing. And since we hear from the Books that one person was embodied, that
the same (person) was born, and is the Only Begotten of the Father and the Firstborn of
the Virgin, we must believe that He is known (as such) even in all the humiliations and
defects to which humanity is liable.

We confess, therefore, that the Virgin is θεοτόκος (yäldath 'alähä), and we believe that
the embodied Word, after being born of her corporally, was wrapped in swaddling clothes,
sucked milk, received circumcision, was held on (His Mother's) knees, grew in stature and
was subject to His parents, all this just as He was born. He did not need to be fed Who
feeds (others), since He is known (to be) God, but He became subject to all this because
He was made man, although perfect and complete in His nature and in His person. It is then
only in so far as He became (man) that He grew. To Him belongs greatness by His nature;
and humiliation, because He emptied Himself. The things of the Father are His, because He
has the same essence; and ours are His, because He became like unto us. To Him honor,
because He is the Lord of glory; to Him humiliation, because He revealed Himself in the
flesh. His the fact that He was hungry, and His the fact that He multiplied bread. He was
hungry, and (thereby) showed that He became like unto us; He fed the hungry, and (thereby)
showed that the power remains to Him. For His nature was not changed when He became (man),
nor was the strength of His power diminished.

He was baptized by John in the Jordan (), and the Father testified that He is His Beloved
Son. I recognize the Trinity in the Jordan: the Father Who speaks; the Son Who is
baptized; and the Holy Ghost Who shows. The Son was baptized as man, and not in
appearance, because the appearance of the dove belongs to the Holy Ghost, and the
appearance of the humanity () belongs to the Father; but, with the Son, it is the reality
of corporeity. The One Whom I have seen in baptism, I have acknowledged in the womb (of
the Virgin), and the One Whom I have found in the womb, I contemplate stretched on the
Cross. One of the Trinity was in the womb; one of the Trinity in baptism; one of the
Trinity on the Cross. We believe in one Son, in one Father, and in one Spirit. For there
is no other Son than the one Who is adored in the Trinity, Who accomplished the Economy
for us, and was crucified between thieves. For He, at Whose baptism the Father testified,
«This is My Beloved Son» (), is the Same Who cried out on the Cross, «Father, into Thy
hands I commend My Spirit» (). Since He calls God «His Father», it is certain that He is
His Son. For He Who, as man, was stretched on the Cross, is the Same Who (at that very
time) was ruling, as God, all creatures by His nod, because the source of His natural life
was not broken by death. For if we believe that, conceived as man, He is God, we must
necessarily admit that, enclosed as dead in School, He is Life from Life, lest, because He
became (man), His essence be considered as having changed, and lest we believe that by
death the life of His nature was destroyed.

The Cross is the herald of the death and of the immortality of God; for, until then, we
believed by hearing () that God is immortal; but, on the Cross, experience has shown
(that) both (were true), for, whilst tasting death, He remained living. Death could not
attack and destroy His life; but, by His death, the power of death was destroyed, so that
this death (of the Son), after His becoming (man), is a miracle. For He Who suffered death
for us was not mortal as one of us, otherwise the power of death over mortals would not
have been destroyed. From all men we know that what is mortal shall die; but, that tho
Immortal be considered as having died corporally, was something new which took place once
on the Cross. Thus the immortality of God does not prevent us from believing in His death,
nor does His death oblige us to deny His immortality. God was tried by death, and thereby
He destroyed the power of death over all the children of men. As spirits cannot die, He
did not die spiritually; besides, His nature is immortal. But, since the body is subject
to the power of death, Pie was tried by death corporally. For there was not (in Christ) a
body adhering to God, nor was there (in Him) a man as His temple, who was dissolved, and
was raised up by the Word Who dwelt in him, as heretics imagine. But He Who was dissolved
as man, the Same, as God, raised up (His own body). The Father also raised Him, according
to the words of Paul, «God, His Father, Who hath raised Him from the dead» (). The Holy
Ghost also raised Him, for (Paul says again): «He (Christ) was known to be the Son of God
by power, and by the Holy Ghost according to the resurrection from the dead» (). He also
raised Himself, as He said: «I have power over My soul to lay it down, and I have power to
take it up again» (). For the divinity did not leave the body (of Christ), when He cried
out on the Cross, «Father, into Thy hands I commend My Spirit» (). And it is not a man
that said to the Father, «My God, My God, why hast Thou forsaken Me?» (); but He called
Him «His Father» because He is consubstantial with Him, and «His God», because He became
man. For He Who was suspended on the Cross, by commending His Spirit into the hands of His
Father, gave to the souls of men a relationship with the Father, and the Same, with His
body, descended into Scheol, and prepare the resurrection of the bodies that were there.

We do not therefore subject the nature of the Word to passion; nor do we believe that a
man distinct from Him died. But we believe that He Who, as God, is above death,
experienced it as man. (We believe) that He is the Only Begotten Son, one of the Trinity,
as is clear from His own words to His disciples: «Go ye forth, teach all nations, and
baptize them in the name of the Father, and of the Sou, and of the Holy Ghost» (). I was
baptized, therefore, in the name of Him Who died, and I confess that He, in Whose name I
was baptized, died for me, and I believe that I have put on in baptism Him in Whose name
and in Whose death I was baptized, according to the words of Paul (). For I have put on
spiritually in the waters (of baptism) the Spiritual Being Who became corporal, and I
confess that the Living One Who, experienced death in the flesh, is He Who raises (the
dead) and gives life; thus not taking anything from the Trinity, as the foolish Sabellius
and Photinus have thought (to do), nor dividing its persons, like Arius and Macedonius,
nor adding another person to the Trinity, as Theodore and Nestorius have imagined, nor
saying that one of its persons suffered a change, like Apollinaris and Eutyches.

Therefore, I say anathema to the impious Nestorius and to his doctrine, which, in the one
Christ, admits a distinction of natures and of persons, attributing the miracles to God
and the sufferings to the man, denying openly the Economy of the Word Who was made man. I
also say anathema to Eutyches the heretic, and to his followers, because he denies that
there was a real embodiment of God from the Virgin, and regards as hallucinations the
mysteries of His corporeity. In saying anathema to these doctrines, I agree with the Holy
Books, and adhere to the tradition of the Fathers from whom I have received the true and
apostolic faith, that faith by which I have been made worthy, with all the baptized, of
life, of freedom, and of adoption. I have written these few lines, O pious Emperor, and
have sent them to Your Christianity, because you have ordered it, to confound the heretics
who question my faith in Christ, and also to edify those who think as I do, and who, made
bold by divine love, try to defend me.

THE LETTER TO THE MONKS

[Letter of Mar Aksenaya] which was written by him to the Monks (). To the holy, pure, and
faithful convents, healthy members of the body of the truth of Christ God Who is over all;
zealous supporters of orthodoxy (), ye who heal the breaches of error which false
doctrines have made in the body of faith; (to) ye all whom I have seen in body and in
spirit, holy monasteries (). It is good and fitting for the truth to be declared openly,
because truth is like unto light in the type of its manifestation which is for all. For,
as light has been made to shine on every thing so also truth has been revealed in the
world to enlighten every man, according to the words of Him Who is Truth, and Who has
given the truth: «That which I tell I tell you in the dark, speak ye in the light; and
that which you hear in your ears, preach ye upon the house-tops» (). And, to teach us that
we must not only preach the truth in simple words to our friends, but that we must declare
it also before enemies, with that confidence that fights with death, He said to us: «And
fear ye not them that kill the body, and are not able to kill the soul» (). And again, in
the public confession before persecutors, He exhorts and urges us by His promises to
declare the faith which He has delivered unto us, saying: «Every one that shall confess Me
before men, I will also confess him before My Father Who is in heaven, and before His
angels; but he that shall deny Me, I will also deny him before the Father and before the
angels» ().

Such is the openness, therefore, with which Jesus Our God commands us to declare our
truth, and not to be ashamed, and not to blush, and not to be acceptors of persons in
authority, and not to seek to please those men who are the adversaries of truth; for he
who wishes to please men cannot be a servant of Christ. But as for him who has experienced
the love of Christ, and tasted the sweetness of truth, nothing shall ever be able to
diminish the ardor of his pursuit in search of the truth which he loves. For truth is
agreeable and sweet above all things; and it inflames every soul, that has tasted it
rightly, to seek after it. Like the divine Apostles and the holy Martyrs, every one who
has experienced this pleasure seeks it with an unspeakable ardor. Nothing was able to
diminish the ardor of their love in the pursuit of truth: neither fire, nor beasts, nor
swords, nor the combs (of executioners), nor exile from country to country, nor close
confinement in dungeons, nor the insults of enemies, nor calumnies, nor injustices, nor
the inconstancy of friends, nor the defection of acquaintances, nor separation from
family, nor the opposition of the whole world, nor the onslaught of visible and invisible
(enemies), nor anything above or below, can separate from the love of Christ those who
have tasted and perceived the truth, as St. Paul, in the ardor of this love, speaking for
all those like himself, declared, (saying): «For I am sure that neither death, nor life,
nor powers, nor virtues, nor height, nor depth, nor things present, nor things to come,
shall be able to separate me from the love of Christ (our) God» ().

It behooves every one who is a disciple of truth to place this mirror before his eyes, and
to look at it constantly, and he shall not be cast down by the fear of anything. For in
the truth and love of Christ there is no fear, and he who fears is not perfect in love.
Every thing that is not from truth is placed outside of truth: whether fear or lying,
whether flattery or respect of persons, love of pleasures or thirst for power. These and
similar things are placed outside of truth; and, as these things cannot be in truth, those
who are enslaved by them cannot remain in truth nor possess faith. For they are those
whose god is their belly () which has become to them the master of their lives; wherever
they find its pleasures and desires, there they tarn; they so identify themselves with it
that they remain slaves to their shame, and never give up the pleasures of the flesh.

But as for us, O dear (brethren), athletes in the spiritual warfare, it is not becoming
for us to deal thus with truth, which is our life; but (it behooves us) to renounce
whatever is outside of it, and to confess that in it alone are our light and our joy, our
wealth and our priceless treasure, and the breath of our spiritual life. Now, because it
is necessary to make known the cause of my discourse, what it is about, and the reason for
which it was written, I state clearly the scope of my discourse. Briefly, I (intend to)
demonstrate in writing the truth of the faith which I have learned from the Holy Books and
from the interpreters of the Church, my masters, for the joy and consolation of those who
love me in truth and for truth's sake, and for the shame and confusion of heretics,
disciples of the demons, who calumniate me and call me a deceiver, and insult in me the
truth which I have learned and which I preach. For, since they call truth error, these
liars give the name of deceivers to the heralds of truth.

Who then or what is truth, if not Jesus Christ, the God Who is over all, He Who said, «I
am the Truth, and the Light, and the Life» (). This Jesus, God the Word, is our truth,
with His Father and with His Holy Spirit: one Trinity, one essence, one divinity, one
nature from everlasting and from eternity. For there is not in Him (God) nature and
nature, nor essence and essence, nor anything recent or old, but One in Three and Three in
One; an eternal nature and eternal persons, one essence adored with its persons from
everlasting and from eternity. One of the persons of this essence is the Mediator of our
Confession (), Truth from Truth, Light from Light, Living from the Living One, and
Immortal from Him Who does not die. By the will of the essence (), this same person came
down from heaven, that is, God from God, natural Son of a natural Father, the Splendor of
the Father and His essential Image, God the Word Who is over all. He came down and dwelt
in the pure Virgin who was sanctified by God the Spirit, and He became man of her without
change, in everything like unto us except sin, there having been neither change, nor
variation, nor confusion in His nature, as God Himself said by the Prophet, «I am and I
change not» (). For He Who was not made is not mutable; He Who was not created cannot
change. Therefore He became man without change; He was embodied, and remained as He is.
spiritual.

He did not cause the person of a man to adhere to Himself that two might be counted in
Him, He and a man adhering to Him. Nor did He enter and dwell in another, He Who is the
Only Son, but He was embodied from our nature and He is not counted two. He became man of
the Virgin, and His person was not doubled; He became (man), and He was not changed,
because even in His becoming His essence remained without change. For as He is in His
essence, so He remained also in His becoming, that is, without change. The Ancient of days
became a child; the Most High became an infant in the womb, and God became man in the
womb. The Spiritual One became corporal; the Invisible One was seen; the Intangible One
was handled; He Who is consubstautial with the Father became of us in His becoming,
because He, God the Word, was embodied in the Virgin and of the Virgin. He did not bring
His body down from heaven, as Bardesanes said; nor was He seen under a false appearance or
a phantom, according to the blasphemy of Mani and Marcion; nor was (His body) made from
nothing, as said Eutyches the fool; nor was His nature changed, as the wicked Arius and
Eunomius imagine; nor was He, Who was embodied, without (human) intelligence, according to
the blasphemous doctrine of Apollinaris; but He Who is perfect God took a body, and became
perfect man of the Virgin.

The Word was not embodied in the Virgin, as if not also of the Virgin, but He truly became
man in her and of her. For the Virgin was not indeed a channel (through which) God
(passed), but (His) true Mother, because He became man of her. Nor again was God born in
another man, for a man was not born in whom God dwelt, according to the teaching of the
impious Nestorius and his mad disciples; but God, Who was embodied without change, was
born of the Virgin. For He, Who descended into her as God, the very Same came forth from
her as man; and the one Whom she conceived spiritually, the very Same she brought forth
corporally. And He, Whose generation from the Father is without beginning, was brought
forth with a beginning in His generation from the Virgin. (Being) of a supernatural
nature, He became man; (being) of a supernatural nature, He was born of a creature;
(being) of a supernatural nature, He sucked milk; (being) of a supernatural nature, He
grew in stature. Let us beware of the impiety of those who say that the Virgin () brought
forth God and a man; who divide and count two in Him Who is the Only Son of God, Who is
from two, from the divinity and from the humanity; (of the impiety of those) who divide
(Christ), and in this one God Who was embodied, attribute humiliation to the one and glory
to the other, power to the one and weakness to the other.

Thus, indeed, do these dishonest (men) speak: «One was born, and the other was not born;
one sucked and the other did not suck; one was circumcised and the other was not; one grew
and the other did not; one () ate and the other did not; one drank and the other did not;
one fasted and the other did not; one () was hungry and the other was not; one slept and
the other did not; one suffered and the other did not; one died and the other did not; and
(so these) dishonest men divide unto one and another all these words which are spoken of
Christ, as if one was born truly and the other in deception, as if one suffered in fact
and the other in name, and as if one died in reality and the other in fraud. But it is not
at all in the sense that a man or a body distinct () from God died, that death is spoken
of God, as it is not in the sense that a man or the body of () another person distinct
from God was born, that birth is spoken of God; for, it was not a body that was born, but
it was God, Who became a body, and () remained in His nature God; and it was not a body
that was crucified, but it was God, Who became man, and () in His death did not lose His
life. Not one with another was born; but one God Who was embodied was born. There were not
two at the birth, nor two on the Cross; but one was born, and the Same one was crucified.
And as of the Virgin, not one in another, nor one with another was born, but one God
became man of her without change and the Same is one in His divinity and His humanity; so
also on the Cross one was suspended and not two.

Therefore, that God was born of the Virgin, the Church of God believes; (that) God was
crucified for all, the truth of the Holy Books declares. Christ is the Son, and the Son is
God, and God is the Word, and the Word is consubstantial (with God). If it is written that
Christ was crucified, it is God Who was crucified. Christ died and He also rose. Not one
was the Christ Who died, and another the God Who did not die; not one was the Only Son Who
was given for the redemption of the world, and another the Word Who was not given; not one
was the Son Who suffered and died, and another Who remained without suffering. It is
written, «God so loved the world as to give His Only Begotten Son for it» (). This Only
Son Who was given to death for the redemption of the world, is He of Whom it is said, «The
World was made flesh, and dwelt among us» (). Again, Paul said, «God was reconciled with
us by the death of His Son» (). And again he said, «Verity He did not spare His own Son,
but delivered Him up for us all» (). This Son, by Whose death He (God) was reconciled with
us and Whom He delivered to suffering for us, is no other than God the Son Who was
begotten of God the Father. Therefore, whether the Holy Books say that Christ, or the Son,
or the Only Begotten, or Jesus was born and died, it is God Who was born and died, and not
another distinct from Him. For we do not acknowledge a Son Who is not God, nor a God Who
is not Christ.

Be not troubled, therefore, O hearer, at this (statement) that God was crucified for us.
For, if God was born of the Virgin, God was also suspended on the Cross. And if a heretic
should say, «How can God die?», ask him in return, «How can God be born?» If then He was
born of the Woman (), although He is from the Father in His first generation, He also
tasted death of His own will, although He is living in His nature. And as, when He became
man, He remained God as He is, without change, so also, when He tasted death for us. He
did not lose the life of His nature. For it is God Who became man for us, and it is the
Living One Who tasted death for our sake. Let them not deceive thee, O faithful (hearer),
by words fraught with fatal discord, as they say to thee, «How can God die?» When thou
hearest this from them, return them the answer. «How can God be born?» If, being (already)
born, He was born; if existing, He became (man), therefore also, being living, He died of
His own will ().

It was not indeed a mortal or a man that died for us; for every mortal that dies, dies for
himself; and every sufferer that suffers, suffers for himself; and every thing that, not
existing, comes into existence, comes into existence for itself. Herein then is a great
mystery of profound love and of ineffable salvation, that He Who is became, not that He
might be, since He is, but that we, through His becoming (Incarnation), might become the
sons of God. Everything that He became, He became, not for Himself, but for us. For He was
not a sufferer by His nature, because, if He had suffered being a sufferer (by nature), He
would have suffered for Himself. Nor did He become mortal in punishment for the
transgression of the (original) precept, as is the case with us, but He is immortal
because He is God. () Nor did He become immortal by being justified by His works, as the
wicked followers of Nestorianism assert; but by His nature He is immortal because He is
God, as the whole Church of God cries out in the Trisagion: «Thou art Holy, God; Thou art
Holy, Strong One; Thou art Holy Immortal One; (Thou) Who wast crucified for UP, have mercy
on us». It is, therefore, this Holy, Strong, Immortal God, Who was crucified for us ().
Thus does the true Church believe, thus do the tongues which are moved by truth cry out
that He, Who is immortal by nature, God the Word, was crucified in body for all, not that
a body or a man distinct from Him was suspended on the Cross.

Invisible (), we see Him; not tangible, we handle Him; not capable of being eaten, we eat
Him; not capable of being tasted, we drink Him; we embrace Him Who is all powerful; we
kiss Him Who is infinite. Of Him, Who is immortal, we believe that He died for us; of Him,
Who is impassible, we confess that He suffered for us. «We preach unto you that which was
from the beginning», said John in his epistle, «that which we have hoard, which we have
seen with our eyes, which we have looked upon and our hands have handled of the Word of
life, for the life was manifested. And we have seen, and do bear witness, and declare unto
you the life eternal, which was with the Father, and hath been revealed to us» (). () Thou
hearest how this Apostle, who knew the mysteries of Christ, preaches to thee concerning
truth, and cries out to thee that the life, which was with the Father, has been revealed;
that He Who was invisible has appeared; that He Who was inaudible has been heard; () that
He Who was not tangible has been handled; that He Who was silent has conversed. Which dost
thou wish to hear, O faithful (hearer), this Apostle who knew the secrets of God the Word,
or the mad Nestorius and his wicked followers who say that another man, distinct from the
Word, bore and suffered everything for us?

We, on the contrary, believe in the Only Begotten God the Word, Who came down and was
embodied of the Virgin in an ineffable manner, and remained, in His nature, God. We do not
say, like the erring disciples of Eutyches, that He was embodied in the Virgin, but not of
her; but we believe (that He was embodied) in her and of her, and not in any other way He
might have pleased, as those liars claim. We say that He wished to become, and became
(man) of the Virgin, who was of the seed of the house of David, as the Books teach, and as
the teachers of truth have delivered unto us; not that a man. who was not, came into
existence in the Virgin and adhered to God, as the impious Nestorius said, which man bore
and suffered all the things of his nature in agreement with his own nature. Not so does
truth affirm, not so does faith declare. For he who counts another man with God,
introduces a quaternity in his doctrine and destroys the dogma of the Holy Trinity. With
pagans is such a doctrine to be counted, for, like them, it errs inventing a new god,
against that which is written, «There shall not be to thee a new god» (). It adores a new
god, a man born of a woman.

It is not a man, therefore, that was exalted, was honored, and became God; but it is God
Who abased Himself, humbled Himself, emptied Himself, and became man; and because He is
God by His nature, and did not become God, not being God (first), for the same reason,
having become man, He did not change, but remained one God as He is, and He is counted,
with the Father and with the Spirit, one Holy Trinity: «Go ye forth, teach all nations,
and baptize them in the name of the Father, and of the Son, and of the Holy Ghost» (). One
Father, with Whom there is no other Father; one Son with Whom there is no other Son; one
Holy Ghost with Whom there is no other Spirit. There is not (in each divine person) one
with one, and another with another, for each one of them is one: the Father Who has no
body; the Son Who was really embodied; and the Holy Ghost Who is adored with the Father
and with the Son. This is the Holy and Adorable Trinity Which we confess; outside of It,
we know no other, and anything which is named and called God outside of It, is to be
anathematized.

I have written to you these things in haste, O holy servants of truth, not as teaching,
but to show the conformity of my faith with yours. I pray that in this (faith) I may
depart from this life to its life, and that I may bo offered in sacrifice for this truth
which I confess. I exhort you also to be open defenders and preachers of the truth. Be not
afraid of man; do not desist from fighting zealously for the truth, saying: «We are
solicitous for the quiet of our ascetic life». Ascetic life is beautiful (indeed), and the
works of justice are worthy of praise. (But) these (works) are members whose head is
truth, and if the head is cut off, the members perish. Let no man say: «I keep my faith to
myself»; for thou dost not preserve it in thyself, if, seeing it perish in others, thou
remainest negligent. Where is the virgin who would insist on staying in her chamber, if
she heard that her father's room is on fire? If she remains negligent, it will happen that
the fire will become master of the room in which she dwells. Therefore, you also, without
losing the purity of your monastic life, be defenders and open preachers of the truth; and
pray also for me, I beseech you all at your feet, that I may be found worthy to suffer for
my God as He suffered for me.

I heard that, after I had gone from you, they circulated () false reports about me,
calling me a deceiver and corruptor. As to myself, I pray that such an error may remain
with me to the end of my life. May God forgive them and grant them pardon; may He open to
them the gate of repentance that they may know His truth. () Anathema upon Nestorius and
Eutyches, and their doctrines and their disciples; upon every one who agrees with them;
upon every one who does not anathematize them with mouth and heart, and does not confess
that Christ, God the Word, one of the Trinity, was crucified for us. If any man love not
Our Lord Jesus Christ, let him be anathema (). The End (). What you have heard by word (of
mouth), I have sent to yon in writing, and also to the holy friends whom I have not seen
in the body, by Ephrem, the bearer of this letter to Mar Acacius, the priest, who, for a
long time, after the example of his master, has waged a war of this kind. Therefore, have
courage, for this is the time of the harvest, in which we will reap the new fruits of the
works of justice, in the field of the zeal for the faith of Christ God, Who is over all;
to Whom be glory for ever. Amen.

THE FIRST LETTER TO THE MONKS OF BETH-GAUGAL

Christ has, in these days, manifested the light of Redemption to the faithful people.
Behold, joyful news and good tidings are proclaimed to-day in the midst of the churches,
because error has been deserted by all its votaries, and truth has been exalted by all its
heralds. This news, which is full of joy, together with the reports and tidings of life, I
too wish to confirm and make known to Your Holinesses through this humble letter of mine.
Though of little worth in itself, the joyful news it contains will render it dear in your
eyes. Owing to my ignorance, I cannot speak anything worthy to be uttered in your
assemblies; therefore, I shall lean my discourse upon other helps, that it may find
outside of itself the dignity which it has not by nature. For when an humble man speaks
before princes, their great kindness will manifest itself in his regard.

Well you, Fathers, you are princes, and this title you have earned it justly by your
works; for, where are not your labors spoken of? Where has not the fame of your holy
monastery spread? Who has not admired, who has not wondered at the cruel persecutions
(which) you (have suffered)? The (very) mention of your rule causes the lax to fear, for
the weak are wont to be afraid when they hear of your courageous works. But as these
tremble at the mention of your fervor, so also the strong take heart, and try to imitate
the zeal (which you display in) your works. Your conduct is to the indifferent what salt
is to food, a condiment. And as light dispels darkness, so also the fame of your fervor
drives away all weakness. It is not vain glory which upholds your labors, but the love of
God; and therefore you do not practise virtue in appearance, but in the truth of a pure
understanding, It is not indeed only the figure of justice which you have put on, but the
truth of justice is fixed in your thoughts. To-day, you form an illustrious remnant among
all the disciples, and you have preserved, so to speak, your rule of life without change;
for laxity, which in every way has injured many, has not inserted its teeth into the sound
body of your works; and dejection of mind, which is wont to spoil the labor of others, has
not prevailed against your treasures.

Neither the fear of men nor the flattery of the great has ruled over you. You have not
bartered the truth for earthly presents, and you have not ceased from your zeal for the
faith for the sake of temporal gifts, and your monastery is not addicted to begging like
those which subsist in that way. You have not sold Christ for sheaves of barley and loaves
of bread like those who sell Him for such prices. It is written that Judas sold Him for
thirty (pieces) of silver; but those disciples in name (only) sell Him every day for
things more contemptible and abominable than that. Those who act thus serve their belly
and not God; in them is fulfilled that which was written by Paul (), «Their god is their
belly, and their glory their shame». And again he says, «Their mind is wholly upon the
earth»; because they were born for the earth and not for heaven, their eyes are fixed
altogether on the things of the earth. Now the disciple who knows Christ and delights in
Him cannot fail to experience sorrow when he hears a blasphemy against Him. For as our
body naturally suffers when a wound is inflicted upon it by iron, or a stone, or anything
else, so also does the soul of the true disciple suffer when witnessing a blow and an
insult against Christ. Is there a greater insult than that which the new Jews () of our
day utter, blaspheming Christ face to face, subtracting from the honor (due to) Him,
reviling His glory, and saying to Him, «Thou art a man, and Thou makest Thyself God?» ().
They try to show that His glory is not His own; that He received everything from the favor
of another; that He is not God by His own nature, but was made God recently. For these
devils (the heretics), without being ashamed, speak of Christ as one speaks of idols,
because they are idols who are turned into gods when they are not such. It is not so,
however, with Christ, O godless man, but by nature He is God. If then He became what He
was not, as it is written of Him, it is not that from man He became God, but from God He
became man and remained as He is, God.

A body did not take Him, but He took (a body). For He did not receive any glory from the
body that He took, but by His embodiment He gave glory to our miserable nature. He did not
come to a creature to be made God, but to be known as God. His appearance amongst us was
not from nothing into something, but it shows truly that He is something which does not
change. For He was born of the Virgin corporally, and not in so far as He is God. But
because He became man of the Virgin, in this He had a beginning; for in so far as He is,
not even from the Father has He a beginning. Because He became man, we are not ashamed to
say that He had a beginning from the Virgin; for He Who, as God, is without beginning,
became, as man, subject to a beginning; and He Who, as God, is spiritual, infinite, and
with the Father, became, as man, a, body, and finite in the Virgin. He Who, as God,
designs, fashions, shapes, joins, and creates the fetus in the womb, the Same, as man, was
formed and shaped, and became a child in person. He Who, as God, nourishes every thing,
waters it, and gives it the increase, Who supports, holds, and preserves all things, the
Same, as man, was carried and grew, was held in arms, sucked milk, and received increase
in His person.

He Who as God experiences neither hunger, nor fatigue, nor sleep, nor ignorance, the Same
as man was hungry and thirsty, ate and drank, was sleepy and slept, and asked questions to
learn. He Who, as God, is above suffering and insult, Whose nature is not subject to
death, the Same, as man, suffered, was insulted, slapped in the face, scourged, and really
tried by death; and He Who is always one without change because He is God, rose from the
grave on the third day because He became man. When He lay and reclined dead in School, He
was preparing the resurrection for all, was ruling the hosts of heaven and all creatures
by His nod, creating bodies and putting the limbs together and breathing in the souls, and
governing the worlds and all creatures, as God Who is everywhere. It is a mystery we
propound here, and we are not writing about things mine or thine. For Christ is believed
to be God and man, not in the sense that we believe that He Who took a body is one, and
the body that He took another but in order to signify by the word «God» that He was
begotten by the Father, and by the word u man» that He was embodied of the Virgin. For we
do not despise His humanity, and we do not deny His divinity, and we do not divide Him
into two. Who is one even after He was embodied. For upon the throne, He is God and near
God, and in the womb, man and with men. In the Father He is living like the Father, Son
and Substance; with the dead, He was dead like them and man like them. The Spiritual One
did not die in so far as He is Spiritual, and God did not suffer in so far as He is God.
He has no beginning, to the extent that He is without a beginning in His generation from
the Father (?). He suffered, therefore, because He took a body, and He died because He
became a brother of mortals. He had a beginning in the womb, because He was born like
ourselves. We confess without blushing that God became man, that the Impassible One became
subject to suffering, and the Living One tasted death.

The Living One then tasted death in order to vivify (our) mortal nature. God became man,
that men might become the sons of God. For I do not deny that He vivified me, and I do not
attribute to another the redemption which He wrought for me. If the death and the
suffering were of another, the redemption and life which were merited for me would be of
man, not of God. It is not another, therefore, who vivified me by one who died, but the
very One Who died, vivified me by His own death. And if it is written «God was reconciled
by Christ with the world» (), it is not that God the Word (was reconciled) by a man, as
the wicked (heretics) interpret, but that God the Father (was reconciled) by His Beloved
Son, as this Apostle again said, «God was reconciled with us by the death of His Son» ().
He also said: «He (God) did not spare His Son, but delivered Him up for us all» ().
Therefore, he who doss not confess that God died, does not believe that the Son of God
died, but opposes the teaching of Paul. For, when the Holy Books say that the Son, or
Christ, or the Only Begotten died, it means that God died; and the words, «In the
beginning was the Word» (), are known to refer to the Son of God, for the Son is not
different from the Word.

Of this very Son the Apostle said, «God was reconciled by His death». Therefore he who is
scandalized at the mention of death, does not believe that the Son of God is God. He who
distinguishes Christ into two, does not worship the Trinity. He who says that Christ is a
man, is a partner of the heathens and the Jews. He who attributes glory to the one and
humiliation to another, openly confesses two sons and makes void the redemption which came
to our nature. He who says that the person of a man who was not God was made God, sets up
an idol, forms an image, and makes a new god. He who does not confess that God emptied
Himself, and took the likeness of a servant, as Paul teaches (), does not know that Christ
is the equal of God (). He who does not believe that the Only Son of God was given for the
redemption of the world in the love of the Father, does not understand the love of God for
the world.

He who does not hold for certain that He Who was crucified was one of the Trinity, has not
received the freedom and joy of baptism, and has not as yet been redeemed from the
sentence of death and from the original curse. Whosoever is ashamed to declare that Christ
is God, him shall Christ put also to shame before God and before His holy angels. The
disciple who does not confess that the Impassible One suffered, and the Immortal One died
for us, is a heathen, not a disciple. He who does not confess that Jesus is Lord from
eternity, has not the odor of Christ. He who says that Jesus was made Lord and Christ by
another, as if He was not so (by nature), but became so recently, brings God into
contempt. He who attributes number () to the one Christ, and counts in Him two persons or
distinguishes two sons, such a one is not a member of Christ, and has not been numbered
among the host of the chosen ones of God.

He who does not confess that He, Whom John called «the Word», is the very Same of Whom
Matthew wrote, «Son of David and Son of Abraham» (), such a one has not been written in
(the book) of the adoption of the Heavenly Father. He who says that He of Whom it is
written, «He was in the beginning, and He was with God, and He was God» (), is not the
Power of the Most High, (the Power of Whom) the Angel said to the Virgin, «Thou shalt
conceive in the womb, and shalt bring forth a son; and thou shalt call His name Jesus» (),
such a one is anathematized by the word of Jesus. He who says that John wrote of one, and
Matthew, Mark, and Luke, of another, such a one is a stranger to the Gospel of the
Apostles and to the preaching of the Prophets.

He who says that the name of Christ signifies two natures distinct and separate the one
from the other, and not one nature (keyänä), and one prosopon (parsopä), and one person
(qenoma), who was embodied and became man of the Virgin, such a one denies the faith and
is worse than those who do not believe. He who says that there are in Christ one and
another, God Creator and a man created as one of us, and does not confess that the Same
One is the likeness of God as Creator, and the likeness of a servant as being in the body,
such a one is as yet a servant of sin, and has not received the freedom of Christ. He who
says that, in the one person of Christ, there are the Giver and the Deceiver, one giving
mercy and the other receiving mercy, and does not confess that He is altogether the Giver
and the Distributor of good things to others, is filled with the malice of the devil.

He who says that the half of Christ is the Redeemer, and the other half is redeemed, and
does not confess that He is wholly Redeemer, on account of which He was called Jesus,
which is interpreted Saviour (), this one is cut off from the redemption which Christ
wrought by His Cross. He who does not confess that He, Who is perfect God and the
consubstantial Son of the Father, is also perfect man from the human nature, shall not be
counted among men (for whom He became man). He who imagines that there was only a mere
adhesion (of a body) to the person of Christ, and not a real embodiment in the
acknowledgment of one person, such a one has no relationship with Christ. He who says that
the infinite God dwelt in a finite man as He dwelt in the Prophets and in the just, and
does not confess that He Who, as God, is infinite, is the Same Who became finite by
becoming man, (such a one) has not as yet passed from a corrupt error into the fold of the
knowledge of Christ.

He who does not confess that the Athlete, who fought for our nature in the desert against
the Adversary, is the natural Son of the Father Who, in so far as He became man, waged war
against the Adversary, but thinks that God raised up another Athlete from our nature to
triumph for Himself and for us, such a one is a stranger to the victory of Christ. He who
says that Christ was justified by His works, and became the equal of the Most High by the
practice of His virtues, and that He is not exalted and is not God by His nature, such a
one is without any virtue and is filled with the malice of the devil. He who says that He
Who raised the dead is one, and He Who was tried by death, another, the death of such (a
man) has not yet ceased.

He who does not believe that He Who, as man, was apprehended by the Jews and led to the
death of the Cross, is the Same Who, as God, in the power of His divinity caused creatures
to tremble, shall experience the wandering of Cain all the days of his life. He who says
that He Who cast out Legion () from the man (in the Gospel) is one, and He Who was
comforted by the Angel at the time of His passion (), another, in such a one dwells Legion
whom Jesus drove out. He who does not confess that glory and humiliation are of one Son,
Who is one person and one nature who was embodied, such a one is an embodied devil. He who
says that there are this and that (person or nature) in the one Christ, has not as yet put
off the «old man».

He who does not confess that He Who said, «My Father worketh until now, and I work» (), is
the Same of Whom Peter wrote, «He hath been exalted by the right hand of God and hath
received of the Father the promise of the Holy Ghost» (1), in such a one the evil spirit
dwells. He who says that the body of our Lord came down from heaven, has not been redeemed
with the sons of men. He who says that the aspect of Christ was a false appearance, and
not a real embodiment from the nature of the Virgin, is a disciple of Mani and Marcion. He
who says that God refused to take a body of our nature as being defiled, and confesses
that a body was formed for Him from another place, shall be cut off from the life which
the corporeity of God has prepared for us.

He who does not confess that the Word became the seed of David and Abraham in the flesh,
and took a body really and without change from the Virgin who brought Him forth, has not
as yet changed from the old error. He who does not anathematize Nestorius with his whole
soul and Eutyches with his whole mind, and their abominable doctrines which are dangerous
to men, is anathematized in his soul and in his body. Against all these doctrines,
therefore, we have stood and still stand with our whole soul, that the true faith, which
was delivered by Christ to His Church, may remain without change. We wage this war with
gallant courage, and in the struggle which is for Christ, we stand unmoved by the gifts
and honors of the wicked. Nor do we fear their threats, for Our Justifier is near; and in
Him we have placed our confidence, for we have been believing for a long time that He will
do what He has promised. And although many without the faith would take away our hope, in
His true hope we are strengthened all the more. As in the war waged against Christ, we
have arisen and have desired your own cooperation, we have written to you that you may be
persuaded that we do not wish to triumph without you. You have done well to join in my
conflict on behalt of truth, because we are in the truth and the (dogma of the) Trinity is
held in the same sense by you and by us. You have agreed in your letters, and, by the
signing of your names, you have confirmed, not anything new, but the very truth which you
possess (). For it is fitting that what we hold in the mind and confess with the tongue,
we should also commit to writing, without fear and without trembling. For you are with
God, and also with my humble person, and with all the cenobites of Syria, your brethren.

Moreover, the faithful and just Emperor Zeno () and the archbishop () of the capital
return you thanks for the anaphoras () which you have sent. And the same Christ-loving
(Emperor) has openly declared that he gained the victory over his enemies () with (the
help of) your prayers, and he is ready to give us ample reward for the work which we have
undertaken for the peace of the churches, and to drive away from them the enemies of the
Cross. May those who were accusing us be put to shame and confusion, even with the
heretics, ----those liars! They are abhorrent to us even more than the heretics, those men
who, corrupted by their passions, have become workmen in the building of the devil, and
are considered disciples on account of their garb (only). Where are, O false disciple,
(the words), «I am under obligation to fight for the truth until death»? Where is the
promise of thy profession? Where are the vows thou madest to God? Thou hast destroyed the
seal and hast profaned the sign put upon thee. Hearest thou not Christ saying: «Whosoever
shall confess Me, I will also confess him, and whosoever shall deny Me, I will also deny
him» (); and again, «Whosoever shall seek to save his life, shall lose it; and whosoever
shall lose his life, shall preserve it» (); and this again, «Whosoever wisheth to be My
disciple, let him renounce himself, take up his cross, and follow Me» (); and Paul who
says, «Confess with thy mouth Our Lord Jesus Christ and believe with thy heart?» ()
Remember also, besides these holy words, the teaching of the Prophets, and the preaching
of the Apostles, and the zeal of all the Doctors on behalf of the true faith, and, what is
more glorious and a much greater wonder than all this, the Cross and the humiliation of
the Living God Who, for the establishing of faith and the redemption of men, bore and
suffered all the things that had been written of Him. And all the heralds of the word of
God, if thou noticest well, were always persecuted because they followed in the same way
as their Lord.

Was there ever a teacher of divine science who did not seal his faith in the midst of
afflictions, persecutions, contempt, insults, calumnies, injustices, cruel sufferings and
bitter torments, and who did not by his patience put to shame those who persecuted him?
But I, who announce the truth in the midst of sufferings like these, testify that the
truth is with this man. Knowest thou not these things, O disciple in name (only)? If not,
thou shouldst know them, and shouldst not find fault with those who fight for God against
godless doctrines. Come to the help of the Lord, although He has no need of thee, and do
not stay the hand of the others who give their lives in fighting for the Lord. Hear the
sentence pronounced by God against him who causes his brother to stumble, and tremble. I
contend for thy inheritance (), and thou contendest with me. I pronounce judgment against
thy enemy for thy possessions which have been dilapidated, and thou becomest an adversary
to me. I fight for the common faith, and thou settest thyself against me with the
heretics. I toil and work day and night that the truth which was delivered to the Church
may not be changed, and I direct the weapons of argument against those who deny the Cross,
and thou upbraidest me (saying), «Hold thy tongue, let them do what they wish». They want
me to be silent lest I should expose their doctrines, and thou, with them, wantest me to
remain silent.

I hasten to root out division and to end the schism which they have caused in the faith,
and thou declarest publicly that I am the cause of the division. They began a tumult,
introduced a novelty (), and disturbed the peace of all the churches, and thou considerest
me as the author of the disturbance. I am zealous that the doctrine of the Trinity may
remain as it is, without receiving any addition (), without being increased by another
(person), and thou accusest me falsely of preaching something new. Thou art looked upon as
a disciple, but thou art an adversary. Thou puttest on the appearance of truth, but thou
art entirely on the side of false men. Since thou lovest to be with them and blasphemest
like them, thou wilt soon be put to shame like them. Behold they are overthrown and they
hide away, and they have no protector. The sword of justice is drawn against them and they
cannot escape it. This I say to the disciples in name only, because, when they are
confounded, the glory of your fortitude will be all the more manifest.

All the holy (brethren) who are here salute you. I also adjure you before God, the Lord of
all, to remember me in (your) prayers at the time of your services, for I believe that by
your prayers I have been preserved until now. Farewell in Our Lord Jesus Christ Who crowns
your labors.


LETTERS OF SEVERUS
==================

LETTERS OF SEVERUS Severus of Antioch

c. AD 465–538

These are letters of Severus, translated from the Syriac by E. W. Brooks, to bishops,
officials, monks and nuns during his years as patriarch of Antioch and in exile. Most of
them deal with the person of Christ and with the Council of Chalcedon. The letters keep
the numbers that they have in the collection, and a number of them are given only in part.

INTRODUCTION BY THE TRANSLATOR

The letters of the great Monophysite patriarch Severus, who held the see of Antioch from
512 to 518 and died in exile in Egypt in 538, like the rest of his works, and indeed
nearly all Greek Monophysite literature, have been lost in the original, except in so far
as a large number of citations are preserved in catenae and a few in Acts of Councils; and
of Syriac versions only one exists in a continuous form, the collection of 123 letters
entitled «The Sixth Book of Select Letters (έκλογαί)», translated by Athanasius of
Nisibis, which I edited with an English translation for the Text and Translation Society
in 1902-4. Of the existence of other Syriac versions, either of all the letters or of
selections, we have no direct evidence; but it may be inferred from the fact that
citations in MSS. of different contents often agree verbally, and that, where the letter
in question is included in the Athanasian collection, the text in the other MSS. differs
from that of Athanasius. On the other hand the existence of different versions of
particular passages (in one part of ep. 99 of the present edition there are four) does not
prove the existence of different continuous translations, since the compilers of the
catenae or other documents in which the citations are found may have translated the
passages for themselves, and in many cases the citations are found in translations of
Greek works such as those of Peter the patriarch and those against Probus and Paul of Beth
Ukhame , where the translator naturally rendered them from the original.

The object of the present edition is to collect the letters and fragments of letters
outside the Athanasian collection which are found scattered in various MSS; but, in order
to keep the edition within reasonable limits, I have excluded the great dogmatic letters
«To Sergius the grammarian», «Against John the grammarian», and «Against Julian of
Halicarnassus,» which rather require separate publication, as well as letters already
published in the work of the so-called Zacharias Rhetor, and other versions of letters
contained in the Athanasian collection. The heavy task of collecting the Greek fragments
also seemed to lie outside the scope of the present work, and I have contented myself with
referring to published extracts from letters to the same addressees as those of the
present collection. Coptic and Arabic versions are also excluded. The total number of
manuscripts used is 28, of which 20 are in the British Museum, 6 in the Vatican, one at
Paris, and one at Berlin. Of the Berlin extract M. Kugener kindly lent me a photograph
which he had obtained for another purpose; for the Paris extract and most of the Vatican
extracts I have, as usual, to thank the indefatigable photographic labours of M Graffin;
of some of the Vatican extracts I have copies which I took in 1901; and for the few which
remain I am indebted to the kindness of M. Tisserant, who verified the references and had
the required photographs taken for me. - A list of MSS. is given after the Introduction;
but for a full description of each I must refer to the catalogues of Wright, Assemani,
Zotenberg, and Sachau, only noting that I seems to be a copy of V and is only useful where
the photographs of V are defective or indistinct or the accuracy of my copy doubtful, and
that, as part of F is identical with part of L (Wright p. 1007), and apparently a copy of
it, I have not thought it necessary to collate this portion except where L is defective or
illegible. Where more than one version of a passage exists, I have given the text of all,
but in the translation I have tried to reproduce the original from the different versions,
placing such variants as seemed worth preserving in the notes. Of the usual varieties of
spelling in such words as [Syriac] I have taken no account in the apparatus, and I have in
such cases generally placed the shorter spelling in the text, whatever the MS. reading may
be. Words or letters inserted to fill illegible or defective places in the MSS. are
enclosed in square brackets in the text and words depending on such supplements in the
translation.

The letters in the original Greek existed in a collection divided into 23 books, of which
4 contained those written before episcopacy, 10 those written during episcopacy, and 9
those written after exile, and there were also some letters described as 'outside the 23
books' (S. L., iv, 7, 10). Of these the books which contain those written during
episcopacy seem from the numerals of the letters preserved to have been much longer than
the other books. In the Select Letters the place of each letter in the original collection
is stated; but among the scattered letters contained in the present edition it is only in
26 cases that any such information is given, and there is still nothing to show on what
principle the letters were arranged. That the order is not chronological I showed in the
Introduction to the translation of the Select Letters (p. x). As however a list of the
contents of the original collection, so far as they can be ascertained, may be useful for
easy reference, I subjoin a catalogue of letters in the order of that collection with the
names of the addressees and references to the Select Letters or to the present edition,
the former being distinguished by the letters S. L.

Before episcopacy : i, 7 About the Anthropomorphists Theognostus A woman S.L., x, 2 ii, 10
Phocas and Eupraxius Constantine of Seleucia S.L., i, 1 Antoninus of Berrhcea iii, 5 The
patricians S.L., ii, 1 Conon silentiarius ---- x, 4 Alypius ---- x, 1 iv, 2 John the
tribune ---- v, 1 Theodore the monk ---- x, 5 ---- ---- notary ---- x, 3 Solon of Seleucia
---- i, 2 Jannia the archimandritess ---- vii, 2 Without number of book or letter :
Oecumenius comes Entrechius of Anazarba During episcopacy : i, 10 Peter, Ammonius, and
Olympiodorus Ammonius the Alexandrine S.L.,iv, 2 i, 115 Dioscorus of Alexandria S.L., iv,
3 Eleusinius of Sasima ---- vi, 1 Archelaus the reader ---- vi, 2 Zacharias of Pelusium
---- iv, 1 ii, 4 Dionysius of Tarsus ---- iv, 4 Cosmas of the monastery of Cyrus ---- iv,
5 Solon of Seleucia do S.L., i, 3

do ---- i, 4 Conon silentiarius iii, 5 Peter of Apamea S.L., i, 5 Valeriana the
archimandritess ---- vii, 1 Simeon of the great monastery ---- vii, 3 Nicias of Laodicea
---- i, 6 Castor of Perga ---- i, 7 Timostratus dux ---- i, 8 Nicias of Laodicea ---- v, 2
Archimandrite of monastery of Bassus ---- i, 11 Cosmas, Polyeuctus, and Zeno ---- i, 12
John comes ---- iv, 6 Entrechius of Anazarba ---- i, 13 iv, 64 The fathers ---- i, 42
Antoninus of Berrhoea ---- i, 14 do ---- i, 15 Misael the chamberlain ---- xi, 1 Antoninus
of Berrhoea ---- i, 16 Misael the chamberlain ---- i, 17 Entrechius of Anazarba ---- i, 18
Solon of Seleucia ---- i, 19 Victor of Philadelphia ---- vii, 5 Suffragans of Apamea ----
i, 20 The magister officiorum ---- i, 21 The fathers ---- i, 22 Monks of Tagais

---- v, 3 Solon of Seleucia ---- i, 23 Theotecnus archiater ---- i, 24 Dionysius of Tarsus
---- i, 25 Solon of Seleucia ---- i, 26 v, 66 Philoxenus of Doliche ---- i, 28 Musonius
and Alexander ---- i 27 Monastery of Isaac ---- i, 29 Clergy of Apamea ---- i, 30 Bishops
of Phoenice ---- i, 31 vi, 1 The fathers ---- IX, 1 John of Alexandria Minor ---- i, 32
Theotecnus archiater ---- v, 4 Dionysius of Tarsus ---- v, 5 do ---- i, 33 vii, 42, 51
Solon of Seleucia S.L. , i, 41 Stephen of Apamea ---- vii, 6 do ---- i, 34 Eustace the
presbyter ---- i, 35 Eusebius the deacon ---- i, 36 Simeon of Chalcis ---- i, 37 do ----
i, 38 Clergy of Apamea ---- i, 39 Monastery of Bassus ---- x, 6 Cassian of Bostra ----
viii, 2 Aurelius scholasticus ---- viii, 3

Stephen the reader ---- viii, 1 Anastasius comes ---- iii, 1 Hypatius mag militum ---- i,
40 viii, 20 Monastery of Isaac Archim of monastery of Simeon S.L. , i, 43 Wife of
Calliopius ---- vii, 7 Eutychian, governor of Apamea ---- i, 44 Conon <
ΣΙΖΕ͂̈̓́̈̄λῃστοδιώκτης ---- i, 45 Clergy of Antaradus ---- i, 46 Stephen of Tripolis ----
i, 9 Cassian of Bostra ---- i, 47 ix, 1 Against Re-anointers ---- v, 6 Archelaus the
reader Theodore of Olbe S.L., ix, 2 x, 61 Dionysius of Tarsus ---- v, 7 Philoxenus of
Hierapolis ---- i, 48 Nunna of Seleucia ---- vii, 4 Without number of book : 142, 143
Eucherius of Paltus ---- i, 10 Without number of book or letter : Oecumenius comes After
exile : i, 6 John and John S.L., ii, 2 Scholasticus John and John S.L., i, 50 do ---- i,
49 Anastasia the deaconess

Believers at Antioch S.L., iv, 8 Orthodox at Antioch ---- v, 8 Sergius comes archiater
Simeon, archim. of Teleda S.L., v, 9 Monastery of Isaac ---- v, 10 Philip the presbyter
---- i, 51 John and John ---- i, 52 Bishops at Alexandria ---- i, 53 John and John ---- v,
11 do ---- v, 12 Orthodox at Emesa ---- ii, 3 iii, 32 Theodore of monastery of Romanus
S.L., i, 55 Proclus and Eusebonas ---- v, 13 Proclus of Colonia ---- i 56 Caesaria
hypatissa ---- x, 7 Didymus the bishop ---- i, 57 Thecla comitissa ---- ix, 3 Caesaria
hypatissa Thecla comitissa S.L., i, 58 iv, 5 Caesaria hypatissa John, Philoxenus, and John
S.L., v, 14 Caesaria hypatissa Sergius of Cyrrhus Sergius and Marion S.L., v, 15 v, 1
Anastasia the deaconess Constantine of Laodicea Georgia S.L., x, 8 Eustace the monk ----
vii, 8 John of Bostra

---- viii, 4 Julian of monastery of Bassus ---- i, 59 vi, 3 Caesaria hypatissa Probus mag
militum Sergius comes archiater vii, 15 Photius and Andrew 59; S.L., i,60 Ammonius and
Epagathus S.L., iii, 2 Misael the deacon ---- iii, 3 viii, 54 Caesaria hypatissa ---- iii,
4 ix, 13 Isidora ---- vii, 9 Thomas of Germanicea Misael the deacon S.L., i, 63 Andrew the
reader ---- viii, 5 do iv, 9 Outside the 23 books : John Canopites S.L., iv, 7 Caesaria
hypatissa ---- iv, 10 Without number of book or series : Leontius the presbyter If we take
the highest number in each book and in the extra letters and add them up, we shall find
that the smallest number of letters that the collection can have con tained is 3824. There
are indeed 19 cases in which the same letter occurred twice, and in the whole collection
there were no doubt many more; but, as it is very unlikely that the last letter in each
book has been preserved, we may be sure that the whole number of letters did not fall
short of that given above. The letters according to the subjects with which they deal fall
naturally into three classes : 1) theological, 2) ecclesiastical, 3) epexegetical : of
which only the second class are preserved in the Select Letters, while the present
collection comprises letters and fragments of all three. In fixing the order of the
letters therefore it has been my object to arrange them according to these three classes,
and in each class to place letters dealing with one subject together. This system however
it was impossible to carry out completely, since (1) it often happens that one letter
deals not merely with different subjects but with subjects of different classes; (2) there
are some letters which it is difficult to assign definitely to one class more than
another; (3) some letters which should from their subject have been included in the
present fascicule were not known to me till it had gone to press. The division is
therefore only a rough one;

and I have not separated the letters into classes, but numbered them continuously. Of
whole letters the number contained in the present edition is 7 or 8 only, the first two to
Oecumenius (1, 2), that to the Emesenes (25), that to Elisha the presbyter, which is
attached to the work against John the Grammarian (34), that to the monks of the East,
which is attached to the correspondence with Julian of Halicarnassus (35), that to the
convents of virgins (61), the first to Anastasia the deaconess (69), and perhaps that to
the presbyters at Alexandria (39), which, though described as an exbract, appears to be a
whole letter : but the Answers to the Questions of Eupraxius (65) must be nearly complete,
and there are many long extracts, especially in the epexegetical portion, which exhaust
the subject with which they deal. As the distinction between whole letters and fragments
is therefore of no practical importance, I have made no separation between them, but
arranged them all indiscriminately according to the subject matter. It has been my object
to include all accessible letters and fragments of letters of Severus existing in Syriac
with the exceptions mentioned above; but, as these are distributed over a vast number of
MSS., of which some are imperfectly catalogued, there are no doubt many which have escaped
me. The document contained in Brit. Mus.

Add. 14668 f. 44 v° which Wright (p. 788) calls a letter is however a prayer, and the
letter in Y p. 117 (Assemani's notation) addressed to the patriarch Peter the younger,
which Assemani (III, p. 63) with strange chronological confusion ascribes to Severus, is a
letter of Damian. Wherever possible, I have placed a date in the margin of the translation
of each letter; but the cases in which the date can be fixed within narrow limits are few.
In an appendix I have added a short collection of hymns composed for use at the
commemoration of Severus. ABBREVIATIONS. A. v. Alia versio. C. B. M. Wright, Catalogue of
Syriac MSS. in the British Museum. P. G. Patrologia Graeca. P. L. ---- Latina. P. O. ----
Orientalis. R. O. C. Revue de l'Orient chrétien. S. L. Select Letters of Severus, ed.
Brooks. S. V.N. C. Mai, Scriptorum Veterum Nova Collectio. MANUSCRIPTS A = Brit. Mus. Add.
14601 (9 cent.). B = ---- ---- ---- 12157 (7 or 8 cent.). C = ---- ---- ---- 17149 (6
cent.). D = ---- ---- ---- 14531 (7 or 8 cent.). E = ---- ---- ---- 17214 (7 cent.). F =
---- ---- ---- 14538 (10 cent.). G = ---- ---- ---- 12155 (8 cent.). H = I = J = ---- ----
---- 12168 (8 or 9 cent.). K = ---- ---- ---- 17191 (9 or 10 cent.). L = ---- ---- ----
14532 (8 cent.). M = ---- ---- ---- 14533 (8 or 9 cent.).

N = ---- ---- ---- 14613 (9 or 10 cent.). O = ---- ---- ---- 17134 (end of 7 cent.). p =
Par. Syr. 62 (9 cent.). Q = Brit. Mus. Add. 12154 (circ. 800). R = Vat. Syr. 140 (6 or 7
cent.). ρ = ---- ---- 255 (6 or 7 cent.). S = Berlin Sachau 321 (8 cent.). T = Brit. Mus.
Add. 14612 (6 or 7 cent.)- U = V = Vat. Syr. 103 (841). W = ---- ---- 100 (9 or 10 cent.).
X = ---- ---- 107 (7 cent.). Y = ---- ---- 108 (7 cent.). Z = Brit. Mus. Add. 7191 (7
-cent.). ζ = ---- ---- ---- 7192 (7 cent.). FOR THE APPENDIX. Brit. Mus. Add. 14504 (9
cent.).

LETTER 1: TO OECUMENIUS

AD 508–512

We also have in the God-inspired Scripture supplies of humility, and 508-12. no lack of
arguments to bring us down and help us to keep silence. If you, as if you were about to go
up to Mt. Sinai, shrink from writing 'to such a man' (referring to me), and think fit to
use David's words which he says to those who were urging him to take Saul's daughter in
marriage, «Is it a small thing in your eyes that I should be son-in-law to the king?»4,
while I am a poor man and inglorious, I also, when required to make answer to your
question, make use of these words: «I am not a prophet, nor the son of prophets, but I am
a shepherd, and a scraper of sycamore fruit»5, if it is not too much for me to say even
this: for I am not worthy to tell the righteousnesses of God, and to take his covenant in
my mouth6. However, since the time of the present struggles does not allow silence, I
accept an honourable defeat from you, and turn to the question. And in this I defeat you,
since I show that you do not practise humility in a philosophic spirit7. As to your
statement that the holy old men called bold speech8 fire or warmth, I say this, that we
must not use this method of speaking without discrimination, but there are occasions for
using it and circumstances to which to apply it.

Our Lord in the Gospels in many parables teaches us in the case of spiritual petitions to
knock without ceasing and display a praiseworthy audacity. And the saying of the Proverbs
also instructs us that 'there is shame which brings sin, and there is shame which brings
glory and grace'9. Know then, mighty man, (for I now return to make answer) that for us to
anathematize those who speak of properties of natures (I mean the Godhead and the manhood
of which the one Christ consists) is not permissible. Flesh does not renounce its
existence as flesh, even if it has become God's flesh, nor has the Word departed from his
nature, even if he has been hypostatically united to flesh which possesses a rational and
intelligent soul: but the difference also is preserved, and the propriety in the form of
natural characteristics of the natures of which Emmanuel consists, since the flesh was not
converted into the nature of the Word, nor was the Word changed into flesh. We mean in the
matter of natural characteristics, and not that those which were naturally united are
singly and individually separated and divided from one another: this is the assertion of
those who cleave our one Lord Jesus Christ into two natures. For, since the union in
hypostasis is acknowledged, it follows that those which were united are not separated from
one another;

but there is one Son, and one nature of God the Word incarnate himself, as the holy Cyril
also says in the work against Diodorus: «Let him know therefore that the body which was
born at Bethlehem, even if it is not the same as the Word from God and the Father (I mean
in natural characteristics), yet nevertheless became his, not anyone else's separate from
the Son: and there is recognised to be one Son and Christ and Lord and Word who took
flesh» 10. Those therefore who confess one incarnate nature of God the Word, and do not
confuse the elements of which he consists, recognise also the propriety of those that were
joined in union (and a property is that which exists in the form of a manifestation of
natural differences), and not that we should ascribe the acts of the manhood only to the
human nature, and impute again those of the Godhead separately to God the Word, but they
recognise the difference only, not admitting a division: for the principle of union does
not admit of division. Hear what the holy and wise doctor Cyril says in the second
volume11 of the work against the blasphemies of Nestorius: «For between Godhead and
manhood I also allow that there is great distinction and distance. For the things which
have been named on the principle of manner of existence are clearly different, and in no
point like one another.

But, when the mystery in Christ is introduced among us, the principle of union is not
oblivious of difference", but rejects division, not by mixing or commingling the natures
with one another, but that, after the Word of God has partaken of flesh and blood, he is
even so understood and named as one Son» 12. But, if Emmanuel is one, consisting of
Godhead and manhood which have a perfect existence according to their own principle, and
the hypostatic union without confusion shows the difference of those which have been
joined in one in dispensatory union, but rejects division, both the elements which
naturally belong to the manhood have come to belong to the very Godhead of the Word, and
those which belong to the Word himself have come to belong to the very manhood which he
hypostatically united to him. On this subject we will again adduce the sacred words of
Cyril. In the prosphonetikon to the religious king Theodosius he spoke as follows: «As
therefore it came to belong to the humanity to be the Only one, because it had been united
to the Word in a dispensatory union, so it came to belong to the Word to be 'the first-
born among many brethren'13, because of the union with flesh»14. Gregory the Theologian15
also in the letter to Gledonius wrote words which agree with him as follows: «As the
natures are mingled, so also are the appellations; and they run into one another on the
principle of coalescence»16. Do not let the term 'mingle' disturb you:

for he used it very clearly and without danger with the intention of denoting the primary
union: for, where there is a union of something incorporeal with a body, no danger17
anywhere arises from mingling. For this is manifestly a quality of fluid bodies, to be
confounded together by intertwining, and, so to speak, come out of their nature. We
therefore anathematize not those who confess the properties of the natures of which the
one Christ consists, but those who separate the properties, and apportion them to each
nature apart. When the one Christ has once been divided (and he is divided by the fact
that they speak of two natures after the union), with the natures which have been cut
asunder into a duality and separated into a distinct diversity go the operations and
properties which are the offspring of this division, as the words of Leo's impious letter
state in what he said: «For each of the forms effects in partnership with the other that
which belongs to itself, the Word doing that which belongs to the Word, and the body
performing the things which belong to the body» 18. Against these things it is well to set
the much-honoured words of the holy Cyril which refute impiety.

In the Scholion about the coal he speaks as follows: «Nevertheless we may see in the coal
as in a figure that God the Word was united to the manhood, but has not cast off being
that which he is, but rather changed what had been assumed or united into his glory and
operation. For, as fire when it takes hold of wood and is introduced into it, prevails
over it, and does not make it cease being wood, but rather changes it into the appearance
and force of fire, and performs all its own acts in it, and is already reckoned as one
with it, so understand in the case of Christ also. For, since God was ineffably united
with manhood, he has preserved it as what we say it is, and he himself also has remained
what he was. But, after he has once been united, he is reckoned as one with it,
appropriating its qualities to himself, but he himself also carried on the operation of
his nature in it»19. If 20 then the Word changed the manhood which he had hypostatically
united to him, not into his nature, for he remained that which he was, but into his glory
and operation, and things which manifestly belong to the flesh have come to belong to the
Word himself, how shall we allow that each of the forms performs its own acts? But we must
anathematize those who confine the one Christ in two natures and say that each of the
natures performs its own acts.

Between the things performed and done by the one Christ the difference is great. Some of
them are acts befitting the divinity, while others are human. For example, to walk and
travel in bodily form upon the earth is without contention human; but to bestow on those
who are maimed in the feet and cannot walk upon the ground at all the power of walking
like sound persons is God-befitting. Yet the one Word incarnate performed the latter and
the former, and the one nature did not perform the one, and the other the other; nor,
because the things performed are different, shall we on this account rightly define two
natures or forms as operating. Again the Tome of Leo says: «For each of the natures
preserves its own property without diminution» 21, distributing the properties to the two
natures severally, as one who divides the one and only Christ into two natures. For the
property of the natures of which Emmanuel consists, which is shown in the natural
characteristics, continues constant and fixed, as the holy Cyril also says in the second
letter to Succensus: «But, while each of them both remains and is perceived in the
property which is. by nature, according to the principle which has just been enunciated by
us, the ineffable and incomprehensible union has shown us one nature of the Son, yet, as I
have said, an incarnate nature»22.

But God the Word did not permit his flesh in all things to undergo the passions proper to
it, in order that its property might be preserved undiminished, as the impious disputer
said. For observe what the wise doctor Cyril says, in answer to the objections made by
Theodoret, in the defence of the tenth anathema: «When the lowness arising from the
exinanition seems hard to you, wonder greatly at the love of the Son toward us. For, what
you say is a mean thing, this he did voluntarily for your sake. He wept in human fashion,
that he might take away your weeping. He feared by dispensation, inasmuch as he sometimes
permitted his flesh to undergo the passions proper to it, that he might make us
valiant»23. If he sometimes permitted his flesh by dispensation to undergo the passions
proper to it, he did not preserve its property undiminished: for in many instances it is
seen not to have undergone the things which manifestly belong to its nature; for it was
united to the Word, the Maker of nature. The Word therefore who had become incarnate
walked upon the sea, and after his death under the wound of the lance caused a stream of
salvation to well forth from his side: again, after the Resurrection, he came in while the
doors were shut, and appeared to the disciples in the house; whom he also allowed to touch
him, showing that his flesh was tangible and solid, and of one essence24 with us, and was
also superior to corruption;

and thereby he subverted the theory of phantasy. It belongs therefore to those who part
the one Christ into two natures and dissolve the unity to say, «For each of the natures
preserves its property unimpaired». But those who believe that, after God the Word had
been hypostatically united to flesh that possessed an intelligent soul, he performed all
his own acts in it, and changed it not into his nature (far be it!), but into his glory
and operation, no longer seek the things that manifestly belong to the flesh without
diminution, to which flesh the things that manifestly belong by nature to the Godhead have
come to belong by reason of the union. But, if they senselessly divide it from God the
Word by speaking of two natures after the union, it then walks in its own ways following
its nature, and preserves its properties undiminished on the principle of the impious men.
But these things are not so (how could they be?), but indeed very different: for union
rejects division, as the holy Cyril said: «For, though it is said that he hungered and
thirsted, and slept and grew weary after a journey, and wept and feared, these things did
not happen to him just as they do to us in accordance with compulsory ordinances of
nature; but he himself voluntarily permitted his flesh to walk according to the laws of
nature, for he sometimes allowed it even to undergo its own passions»25. For from Cyril's
words, as from a sacred anchor, I do not depart.

And the same statement is made by Gregory the Theologian26 of Nazianzus also in the sermon
on baptism: «For he is purity itself, and did not need purification; but he is purified
for you; just as for you he put on a garb of flesh, while he is fleshless: and he would
have run no danger at all from putting off baptism; for he himself was a warden of passion
to himself» 27. Accordingly then28 he was a warden to himself of hungering as well as of
being tired after a journey, and of accepting the other human passions, such as do not
fall under sin, in order to display the Humanization truly and without phantasy 29. Of
what we have said this is the sum; that we must anathematize those who divide the one
Christ: and they divide him by speaking of two natures after the union, and consequently
apportioning the operations and properties between the natures. Accordingly good doctrine
is contained in the30 ---- of the serene king: for it anathematizes those who divide the
one Son who was hypostatically united to flesh into two natures, and the operations and
properties of the same two natures: for thus also says the impious Theodoret: «How does he
range under impiety those who divide the properties of the natures of God who is before
the ages and of the man who was assumed in the last days?» 31 I have written these things
though I am poor in intellect and praise the greatness of your God-loving understanding;

and because, as you are wise, I give you an opportunity to attain wiser results. Forgive
me that on account of the lack of leisure caused by the present struggles I have been late
in writing. Greet your honoured consort, who is a partner and a helper in the affairs of
God. The end of the first letter to Oecumenius the count.

LETTER 2: TO OECUMENIUS THE COUNT

AD 513–518

I wonder how it is that your God-loving magnificence has picked up again from the
beginning the contention that had been put to silence. While confessing Emmanuel to be of
two natures, to suppose the elements of which he consists to be generalities covering many
hypostases (this is what is meant by the property of a generality) is a thing that is very
abominable and inept, and one that confirms the charge falsely disseminated against us by
the impious: for we are found to be imagining two natures before the union according to
their account; for there would be the whole of humanity and of course the Godhead also,
even before the Humanization of the Word. And these matters would need further
conversation by word of mouth, not written words in a letter, which are subject to
considerations of brevity, and bring danger32 to the writer, wherever any unusual name or
unelaborated phrase is inserted in the document. You know what words that lead to rocks
you have used in your recent composition, and, though admitting that you do this as a
concession, you have still done it. But to us, who by ordinance from above and mercy have
attained to this priestly office, it does not bring honour to take such ill expressions in
our mouth and consign them to writing: for it is written, «The lips of a priest will guard
knowledge, and they will ask law from his mouth»33.

Wherefore Paul also, who was taken up to the third heaven, and heard ineffable words34,
knowing the difficulty of words of this kind, urged the believers to make earnest and
constant prayer that speech might be granted him with eloquence35. Since then these things
are so, and we decline to employ a multitude of words, which as a rule do not escape
sin36, I will use shortness of speech to your wisdom and knowledge, and ask you a very
easy question. Do you call the flesh possessing an intelligent soul, which God the Word
voluntarily united to himself hypostatically without any change, a specimen or a
generality, that is one soul-possessing hypostasis, or the whole human generality? It is
manifest that, if you wish to give a right-minded answer, you will say one soul-possessing
body. Accordingly we say that from it and the hypostasis of God the Word the ineffable
union was made: for the whole of the Godhead and the whole of humanity in general were not
joined in a natural union, but special hypostases. And the holy and wise Cyril plainly
witnesses to us in that in the third chapter 37 or anathema he spoke thus: «Whoever
divides the one Christ into hypostases after the union, associating them in association of
honour or of authority only, and not rather in junction of natural union, let him be
anathema» 38. And again in the Scholia the same says: «Hence we shall learn that the
hypostases have remained without confusion»39.

Accordingly the natural union was not of generalities, but of hypostases of which Emmanuel
was composed. And do not think that hypostases in all cases have a distinct person
assigned to them, so that we should be thought, like the impious Nestorius, to speak of a
union of persons, and to run counter to the God-inspired words of the holy Cyril, who in
the second letter to the same Nestorius speaks thus: «But that it should be so 40 will in
no way help the right principle of faith, even if some men spread about a union of
persons. For the Scripture did not say that God the Word united to himself the person of a
man, but that he became flesh» 41. When hypostases subsist by individual subsistence, as
for instance, those of Peter and of Paul, whom the authority of the apostleship united,
then there will be a union of persons and a brotherly association, not a natural junction
of one hypostasis made up out of two that is free from confusion. For this is what those
who adhere to the foul doctrines of Nestorius are convicted of saying with regard to the
divine Humanization also. They first make the babe exist by himself separately, so that a
distinct person is even assigned to him, and then by attaching God the Word to him
impiously introduce a union of persons into the faith.

This Gregory the Theologian 42 also rejected by saying in the great letter to Cledonius:
«Whoever says that the man was formed, and God afterwards crept in is condemned: for this
is not a birth of God, but an escape from birth»43. But, when hypostases do not subsist in
individual subsistence, as also in the case of the man among us, I mean him who is
composed of soul and body, but are without confusion recognised in union and composition,
being distinguished by the intellect only and displaying one hypostasis made out of two,
such a union none will be so uninstructed as to call one of persons. Though the hypostasis
of God the Word existed before, or rather 44 was before all ages and times, being
eternally with God both the Father and the Holy Spirit, yet still the flesh possessing an
intelligent soul which he united to him did not exist before the union with him, nor was a
distinct person assigned to it 45. And the great Athanasius bears witness, who in the
letter to Jovinian the king says: «As soon as there is flesh, there is at once flesh of
God the Word; and, as soon as there is soul-possessing and rational flesh46, there is at
once soul-possessing rational flesh of God the Word46: for in him also it acquired
subsistence»47. And the holy Cyril also testifies, addressing the impious Diodorus as
follows: «My excellent man, I say that you are shooting forth unlearned words much
affected with what is abhorrent.

For the holy body was from Mary, but still at the very beginning of its concretion or
subsistence in the womb it was made holy, as the body of Christ, and no one can see any
time at which it was not his, but rather simple as you say and the same as this flesh of
other men»48. Following these God-inspired words of the holy fathers, and confessing our
Lord Jesus Christ to be of two natures, regard the distinct hypostases themselves of which
Emmanuel was composed, and the natural junction of these, and do not go up to generalities
and essences49, of the whole of the Godhead and humanity in general: for it is manifest
that the whole of the Godhead is seen in the Trinity, and humanity in general draws the
mind to the whole human race. How therefore is it anything but ridiculous and impious for
us to say that the Trinity was united in hypostasis to the race of mankind, when the holy
Scriptures say more plainly than a trumpet, «The Word became flesh and dwelt in us»50,
that is that one of the three hypostases who was rationally and hypostatically united to
soul-possessing flesh? But neither do we deny, as we have also written in other letters on
different occasions, that we often find men designating hypostases by the name of
essence51.

Hence Gregory the Theologian named hypostatic union union in essence51 in the letter to
Cledonius which we have just mentioned, speaking thus: «Whoever says that he worked by
grace as in a prophet, but not that he was united and fashioned together with him in
essence, may he be bereft of the excellent operation, or rather may he be full of the
contrary»52. And the wise Cyril in the second letter to Succensus calls the manhood which
was hypostatically united to God the Word essence51, saying: «For, if after saying 'one
nature of the Word' we had stopped and not added 'incarnate', but set the dispensation as
it were outside, they would perhaps in a way have a plausible argument when they pretend
to ask, 'Where is the perfection in manhood? or how was the essence after our model made
up?' But, since the perfection in manhood and the characteristic of our essence has been
introduced by the fact that we said 'incarnate', let them be silent, since they have
leaned upon the staff of a reed» 53. But saying that Emmanuel, is from two essences54
also, as we confess him to be from two natures, even if one understand the essences 54 as
hypostases, we avoid, as a thing that is unscientific, and has not been stated in so many
words by any of the God-clad fathers:

for in such matters we must avoid novelty, even if it has some religiousness about it, and
with the psalmist-prophet be preserved in the tent of caution, and be hidden by grace from
on high, even from the contention of tongues55. These things we have written in epistolary
style, though we are in the midst of many troubles, and of many tens of thousands of kinds
of cares. But it rests with your truth-loving and God-loving soul to inform us by letter
if you have given up the doubts, and if what we have written appeared to have been well
stated, Know that the religious deacon Anatolius 56 has abandoned this opinion, and,
though late, has thanked us.

LETTER 3: TO OECUMENIUS

AD 513–518

It is not confessing the particularity of the natures from which Emmanuel comes that we
avoid, so long as we maintain the unity without confusion (the particularity is that which
is expressed in natural characteristics), but distributing and dividing the properties to
each of the natures 58.

LETTER 4: TO SIMUS THE SCRINIARIUS

AD 513–518 (?)

[After first citing the passage of Basil which says, «'Unbegotten' is a characteristic of
a form of being, not of essence 59 » 60, he speaks as follows] 61. But, if we interpret
the saying rightly from the clear teachings of the saints and of the other fathers, the
meaning becomes plain, and there is nothing contradictory or dime alt in it: for 'being'
here expresses the distinct hypostasis of the Father. For the fathers said that the Holy
Trinity exists both in one essence 62, and in the being of each, that is, three
hypostases, existing severally, of the Father, the Son, and the Holy Spirit.

LETTER 5: TO EUSEBIUS THE SCHOLASTIC

AD 513–518 (?)

But now also we will come to what is required, and, we will again say, that 'essence' 62
signifies a generality, and 'hypostasis' a particularity, but 'being' and 'nature'
introduce sometimes a general signification, sometimes a partial or particular one. This
is stated on account of the varying use that is found in the holy fathers: for you knew
both that 'essence'62 is sometimes employed in the particular signification of 'hypostasis
', and occasionally also 'hypostasis' is found employed in place of 'essence' 63. For this
reason we decline to use such a signification as being unscientific.

LETTER 6: TO MARON

AD 513–518 (?)

Enough has, I think, been said about essence 63 and hypostasis. But the name 'nature' is
sometimes taken in place of essence', sometimes in place of hypostasis. For even the whole
of mankind we call comprehensively 'nature', as it is indeed written: «For all natures of
beasts and of birds, and of reptiles and of things that are in the water are subjected and
are made subject to human nature»64: and again we speak of one nature in reference to a
single man, Paul for example or Peter, or maybe James. Where therefore we name all mankind
one nature, we use the name 'nature' generically in place of 'essence' 63; but, where we
say that there is one nature of Paul, the name 'nature' is employed in place of
'individual hypostasis'. So also we call the Holy Trinity one nature, employing the term
'nature' in place of the general designation 'essence' 65; as Gregory the Theologian the
bishop of Nazianzus also said in the sermon on the Holy Pentecost: «Confess the Trinity to
be of one Godhead, my friends; or, if you like, of one nature; and we will ask for you
from the Spirit the expression 'God'»66.

But, when we say 'one incarnate nature of God the Word', as Athanasius the prop of the
truth and the apostolic faith said in the books on the Incarnation of the Word 67, we use
'nature' in place of 'individual designation', denoting the one hypostasis of the Word
himself, like that of Peter also or of Paul, or of any other single man. Wherefore also,
when we say 'one nature which became incarnate', we do not say it absolutely, but by
adding 'one nature of the Word himself clearly denote the one hypostasis. But the very men
who blasphemously call the one Christ two natures use the name 'nature' in place of
'individual designation', saying that the Word of God is one nature, and the man as they
say from Mary another. For they do not reach such a height of fatuity as to say that they
are using the name 'natures' in place of 'general designation', I mean in the same sense
as essence 68: for, if the Holy Trinity is one nature, and all mankind one nature, in the
same sense as anything which is shown to be so on this principle, the Holy Trinity will be
found (to say a very absurd thing) to have become incarnate in all mankind, that is the
human race.

Of the same, from the letter to Maron, which begins, «When Naaman the Syrian». But the
Holy Scriptures instruct 69 us otherwise, teaching us that God the Word one only of the
three hypostases became incarnate and humanized. For 'the Word became flesh, and dwelt in
us' 70. Of the same, from the letter to Maron the reader, which begins, «When Naaman the
Syrian». But, when you hear these things, you will perhaps say that we ought not to have
spoken of difference between the natures from which Emmanuel is, lest we ourselves be
found to be repeating and using the same expression as these proud men. Accordingly, let
us also refrain from confessing the union, because they also profess to speak of a union
which consists in an association of honour; and, because they speak of two natures after
the union, let us also not say that the union was made from two natures, rejecting even
the very mention of natures, like silly children, who tremble at terrifying alarms that
are fictitious and invented, as if they were truth, and flee to their mothers' bosoms. If
on account of the blasphemies contained in the opinions of those men we yield to them
words and names which establish the truth, together with the sound of the words the great
mystery of religion 71 goes from us. But, if we be right-minded, we shall both religiously
hold to the words and cast out the foul opinions as evil speaking.

Of the same, from the letter to Maron, which begins, «When Naaman the Syrian ». You see
that we must also confess the difference between the natures from which the one Christ is,
and avoid the cutting into two, and extol one Son and Christ, and one incarnate nature of
God the Word.

LETTER 7: TO MARON

AD 513–518 (?)

Accordingly it is the same thing to say that God the Word was united to flesh possessing
an intellectual soul in nature and in hypostasis and in essence 72.

LETTER 8: TO MARON

AD 513–518 (?)

Perfection is not found in anything by nature, except in God only.

LETTER 9: TO MARON

AD 513–518 (?)

But the power of the unconfused and initial union preserved those that were united beyond
the reach of disturbance, and caused the two of them to exist in one hypostasis and one
person, and one incarnate nature of the Word.

LETTER 10: TO ELEUSINIUS

AD 516–518

Where then we confess the one out of two, Lord and Son and Christ, and one incarnate
nature of the Word himself, we understand the difference as it were in the natural
characteristics of the natures from which Christ is. But, if we speak of two natures after
the union, which necessarily exist in singleness and separately, as if divided into a
duality, but united by a conjunction of brotherhood (if we ought to call such a thing
unity), the notion of difference reaches to the extent of division, and does not stop at
natural characteristics. Of the holy Severus, from the letter to Eleusinius the bishop,
which begins, «As the great Moses appeared». But, since it is a habit of the enemies of
the truth to hurl accusations at us of things which are the opposite of their evil
opinions, and to charge us with holding some mixture or blending or confusion or phantasy
in the divine and ineffable Humanization, after common deliberation we have decided to
make clear by a limitation and distinction what was stated by you without limitation. You
say of the mystery of Christ that you do not recognise the difference of the natures, nor
yet their individuality, since with 'difference' you understand also 'division'. Hence
also you clearly laid down the following by way of a canon: «When therefore we seek to
separate and distinguish rational nature from irrational, and suprasensual from
perceptible, and created from uncreated, together with the difference between these things
we also make a separation and division». These statements have been made by you as well
and wisely as possible, that, where there is rational and irrational, or perceptible and
suprasensual, or created arid uncreated, each of them remains by itself, and appears in
its own hypostasis, that is, has an individual and separate and distinct existence; for
here with difference is understood also division, and again from the difference of the
qualities which naturally belong to each singly we recognise division.

When therefore out of things that differ in kind and are not of one essence 75 with one
another, the suprasensual I mean and the perceptible, a combination or natural union takes
place in order to make up one animal, as we see in the case of a man, the division into
two ceases, for of this the notion of unity does not admit, but the difference and
individuality as it were in the natural characteristics of the elements which have come
together into one is preserved, since the body has not refused to be body, nor has the
soul passed into the nature of the body. The same thing, and something higher, is
understood with regard to Emmanuel also.76

LETTER 11: TO ELEUSINIUS THE BISHOP

AD 516–518

But, since you have thought fit to ask me what is the difference that appears in natural
characteristics, I mean of the natures from which Emmanuel is, I will explain clearly and
not conceal. (And a little farther on.) For Cyril the truly holy and wise after writing in
the letter to Acacius, «Godhead and manhood are not the same thing in respect of natural
characteristics» 77, in the second volume 78 against the blasphemies of Nestorius writes
as follows, as if explaining the meaning of the expression: «For between Godhead and
manhood I also allow that there is great distinction and distance: for the things which
have been named are clearly different, and in no point like one another»79. This then is
the difference that appears in natural characteristics, the different principle underlying
the existence of Godhead and manhood 80: for the one is without beginning and uncreated,
and bodiless, and intangible, while the other is created, and subject to beginning, and
temporary and tangible, as being flesh and solid. This difference we in no wise assert to
have been removed by the union.

Of the same from the letter to Eleusinius which begins, «In wrestling-contests». It was
sufficient to banish this unseemly supposition, that 'difference in characteristics' was
not stated absolutely, but the word 'natural' was added, which declares the fact that it
is only by the intellect and by subtle investigation that we can know of what kind each of
the natures is which have combined in the unity and made up one hypostasis and manifestly
declare that Emmanuel is one out of two opposite things, Godhead I mean and manhood, as
Gregory the Theologian 81 said, «Let distinctness be maintained in the unity»82. Of the
same from another 83 letter to the same Eleusinius, which begins, «In wrestling-contests».
How then, after these things have been written by me, is it not plain to everyone from the
words used by the wise Cyril that division also is then understood to accompany
difference, when the separate natures or hypostases exist individually, not when one
person and one incarnate nature or hypostasis of God the Word is made up by coalescence
from two? That the holy Cyril says that separation or division is then joined with
difference when the natures exist apart and by themselves is testified by the addition
made to the words cited above from the prosphonetikon oration.

Of the same from the letter to Eleusinius, which begins, «In wrestling-contests». And do
not tell me that the holy Cyril alone used the expression in this sense; but observe with
sound intelligence that he does not step outside the apostolic faith; for Gregory the
Theologian also spoke words that are in accord with him in the passage which we have just
cited above. And, if none of the God-clad fathers before him in fact spoke in so many
words of unity in hypostasis with reference to the Incarnation of God the Word, yet still
all the lovers of the right faith accepted it, inasmuch as it sets forth the splendour of
the mystery of the divine Humanization, and it agrees with the opinion of the doctors of
the church. Therefore also that wretched and impious Theodoret speaks thus in the
objection to the 2 anathema: «Unity in hypostasis we do not recognise at all, as being
strange and alien to the divine Scriptures, and to the doctors who expounded these» 84.

LETTER 12: TO ELEUSINIUS

AD 513–518

But perhaps someone will say that, when the wise Basil said, «Grace arising from the
dispensation»85, he referred to the coming in the flesh. But let us know clearly that the
Word of God, even before he rose upon us in fleshly form, constantly controlled 86 our
life and our salvation; for 'in him we live and move and exist'87: for the name
'dispensation' is not applied to the grace of the Humanization among us only. And Gregory
the Theologian 88 is a witness of this when he says, «The other appellations etc.» 85.

LETTER 13: TO ESTORECHIUS (?)

AD 508–511

But know that the great Basil did not call Christ a God-clad man (far be it!), but called
Christ's flesh God-clad flesh. But the same immediately afterwards termed the same flesh
Christ-clad 90. But if the expression 'God-clad' and 'Christ-clad' is the same, the
conclusion is that Christ the Word who became incarnate and was humanized for our sakes is
true God, not a God-clad man.

LETTER 14

AD 513–518

We therefore judge that which was desired by those who assembled at Chalcedon against the
truth, to banish the confession that Christ is to be recognised as from two natures, and
to introduce instead the confession that he is to be recognised as in two natures, as the
company of Nestorius desire, to be abominable and also impious, and we will never propound
the same teaching (?) as those who, in order to open the gates to the doctrines of
Nestorius, .....92 so we also require the opposite, that the one be openly proclaimed, and
the other completely suppressed and banished in accordance with the laws of the holy
church. For let the means of remedy be introduced by the same similar drugs as those by
which it was desired to produce the sickness; and let us not neglect things that are so
manifest, and go about and pick out, or search as among reeds, and seek if anywhere in the
writings of the holy fathers of the orthodox 93 we occasionally find 'difference' or 'in
two' or 'from two' indiscriminately and incautiously stated. Indeed in the 11 book of the
interpretative narrative of the Gospel of John the holy Cyril used the expression 'in two'
of the separate hypostases as follows: «Everywhere and under all circumstances there will
follow and coincide with the knowledge concerning the offspring the knowledge also
concerning him who begot him; as indeed the converse also is true. But, if the statement
is true and is unhesitatingly received, that the Father is understood together with and
enters together with the Son, and the Son also with the Father, and the knowledge of each
of them runs in the two, how can the Son be a creature, as. some impious men say?»94; even
as no one says that the name and fact of division and union are the same, as they
themselves indeed suppressed the one and stated the other.

LETTER 15: TO THOMAS HIS SYNCELLUS

AD 513–518

For those hypostases or natures, being in composition without diminution, and not existing
separately and in individual existence, make up one person of one Lord and Christ and Son,
and one incarnate nature and hypostasis of the Word. From the same letter after a citation
95 from Cyril. From what has been stated the doctor teaches that the peculiarity of the
natural union is that the hypostases are in composition and are perfect without
diminution, but refuse to continue an individual existence so as to be numbered as two,
and to have its own person impressed upon each of them, which a conjunction in honour
cannot possibly do. From the same letter after a quotation from Cyril. It is plain
therefore that the natures or hypostases, if they are not combined in one in hypostatic
union without confusion, do not make up one Christ and Son and Lord, and one incarnate
nature of the Word and one person.

LETTER 16: TO THOMAS THE SYNCELLUS

AD 513–518

Since therefore these things have thus been made clear, it has already been recognised
that it is alien to those who confess a hypostatic union to call the hypostases, that is
the natures which in an ineffable manner coalesced in one, from which Emmanuel is,
persons, and therefore to think and say that the union is from two persons. To say this
belongs to those who confess a falsely-named union, who make the man and God exist apart
in individual existence, and devise for themselves a conjunction founded upon authority
and identity of name.

LETTER 17: TO THOMAS THE PRESBYTER

For the true fast is a life pure from every evil act, and that we should break bread for
those who are hungry.

LETTER 18: TO MONKS AT TUFA

AD 513–518 (?)

For we must confess the one our Lord Jesus Christ, out of two natures the Godhead and the
manhood, to be one and the same invariably and unconfusedly God and man, since not being
again divided aftert he union; for duality is a dissolver of unity, although it is
obscured by countless devices. For he who has been united is fixedly one, and does not
become again two. For Christ is not divided, but is one person, one hypostasis, one
incarnate nature of God the Word.

LETTER 19: TO ISIDORE

AD 508–511 (?)

The doctors called the Holy Trinity co-essential, that through this word, composed in so
polished and very sublime a way, they might express both the fact of the oneness of
essence and that of the division of hypostases, by the same expression both union and
division, in one word. For, when the Son is said to be co-essential with the Father and
the Holy Spirit, he claims to share in essence 96 with those who are recounted, but to
differs in hypostasis.97

sXX. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO ISIDORE THE COUNT.

On this point we find that the accurate doctors celebrate the Trinity in 508-11 (?). one
essence 96 which is the Godhead, but consequentially confess that this consists of three
hypostases.

LETTER 21: TO ISIDORE THE COUNT

AD 508–511 (?)

But may the Lord of the seeds, who by coming in the flesh shone upon us, and came to cast
good seed upon the earth, the one of the Holy Trinity, who together with the Father and
the Holy Spirit is theologically defined98 and glorified (for in these things Godhead
consists to us, or rather 99 these things are Godhead) multiply in you many times the seed
of religion, especially because you are inflamed with watchfulness, burning with divine
zeal, against the seed of heretical tares.

LETTER 22: TO JOHN AND JOHN PRESBYTERS AND ARCHIMANDRITES

AD 519–520

But I hear that the Romans say, «We are afraid to call him who suffered for us in the
flesh one of the Trinity, lest we subject the Holy Trinity to numeration». But this is
full of utter ignorance and impiety, and is a pretext of men who seize pretexts for sins,
or of those who know not what they say and about what they affirm 101, as Paul the apostle
somewhere says about certain persons. The Holy Trinity is capable of numeration in respect
of hypostases; but, in that it is one and of the same essence 102, it stands outside
number. (And again a little lower down.) Accordingly therefore the Romans, who are very
wise, are infected with profound error, not knowing that in essence 102 the Trinity is
incapable either of numeration or of division, but in respect of hypostases it is both
divided and separated, in order that distinctness may be maintained in the individual
likenesses of the Father and the Son and the Holy Spirit. But at those who resemble the
Romans both in impiety and in ignorance, the Jebusites 103, I am greatly surprised, since
they have in clumsy fashion and by a new and very crass expression named the Holy Trinity
a Trinity of hypostases' 104. A word compounded in this way I have never till this day
heard; for it leads us to understand that three glorified hypostases do not exist apart,
but one that takes three forms and changes now into the hypostasis of the Father, now into
that of the Son, now into the hypostasis of the Holy Spirit, and that it is one, but
changes person 105 as in a theatre 106, and speaks or acts now as from the person 105 of
the Father, now as from the person 105 of the Son, now as from the person 105 of the Holy
Spirit, as the witless Sabellius the Libyan was pleased to hold.

LETTER 23: TO PRESBYTERS AND ARCHIMANDRITES

AD 519–538 (?)

For he said, «Go make disciples of all nations, baptizing them in the name of the Father
and the Son, and the Holy Spirit» 108; so that there is aHoly Trinity, divided and
distinct in hypostases, but not divided in one essence 109 and Godhead, and kingship and
glory and eternity and the other attributes which God has by nature. For the Father has
one thing hypostatically, fatherhood, and the fact that he is unbegotten; and the Son
again has one thing hypostatically, sonship, and the fact that he was begotten by the
Father; and the Holy Spirit again has one thing, the fact that he was not begotten, but
proceeds eternally without beginning from the Father: for in virtue of these things
distinctness of person belongs to each one of them, that is, is marked out and defined for
the hypostases, but all the other attributes are, as I have said, common, equal in honour
and undivided, and such as show that we for our part have believed in one God, and in one
essence 109, and he exists and is made known in three hypostases. For the Son was begotten
by the Father, and the Spirit proceeds from the Father, although eternally and without
time, and their ascent is to him, as to a root and source, and from him they are, though
they are not after him. And for this reason, while we confess three hypostases, we do not
believe in three first causes, but one first cause, and one kingship.

After pursuing the matter so far we praise only and do not investigate what the
unbegottenness of the Father is, or what the generation of the Son is, or what the
procession of the Holy Spirit is; for these things are known only by the Father who begot
and the Son who was begotten, and the Holy Spirit who proceeds from the Father: but he
requires us to know 'through these things that we are to confess one essence 110 and
Godhead, made known in three distinct hypostases. XXIV. ---- OF THE HOLY MAR SEVERUS, FROM
THE LETTER WHICH HE WROTE TO JOHN THE CHRIST-LOVING ROMAN 111, SHOWING WHAT IS SIGNIFIED
BY A PERSON BEING DIPPED THREE TIMES, AND WHY CHRIST CAME TO BAPTISM WHEN HE WAS 30 YEARS
OLD; AND HE SHOWS FURTHER WHAT IS THE NATURE OF THE CONFIRMATION BY OINTMENT 112 WITH
WHICH THOSE WHO HAVE BEEN BAPTIZED ARE CONFIRMED AFTER BAPTISM. For the same baptism is
both performed in the name of the Holy Trinity, and by the triple dipping it is further
signified that the man who is baptized is buried with Christ. Of the same to John the
Roman on the fact that holy baptism is performed in the name of the Trinity, and by the
person being immersed three times within the water it is signified that he is buried with
Christ, and why Christ came came to baptism when he was 30 years old.

For that the Father and the Son and the Holy Spirit should be named on the occasion of
baptism ......... For how [can] they who have not participated in flesh nor been humanized
......... the only Son and Word who was begotten by the Father? For there are indeed many
rites that are performed, and ......... look to the same origin. But each ........., so
that even the understandings are confused. Of this I ..... in one of my treatises which I
wrote . . . about interpretations. There after examining the question why the Lord came to
baptism when he was 30 years of age in the flesh I said at one time that it was in order
to show that the new birth begets men full-grown in reasonable age, for so also the first
man was created full-grown, and immediately as full-grown received a commandment and a
law, and was given permission to till and keep Paradise, and the words which follow113;
and at another that by means of three periods comprised in three decads which make 30
years he signified the mystery that was revealed on the Jordan, that one Godhead is made
known in three complete hypostases, by which holy baptism in the Father and the Son and
the Holy Spirit was to be performed. That these things introduce no confusion Gregory the
Theologian in the sermon on the Passover states as follows: «The Lord's passion, the
passion, and again I say the passion114, in honour of the Holy Trinity»115;

though I know that no other undertook the saving passion on our behalf in the flesh except
God the Word, who became incarnate for our race. For the whole of the saving Humanization
has this effect, that the mystery of the Holy Trinity is revealed to us, although you
speak of the birth in flesh, or of the Gross or of the burial, or of the Resurrection from
among the dead, dividing the Humanization into many elements. For indeed in each of these
we confess that we know the Trinity, in that we indicate upon our faces that the sign of
the revered Cross is a dissolver of every evil influence; and, when therefore we sign
ourselves, we sign three times, and we show that it is through the Gross that we have
obtained knowledge in the Trinity. And this sign is a thing which makes known and
completes all things that are done among Christians; and it is everywhere adopted, at the
performance of baptism, at the consecration of water, at the celebration of the rational,
spiritual sacrifice, and at the symbolic and ineffable ordinations to the priesthood of
those who are duly appointed to the sacred ministry, though in all these things we do not
call upon one of the hypostases only, that is God the Word who was humanized, but on the
three together, the Father, the Son, and the Holy Spirit, indicating that it is by the
power of the Cross that we have partaken of all these things and have obtained knowledge
in them116.


LETTERS OF SEVERUS
==================

LETTERS OF SEVERUS continued

LETTER 25: TO EMESENES

AD 512–518

To the devout presbyters and orthodox117 deacons, and to the rest who compose the holy
order 118 of the clergy 119, and to the magnificent and Christ-loving magistrates of the
city, and to all the people of the holy church, Severus greeting in our Lord. To those who
are not wise in their mind or are otherwise without intelligence, and are lacking in true
instruction, the holy Scripture gives the proper rule and place, in order that their
emptiness of mind and lack of instruction may be turned to wisdom: for indeed it commands
those who are such both to learn and to ask, or to be silent altogether; for the holy book
of Proverbs somewhere said: «To the fool who asketh wisdom shall be reckoned: but, when a
man maketh himself silent, he is thought to be wise» 120. But the man who keeps this rule
it raises and advances, and incites to learn things that are of use and profit, and it
says, «Give thine heart to wisdom, and prepare thine ears for words of understanding» 121.
I am surprised therefore that the brother whom you mention (out of tenderness for his soul
I do not mention his name) did not know his own measure, and, besides not knowing
originally the subject on which he was talking, neglected this legally established and
salutary rule; and, when he ought to have bent a ear of understanding to those who are
wiser than he is, he on the contrary threatened to take the ignorance that is in him to
the city of Alexandria, like an invincible warrior, who is able to overcome and take
captive all that meet him, and sell them where he likes.

Therefore I have both accepted your wisdom in the Lord, which is worthy of the church and
very honourable, and your patience, which is such as befits Christians, and have crowned
them also with a decree of many praises, since in accordance with the apostolic model you
both received and admonished him as your member and brother 122, and brought forward the
teachings of the holy fathers. And, whereas you once and twice secretly and openly refuted
and corrected him on the points on which he spoke without knowledge, and he was again
involved in the same errors, and you behaved like doctors and churchmen, and on all sides
seek to gain his salvation, and by actual deeds show that you look to the apostolic
commandment which commands, «Let everything be done decently and in order»123, but he,
though he was thought worthy to receive so much attention, had no mercy on his soul, and
did not restrain himself so as to show moderation and humility, I expressed blame and at
the same time showed mercy and still show mercy, since ignorance is free from danger124,
for a man is not blamed because he does not know.

He is trying to bring upon himself the sin that does not deserve forgiveness, in that he
does not yield to those who are wise among the brethren, or seek from wiser men a cure for
his ignorance by desire to learn, but pettily searches into things that are unknown and
uncertain, and does his best to find men to share his opinions, in order that he may seem
to be saying something when he is saying nothing that is sound. But the other things which
he said without knowledge he has with difficulty come to honour by silence, in that he
assented to the passages from the holy fathers (that were brought before him; and he was
reduced to one passage, the words used by the holy Cyril in the second volume 125 against
the blasphemies of Nestorius, which are as follows: (( For, because the Word who is from
God the Father took flesh and came forth as a man like us, he would not for this reason be
also termed a double thing. For he is one, and not without flesh, who in his own nature is
without flesh and blood» 126.

After you had quoted to him the 127 words used by the doctor, he persisted and said 128
that after his own Resurrection 129 we must confess that God the Word is without flesh
130, inasmuch as he put off that which was without variation and without 131 separation
hypostatically united to him, a thing that is beyond all impiety and profanity, so that
everyone who has natural (I will not say, spiritual) intelligence must wonder if a fact
which is so universally admitted has ever been made a subject of contention, and has 132
passed the lips of anyone who has duly believed in our one Lord and God and Saviour 133
Jesus Christ. If he were skilled in divine doctrine, he should have (to omit everything
else) considered the anathemas of Gregory the Theologian, who in the great letter to
Cledonius which begins, 'I wonder what this innovation is', clearly lays down these
principles in it, «If anyone says that the flesh 134 was now laid down by him, and the
Godhead is stripped of a body, and does not confess that he both is and will come with the
thing assumed itself, may he not see the glory of his coming. For where is the body now
except with him who assumed it?

For it has not been laid up in the sun, as the silly tale of the Manichees goes, in order
that he may be honoured through the object of contempt, or diffused and dissolved in the
air, like the nature of a voice and the wafting of a smell, and the course of lightning
that does not stand still. But what becomes of the fact that he was actually touched after
the Resurrection, or that he will again some time be seen by those who pierced him? For
the Godhead by itself is invisible. But he will come with the body, according to my
account, and such as he was seen by, or was shown to, the disciples on the mount, inasmuch
as the Godhead easily overcomes the flesh» 135. Who.that reads these words resplendent
with truth, and flashing with the rays of the Holy Spirit, will dare to say that the Word
of God, who was humanized immutably and without any phantasy 136, is without flesh after
the inexplicable and incomprehensible union? Accordingly it is clear that you also have
not gone beyond what is fitting in opposing the precipitous error of that man and saying
in order to remove him from this error, «The words used by the doctor about the Word of
God, In his own nature he is without flesh and blood', refer to the time before the
Humanization».

Indeed, since he himself said that 'he is one, and not without flesh', how can it be
anything but wholly unreasonable, and presumptuous and irreverent, for us to gainsay this,
and contend that he is without flesh? But the words which he went on to add, 'who in his
own nature is without flesh and blood', plainly introduce this thought, that in his own
nature, that is in the Godhead, he has no association with flesh and blood. He did not
take the flesh into the fulness of his own divine nature and mix it with it, nor did he
mingle it with his own Godhead, but that in the dispensatory assumption we might
understand him to be not without flesh, Emmanuel being wonderfully composed and consisting
of two elements, the Godhead and the manhood: but even so he preserved the absence, of
mixture in the divine essence, and did not change the essence137 of the Godhead into the
nature of flesh. And that this is so I bring as a witness to the accuracy of his doctrines
the doctor himself, who by the operation of the Holy Spirit is an accurate doctor.

In the first letter to Succensus, when certain men had advanced a similar objection, he
expressed himself thus: «Since I found in the memorial an assertion of this kind stated,
that since the Resurrection the holy body of Christ the Saviour of us all has passed into
the nature of the Godhead, so as to be all Godhead only, I thought it right to speak
against this also». And thereupon, after he has above in a brief compass gone through all
the statement of the dispensation of the Humanization, he brings against it this argument:
«It is impossible for a body taken from earth to endure the change into the divine nature.
And, if not, we bring against the Godhead the charge that it is as a thing that is made
and as a thing that has taken into it something that is not its by nature» 138. See! how
plainly he denies that the divinity of the Word has taken anything into its essence 139
which is not its by nature, though we confess that flesh possessing an intelligent soul
was taken by God the Word, and he united this to him hypostatically, but not so that
anything should be added to his divine essence, as if it were deficient (for he is truly
complete in everything), but that from the unmixed union of the Incarnation, and the
composition out of two elements, the Godhead and the manhood, Emmanuel should be made up,
who in one hypostasis is ineffably composite; not simple, but composite:

as the soul of a man like us, which by nature is bodiless and rational, which is naturally
intertwined with the body, remains in its suprasensual and bodiless nature, but by reason
of the composition with the body makes up one composite animal, man. Accordingly the
assumption of the body makes no addition to the essence of the soul, but makes up the
composite animal, as it is reasonable to understand with regard to the theory 141 of
Emmanuel also. The Word did not take the flesh intelligently possessed of a soul in order
to complete his being God, as we have said, but that one hypostasis might be wonderfully
and immutably made up out of two elements, the Godhead we mean and the manhood, and the
one incarnate nature of the Word himself, and one person: for the Word of God, according
to the saying of Paul the apostle, partook of blood and flesh after our pattern 142. And
that this is so the approved Cyril further shows in the letter to Valerian bishop of
Iconium; who wrote as follows: «For God and man did not come together, as they say, and
make up one Christ;

but, as I have already said, the Word, being God, partook of blood and flesh like us, in
order that he may be known to be God who was humanized, and who took our flesh, and made
this his, because, as the man who was composed of soul and body is known to be one, so
also now 143 he is acknowledged to be one Son and Lord. For one nature and hypostasis of a
man is acknowledged, though he is known to be made of diverse and heterogeneous elements:
for the body is truly different in nature from the soul; but it belongs to it, and with it
makes up the hypostasis of the one man. And in mental conception and in theory the
difference of the things that have been named is not obscure, but by combination and
concurrence that cannot be cut asunder one animal, man, is made up. The Word therefore,
the Only one of God, did not come forth as man by taking a man, but, though his birth from
the Father is ineffable, he became man by forming a man 144 for himself through the Holy
Spirit which is of one essence with him. Accordingly he is known to be one, though in the
theory which is according to reason his own body is different in nature from himself. Let
it therefore be everywhere acknowledged that he was not without soul, but that he was
possessed of an intelligent soul» 145.

Similarly also in the second volume 146 against the blasphemies of Nestorius he clearly
teaches that the assumption of flesh did not pass into the Godhead of the Word, but that
the Word of God remained in his own nature, and apart from flesh, but by the immutable
combination with flesh it was wisely and beyond all reason and understanding brought about
that one Christ should be marvellously made up; for he speaks thus: «Accordingly confess
one, not dividing the natures, while you know and understand that to flesh belongs one
principle, and to Godhead that which befits it only. For we do not say that the flesh of
the Word became Godhead, but rather that it is divine as being his. For, as the flesh of a
man is called his, on what ground is it not right for us also to call that of the Word
divine?» And again farther on: «If therefore he were a wise and intelligent man at all, he
should say that the body is from a woman, but confess besides that by being combined in
hypostatic union with the Word it has made up one Christ and one Son, and one Lord, who
being the same is God and man» 147.

The expressions therefore that are used by this genuine and very accurate father, 'for he
is one, and not without flesh', and, 'he who in his own nature is apart from flesh and
blood', demonstrate this, as is plain from what we have demonstrated, that in the
dispensatory conjunction he is not without flesh: for he is one composed of two elements,
the Godhead and the manhood, which have a perfect existence in their own sphere; but in
his own nature he is known to be apart from flesh and blood, and without a body; not that
he mingled flesh with the nature or with the essence 148 of the Godhead, but that he kept
the Godhead sublime and pure and unmixed, in the characteristics of its own incorporeal
character, as also he did not change the manhood which was hypostatically united to him,
but kept it free and without change in its own characteristics.

Wherefore also one may see that Nestorius and those who like Jews hold his opinions wish
to reject the absence of change of the hypostatic union, and to put confusion into the
minds of the believers, while they are everywhere making this charge, that we confess that
the body was changed into the divine essence, and thereby hold one incarnate nature of God
the Word, and they say that they themselves only, the wretched, unhappy men, keep the
Godhead of the holy Trinity unmixed and pure, by confessing that the man from Mary, as
they themselves say, in loving mercy was conjoined to God the Word and shares with him in
sonship and divine authority, and by this self-created scruple 149 they make the Trinity a
quaternity. And for this reason the wise Cyril shows Nestorius also, who was their leader
in this fatuity, speaking thus: «Therefore God the Word is named Christ also, because he
has the eternal conjunction with Christ, and God the Word cannot do anything without the
manhood: for he knows the coalescence exactly 150, not with the Godhead, as the new wise
men amoug the doctors say» 151. And the same man of small intellect weaves the same
charge, and in the treatise entitled 'Against the Theopaschites or Cyrillians', which he
composed in the form of question and answer, speaks thus:

«The Theopaschite says: 'And how can we be accused of the composition of the Diphysites,
we who call Christ one incarnate nature of God?' The orthodox 152 says: 'Your own
refutation, which you think is a defence, itself refutes. For you have confessed that one
nature is prepared for Christ, from incorporeality and a body, and a hypostasis with one
nature of the incarnation of the Godhead. But this is the confusion of those who have two
natures, that the natures themselves are deprived of the hypostases which they severally
possess, that are confounded with one another'» 153. And again farther on in the same
treatise: «The Theopaschite says: 'What do you think of an eggshell (?) of water that has
been poured into the sea?' The orthodox 154 says: 'What else except that the unstable
addition of the water has disappeared in the great volume of the sea?' The Theopaschite
says: 'Something similar happened also to the flesh: for do not think that the Godhead is
smaller than the sea in relation to the flesh as compared with the shifting character of
the eggshell'.

The orthodox says: 'By «shifting character» do you mean a kind of instability, or the
change of that which was swallowed up into that which swallowed it up?' The Theopaschite
says: 'The change of the essence 155 of the body into the Godhead'. The orthodox says:
'The nature of the body remaining, or being dissolved into non-existence?' The
Theopaschite says: 'The flesh passing into the nature of the Godhead instead of the
essence 156 of flesh'»157. While very vainly putting together such reasons against the
right confession of the Humanization, as I said before, reasons which contend against God,
and saying that a man should be worshipped with the Trinity, Nestorius and those who think
with him state of themselves that they preserve the unity of nature of the three
hypostases unmixed, in that they do not confess that God the Word was hypostatically
united to flesh possessing an intelligent soul, and call the union that is so far above
nature and immutable and wonderful mingling. Wherefore also Dorotheus, who became bishop
of Marcianopolis 158, and belonged to the same Jewish company and party, presented a
petition to Marcian's own self at the very beginning of his reign, and found fault with
the position 159 held by the bishops, and the sound opinion of the holy churches; and he
speaks thus: «Therefore, merciful kings, in consideration of their so ridiculous, that is
lamentable, opinions, renew the firm maintenance of the connaturality while it is
possible, while there is time, by recalling Nestorius from exile 160, and join together
the people of Christ who are divided, lest, as I pray may not happen, the past be
repeated» 161. The holy Cyril therefore, having exposed such old people's fables and
Jewish tales 162 in every part of his writings, in the first letter to Succensus also,
which I mentioned above, said thus: «But it is impossible for a body taken from earth to
endure the change into the divine nature; for it cannot be done.

And, if not, we speak of the Godhead as a thing that is made, and as a thing that has
taken into it something that is not its by nature. For on the score of impropriety it is
equal for us to say that the body was changed into the nature of Godhead, and also the
other thing too that the Word was changed into the nature of flesh. For, as this is
impossible (for he is invariable and immutable), so also is the other. For it is not among
possibilities that any created thing can pass into the essence or nature of Godhead. But
the body too is a created thing. Accordingly we say that Christ's body is divine, because
it is also God's body, and resplendent with ineffable glory, incorruptible, holy, life-
giving: but, that it was changed into the nature of Godhead, none of the holy fathers has
either thought or said, nor do we ourselves so hold» 163. This fact therefore according to
the expression of the doctor, that the body of the Word is resplendent with ineffable
glory, incorruptible and holy and life-giving, Gregory the Theologian also in the
demonstration contained in the letter to Gledonius demonstrated by saying that the Godhead
overcame the incarnation 164. Accordingly the flesh remained flesh, even after the God-
befitting Resurrection and Ascension, but adorned with divine and ineffable glory, and
with all the excellencies that befit God;

and it is divine as something that is the body of God, and it was not changed into the
essence 165 of the Godhead. It is in this meaning that the expression of the doctor with
which we are now concerned also should rightly be understood that God the Word is one and
not without flesh: for he is incarnate by hypostatic union in flesh possessing an
intelligent soul (but in his own nature he is without flesh and blood), that is, without
mixture with what he possesses in his essence and nature, that is the bodiless and
immutable and incomprehensible Godhead. As for what you say at the end that the man who
easily follows illusions (? and shifts his ground widely said on the advice of certain
persons, that we must think of the Word of God in the infinity of his divine essence
without flesh, is very foolish and senseless. Even though the Word of God is infinite, the
whole of him was united to the flesh that was received from the holy Virgin, the God-
bearer and ever-virgin Mary, even the very person of the Word and not a partial operation
as in the prophets. How then is it anything but ridiculous for us to say that he who was
in the actual divine hypostasis wholly united to a body naturally as well as miraculously
is without flesh, even in the greatness of his infinite Godhead168? For 'there is no limit
to his greatness' 169, as David said, and he fills everything, and is above everything,
and cannot be comprised by anyone. And the subtlety of the mystery cannot be explored by
reason and intellect, how the whole of him was in flesh, and the whole of him is in all
things and the whole of him is superior to all things and he himself is Ruler of all in
infinity.

But, that we believe that the very hypostasis of God the Word became incarnate, according
to the apostolic tradition of the church that has been handed down from of old, it is
superfluous for us to demonstrate by testimonies to those who have once believed in the
Gospel, when John who was divine in words beyond the evangelists said, «The Word became
flesh and came to dwell in us» 170. How ever, since there is a doubt about it, and in
order that we may close the doors against all contention, on this point too let the words
of the father himself, I mean the holy Cyril, come to our assistance, who in the defence
of the second chapter 171 addressed to Theodoret the deceiver wrote thus: «Since Nestorius
therefore everywhere eliminates the birth in flesh, and introduces among us a union of
authority only, and says that a man was conjoined to God, who is honoured by identity of
name of sonship, in contending against his propositions we were compelled to say that the
hypostatic union took place, in which expression the word 'hypostatic' denotes nothing
else except this only, that the nature itself or his hypostasis, which is the Word
himself, after it has been united to human nature without variation and confusion, as we
have often said, is recognised as one Christ [and] is so, the same God and man» 172.

After the same fashion in the Scholia also he comes forward with the same words as
follows: «'For in him dwelt all the fulness of the Godhead bodily', that is not by
assumption simply 173, like light that shines, or fire that imparts its heat [to] the
objects near it, but, if we may so say, that the divine and incontaminable nature itself
by a true union as I have said made the temple from the Virgin a dwelling-place for that
which he is recognised to be. For thus Christ Jesus is recognised to be one» 174. But,
that the whole of him was in a body, and was hypostatically united to it, him of whom all
things were divinely full, he himself confirms by his own words. For it is written in the
Gospel of John also that he said to Nicodemus, «No man hath gone up to heaven, except him
who came down from heaven, the Son of man who is in heaven» 175; though he did not come
down from heaven in that he became man, for he did not bring the flesh down from heaven,
but he received it from the holy Virgin, flesh that is of our race, and of our nature. Nor
again, when he was speaking to Nicodemus, was he corporeally in heaven; but incorporeally,
in that he is God, heaven and earth and what is above heaven were perpetually full of him.

And in the eighth section of the second of the books against 176 Julian the great in
demon-worship, which were written by him in defence of the Christian religion, the doctor
shows how the Word of God, while he is all in all, was hypostatic ally united to the flesh
derived from the holy Mary, and, beyond every creature, filled all things by reception
from him (in a suprasensual sense nothing is empty of him), though the infinity of his
greatness surpasses and soars above all things that exist with a great space between (how
great it is impossible to say): by whom according to the words of Isaiah «all the nations
have been reckoned as a drop from a pot, and as the sand of a balance» 177. But the holy
Cyril again speaks thus: «He has become, as I said, in the likeness of men, as it is
written, and in our human appearance truly. Nevertheless we did not say that he who cannot
be comprised was confined, nor that he was inclosed in the limits of the body. For it is
utterly silly and complete folly to say anything of the kind of him who is by nature and
in truth God.

For, while he is one and the only Son, and completely above all human phantasy, the whole
of him is in virtue of a gift in every man, and in each [one] by presence, not being
divided nor cleft asunder, but [above] everything by nature, and in everything as God.
'But in that all-pure and holy body 'all the fulness of the Godhead bodily has come to
dwell', as it is written. And he was as in his own flesh, but still even so he filled all
things from him» 178. And in the treatise addressed to the queens the opening words of
which are, Those who administer the divine and heavenly preaching', he explains the
meaning of the statement that the Word of God and all the fulness of the Godhead came to
dwell in flesh as written by Paul in this way: «But we believe that the Word became flesh,
not by way of removal or change, but rather that he came to dwell in us, and, to speak
correctly, made the body that was in truth united to him, possessing an intelligent soul,
his own temple. And the divine Paul, declaring the indwelling of the Word in the holy
flesh, or the true union, said that in him all the fulness of the Godhead came to dwell,
not so much by way of assumption or presence, or by way of a gift of grace, but bodily,
that is in essence;

as in the case of a man also it is said [that] his spirit dwells in him, though it is not
something different from him»179. How then shall we say [that] he who is wholly in
everything by way of gift, and in each man in presence (for he receives all things from
him and they depend upon his presence), and who further also is in everything and is
nowhere cleft asunder or divided, and further is wholly in the all-holy flesh in essence,
and so is united to it, after the fashion in which the soul of a man like us is united to
its own body, how shall we say that he is without his own flesh, because he filled all
these things with the gift of himself, he who is infinite, and is wholly in everything?
But to inquire into such a marvellous subject is a piece of utter foolishness: for
glorious things are sealed by faith only. In the other treatise addressed to the religious
virgin queens, Arcadia and Marina, which begins, 'The world's boast', the same wise Cyril
inserted a demonstration from the holy John who became bishop of Constantinople, who spoke
about the God-bearer Mary, and about the birth of God the Word, as follows: «'And instead
of a sun she contained without confining the Sun of righteousness. And do not ask how:
for, where God wills, the order of nature is defeated. For he willed, he was able, he came
down, and he saved. All things run into one for God.

To-day he who is is born, and he who is became that which he was not. For, being God, he
became man, not by departing from being God; for he did not became man by departure from
Godhead, nor did he become God by growth from man: but, being the Word, he became flesh on
account of suffering 180, while he remained invariable in his nature'. And he adds to
these things: 'He who sits upon a lofty and high throne is laid in a manger. He who is
intangible and simple and bodiless is grasped by human hands. He who cuts asunder the
bonds of sin is wrapped in swaddling-clothes'»181. And the saintly Proclus who became
bishop of the same city in the exposition which he delivered in the church of Anthimus on
the feast of the Resurrection spoke to the same effect as follows: «The heaven cries, 'He
who became man, who was crucified in flesh, is God: for as God he caused me to incline and
came down'. The sun also cries, 'He who was crucified in flesh is my Lord: for I in fear
of the light of the Godhead held-back my rays'. The earth also cries, 'He who clothed
himself in a body, who was crucified in flesh, is the Maker: for, though I embraced his
flesh in a manger, yet I did not confine the might of his Godhead'» 182.

It would have been possible to add other things also which are like these and resemble
them, but it is superfluous to add to what has been so wisely said, and make the
discussion inordinately long. But I pray your holy assembly and lawful church to be of the
same mind, as the apostle said 183, and conform to the same rule 184, and, if any disputed
point arises, not make this a cause of strife and division, and of useless contentions,
but lovingly join with one another in the inquiry. But, if any of you has anything to say,
let him speak with humble mind, as the words of God, as Peter the 'chosen apostle gave
admonition 185. If anything also needs further explanation, you must not act hastily, nor
be in a hurry, but await the proper time, and bring it before the saintly bishops, and
accept the healing that they shall apply. As for the brother who gave occasion for this
dispute, since we have written these few words, receive him lovingly, and strengthen him,
and acknowledge him as your member. And, whether he is one man, or many who were
associated with him in this dispute or ignorance, act in the same way towards them: for
concerning those who are such the apostle commands us and says, at one time, «Him that is
weak in the faith bring near to you»186, and at another, «And reckon them not as enemies,
but admonish them as brothers»187.

It is not because they made inquiries, or because they were ignorant that they are
blameworthy; on the contrary they would actually have been praised, if they had discussed
the point with humility, and not with haste and confusion, and with a desire to add to
ignorance; for this is what prevented them from being received in regard to the discussion
which they raised. However, now that we have written so much, let love vanquish
everything, and let not these distressing matters come even into remembrance: for 'love'
also, as it is written, 'covers a multitude of sins'188; which love may the God of love
and the lawgiver Christ also strengthen in you. The signature. May you be made perfect in
the Lord, being sound, and living in the Spirit, and remembering me, our religious and
Christ-loving brothers. The end.

LETTER 26: TO JOHN AND JOHN AND THEODORE

AD 519–538

For the Godhead exists before the worlds and eternally in three hypostases.

LETTER 27

AD 519–538

Alexander is manifestly found to say that [man] is in the form of angels, in that he
contends that the holy bodies become spiritual bodies, denying the resurrection of the
flesh and bones; if 'a spirit [hath] not flesh and bones'191, according to the unerring
saying of the Lord. Accordingly it manifestly appears that he preaches contrary to the
prophets and apostles and holy doctors of the church, who in revealing fashion taught the
words of faith and expounded the God-inspired Scriptures, and outside what we receive,
according to the apostle's ordinance 192; and he is under anathema, even if we keep
silence. Of the holy Severus patriarch of Antioch from the letter to John and Theodore and
John, the God-loving presbyters and archimandrites, which was written in answer to the
Codicils 193 of the Alexandrine. For we may hear wise men outside also saying, «Not to
sin194 at all, and to do everything rightly is of God»195. And we see the divine Scripture
also saying of each created thing, «Let there be light, and there was light; and God saw
the light that it was good»; and again, «Let there be so-and-so and there was; and God saw
that it was good»; and after everything together so to speak which he called forth and
which answered, «God saw all that he had made and lo! it was very good» 196. How then can
anyone say that things which are good both in themselves severally, and because they fit
together with one another and make up one world, are a sin on God's part? If so be they
are a sin, they are not good: but, if they are good, they are not a sin. But, if by reason
that they are corruptible, therefore they are a sin, yet rather, as a certain wise man
says, «God created everything that it might come into being, and salutary are the
creations of the world, and there is no poison of corruption in them; and Sheol hath no
kingdom upon earth» 197. Again, if the first man had kept the commandment, and not gone
astray after sin through the serpent's deceitfulness, and lost the grace of immortality,
having voluntarily drawn death upon himself, then creation itself also would have
continued, acquiring for its own self the grace of immortality from God:

for in accordance with the condition 198 in which we are for whose sake it came into being
its parts also pass away. For this reason then, when man himself was condemned to death,
it itself also served corruption and 'was made subject to vanity' 199, as the apostle
says; but it hopes further to gain with us what it had from the beginning: and it will
have continuance without corruptibility when we are admitted to the resurrection and the
kingdom of heaven: for the most wise Paul himself also cries, «Creation itself also shall
be freed from the bondage of corruption, into the freedom of the glory of the children of
Gods» 200. (And after other things). But, my good friend, neither indeed did God make the
world in order that it might be corrupted, for 'salutary are the creations of the world',
as you have heard; but, since it is of a very fluid nature, he on the contrary brought it
into being in order that it might partake of incorruption; for indeed 'even creation
itself shall be freed from the bondage of corruption into the freedom of the glory of the
children of God'. For what logic is it, tell me, that rational man who sinned of his own
accord should according to your argument be raised to incorruption, while creation which
is inanimate and without perception, which for his sake was made subject to vanity, should
be delivered to final destruction, and not partake of the incorruptibility and the glory
of those for whose sake it was made subject to corruption? For that the world shall be
consummated is manifest according to the faith in the divine Scriptures: for that the
rudiments which compose this visible creation will not pass into absolute non-existence,
but will be changed into something better, Paul testifies when he says, «The form of the
world passeth away» 201, and not 'this world', and Peter also testifies when he writes,
«The heavens shall be dissolved with fervent heat, and the elements shall burn and
collapse» 202. (But those in whom righteousness dwells look for new heavens and a new
earth according to his promises.

And before him David sings about the heavens the passage also, «They all shall grow old as
a garment, and as a vesture shalt thou fold them up, and they shall be changed» 203. Words
agreeing with these were written by the Theologian Gregory also, in the sermon on the
funeral of his brother Caesarius, as follows: «But why am I faint-hearted about the hopes?
Why do I become a man of time? I await the voice of the archangel, the last trump, the
transformation of heaven, the changing of the earth, the emancipation of the elements, the
renovation of the whole world. Then shall I see Caesarius, no longer departing, no longer
carried, no longer being mourned for, no longer being pitied, bright, glorious, exalted,
even as you have often appeared to me in a dream, O most brother-loving 204, and most
brother-loving; either as I have wished to depict thee, or in reality» 205. And the most
wise John, the expounder of the divine words, in the commentary on the epistle to the
Hebrews speaks as follows: «And besides this he demonstrated another thing also worth
attention 206 in parabolic form: for he also denoted the transformation of the world by
saying, 'As a garment shall they grow old; and as a vesture thou shalt fold them up, and
they shall be changed'; a thing which he also states in the epistle to the Romans, that he
shall transform the world:

and setting forth the easiness he added that, as a man may fold up a vesture, so shall he
fold them up . and change them. But, if he effected the transformation and the creation
into something better and higher so easily, for the creation of something worse he needed
another; how long will, you not be ashamed?» 207. And in the commentary on the epistle to
the Romans he gives an account of this matter in very complete form, writing as follows :
«'For the expectation of creation', he says, 'looks for the revelation of the sons of God.
For creation was made subject to vanity, not of its own accord, but because of him who
subjected it in hope'. For what he says is something like this. 'This same creation
suffers great pain expecting and hoping for the good things which we have just mentioned.
But expectation is earnest looking'. But, in order that the account may be clearer, he
also personifies the whole of this world, as the prophets too do, when they introduce
rivers clapping hands, and high places leaping, and the mountains dancing; not that we may
understand these to be animate, nor that we may assign any reason to them; but that we may
learn the abundance of the good things, so that it reaches even to things without
perception.

And they often do this same thing in the case of distressing things also, introducing a
vine lamenting and wine and mountains, and the roofs of the temple crying, that from this
again we may understand the greatness of the evil things. But, imitating these, the
apostle personifies 208 creation and says that it groans and suffers pain; not because he
had heard any groan come from earth and sky; but that he may show the abundance of the
future good things, and the desire of escape from the prevailing evil things. 'For
creation was made subject to vanity, not of its own accord, but because of him who
subjected it'. What is 'Creation was made subject to vanity'? It was made corruptible. Why
and wherefore? On account of you the man. For, since you received a body that is mortal
and passible, the earth also received a curse, and produced briars and thorns. But, that
heaven together with the earth will grow old and eventually pass to the better ending,
hear the prophet saying, 'In the beginning, Lord, thou laidst the foundations of the
earth, and the heavens are the work of thine hands. They shall perish, but thou endurest;
and they all shall grow old as a garment; and as a vesture shalt thou fold them up, and
they shall be changed'. And Isaiah, demonstrating these things, said, 'Observe heaven
above and the earth beneath; because heaven hath been solidified as smoke, and the earth
shall grow old as a garment;

and they that dwell therein shall perish like them'. You have seen how 'creation was made
subject to vanity', how also it shall be freed from corruption; for the former said 'As a
vesture shalt thou fold them up, and they shall be changed', and Isaiah said 'They that
dwell therein shall perish like them', not 209 speaking of utter destruction, for neither
shall the men who dwell in it undergo such as this, but the temporary destruction, and
through that very thing they shall pass to incorruption, just indeed as by saying 'like
these things' he pointed to creation itself, that is the universe 210, just indeed as Paul
also says farther on. However for the present he is speaking about its subjection and
showing why it was made of this kind, and assigning us as the reason. What then? Was
violence done to it in that it underwent these things for another? Not at all; for it was
indeed made for me. How then is a thing which was made for me injured when it undergoes
these things for my reformation? But, to look at it in another way, we ought not even to
raise the question of justice and injustice with respect to things without life and
perception. But Paul because he personified it uses none of the arguments that I have
stated, but by another method of reasoning sets himself superfluously to comfort the
hearer. But what was it? 'What say you? It underwent evil things for you and has become
corruptible. But it lost nothing;

for it shall also become incorruptible again through you': for this is the meaning of 'in
hope'. But, when he says, 'It was not made subject of its own will', he does not say this
to show that it is possessed of thought, but that you may learn that everything was
brought about by the will of Christ, and the one is not a reformation of the other. But he
stated also in what hope. 'Because creation itself also shall be freed'. What is 'itself
also'? That not you, but it also, even a thing that is far inferior to you, and that does
not partake of reason and perception, this also shall partake with you in the good things.
For it 'shall be delivered', he says, 'from the bondage of corruption'; that is, it shall
be no longer corruptible; but it shall follow the beauty of your body. For, as, when it
became corruptible, creation also became the same, so, when it is rendered incorruptible,
creation also as well shall again follow; to denote which indeed he added, 'into the
freedom of the glory of the children of God '» 211.

But, inasmuch as the Alexandrine is a stranger and a barbarian to the divine Scripture,
and is not accustomed to the teachings of this Scripture, he thinks that God is a creator
of corruption, and he calls the world his sin; a thing that is of fluid nature, but is
honoured by the grace of incorruptibility together with man for whose sake also it was
made. It was not as a sin of God that Christ reformed the world's subjection also that was
for man's sake, that he might bring in one set of things in place of another, as this
wicked and deceiving man says; in place of bodies that had been delivered to death the
immortality of spirits, and in place of the corruption of the world eternal
incorruptibility, and in place of abundance of sins abundance of right acts; but in order
that he might raise man, who had fallen, and by erring been stripped of the grace of God
through which he had immortality, to the original state, through the resurrection of the
bodies into incorruption, by which this world also shall partake of the freedom and the
glory, as we have written.

(And after other things.) But from the investigation you have plainly recognised his
corruption on every point, and his spuriousness in the matter of faith; in the theology
which concerns the Father and the Son mingling of hypostases (since he has cast behind him
the godlessness of Sabellius the Libyan); in the Incarnation of the Only one phantasy and
change, and the other things that do away the true Humanization and fight against our
salvation; in the Resurrection lessening of hope, and denial of the resurrection of
bodies; in the creation of the visible world, a blaspheming tongue that under the
appearance of good will arms itself against the wise Creator and Maker, and that utters
follies akin to those of Mani the madman and Marcion (for well was he named Mani from
mania, that is, from madness, who is the founder of the Manichees, who are most
exceedingly foul). But that these confused opinions are rejected and anathematized by the
holy Church, and those who were the originators of them, there is none among Christians
who does not confess. Accordingly therefore it is manifest that Alexander, inasmuch as he
has agreed with all these opinions, shares the anathema of each one, being subject to many
sentences or punishments 212.

LETTER 28

AD 490–512

But, if we in some place hear Scripture say 'the Lord's eyes', we understand God's
activity, which is signified through the term 'eyes'. And, when again we hear of ears, we
understand the propensity and inclination that he has toward us, and that he has the
attribute of mercifulness, and that he brings our service to completion; for Scripture
speaks to our weakness in human and condescending fashion. And, because it is said that
God has wings also, yet we do not understand that he has wings, but that his sheltering
power is signified through these; for, since we are Christians, we must understand the
divine Scriptures spiritually, not according to the letter.

LETTER 29: TO ANTONINUS BISHOP OF BERRHOEA

AD 513–518

But we hear of the said Mara that he said this also as well, that the holy Virgin did not
feel the birth, in manifest opposition to the Holy Spirit and to the Scriptures which were
spoken by him. The loud-voiced among prophets, Isaiah, shows that he came forth from the
bond of virginity like anything else, and he was ineffably born without rending her from
Mary the God-bearer, saying thus, «Before she that travailed bare, and before the pain of
the travail came, she escaped and bare a male child» 214. The fact that she escaped shows
that the birth took place with perception on the part of her who gave birth, and not in
phantasy 215. So Gregory the Theologian also in the sermon about Easter says of the birth
of the babe when it is born: «But she also cried 216 from the compulsion of the virgin and
maternal bonds, with great power, when a male child was born from the prophetess, as
Isaiah announces» 217. How could the fact that she cried from the compulsion and did not
rend the bond of virginity happen without perception, and not with such great perception
as this oh the part of her who bare? And these things took place ineffably and beyond
everything. He who wished to come truly in all our attributes, and to be made like to us
his brethren without sin, was . certainly born in fleshly fashion by a manifest and true
birth, causing perception in her who bare, free from all pain and suffering;

for the prophet proclaims that she gave birth before the pain of the travail came. For how
was she to be subjected to the trial of pains and anguish, who put an end to the bearing
of children in anguish through the fact that joy was born for the whole race of men? For,
«Lo!», he says, «I announce unto you great joy, that is to all the people, that there hath
been born to you to-day a Saviour, who is the Lord Christ» 218.

LETTER 30: TO PRESBYTER VICTOR

AD 519–521 (?)

For the bread that is consecrated on the holy tables and mystically transmuted is itself
truly the body, the body of him in whose name it was in fact transmuted, that is of him
who voluntarily died and rose for our sakes. But, if it is the body of him who rose, it is
plain that it is impassible and immortal. If we do not look at the bread that is
mystically transmuted, but at that which comes under the eyes of the senses, and, seeing
it broken, do not confess it to be indeed immortal, it is time for us to say that neither
is it God's body: for what is seen is indeed bread. By the faith therefore by which we
understand and believe it to be the body of God who became incarnate without variation for
our sakes, and voluntarily suffered and rose, by the same faith we understand and confess
that it is also immortal and impassible, and bestows impassibility and immortality on us.
For he who allowed it to be cut and divided, because indeed it was otherwise impossible
for us to partake of it, in the same mercifulness also allows God's body which has been
already transmuted to appear as bread. And for a confirmation of the transmutation that is
accomplished this has been seen by many even with the eyes of their senses themselves, and
they have seen bloodstained flesh being broken, not the bread that is laid upon the altar.

LETTER 31: TO SERGIUS THE PHYSICIAN AND SOPHIST

AD 515–518

But with regard to the reception of Eutyches that it was done in a canonical way, and that
it casts no slur on the holy. Dioscorus, and on the synod which assembled with him at
Ephesus, I addressed the arguments on this head to certain persons some time ago, and I
also dealt completely with it as the truth demands; and I have thought it good and urgent
to send a copy of these things to your learning. Not only the wretched man from
Scythopolis 220, but many others besides before him and after him, employed the same
blasphemous absurdities, not knowing what they are saying 221, but made empty-mindedness
fulness of blasphemy against God. The holy synod which assembled at Ephesus with the
saintly witness of the truth Dioscorus taught nothing new whatever with regard to the
faith, but only effected the deprivation 222 of those who were infected with the Jewish
poison of Nestorius and cast them off: but Eutyches, who presented a petition and
anathematized his heresy, on account of which he was accused, it accepted on the ground of
the actual petition itself and on the ground of the minutes 223 that were written at
Constantinople before Flavian, since it did not recognise the poison that was in his
heart, and the disease hard to be discovered was in accordance with the human standard
properly hidden from it; for the divine Scripture plainly teaches that 'man looks on the
face, but God looks on the heart' 224.

But what will anyone say about those who assembled at Chalcedon, who received Theodoret
and Hiba, who not merely hid the foul heresy of Nestorius in the heart, but actually
displayed it with open face. When the contents of the minutes' on account of which Hiba's
deprivation took place had been read, and his letter to Mari the Persian, which was full
of many blasphemies (a copy of which I have also sent to you), the representatives of Leo,
who had become prelate of the church of the Romans, pronounced him blameless, making the
following declaration 226: «Pascasinus and Lucentius the reverend bishops and Boniface the
presbyter representing the apostolic throne 227 said by the mouth of Pascasinus, 'From the
reading of the documents 228, and from the statement 229 of the reverend bishops we know
that the reverend Hiba has been shown to be innocent. For, when his letter was read, we
recognised that it is orthodox 230; and therefore our decision is that the episcopal rank
also and the church from which he was wrongfully ejected in his absence be restored'» 231.
And to these things the whole synod assented; and they promulgated the same decision. How
then can those who defend those men dare to make the reception of Eutyches, which took
place according to the canons, a charge against the holy Dioscorus and the synod which
assembled with him?

LETTER 32: TO ORTHODOX

AD 513–518

Since you have thought fit to ask me for what reason Eutyches is anathematized, the man of
ill name 233 and impious, and how it is that he was received by Dioscorus of saintly
memory, we say in a few words that he was received on presenting a document 234 which
contained a right confession of faith and anathematized Mani and Valentine, and
Apollinaris, and those who say that the flesh of our Lord and God Jesus Christ came down
from heaven; to which he further added the words that follow (though those who assembled
at Chalcedon interrupted the reading, when the things that were written at Ephesus in the
transactions 235 concerning him were put in), that the things which they wished to impute
to him were slanders 236. But the man of ill name seems again to have 'returned to his
vomit' 237. And that 238.....

LETTER 33: TO NEON THE PRESBYTER AND ARCHIMANDRITE

AD 513–518

And, in order not to extend the letter to a great length, from these declarations 240 it
has been clearly made known that, as we said, in consequence of the document' and of the
minutes 241 written in the royal city, and of the depositions 242 on behalf of Eutyches
that are contained in them the holy synod which then assembled in the city of the
Ephesians gave a decision by which it declared this man innocent; and it can never be
accused on account of the fact that after these things the same Eutyches ran back to the
vomit 243 of his own evil opinion. For neither against the holy fathers did this bring a
reproach, because many heretics consented to a temporary hypocrisy, and again returned to
their impiety; since even with the 318 holy fathers Eusebius Pamphili both sat in
concourse with them and was one of their number; and he contended with these on behalf of
the madness of Arius, and armed himself against those who held the right opinions.

(And a little farther on.) But in the synod at Chalcedon Dioscorus said this: «But, if
Eutyches holds anything outside the doctrines of the church, he deserves not merely
punishment, but even fire. But I concern myself for the catholic and apostolic faith, not
for any man soever» 244. But that the saintly man of saintly memory acknowledged Emmanuel
who is of the Father's nature in the Godhead himself to have become also of our nature in
the manhood, how do we need any other testimony, since the minutes 245 that were written
in Constantinople before Flavian, and brought in again at Ephesus, plainly contain this
expression, which was confessed by Eutyches, and confirmed by him, in that he asked that
synod, «Do we all also agree to these things?» and they said, «We agree» 246?

LETTER 34: TO ELISHA THE PRESBYTER AND ARCHIMANDRITE

AD 519–521 (?)

The saintly presbyter John has removed and gone to the place of light of the righteous,
and to the rest above in which those who have so lived abide, expecting the day of the
perfect and full promise, and not without us to be made perfect, as Paul who was initiated
into the deep and ineffable things of the foreknowledge of God somewhere says 248. What
need is there even to say what poignant and heavy sorrow has shaken my soul? For it is a
great loss that this wretched turbidity of times in which we ourselves have been left
alive should by such men being snatched away be gradually laid bare and reduced so to
speak to the last dregs. About him there is much that I might write on the laudatory side,
but, overcome by the multitude of subjects, I say this briefly, that he alone taught us
and caused us to see before our eyes, what is the kingdom of heaven that is spoiled, which
spoilers seize 249. In such a a way, clad in the feeble body as in a chain of lead, he
parted and dispersed all things outside, and by taking little thought for things that draw
downwards, and receiving strength through desire of heavenly things, he fitted himself
wholly for things above, to which he has now easily departed. Therefore we must both weep
and groan for our solitude, which has been deprived entirely of such a pattern and
honourable example.

But, since we ought to bow our neck before the just scales of the judgments of God, we
praise him who so orders these things and brings them to pass: for the wise and strenuous
Job somewhere says, «But if he too hath so judged, who is he that gainsaith him? For what
he himself wished he also did»250. And for the rest we pray that by the saintly prayers of
those who have made a good departure hence we may be saved, and as far as possible be kept
unharmed, and not wander from the faith of these men, and may be raised to them in memory.
May these things be so. But in respect of what has been written by your love of God about
the sustenance of the poor, and our necessity or refreshment, and that you wish to share
with us in everything, and give readily, know this, that we accept the full purpose of
your mind, but, being small and weak, we look to Paul the doctor of the church, and as
regards our needs set ourselves to feel shame and refrain, and look at him who says, «In
all things I have kept myself without being burdensome to you and will keep myself»251.
But with respect to the relief of our brethren who are labouring under the same
distresses, by which life is oppressed, I will exert myself, and will be importunate, or
rather 252 will use lawful boldness of speech 253, and will beg, and grasp 254, and incite
to liberal giving; and I will again use his words and say, «He that soweth sparingly shall
reap sparingly; and he that soweth bountifully shall reap bountifully»: and this he seals
by the very wise and understanding addition, «Every man as his heart willeth, not
grudgingly nor of necessity: for God loveth a cheerful giver» 255.

As to the book that I have composed against the heretical fatuity of the wicked
grammarian, by often writing and asking for it to be sent to you before it was completely
finished you were acting like men who urge a boy who is healthy and well-prepared, and
instructed in military affairs, to appear in the line of battle when he has not yet put on
his armour. But, now that by God's help it has been finished, as far as our little power
goes, and has been duly written, and duly collated as far as was possible, it has been
sent. It was a very difficult task and needed a great store of books, and it was so to
speak difficult for me to correct, because I am moving from place to place, and I have not
everywhere at hand fitting testimonies and demonstrations from the Scriptures. For I
thought it right to meet not only the lamentable babblings of the grammarian, but also the
whole web of impiety contained in what was defined and done by way of innovation at
Chalcedon by the synod which met there, and the impious Tome of Leo, taking occasion from
the very things stated by him (I mean that grammarian) to expose the dishonesty of the
adversaries, and cut the very root so to speak of bitterness 256, and to show whence it
sprang, and that these things are not new, but were evolved long ago by the impious
company of those who unlearnedly held this evil opinion;

and not only so, but also to show the agreement of the doctors of the orthodox 257, and of
things which to men who are not practised in divine doctrines seem to be contrary, and
have the same purpose before them, and to guard myself as far as possible against
contention from all sides. Immediately therefore after the holy Cyril and Gregory the
Theologian, and all who so to speak taught the same things, had also said that we must
note the distinction in theory 258 and in thought of the natures of which Emmanuel is
composed, from which natures the different character and diverse essence 259 of the
elements that were joined in union is recognised, Theodotus of saintly memory, bishop of
Ancyra in Galatia, seems to deny this and not to accept the division in thought 260. On
this account many of the orthodox 257 also were confounded by the heretics as if they were
adducing fathers who said contradictory things, though the objectors could not discern
even the reading of the words of Theodotus, but read them differently, not as the words
stand. This therefore and all such points we have brought together from all quarters, and,
God stretching forth his hand, have explained them, and so have shown the objections of
the impious to be vain.

The demonstrations which they adduce are of ancient date and not of yesterday and the day
before, and they have been worked up by means of inventions and false attributions and
tens of thousands of contrivances, since they wish on all sides to show the refutation of
the impiety to be futile. Therefore it was indeed a task replete with great difficulties
to find these passages, and lay bare the evil dealing and expose the deceit contained in
them. These things the prophet's words fit, which were spoken in the name of God to those
of Israel, «Ephraim hath surrounded me with falsehood, and the house of Israel and of
Judah with impiety» 261: and still better that also which is written in Daniel, «They
worked zealously to strengthen their deceit which consisted in transgressions»262. Having
therefore as far as possible read all the books, thoroughly and not negligently, I made
myself acquainted with their evil purpose after much labour and after searching for each
one of them (often it could not be found at all), and this though I am in a condition 263
of exile, and flee from one place to another for refuge like boats 264 upon the sea. To me
also it was gratifying that the wise and Christ-loving Zacharias the scholastic 265 should
read the dissertation mentioned:

for in the royal city also I used to bring my works to him, when he would listen
attentively with all care fulness, and received from God the privilege of being a wise
hearer of Jerusalem, I mean of the church of God, and did not shrink from being an
admirable adviser, on account of the great experience and instruction in the sacred books
which he has enjoyed from his boyhood. And we believe that upon you the religious
presbyter Victor 266 the same grace blooms, and that it in no way falls short of that
which was given to him, or certainly it was even greater, and reaches a still higher
standard on account of the order of the presbyterate, and the priestly seat to which you
have been called by God. I therefore beg you all to read the composition diligently and
with attentive thoughts and, as your habit is, wisely, and if as weak men we have anywhere
gone wrong to point it out. «That a brother should be helped by a brother, this also is
the firm strength of a fortified city» 267, the God-inspired words teach. Therefore also
we made it our business, as far as possible, to bring this dissertation also to certain
men of intelligence and skilled in argument, who are not without a share in divine and
profane learning, and read it to them, generally stealing an opportunity for reading, and
doing this in secret, on account of the present time.

The beginning of this treatise I have put in such a form 268, in order that I may seem to
have prepared this while I was living in Antioch, lest perhaps these adversaries might
kindle a greater flame of prejudice against me, if they perceived that this had been
composed by me in exile: and in truth when I was there I began to prepare material for an
answer, though, when the persecution came, it scattered these things. Since you, the God-
loving presbyter Philip 269, have often asked for the Book of Dispensations as you say to
be sent you, the only reason for which we have put off doing this is that we are desirous
of first carrying out your request, and casting an eye of criticism on what is written in
it; which down to this day we have been confident of being able to do, though all our
attention was occupied with the said composition. Therefore, when we have read your book
also hastily, we will send it as soon as possible.

As to those who have been converted from the error of Theodotus 270, we say this much,
that, if there are some who received ordination from Theodotus himself, since he was a
bishop legally appointed, but was afterwards perverted to the abominable tenet of a self-
created observance 271, I mean that of the illegal re-anointing, and to a change as to the
faith, so that he does not confess that our Lord and God Jesus Christ, who is of one
essence 272 with the Father in the Godhead, himself became also of one essence 272 with us
without variation, and took our likeness, except sin only, let these be subject to the
periods of penance which Timothy of saintly memory, archbishop of Alexandria, laid down
with regard to those who are converted from the heresy of the Diphysites 273. But, if
there are some others who derive the ordinations alleged to have been performed over them
from the man called Gregory 274 or from others, who are not even bishops, let these be
reckoned as laymen, and not dream of the name of service or priesthood; but eventually
after some time, if some of them receive a report for good works, let these be ordained,
as if they had been advanced from the lay standing to the priestly chancel 275. But I was
surprised to see that in your letter, though you termed them laymen, you afterwards asked
the question «How long a period ought to be appointed for these men», as if they were
clergymen 276, men who never became such at all. Therefore also I praised the ignorance of
the religious presbyter Victor about these men.

As to the complete manuscript 277 of the divine Scriptures which belonged to John whose
soul is at rest, which may fill many bellies of poor men, sell it: for we by God's grace
have books 278, and would we had also perfect knowledge of these, which we pray may be
given to us by God. We were not surprised to hear that those without are at peace with
you, since we recalled to mind the divine declaration which says to the righteous man,
«For the beasts of the field shall be at peace with thee»279. Therefore also we again
praised him who confessed these things without falsehood. The end of the letter to Elisha
the presbyter and archimandrite.

LETTER 35

AD 520–525

To the holy fathers and archimandrites of the holy cloisters in the East and the
presbyters and deacons, and all the brothers who are practising the God-loved life of
monasticism Severus greeting in our Lord. I have heard that the great convents of the holy
monasteries in the East, who are honoured for eminence in life and in asceticism and for
age, have withdrawn, and that to this same thing they have been driven by compulsion, by
those who without fear stretch out their hands against every man: and I groaned deeply;
and I continued weeping till there was no strength left in me to weep more, as the Holy
Scripture somewhere says 281. For I sorrowed not for you (no tears are needed for you) but
for the countries which have been deprived of you, and for those who live a religious life
in them, and to speak generally for all that district 282. If there were not universal
wrath, and the face of God were not averted, you at least would have remained, as pillars
of the great house who would have prevented the ruin that was threatening it. So also,
when Jerusalem was being chastised for her sins, and was being delivered to various
chastisements, the God of mercy, 'he that taketh pleasure in mercy' 283 (for so the divine
Scriptures term him), again spared her on account of his great mercifulness, and, because
he did not wish to bring a complete destruction, is seen to address, those who
administered such chastisements as were to come, things which Jeremiah saw and heard by
prophetic perception, in this way: «Go up to her walls and pull down; but make not a full
end. Leave her foundations because they are of the Lord»284.

If then you, who are the foundations of the Lord which stave off destruction, have now
been disturbed and shaken, what is there to expect, save sore stripes from God, and great
evils that cannot be assuaged and wrath that is poured out, which he who in just judgment
brings it declares in such words as these: «Behold! my wrath and mine anger is poured out
upon this country and upon men and upon cattle and upon all things that are in the field,
and upon all the fruits of the earth, and they shall be burnt up and shall not be
extinguished» 285? For these reasons I sorrowed, and I perceived not the number of my
groans, while I contemplated the desolation of the ways that led to your convents and sent
to you those who had a zealous desire to delight their souls by the remembrance of divine
things, and to whom constant standing and angelic singing were a festival, and the upward-
pressing life, which reminds rational souls of the imitation of God. For thus Jeremiah
also made lament after the destruction of Jerusalem, and said as in a figure: «The ways of
Zion mourn because there is none to come to the feast. All the gates in her are desolate»
286. (And he himself clearly said that her produce is given to destruction). «Whose
priests shall go into captivity groaning, and they that have taken upon them the virgin
life shall be led away. And she that was abandoned by them hath bitterness for these
things». For, in order that none might think that the lamentation that was made was not
right, on account of beams and stones and great buildings that were razed to the earth and
the dust, exalting plainly by words the greatness of the disaster, he made proclamation
and said: «Her priests groan and her virgins are carried away, and she herself within
herself hath bitterness» 287.

And Elisha the great, who received a double portion of the spirit that was in Elijah, the
man of many visions and miracles, foreseeing that which was future like the present, and
how many evils the people of Israel was to endure, inasmuch as Hazael, King of Syria, was
to come against them to war, wept bitterly when he .considered the incurability of the
evils that were coming, and under stress of these things he could not refrain, and abstain
from tears, and from pity, though they were about to endure these chastisements as they
deserved. And therefore also the divine Scripture says as in wonder: «And the man of God
wept» 288. But I beg and entreat your sanctities (for you are my affection no less than he
289), you who also suffer with your kindred, and, to speak in the words of the apostle,
«have a heart of mercy and of grace» 290, pray for the sheep and avert the wrath, and
cease not holding up your saintly hands to your Jesus, saying to him from the divine
Scriptures, «These sheep what have they done? Have pity, Lord, upon thy people, and give
not thine inheritance to shame» 291. Perhaps he will be turned by these prayers and
repent, and will leave in his country a blessing, a sacrifice and a libation to the Lord
our God. For on your account I have no weight of care and no anxiety:

for well I know that everything is easy to you, and there is no impediment or difficulty
of walking for your feet, which are adorned in apostolic fashion with bareness, and by
their steps are able to bless even the uninhabited deserts and make them habitable; . and
that the lack of money in your girdles is a fulness of all abundance, so that it provides
a superfluity for others also, and the staff in your hands is a symbol of the very fixity
and firmness of the faith that is in you, so that it supports those who are shaken also
and they do not fall; but the earth and the heaven and the air 292 are your purse, and all
the elements supply food in diverse forms and coming of itself, and make it known to
everyone that «man liveth not by bread alone, but also by every word that proceedeth out
of the mouth of God»293: I forbear to say, what is a great thing and very true, that,
since you have a spiritual rock going before you (and Paul said that Christ is a rock
294), that is to you food and drink; for you were persecuted with this same rock when it
was persecuted. For in the case of the sons of Israel of old, who saw little, and had
their eye blinded by Egyptian darkness, and could scarcely see the writing of the law and
could not contemplate the depth of hidden mysteries, the apostle justly wrote that «that
rock followed them» 295:

for it was right that they who were so-imperfect should be first exercised in the law, and
afterwards see Christ following them. Wherefore also in waterless countries he gave them
water in tangible form, assuaging the thirst of the flesh; and, whenever they desired
flesh, he invisibly brought birds like rain from the air 296, and other things like these
and resembling them. But before your own perfections, who can contemplate the very glory
of the Lord 'with open face', as again Paul said 297, that rock continually goes in front,
giving suprasensual food and drink, and showing everyone that through the things which you
have endured you cry and say, «Who shall separate me from the love of Christ? Tribulation,
or distress, or persecution, or hunger or nakedness or clanger or the sword, as it is
written, 'For thy sake we die every day; we have been reckoned as sheep for slaughter';
but in all these things we are victorious through him who loved us» 298. For the results
of your victory are not only in this evil present world, in which you showed
invincibility, but all of them are more truly in the future world.

Then all who have been exercised in the life of virginity, and have prevailed over
shameful passions and are honoured for white-haired old age of the intellect, and for the
holy order, and deceive the accompanying honour, shall be gratified with such joy that
their soul shall be made drunk with good things, as to which Jeremiah the prophet,
depicting them beforehand, spoke thus: «Then shall virgins rejoice in gatherings of young
men and old men shall rejoice: and I will turn their mourning into joy, and I will make
them rejoice: and I will make great and make drunken the soul of the priests the sons of
Levi, and my people shall be filled with my good things» 299; and these things that fail
not and are as they are, and are never destroyed. Such as these are the blessed homes and
mansions. But, if there is yet an extension and we have not been brought to the end of
time, assuredly 'he who scattered Israel he will gather him, and he will keep him as a
shepherd who feedeth his flock' and will say, «With weeping went they out, and with
consolation will I bring them: and I will make them to dwell by streams of waters in a
right way and they shall not again go astray» 300.

But pray that we also may hold to the right and unerring way, and our foot may not turn
aside to the right hand or to the left from the king's highway 301 which was rightly
traversed by those seers and ministers of the word. For, inasmuch as you exercise
yourselves in the law of the Lord by night as well as by day, you know well that, even if
a man contend, he is not crowned unless he contends lawfully. For certain men have come in
upon us, wishing to put a blemish on the 'good confession' to which we were called and
which we confessed 'before many witnesses' 302 as the apostle said, that is, before the
whole church and 'the elect angels' 303, never having yielded to remissness. For that 'we
are not of remissness which leads to perdition' 304 you also well know: for you are the
first who testify.

For, 'having no sound knowledge of what they say or the things about which they strive'
305, they do not consent to confess that the true flesh of God and the Word which is from
the holy God-bearer and ever-virgin Mary and from the Holy Spirit, which was
hypostatically united to him, so that from the fact that he came to be with us as God who
became man he was named Emmanuel, and that he was made like unto us in all things except
sin, suffers like us and is susceptible of innocent passions, but say that he suffered in
semblance, and that the flesh was impassible and immortal at the time of the voluntary and
saving Cross; and besides other impossible things the wretched men foolishly speak of
false passions, and in false words they name phantasy 306 incorruptibility, and deny the
true incorruptibility, and they fail to notice the wisdom of the dispensation whereby the
impassible God united to himself those of our passions which do not fall under the
description of sin, wishing in it to taste our death voluntarily, destroy its dominion
over us, and by means of the Resurrection to set us free in incorruptibility, that is in
impassibility and immortality, and raise us to our first state in which also we were
created. If the Word of God desired to display passions and death in unreal form, the
Incarnation is quite superfluous.

He had the divine impassibility and immortality, and so also he might have suffered as in
semblance and shown himself after the fashion of former appearances, as he appeared as a
man who wrestled with Jacob and was received in Abraham's house, and was represented in
many forms through the prophets: for this he himself is seen to have said in Hosea the
prophet 307. But this was not what he desired, but that by means of a real death he might
save the man who had died through the deceit of the serpent, and make his own Resurrection
the gate and way of return to everlasting life. For this reason Paul cries louder than all
trumpets in the ears of men who will not hear: «For, since by man came death, by man also
cometh the resurrection of the dead. For, as in Adam all died, so also in Christ shall all
live» 308. But... with... the Scriptures and... these hasty and presumptuous men presumed
blasphemously to say against the divine Scriptures and against the holy fathers who
interpreted them in approved fashion, who at various times fed the holy churches.

From these things you see clearly how much difference and distinction there is between
truth and error even as the heaven is far from the earth, and that out of the thought of
their heart they have 'devised words of iniquity' and that 'truth has perished in their
ways, and they could not walk in the right way', and also that 'they have removed their
thoughts from understanding' 309. For well did Isaiah the prophet expose them beforehand
by these words. Pray therefore, saintly ones (for indeed I say the same thing many times)
that we may be delivered from evil and unjust men. For they have been unable not only to
endure reproof on account of their wickedness, but even to give drink to them that thirst:
for, besides their thoughts that blaspheme against God, 'their counsels also 'are counsels
of murder' 310. For this very thing Isaiah says with me concerning them. But that these
same men may be changed to what is right make the subject of your own prayers. For we on
our part look to him who willeth not the death of a sinner so much as that he be converted
and live 311. Indeed at first on the entreaty (and to speak the truth on the compulsion)
of him who wrote unsoundly and rashly upon this same matter 312, while far away and in
hiding I wrote and admonished him in a brotherly manner and urged him to have regard to
the holy fathers and to the approved doctors and follow them, and correct himself. And
even upon this he attacked my meanness in a ferocious manner, worse than any raging savage
beast, and kept bitterly complaining because he did not find me a partner of his error,
and over the whole world, as far as he could, he sent out and scattered abroad what he had
written, which came from his heart 'not from the mouth of the Lord' 313:

and we were set forth as a laughing-stock to those who contend for the Chalcedonian
impiety; and in Palestine, as I have learned, and in other provinces they were going
about, and everywhere opening and extending their capacious mouth and saying: «See! Those
who pride themselves on being orthodox 315 have been manifestly seen to be zealous for the
semblance of Eutyches, which is the error of the followers of Mani». Then indeed, being
pierced by the judgments of God after the manner of goads and being... in my soul because
I could not endure the slander and the blasphemy against the glory of the Most High and
the fact that one man's error should be a stain upon the whole body of the church, I made
the true facts known to everyone, facts which are known and familiar to you also, saying
with courage as well as faith in accordance with the truth (for Jesus is very God and
Saviour), «If it be my lot to die with thee I will not deny thee» 316, but, «I will go up
upon the mountains, and will preach to Jerusalem» 317. May I gain his boldness of speech
318, and may I receive help from him, through your saintly prayers and entreaties.

The handwriting of the patriarch, himself. May the holy Unity in Trinity (for this is our
God) keep your holinesses, and all the brotherhood that is with you, illustrious in divine
contests, in perfect concord and endurance and praying for our meanness. My spirit greets
you. «Greet one another with a holy kiss» 319. Grace be with you. Blessed be God for ever,
and praised be his name to all generations.

LETTER 36: TO ISAAC THE SCHOLASTIC

AD 509–511

For it is not saying what agrees with the 318 fathers that is prohibited to us, but adding
anything to or detracting anything from the correctness of the doctrines 320. If not, the
synod of the 150 also incurs blame, because it widened the theology 321 relating to the
Spirit, and, when the confession had been laid down with regard to the only Son who became
incarnate for us, it added the words 'from the Holy Spirit and from Mary the Virgin', and
'he was crucified in the days of Pontius Pilate'; for these things were not stated by the
318. And a little farther on in the same letter. But you say that the synod at Chalcedon
also placed the faith of the 318 before its definition. But in that case the innovation is
obvious. First it says in plain words, and that twice and three times, that it is itself
making a definition; secondly, because it said that our one Lord Jesus Christ is made
known in two natures; thirdly, to omit the other points, because it called Leo's letter,
which is full of the blasphemies of Nestorius, 'a pillar of orthodoxy 322'.

LETTER 37: TO CHARISIUS THE MONK

AD 513–518

Who among the orthodox 323 would agree that the synod at Chalcedon should be suppressed in
conjunction with all the religious synods, so that from the silence it might be inferred
that it too enjoys equal honour? Assuredly those who turn away their faces from it would
raise arguments against those who hold to it, and the one would say, «It is suppressed as
impious», while the others would say. «It has met with the same suppression as the other
synods», and again there would be contentions and disturbances. And again before these
things he says. For for us to say that the synod must be suppressed, and formulate an
orthodox confession, but not reject the blasphemies with the persons themselves and the
words, is neither lawful nor conducive to peace. But, even if we be willing to shut our
eyes, no one among the congregations of the orthodox 324, especially after so much
agitation, would agree to such a spurious union, since the apostle plainly says, «If
anyone preacheth to you outside what ye have received, let him be anathema» 325. What has
thrown the churches into confusion down to the present day is this, the fact that those
who are in power halt between the two sides, and wish always to please both sides.

XXXVIII. ---- OF THE HOLY MAR SEVERUS THE PATRIARCH FROM THE LETTER TO PETER AND AMMONIUS
326 AND OLYMPIODORUS, ABOUT THE NAMING OF PETER BISHOP OF ALEXANDRIA; WHICH IS THE 10 OF
THE 1 BOOK OF THE LETTERS WRITTEN DURING TENURE OF THE SEE. [513-6.] For we may learn from
the facts themselves, that we, the few in number and small, by God's help completely
checked the synod of Chalcedon that was already acting as absolute shepherd of the
churches, we who as in Isaiah's prophecy were left like a bunch after the olives have been
gathered, 'two or three on the high ends of the branches, or four or five, who were from
this bunch of olives'327, Peter who was from the country of the Iberians, but was a
citizen of Jerusalem the city above, and Theodosius 328 who adorned the throne 329 of
Antinou 330, and Isaiah331 the very famous, the statue 332 of philosophy and of life in
God, like a column and pattern; men who even in this world reaped the honour due to their
labours, prophesyings and gifts of healings, and were illustrious in other spiritual
excellencies, whose spirits also, I am convinced, are offering prayers on our behalf, and
are close by us in these present struggles, and rejoice in this union and peace, and bond
of faith, which has now begun. For besides the other good things they knew what is the
time of strictness, and what that of lawful concession, and they used to learn the
dispensations of the Spirit, and followed the wise dispensations of Basil and Gregory and
Athanasius and other God-clad fathers: whom let us also follow, though we are small, men,
whose judgment is a subject of prayer.


LETTERS OF SEVERUS
==================

LETTERS OF SEVERUS continued

LETTER 39: TO PRESBYTERS AT ALEXANDRIA

AD 516–518

When I took in my hands the letter that has now been addressed to me by your holinesses, I
began to read it with such pleasure as if a son were seeing his father's face after the
lapse of a long time. But after reading it I knew you better from the contents; for I
found the letter to be in reality wholly occupied with fatherly reproofs; for it is often
a habit of fathers also to apply unfounded reproofs to sons in order to make them more 333
industrious and vigilant; but, when they see them making a wise defence to the accusation
and dissipating the reproofs, then they exchange the desire of fault-finding for the
desire of natural affection, and are filled with tears and exult from joy, and submit to a
defeat that they have made an object of much prayer, and proclaim the sons' victory as
their own. Accordingly listen like fathers to your son's defence, and judge upright
judgment, and test the matter carefully as in the scales of a balance. You say in the
letter that we departed from the strict rule in making union with the Isaurians, because
Philoxenus, when he wrote to them in the course of the controversy, testified that there
is nothing wanting in the edict 334, and said that he was in communion with the prelate of
Alexandria 335, and did not omit the names of the heretics.

Tell me what blame this casts upon the Isaurians, since they are shown to have summoned
Philoxenus by letter to the high standard of their profession, and, when he would not at
that time rise to their height and range himself on the side of strictness, together with
the others to have left those who were in communion with Flavian who previously held the
see of Antioch, and united with us only, and exposed in writing the imperfection of the
edict, and professed that they would not otherwise enter into communion with the chief of
the Alexandrines until he first made a defence to the orthodox 336 in common and removed
from the midst the scandals which separate us from him. How then do you find fault with
them as if they had neglected these things, things which they were in fact careful to put
in writing? If to write to Philoxenus and summon him to the perfect standard is a cause of
blame in them, it is time for us to blame some of you also who in the royal city urged us
to go [to] Philoxenus and examine him, and to bring serious accusations against the [holy]
Cyril because he wrote to Acacius the prelate of Berrhoea, when he advised him to disavow
the 12 chapters 337 and the other works against Nestorius.

But it is not receiving a letter from men who are involved in heresies, or otherwise not
of a perfect mind, which subjects us to blame, but adhering to the things written by
[them], and not walking in a contrary direction. I am much astonished at that part of your
[letter in which after] saying that the edict is imperfect you write lower down, «We,
[when] in the chapters 338 which we presented to the prelate of the men of Jerusalem we
said that the edict contains a [right] profession of faith, said so as a concession, not
as the truth». How then is it imperfect, if in truth it does not contain a right
profession, and does not remove the scandals from the midst? That which is imperfect
contains at any rate some part [agreeing with] that which is perfect, so that [that] which
is wanting for perfection may be restored: but that [which] contains nothing sound [even]
in part is not imperfect but entirely [false] 339 and is the same as that which does not
exist. [But] how is it that you, when writing to father Stephen the Isaurian of religious
memory, imitated what was [formerly] said as a concession, and said, «The edict contains a
right profession of faith»? Or how is it that the God-loving fathers in Egypt reject the
written testament 340 of defence which remained with them as they say from father John the
archimandrite and bishop who is among the saints, [which] is composed of the actual bare
words of the edict?

Or rather 341, to cite the very words themselves, let someone proceed to say what heresy
it introduces when it is said, «For we say that both the miracles and the passions, which
he underwent voluntarily in the flesh, belong to one only Son of God», and again, «Because
the true and sinless Incarnation from the God-bearer did not bring about an addition of a
Lord; for the Trinity remained a Trinity even when one of the Trinity, God the Word,
became incarnate» 342. But perhaps you will say that the words are rightly expressed and
free from blame, but are not sufficient to demolish the scandals; for, inasmuch as they
are ambiguously expressed, even those also who call the one Christ two natures profess
them, since [they confess] the form 343 which they call the Son who became incarnate to be
one and the same in identity of honour, in identity of name in that he is of the same
[essence], in authority, as we ourselves elsewhere stated, when convicting the edict of
ambiguity; but we ought not to open a door to impiety by ambiguity in what we write,
according to the words of Gregory the Theologian, «For this is a common sandal which is
put on both feet; this is an image which looks at everyone who passes; a sifting which
[sifts out] everything» 344.

But this argument is then [sound] 345 when the ambiguity is introduced [and the] truth
condemned, [for accuracy] is then expelled and banished, [like that which] was done by the
synod which the holy [Athanasius] termed 'an assembly of Caiaphas' 346, [when it
introduced] the expression 'like' and removed [that of] co-essentiality, in order that the
Arians might understand the word 'like' to mean 'resembling'... and the orthodox 347 'that
which is of the same essence' 348 and 'that which does not vary in anything'. But, if,
when it pronounced that [the Son] is like the Father, it had added, 'that is identical
[in] essence 348 with the Father', it would by the addition have limited the expression of
likeness which is [common] to both and eradicated the error arising from the ambiguity. So
also a man who accepts the right confession of the edict, if it is enough for him, and he
does not add the exact words which remove the heresy, opens a door to impiety through the
ambiguity of the written words, and falls under the sentences of the holy Gregory in that
he is doing detriment to the truth.

But, if besides the edict he both confesses one incarnate nature of God the Word and
anathematizes those who speak of two natures after the union, and the operations and
properties of these, and all the impiety that was confirmed at Chalcedon, he has removed
the danger 349 that is expected from the ambiguity, and has bound the understanding of
both parties under the yoke of exactitude, and has also followed the law of Gregory the
Theologian who in the 3 letter to Cledonius wrote thus: «Since therefore the same
expressions when rightly understood are consistent with religion, but when badly
interpreted contain foul impiety, what wonder is it if we accepted the words of Vitalis
also in a more religious sense, for so our object urges, while others are furious against
the sense of the things written?» 350 Let us therefore acquiesce in the spiritual
distinctions of Gregory the Theologian, and shun ambiguity only when it stands alone, and
by the double meaning inflicts injury on the truth; but, when it is made subservient to
accuracy by the addition of more perfect statements, let us accept it. This same teaching
is given by Basil also who has the same spirit as Gregory in the epistle which he wrote to
Maximus the philosopher, the words being as follows: «But for my part I must call what is
yours mine 351.

As to the term 'like in essence', if it has added 'without variation', I accept the
expression, as coming to the same thing as co-essentiality, that is, according to the
sound meaning of the expression 'co-essentiality', which those at Nicaea also understood,
when they called the Only one 'Light of Light', 'true God of true God', and similar
things, and consequently introduced the expression 'co-essentiality'. But it is never
possible for us to imagine any difference between light and light, or between truth and
truth, or between the essence of the Only one and that of the Father. If anyone therefore
takes it as I have said, I accept the expression. But, if anyone severs 'without
variation' from 'like', as those at Constantinople 352 did, I am suspicious of the phrase,
as diminishing the glory of the Only one. For even in the case of things that resemble in
a few points also, and are very much inferior to the originals, we are accustomed often to
use the expression 'like'» 353. In accordance therefore with these enactments of the
fathers, since a mention of the edict was once inserted in the defence of the Isaurians,
we have accepted it, because the whole evil-doing that is contrived by the ambiguity was
removed by the very fact that the things that are lacking were added, and a clear defence
was made to us that exposed the imperfection of the edict.

These things I was desirous to write, not out of self-seeking 354, but because I have
inserted in the letter a portion of what has often been addressed by me in laborious
arguments to many who maintained that the edict sufficed for a defence. It is not as one
might think because we cling to the memory of the edict that we are compelled to employ
words of this kind, nor because we wish to oppose you; but, since by reason of our sins
'we have been made a spectacle to the world, and to angels and to men', as the wise Paul
says 355, and we are henceforth set under the eyes of everyone, we must speak the words of
truth to everyone alike, and guard ourselves beforehand against causes of blame even from
all quarters, and use the examples and God-inspired teachings of the holy fathers to guide
us in what is right, and not love laughter and show ourselves betrayers of lawful
accuracy, nor yet incur blame for lack of learning and spring beyond the bounds of the
wrestling-space, but wisely consider the saying of Koheleth, «There is a righteous man who
perisheth in his righteousness» 356. Even now we are ready, and that since the holy John
the presbyter and archimandrite ..... wrote to us, to proceed to Egypt, only provided that
he will choose for us a quiet spot suited for our purpose, so that we may not be annoyed
by turbulent men, nor yet suffer injury from our opponents.

For through your saintly prayers those orthodox in Isauria, forming a determination worthy
of their previous life, and being the first to incur danger 358 on behalf of the common
hope, have lawfully instituted an orthodox archbishop 359: and now both the man himself
who has been instituted [and some of] the God-loving bishops who performed his
institution, men who were indeed known to our meanness in the royal city, have written us
letters that are very excellent and full of propitious hopes, which we will also read to
you our fathers, [when] we deliberate [upon] what is beneficial. For you [will see] 360
from what has been [said] that we should not [reject] 360 so much good, and accept the
contrary, or rather simple [words]. And this I [heartily] 360 wish [your] sanctities to
believe, that I would have chosen to be burned with fire, [in order] that what is
gratifying to you may be done, and especially where with the gratification there is
combined lawfulness and reasonableness. But these things, [if] God pleases, we will
[consider] 362 at length together when we meet.

LETTER 40: TO INMATES OF THE CONVENT OF THE HOUSE OF MAR BASSUS

AD 510–517

For, if we are about to require strictness like our strictness which we observed when we
were living in seclusion in monasteries, we shall not suffer presbyters or archimandrites,
or anyone else who took part in the synod of Chalcedon, to be named. But, if we have
regard to the complete conjunction and unity of the holy churches, which extends to many
countries and churches, it is not easy suddenly to observe or think of any such rule: and,
if we do, we shall unwittingly fall into useless confusion, and upset everything, since
such things are not of a kind to stand at all in the way of the general benefit of peace.

LETTER 41: TO MUSONIUS BISHOP OF MELOE IN ISAURIA

AD 516–517

And know this, that, where general unions were concerned, the fathers did not wish to
inquire into the observance of the strict rule with regard to names. Many of the 318 who
assembled at Nicaea, as ecclesiastical histories relate, were present at the synod at
Ariminus [sic] and at Sardica 366; and still, though the doctrines there laid down 367
were not approved, no one contended about names. And in the same way at Nicaea 368 in
Thrace also the synod of bishops which pronounced that the Father is like the Son, not co-
essential, was rightly rejected; and yet there was no question about names at that time.
It is a long matter to recount the other rejected synods, that at Sirmium, that at
Lampsacus, that at Rome, that at Zelo 369, that at your Seleucia, all of which the synod
of the 150 caused to be passed over in silence as if it had forgotten them, not
introducing among us any vain talk or superfluous inquiry about names, but only asserting
the divinity 370 of the Holy Spirit together with the Father and the Son, and explaining
the intention of the 318. And, when the holy Cyril with the holy synod at Ephesus
accomplished the deprivation 371 of the evil Nestorius, the bishops of the East, though
they contended for his rejected tenets, afterwards agreed to the deprivation 371 of that
wolf and the rejections of the hateful tenets 372;

and there was never any discussion about names, although how many do you think had died in
the meanwhile, who contended for the wickedness of Nestorius? For these things, as I have
said, general unions have no room; but they remained without examination; since many are
in fact passed over at councils, although they have often been involved in impious
opinions. Since then at the present time some common agreement among the churches is hoped
for, do not lower your mind to untimely hair-splitting. As there is a time to speak and a
time to be silent 373, so there is a time both to inquire into a matter of this kind and
not to inquire. Bear these things in mind and be rightly disposed, and have no regard to
men who cleave to division, and find fault with everything in the same way, whom the
sacred Scripture calls backbiters and enemies of the common peace, and Christ the God of
peace 374.

LETTER 42: TO THEOPHANES THE SCHOLASTIC

AD 516–517

For that to be devoid of dispensation is a subversal of every action is testified also by
the text of Proverbs which says thus: «They that have not dispensation fall like leaves»
375. Of the same, from the same letter. We see that the champion 376 of the truth also,
the man of blessed and very beloved memory, Timothy archbishop of Alexandria, walks in the
same paths, and through the Encyclical letter communicated with Paul of Ephesus and Peter
of Antioch, and Anastasius of Jerusalem, and, to put it simply, with all who signed the
Encyclical letter, and that he did not demand any rejection of names, but set one purpose
only before himself, to root out the heresy from the foundations, and to show that it had
been unanimously condemned, and to free the right confession from every evil species of
heresy, and from the mist that arises therefrom. For all those, inasmuch as they were like
Moses faithful servants in all God's house 377, were instructed in the sacred text of
Proverbs which wisely teaches and says, «He that dispenseth not his house aright
inheriteth winds» 378.

LETTER 43

AD 516–517

For in matters in which we have patristic examples we are not to blame, as the holy
Severus teaches in the letter to Theophanes cited above 379. But he who does a thing which
was done by the fathers, he acts canonically and lawfully, as the holy Severus also
teaches, in the letter to Theophanes cited above 379.

LETTER 44: TO URBAN THE GRAMMARIAN

AD 516–517

In dealing with abstentions with regard to names preserved in the sacred tablets we must
in fitness duly compare the things of which the sacred Scripture said that, when they fall
into water that is contained in small vessels, they pollute it, but, when into pools or
wells or cisterns containing many streams, they cause no stain or pollution. For the law
of the divine Spirit said thus: «And every drink that ye shall drink in any vessel shall
be polluted; and everything on which anything from a dead body falls is polluted. However
fountains of water and pools and cisterns of water shall be pure» 380. This principle then
ought to be observed in the present case also. If a man separates from many on the ground
that they are infected with heresy, or that they communicate with those who are infected,
let him with all his power maintain abstention from the dead body, and not mention even
the name of those who are under suspicion and not genuine, lest it fall and pollute the
purity of the communion. But, if the holding of the orthodox faith, and an anathema of
every heresy reigns in the churches, and whole countries and provinces 381, and populous
churches, confess one uncorrupted confession, then names which are thought to pollute are
inundated by the multitude of streams. It is good that no particle of a dead body should
be introduced even into a large quantity of water;

but if perchance 382 it in fact happen to be introduced, it is cleansed by the quantity of
streams, and swamped by the quantity of cleansing 383. We find that in fact the holy
fathers also who were in former times upholders of the right word managed these things in
this way. Show us from the compositions of the doctors of the church that, after so large
a number had found fault with the faith of the 318 at Ariminus [sic], any question was
raised about the names of those who had died. And, not to make the letter tedious by using
many words, let us pass on in mind to times that are near and not far removed. We find
that the holy Timothy, he who underwent long exiles 384, united with everyone in the
Encyclical, and communicated with Paul bishop of the city of the Ephesians, and Peter who
had become prelate of this great Christ-loving city of Antioch, while names under
suspicion were preserved in the sacred tablets; and the holy Cyril, when he united with
the Easterns after the deprivation 385 of Nestorius, when many bishops had died, and had
departed under the stain of the Nestorian heresy, made no inquiry about names. If
therefore those who set great store by strictness in respect of such names say that the
oblation is not pure, let them know that their strictness also draws its origin and
existence from such communion, and descends from that source as from a root.

For the saintly Timothy, as we have said, consented to hold communion with those of like
opinions in company with such names, he whose grandsons they are who now with a boastful
front loudly proclaim, «You shall not approach me because I am pure». And this we say
superfluously, that some of the bishops in the cities of the Easterns set even this also
straight, and ceased to mention all such names: for others found it impossible to set this
same thing straight; and it was not right for such a reason for them to enter on wrangles
386, and set themselves in array against the enthusiasm of the people of the cities, in
order that they might suffer shipwreck in the most essential things.

LETTER 45: TO SETORIC

AD 516

They are not acting rightly who think that our oblation is not pure on account of the
names of those who have already died, and who have fallen into heretical tenets 388, and
have not been removed from the sacred tablets; because in fact such matters did not affect
the oblation of orthodoxy 389 of the holy fathers also. Though Eusebius Pamphili contended
for the disease of Arius, both in speech and in act, the members of the church of Caesarea
mentioned his name, until the holy Cyril passed by, when he was hastening to the city of
the Ephesians, and had this name removed. What shall we then say? That throughout the time
during which the name of Eusebius stood in the sacred tablets it perturbed the oblation of
men who held right opinions 388? What? When again the same holy Cyril of saintly memory
wrote to the holy Proclus bishop of Constantinople at that time to spare the name of
Theodore of Mopsuestia, who was the putrid source of the hateful and putrid tenets 390 of
Nestorius, in order not to give an opportunity to those who wished to disturb the church
391, shall we think that thereby some pollution and stain of heresy was inflicted on the
oblation of the orthodox 392? By no means. If we search into this, there is no time at
which we shall see the church to be pure.

If is already well-known that such things have not and never will cause any injury to the
whole fulness of the body of Christ. In fact in Leviticus we find something like this
written, where it is dealing with the pollution that is caused to anything by a dead body,
as follows: «And all food that ye shall eat on which water shall come, and there fall upon
it any of these dead things, it is pollution; and every drink that ye shall drink in any
vessel is polluted. However of 393 springs of water and of pools and of cisterns of water
they shall be pure» 394. What then is it that is made known to us by this? That, when
certain men are by themselves, in a church for instance or in one city, or in monasteries
perhaps make mention of the names of those who are under suspicion and of dead men, like
the similarly small amount of water contained in a vessel they are polluted by the
mention, as if something dead were falling; but, when churches of many provinces 395 and
of dioceses are held in one bond of faith, and resemble fair fountains and pools and
cisterns of water, the dead thing which has the property of polluting if it fall cannot
injure; for it is swamped by the flow, and by the abundance of many streams.

I have said these things in order to show from the God-inspired Scripture, and from the
bishops, the pastors, the upholders of right reason, that in such matters observance of
every point is endless, and that mention of this kind does no injury to the fair body of
the church. But your sanctity should know that we have by a letter made the above project
known to the saintly Dioscorus also, bishop of Alexandria 397, since we considered his
assent also most necessary.

LETTER 46: TO HIPPOCRATES THE SCHOLASTIC

AD 516–517

For the holy Cyril also, after he had written a derisive book against Theodore and
Diodorus, the teachers of the impiety of Nestorius (and he contends against them and says,
«You have surpassed the open-mouthedness of the heathen, you have shown the impieties of
Jewish pride to be nothing»400), sent a message by letter to Proclus of saintly memory
bishop of Constantinople not to remove the name of such men from the sacred diptychs,
because those of the East clung to the memory of this man401. Of the holy Severus, from
the letter to Hippocrates, which begins, «Not to jest as on a stage». For I believe that
we incur equal danger 402 if we abate anything from strictness in the case of strict and
perfect men, and if we show untimely strictness in the case of men who need a dispensation
and lawful concession, and give our neighbour, as it is written, turbid dregs to drink
403.

Of the same from the letter to Hippocrates the scholastic, which begins, «I have not
learned to jest at divine things as on a stage». Being pricked by these words and divine
laws as by goads, and fearing and trembling, I mentioned the matter of those from
Cappadocia who wish to be united to us to the saintly Dioscorus bishop of Alexandria and
our fellow-minister, and 1 consulted with your learning also, revealing to you all my
affairs from the beginning, and hiding nothing whatever; and I do not know how it is that
you have thrown over the letters and consultations that have passed since that time, and
tell us to take no account of those from Cappadocia the waste country, but to treat the
divine laws that I have just mentioned with contempt. In the first place the same account
is due to one soul and to many; and next how can we call the two Cappadocias and Armenia
waste places? But in this you thought or spoke rather 404 like the natives of the country
(allow me with your pardon to say), and not truly. For it is the habit of the Alexandrines
to think that the sun rises for them only, and towards them only the lamp burns, so that
they even jestingly term outside cities 'lampless'. If for the purpose of right judgments
it is possible to weigh the numbers of a people, like weights that are distinguished by
the inclinations of the scale of a balance, the inhabitants of all these countries will
produce no less than the whole city of the Alexandrines.

But you say that in the case of men who make right requests we should have regard to our
understanding. But in this also we have a better principle, as we showed in what we said a
little before, having countless other texts of the God-inspired Scriptures also which
command us, that those that are strong should bear the infirmities of those that are weak
405, and that we should not have regard to our own affairs but to the interest of others
406, and texts that agree with those. And, while was writing and speaking these things, I
showed caution in every point, and did not trust to myself in everything, but awaited the
assent of the saintly Dioscorus my fellow-minister who shares my opinions, and Eleusinius
407 and Proclus the God-loving bishops from Cappadocia I took from the beginning as my
fellow-communicants and now hold them as such, since they have anathematized the synod of
Chalcedon by many signatures in no small number of tomes: but Soteric 409 who offered us a
covenant of union and conjunction I passed over, for I did not wish to term him our
fellow-communicant by letter (how could I so term one who is not bound in communion?
Wherefore also Asterius, his God-loving brother, and bishop of Nyssa, is ready to leave
the see. So for our part we held to our own principles and did not give any man, to speak
in the words of Scripture, cause of offence 410.

For we know positively and we say openly 411 that you have formed an execrable purpose
that is not pleasing to God. And I beg your learning not to bestow this foolish favour on
me at all, and hide what was written by me, but make it known, if possible, to everyone.
What sense is there in our promising something difficult on account of an insignificant
cause of fear, and in fact taking the opposite course? Of the same from the letter to
Hippocrates the Alexandrine scholastic, the beginning of which is, «And I have not learned
to jest at divine things as on a stage». But as to the edict I have often said to your
wisdom what my position is, and it seems a piece of perversity that we should sing 412 to
no purpose about the same things; for whether you remember or do not remember is the same
to me. While the things wickedly done at Chalcedon against the orthodox faith are not
anathematized by name, no argument can persuade me like an interpreter of dreams to
expound and forcibly understand the text of the edict as a rejection of the unlawful
things. (And again he says of the Henotikon.) For it contains a right confession of faith
only, though by itself it be destitute of healing for what is required. Of the same from
the same letter.

And, when all the bishops of the East were present at Antioch 413, and anathematized the
synod in writing, and we addressed a synodical letter to Timothy the prelate of the royal
city, we anathematized what was done at Chalcedon against the orthodox faith, and the
Jewish Tome of Leo, and those who call our one Lord and God Jesus Christ two natures after
the incomprehensible union. And afterwards, when innumerable attacks were made upon me,
insomuch that the glorious Asterius, the ex-prefect 414 of the city, who held the office
called a secretis 415, was sent after me, I was not in the least frightened, nor did I
fear, nor yield to the time, though he said, «The kingdom of the Romans is in a turmoil
416 on account of this», but I plainly said, «I am ready to leave the city and resign the
see, rather than upset one stroke of what I wrote from the beginning in the synodical
words addressed to Timothy»: and this I did not say without writing it down, but I
expressed myself with freedom 417 in writing to the religious king also.

LETTER 47: TO HIPPOCRATES

AD 516–517

But this you may keep firmly and fixedly in your mind, that no one shall be our fellow-
communicant, nor will we consent to greet by letter any man who at the same time receives
the wicked synod at Chalcedon contrary to the law, and does not anathematize the Tome of
Leo. But, if any concession is necessary 418, I will stand within the ordinances of the
holy Timothy 419, considering the general benefit of a union of the holy churches, and
demanding an open anathema of the things done at Chalcedon against the orthodox faith, and
of the wicked Tome of Leo, and of those who speak of two natures after the union, and the
operations of these and their properties. But, if these things are upset, no argument nor
inducement shall persuade me to assent to the wickedness. For I say like Paul, «It is
better for me to die, than that anyone should make my boasting vain: for, if I so preach,
I have no cause of boasting; for necessity is laid upon me, and woe to me unless I so
preach, since so I have received»420.

LETTER 48: TO HIPPOCRATES

AD 516–517

This therefore I testify to all who confess the right faith according to the apostolic
command, before God and Christ the Son, who shall judge living and dead at his appearance
and in his kingdom, that for my part I even now also have believed that I have stood and
stand as a mediator between the holy church of Alexander's city and that of the city of
Antiochus, holding the right hand of each of them, and I will hold inseparably to the
confessions in which both have been united, although I pass beyond the bounds of Gades or
of the end of the inhabited earth.

LETTER 49: TO DIOSCORUS PATRIARCH OF ALEXANDRIA

AD 516–517

But perhaps it is good to say, both to our people and to all strangers, that, if the time
of concession call, to catch one who is separated and to gain him, I prescribe a formula
that does not exceed what is right, but goes in the middle of the king's highway 421, a
formula which anathematizes by name the things done at Chalcedon against the orthodox
faith, and against those who contended on behalf of this, and the wicked Tome of Leo, who
became chief of the church of the Romans, and those who call our one Lord and God Jesus
Christ two natures after the divine and ineffable union, there being also expressly joined
with these things the right confession contained in the edict of Zeno of pious ending, for
the rejection of the wicked synod at Chalcedon. If the things blasphemously and unlawfully
done at that synod, and the polluted Tome of Leo, and those who after the union divide the
one Christ into a duality of natures, are not anathematized, though the edict or Henotikon
is taken as a rejection of these things, I do not consider this sufficient for persuasion,
as was also declared in the proceedings 422 held among you.

LETTER 50: TO DIOSCORUS BISHOP OF ALEXANDRIA

AD 516–517

But neither can I consent to the proposals that come from your religiousness, nor is it
reasonable for me to form a judgment upon the things written by the other party as if
something certain were in question, even if it were an angel who says these things: for
can I ratify words without witnesses and without verification while we are at a distance?

LETTER 51: TO AMANTIUS THE CHAMBERLAIN

AD 513–518

Now therefore I have thought it necessary to write this present short letter and inform
you that the good and gentle Epiphanius of the city of the Tyrians exalted himself against
my great weakness, and he became an example to others to secede; but he has also wounded
the hearts of all the believers, as if I, who confess the right faith, were hurling myself
against that impious man, who exalts himself both against the divine commands and against
church order; so that, if I wish, it is no longer permissible for me to receive him in
communion, even if he repents, since every man's conscience has already been wounded
because of him.

LETTER 52: TO PHILIP THE PRESBYTER AND MONK

And now I turn to the statement made by your religiousness, that one of those who live an
ascetic life of philosophic labour, after he had come and presented himself for ordination
425 in order that he might officiate as a priest to God, having afterwards come to
remember his life, and the sins that he had committed in his boyhood, and all the rest of
his life, and having learned that the canon requires blamelessness, sought to range
himself outside the priestly ministry, and in a way renounce ordination 426, and satisfy
the canon. How is this endurable? tell me; and how is it anything but a result of false
modesty? You write that this man has lived both with earnestness and according to the
ordinances of philosophy 427, and, to speak in the language of Scripture, looks to himself
428. If the facts of that great sin which cuts off from the priesthood or from the
ministry had happened after the profession of monastic life, then there would have been
reason for modesty to play its part. But, where the facts of the sin happened firsthand
the enrolling in philosophy followed, how is it right to feel fear where no fear is 429?

We believe, not without the divine Spirit, that the holy habit of the monastic life
carries forgiveness of sins, and strips off the old man 'who is corrupted in the lusts of
error', and puts on 'the new man who was created in God, in righteousness and sanctity of
truth' 430, as the wise Paul somewhere said in writing. I adduce, although I am addressing
those who know, in confirmation of what has been stated, the vision which that heavenly
man the great Antony saw. What in fact does the man who told the story of his life say,
the divine Athanasius who is among the high-priests? «When he was about to eat, and had
risen to pray at the 9 hour, he felt his consciousness lifted up, and (wonderful to
relate! he felt himself standing and seeing himself, as if he had been taken outside him,
and as if he were being led into the air by some men, and afterwards some grievous and
cruel men standing in the air and seeking to prevent him from passing. And, when the
conductors opposed, these required an account to know if he were not liable to them; but,
when they sought to make an account from his birth, those who were leading Antony
prevented it, saying to these: 'What happened from his birth the Lord has wiped out; but
you may inquire into the time since he became a monk and made profession to God'.

Then upon their making charges and failing to convict, the road was made free and
unimpeded before him. And immediately he saw himself standing, as if he had come to
himself, and that he was again wholly Antony» 431. Guided therefore by this divine
command, I have answered the present question; and I affirm and say with confidence that
that modest man must retain the priestly ministry, since with his very scrupulousness and
carefulness he has conferred a great benefit upon us, and by the wise and modest question
has astringed with apostolic salt those who gape for priestly offices, and fun after
ordinations 432, like the pomp 433 and honours of the world, and those whose minds are
fixed on pride or on visions of things here, and who treat as of no account the judgments
which we shall receive for these things, when the day of judgment arrives, which will
assuredly come, and is spoken of by every one's mouth, but is looked for by few as it
should be looked for.

LETTER 53: TO CAESARIA THE HYPATISSA

AD 519–538

You are acting rightly and as befits women who profess religion in asking everything
without shame; for there is one thing only that brings shame, if through sin we come in
conflict with God's laws, and fall under the judgment of divine wrath. I. Know therefore
that a woman who has the usual flow of blood ought not to communicate in the divine
communion till the blood ceases to come. II. On the same principle, in the case of one
also who has held the chaste intercourse of the couch with a lawful husband, after the
same intercourse, it is not in accordance with religion that she should for the space of a
day receive the most mysterious food: for these things increase men's awe and clearness of
vision as regards the practice of religion and the worship of God. In the apostolic
injunctions something like this is written about a widow who is appointed in the churches:
«But, after she enters upon her functions, as has been said, let her not be concerned with
anything, but be alone, for the purpose of undisturbed prayers; for to such a widow
solitude is a foundation of holiness and of life: for she has had no pleasure in anyone
else but the God of gods, the Father in heaven. But at stated times let her give praise
apart, at night and in the morning. If she have a menstruation, let her remain in the
church, but not approach the altar; not that she is polluted, but because honour is due to
the altar» 435. For the sake of confirmation we have also adduced the answers of the
blessed and saintly Timothy, the great bishop of Alexandria, who was at the time of the
synod of the 150 bishops, which in giving instruction on such matters write for us in
agreement with the apostles, and on the present point enjoin as follows: Question V; if a
woman be with her husband at night, whether she ought to receive or not; Answer. «They
ought not to receive immediately, since the apostle cries: 'Deprive not one another,
unless it be by consent for a time' (by 'time' he means that which is occupied with
communion), 'that ye may devote yourselves to prayer, and come together again, lest Satan
tempt you concerning the lust of incontinence'»: and again: Question VII; if a believing
woman see that which is customary among women, whether she ought to approach the mysteries
on the same day, or not. Answer. «A religious woman therefore who is about to receive of
the divine communion ought to prepare herself beforehand before that day, and abstain from
the lawful couch, in honour of the body and blood of God»436.

LETTER 54

AD 519–538

[The order of service of me, Severus, in Palestine and in Antioch they continue to sing
even down to this day. The office 437. The service of night and evening] 438. But I wish
your God-loving highness to know that the order of- hymns and odes has been preserved in
one form among the Egyptians, in another among the Palestinians and Phoenicians, and in
another among the Syrians, according to the custom that has been handed down from the
beginning in each of the regions.....439

LETTER 55: TO CAESARIA THE HYPATISSA

AD 519–533

But, as to the kings, hear a story of the holy old men that has been transmitted and has
come down to us. They said that the religious king Theodosius sent someone secretly to
father Nisthora 440 the God-clad old man, begging of him to pray that a male child might
be given him: and, on the day on which the messenger reached his cell in the desert, it
happened that that old man died two or three hours before; and, when that man knocked at
the door, immediately the old man rose up and sat down according to his custom to make a
rope 441 of palm-leaves; and he said to his disciple, «Bring in the man who knocked»: and
when he came in he said to him, «Say to Theodosius, 'Because God loves you, he will not
give you a malakion; for after your reign the faith shall be corrupted; and the faith of
Nestorius shall prevail, and God does not wish the evil to be done through your seed'»
(The Egyptians call a male infant malakion, as the Byzantines call it philikarion): and,
when that man had gone out, that old man again lay down and fell asleep and departed to
God. This father Nisthora was a celebrated man, so that his words are recorded in several
of the books which contain tales of the holy old men. So long therefore as the synod of
Chalcedon is in force, it is impossible for a king to beget sons 442, or, if he beget one,
to leave the kingdom to his son. And this was both foretold by those holy men, and in the
days of Leo the king proved by experience: for Leontarius the younger was actually created
Caesar, and died an untimely death before his father 443. Vainly therefore does he err who
deceives himself.

LETTER 56

AD 519 (?)

David that king and lover of God and prophet, who was more humble than all men, when Saul
had twice armed himself against him, with many thousands of armed men and warlike
soldiers, and, after being in a way caught, he not only escaped in a marvellous manner
from the danger 444 which surrounded him, but even captured with his hands the man who had
armed himself against him, and he had it in his power to kill him, mercifully spared him
twice, that enemy and murderer who was so ferociously set against him. And yet, [after] he
had received such an experience of God's support and protection, hear what kind of things
he meditates and says [in] his mind when he is debating with himself. «And David said in
his heart, 'Now shall I [be delivered] one day into Saul's hands and there is nothing good
for me, unless I escape to the land of aliens, and Saul cease searching for me through the
whole border of Israel, and I escape from his [hand]'. And David arose and the 600 men who
were with him; and he went to Achish son of Maacah, [King of Gath]; and David settled with
Achish in Gath he and his men» 445. Where therefore was then Caesaria the strongest of all
persons in faith, in order that she might have said to David also who was [meditating] and
doing such things, «Whither flee you, O prophet?

Rather 446 you are forgetting God's [high and] constant right hand, which saved you and
delivered that adversary and foeman into your hands, faithless thoughts have gained
control of you»; and, «The land of the mightiness of that Exalted one is more worthy of
confidence for your protection than that of Achish the barbarian. It seems to me that the
words escape your memory which you yourself ... sing by the Holy Spirit, which, I believe,
run: 'Many are the tribulations of the righteous, and the Lord will deliver them out of
them all. The Lord preserveth all their bones, and not one of them shall be broken'; and
again, 'The Lord will deliver the souls of his own bondmen' 447»? In answer to these
things David would say, «Listen, my daughter, and incline thine ear' 448. I know the
purport of the spiritual songs that were sung by me better than you: but I also know the
God of all, who beyond all hope snatches his own peculiar bondmen out of all dangers 449,
and again, exercising them, also leaves them to adopt plans derived from human thoughts,
and weapons drawn from nature, in order that they may also flee and choose to suffer
everything, and not betray God, and do aught that distresses him. If we trusted to his
help and were incapable of falling, not weakening in anything of ourselves or contributing
anything, the virtue would be without reward;

or rather 450 there would be no room at all to perform anything whatever, or to show any
kind of success». For this reason therefore Moses the great was afraid of the king of
Egypt and fled, and became a sojourner in the land of Midian for 40 years, and again he
returned to Egypt, and transfers the fear to the king, and he chastised that obstinate and
disobedient man with plagues by means of the marvellous signs. [And the one] was the
effect of the virtue of Moses, that is [the affair] of the flight by which he fled, in
order to bring just help to his countrymen who were being oppressed, while the other was
the effect of the mightiness of God, the display of the great wonders. And Elijah the
prophet, fearing the threat of Jezebel, the wife of that prodigal 451 and impious man, was
a fugitive, he who bound the clouds for three years and six months, and dried up the land
with drought, and again by a word brought down rain. But Paul also, the great in signs and
wonders, was let down from the wall in a basket 452 by the disciples in Damascus and fled,
when the Jews wanted to kill him; and those who took pleasure in hearing his teaching did
not say, «Let the teacher stay with us that we may hear his very pleasant exposition, by
means of which he causes the venomous reptiles to flee like a stag» (I mean the demons and
evil spirits that are envious and hostile against the salvation of men).

(After other things). And the Lord also, the Giver of powers, not being a teacher of
timidity, said, «When they persecute you in this city, flee ye to another» 453, wishing us
not to trust in our own strength, but rather 454 be anxious about such things, and, when
at his permission conditions of trial beset us, then indeed we must fight bravely.

LETTER 57

The test of true ordination is not the matter of the see, but holding the right faith in
God.

LETTER 58: TO ZENOBIUS

AD 513–518

But he who is lacking in wisdom and virtue is under blame; and he who is under blame is
under sin.

LETTER 59: TO ANDREW THE PRESBYTER

AD 519–533

For the mind that is burdened by the dull weight of demons does not receive the spiritual
first word.

LETTER 60: TO JOHN ARCHIMANDRITE OF THE HOUSE OF MAR HANANYA

When I learned that the presbyter and archimandrite Beronician (?) 458 of saintly memory
had departed and migrated to the heavenly mansions, partly from outside report, and partly
from his revered letter, which at his decease he left for me as a blessing 459, which is
truly full of all spiritual blessing, then I was distressed and my heart gave me bitter
pain; and not only did I lament for his decease, but I also lifted the eyes of my mind
together with my body upwards, and lifted up my voice to him, as to one who hears and
perceives; for indeed he does even perceive the truth, «My father, my father, the chariots
of Israel and the horsemen thereof» 460.

LETTER 61: TO HOLY CONVENTS OF VIRGINS OF CHRIST

AD 519–525

An identical copy 461 to each one of them. That a church is a confession of right faith no
one who is reckoned among Christians and has understanding doubts, since the Lord plainly
said in the Gospels to the divine Peter, the first of the apostles, when he made the
confession, «Thou art Christ, the Son of the living God», «Thou art Cephas, and upon this
rock will I build my church, and the gates of Sheol shall not prevail against it» 462; and
he called the firmness and fixity of such a confession a rock. And, as speech knows a
right and sound opinion on faith as a church, so it also knows the believers who confess
it as a church. And David the wonderful among prophets, depicting this church beforehand
as a queen and a virgin clad in various kinds of flowers and in royal excellencies, and
for this reason all the more and 463 in loving fashion espoused to the king, and gathering
many virgin souls, and attracting them to her pattern and the example of her chaste life,
said, «Virgins shall go to the king after her» 464. You also therefore showed by your
writings and acts, after choosing the virgin and angelic life, that is free from all
material things, that you are walking after the queen and first virgin, the church.

See therefore that you turn not your looks away, but with all diligence look intently and
securely and fixedly at her, and cleave to her, in order that, being hard by, you may
enter the king's temple, which is the expected rest, and the suprasensual bridal-chamber,
concerning which the same prophet again said, «Holy is thy temple, and wonderful in
righteousness» 465: For it excites wonder as something holy and raised above earthly deeds
and thoughts, and it cannot be expressed and explained in words, but shows by experience
to those who are worthy what manner of thing it is; and, looking at the bountiful right
hand of the Giver, they will say, «Pleasure is in thy right hand for ever» 466. These
things may your chastities find, showing as you do the lamp of asceticism in its
brightness, through keeping the orthodox faith; for, when this is absent, the lamp
inasmuch as it lacks oil cannot give light 467. Be not therefore remiss in labours, but
sustain yourselves on the hope of the future life, and look for a reward to be added to
the now existing troubles, and ask the God of all not to allow us to be tried beyond what
we can bear, but with the trial to give also a way of escape, that we may be able to
endure . And these things we have written in few words, being as we are at a distance and
in varying and unwonted places;

but every day we are with you in spirit, and speak similar words.


SERMON 52: ON THE MACCABEAN MARTYRS
===================================

SERMON 52: ON THE MACCABEAN MARTYRS Severus of Antioch

c. AD 465–538

Severus preached this sermon in Antioch on the feast of the Maccabean martyrs. The English
is that of W. Emery Barnes.

SERMON 52: ON THE MACCABEAN MARTYRS

The chief interest of this discourse of Severus is to be found not in its treatment of the
Maccabean story, but in its references, somewhat meagre it is true, to the circumstances
of Severus' own day. Plainly the Jews were still a great power in Antioch as they had been
in Chrysostom's time and long before. The Manichees were still to be reckoned with; and
astrology was still a trouble to the Church. [Translated by W. Emery Barnes]

A Memra of Mar Severus

The Panegyric of the Maccabean youths is thought on account of the glory of the conflict
they sustained to supply rich intellectual materials to those who pronounce it, but in
that it surpasses all power (finding) of words it convicts of poverty those who
panegyrize. And [even] in that which is before us (in the midst) they greatly fall short
of the truth; for even a painter, if he see anything strange and unusual of endless beauty
of created nature, and takes pains to copy this with pigments, paints indeed an image
beautiful and very fair agreeing with this beautiful and lovely prototype; but he is
overcome in that he is not able accurately by means of art to attain to that natural
beauty. So we also desiring to paint with the pigments of words the spiritual beauty and
the manly struggle of these seven youths for piety say indeed things beautiful and very
beautiful, for such is the subject, but we stand at a distance from their greatness of
deeds, as we are removed even from nature. For merely to hear that seven youths, who,
being now of youthful age, went forth by the same gate of youth, who overtopped one
another a little in age like the steps of a ladder, but nevertheless youths all of them,
that they suffered one and the same death on behalf of piety, and were constant under (in)
various kinds of tortures; and before them Eleazar elder and priest, and instructor rather
in sufferings for piety than in the Law—and of their aged mother— that she endured
manfully the scourgings of her sons and denied that she was a mother, what obedience
unfearing! What a soul not dismayed! And what a wealth of words do the events need to be
able to extol them to the height!

It putteth down therefore [the eloquence] which promises with sighs by study and art to
write praises, and it flieth to that which is of heaven; and it lifteth up itself with its
own wings and not with artificial and alien wings; and to God who crowns the contest of
piety it cries with the prophet: Of thee is my glory in the great congregation. And as
regards that which I bring to the remembrance of the Church, I have evolved a certain
truly divine and secret thought from the struggle of these valiant martyrs. For it seems
to me that the old man holds forth a type of the Law which has waxed old in the
Scriptures, and that the youths who were disciples to the old man together with their
mother fulfil [the conditions of] the type of the Church of the Nations, which was indeed
of old without child, but afterwards had many sons; which formerly was taught by the Law
with symbolic teachings of piety; concerning which Hannah the prophetess said: The barren
hath born seven. Because the Synagogue whose sons were formerly many hath waxed feeble.

But bring before your eye as it were into that stadium of virtue him whom time hath not
darkened, who contended that he might annul former things. Moreover that which is sung by
every man when it sounds as it were in the ears new and undefined of those who desire
sustenance which is old indeed in the passage of years, but new in affection and freedom
from cloying...... (3) And Antiochus the tyrant sat and was cruel in his mind, in a
certain lofty place, for such is loftiness of spirit that it causeth perverseness to those
who are troubled with it, namely, that they stand upon the earth with the rest but think
they are fixed in the air when they walk on the tips of their nails, and lift up their
eyebrows and exalt themselves as the cedars of Lebanon, as said the Holy Scripture,
displaying their bareness of fruit and their haughtiness.

And there was standing before him girded in armour all the assembly of the soldiers
("Romans") and of the servants bearing lances, a sight sufficient to cause astonishment
(dismay) in the beholder. And there were set in the midst instruments of every kind of
torture which threatened various kinds of punishment And there were some of them not yet
made ready and as yet known only as a danger, which threatened by their very appearance
bitter and violent death; and with scourgings very fearful, if it were possible, so to
speak, lacerating with the body the soul also, and almost separating it from the bond of
its fellow. (4) And first into the midst came Eleazar the priest, hoary of hair but
shewing youth in mind. And he was urged to eat of heathen sacrifices and flesh of swine,
and herein that he should renounce his pure reverence for the Law; for the tyrant thought
that if he overcame this man, he would overcome the Law, yea the Priesthood itself; and he
thought that to overthrow the old man was to dissolve these (Law and Priesthood). For with
these was his war and not with the sons of men. And he hoped again that the master would
be followed without a struggle also by the young men his disciples. But his hope and his
expectation disappointed him. For with the body the old man and infirm triumphed over the
torments, and strengthened the youths strong as they were in body, and proved that the Law
was spiritual and the Priesthood heavenly. And he made known that there was in them a good
and ready hope for the sake of which it was also right to suffer, even though these things
were not yet established unto [? legal] form and writing.

For Antiochus indeed laughed much at him as though he were suffering in vain and [in vain]
rejecting that pleasant taste of swine's flesh; and he called it a servant of nature and
he reckoned it folly that he should take death in exchange for a single food. For he was
mixing his very threats and at the same time mocking the man and frightening [him]. And
sometimes he spoke both pitying and being grieved for [his] weakness and old age and
worthiness; and the self-same sneers his servants also held forth. Being armed even thus
on the king's side and helping him in every way, they were surrounding this old man as a
tower of virtue. But he was not to be taken nor known nor subdued by them. (5) For he
said: Our Law, O Antiochus, is verily The Law, for it is the work and gift of God and the
teaching is not of one of the sons of men. Hearest thou not of Moses and his fast of forty
days and the purity and brightness which came from him? And of the top of Mount Sinai and
the cloud, and of Him who spoke to him from thence, and of the tables graven with the
finger of God, which were written on both their sides, within and without; declaring to
those who were heavy (brutish) in their minds the external things of the word, but to
those who Feared hinting carefully the theory of the deep things of the Spirit?

From thence we derive our refusal of the food of the flesh of swine, for it teaches us to
restrain gluttonous desires, and not to pursue after pleasure, and that therein we should
maintain constancy. Reverence therefore either the Lawgiver who is God, or the high
estimation of the Law. For irrational beasts are permitted, as I have said, to make use of
the abundance of nature, and to possess the lust of unrestrained pleasures. But for
rational man the Law is appointed that he may neither eat nor do all the things that are
natural; for some are withholden, and the rest are permitted him. On account of this we
even call those barbarians beastly who bring all things under the tooth, obeying nature
and not the Law. The counsels of the Law therefore are such as they are because they
remove men from irrational follies. For I speak even to your untaught obedience and
heathenishness. And what shall I say? For the sake of decency (that is reverence for the
High-priesthood) I reverence the worked tunic which giveth oracles by means of various
colours, making it known that it is fit for the high-priest to be clothed with the whole
various host of virtues. I reverence the ephod of judgment and the Urim and Thummim which
we who are worthy to exercise the priest's office carry upon our breasts when we enter
within the Holy of Holies, that we may gain eloquence of soul and that the adversary may
be turned back rather with a word than in wrath and in lusts; that we may be able to judge
the things that are fitting, and as in a vision may receive revelations from above and
teachings of truth, and may offer answers clear of falsehood to those who are initiated. I
reverence the tiara which crowns the head of the priest, as [of] one who has mastered the
passions.

I tremble at the sacred plate of gold seeing that he carries on it the name of God which
is without reproach, for this is engraved on the seal, even things ineffable, that it may
give light to the face and may direct him that he may see Qod only. As I think these
thoughts and more than these, how can I betray the law of my fathers? And how can I be
overcome by one irrational food? How can I defile my mouth? Herein thou hast, Antiochus,
proof of my soul; try now my body also! (6) But he was smitten with these truly
philosophic words as with goads, and now commanded that he should be scourged with
torments. And immediately the cruel servants began smiting him with fists and jumping on
him with kicks (bringing down kickings on him); and with blows of whips they broke and
pierced his ribs and they carded his flesh and his blood ran down in streams.

But the old man fixed his eyes on the heavens, and running with swiftness the heavenly
course, was oppressed with sweat and panting. And at last when he was not overcome even so
as to utter one unsound word, he was delivered to the fire. And when the rest of his body
was melted there after prayer on behalf of the people and dying words [addressed] to God,
he flew away to the blessed roofs of the angels and the holy fathers. (7) But these youths
with like divine learning embraced the struggles of the teacher, and meditated therein (in
the learning) very diligently and carefully. And more than the teachings of the Law, the
constancy of the old man which they learnt and enjoined while he suffered they kept in
remembrance with a certain keen diligence. And in nothing at all did they fall short of
that which was learnt; they made known and proclaimed it, not the more by the tongue, but
by the like manhood under tortures. For every one of the youths according to the order of
his age came into the midst, the tyrant thinking that by means of the punishment inflicted
on the first he would bring the others to submission. For who is there that would not
faint with fear when he saw the flesh of his brothers cruelly lacerated ?

But this did not so fell out. But these armed ones, Piety's trained ones, shewed the snare
set for their submission to be an occasion for the display of their manhood. For the
eldest of the brethren thought that the example [set by] his teacher was due from him
[also]. And the second one thought that the virtue of his brother, as well as that of his
teacher (Rav), was due from him. And the third one contended to surpass those who had
contended before him, and that he might be an example of manhood to the rest And all of
them were associated together in the contests; and every one of them was glorified, not
only in his own martyrdom but also in that of his fellow, for he who preceded was a kind
of monument inspiriting him who followed, and a fresh type of encouragement, sufficient
and able to draw him to like zeal. But the later ones who drew near to the stadium were
more constant in the contests of their brothers than they who were suffering, and were
made ready for that which was to follow, fearing lest they should be passed over, and
[desiring] that they might display in the body a brotherly unanimity of constancy under
(in) varied torments of skilled tormentors.

(8) For one of them was stretched upon the wheel and the bond of his joints was loosened,
and when he was revolving with the circle of the wheel at the same time also he was
burning, because coals of fire were placed beneath. And another one was stripped of his
skin with claws of iron as a lamb is stripped. Another when his tongue was ordered to be
cut out, of his own will put this forth for cutting off, declaring that even if one of
those things hidden in the deep, that is to say, his inner parts, was demanded of him to
give up to tortures, even this, if it were possible, he would willingly put forth. For
each one of them was striving in regard to fresh kinds of tortures to shew fresh readiness
of will, and to be tried in all his members and to bear many trials of [his] faithfulness,
before his soul departed from his body. For they judged that it was [the function] of
beasts to fall (as is generally the case) with one death, but that it better suits those
who are made men to bear upon their bodies many marks of manhood, and to draw near
together to the sword of the enemy, and that their blood should drop upon enemies and upon
kindred. Such was the stedfastness of those manly youths that I will not occupy myself
with many particulars, while I relate [once for all] as to every one of their tortures,
that such was the prepared readiness for their conflicts of these invincible martyrs.

For as those who fix in crowns of gold these precious stones seek not one colour but
various for the increase of one beauty, these men leapt with the same banner over strange
and varied inventions of tortures and desired the crown of martyrdom which comes by
contests of all kinds which diversify it as with precious stones. (9) When therefore the
six brethren had finished the good course, and had attained to the crown of the City which
is above, the youngest and seventh was left, prepared ("whetted") by six contests and
exceedingly vehement in the strength of piety. The tyrant being afraid of this one, tried
to weaken him with flatteries and promises. And when he saw that he despised even these
things, he commanded that his mother should stand by him, in order that he might take
compassion as it were upon an old and childless woman; for he even thought that it would
be enough, if she seemed only to be saying, Forbear, to weaken and subdue that athlete to
nature. But it had escaped that self-sufficient one that it was she who had anointed the
others for the contest and had sent them on their way to heaven. For when she was near,
like the sum of virtuous strength, she was reminding (warning) these champions of piety,
going round hither and thither and considering, and trembling lest any of her sons should
stumble and fall from piety.

While she was testifying with each one and shared the torments with them and thought
(seemed) that she burned indeed and was indeed cut in pieces, like a tree whose own
children, the branches, are cut in pieces. And so to speak she cried the cry of Paul, My
sons, of whom I travail again , until Christ be formed in you! (10) These things therefore
she thought and taught and did secretly and not visibly. But when she stood openly by her
youngest son according to the command of the tyrant, she cast in Hebrew speech one word
not only into the ears of her son but into his mind. And she did not speak in his father-
tongue to hide it from the servants, but that, she might remind the champion of the
glorious deeds of the ancient and chief fathers (of the ancient fathers and patriarchs)
and draw him to like zeal.

And she made the heart of the youth boil exceedingly and as if he were admiring bitter
death, he hastened to swallow [it] as something sweet. And he cried out to those who stood
by, Loose me from the bonds. And when he was readily loosed by those who erroneously
supposed that he was changed from his manly mind, he leapt into every one of the frying
pans which were set [ready] and flamed with fire, and he found more quickly even than he
wished his desire and was added to the heavenly chorus of his brothers. And by him also
his mother cheerfully (readily) stood and was tried with like ills. And when she was
crowned in the seven contests of her sons, she herself crowned her sons, and shewed by
deeds from what a root these manly shoots sprang and grew up. Not so [truly] did the
candlestick of seven lights which made glorious the temporal tabernacle give light, as did
this woman with the seven human (rational) lights, her sons, give light to the Church of
Christ.

(11) Hear these things, O mothers, and so bring up your sons, and let them go to the
church and urge them to the learning of sacred worda And strangle them not with youthful
cares. For the things that are seen are temporal, but the things that are not seen are
eternal, as Christ crieth who speaketh in Paul O holy mother! O manly soul of a woman's
body! O harmony of sons who shewed us one patience and one virtue and one constancy, on
behalf of one hope or one equal death. What will they say to these things, they who
compound fate (compose horoscopes) from the planetary motion of stars ? For their mother
did not bear them as the orbit(s) stood still, in the self-same hour, nor did they all
have in themselves a special portion from one ruling-star ("ruling-influence "), according
to the folly of the Manichaeans. But because the Almighty Reason had (found) one thing in
them, It prepared one and the same crown of martyrdom for them.

(12) These though they girded themselves from the Law's Teaching were forerunners of the
martyrs of the Gospel, as John also was the forerunner of Jesus. For those three youths
also and Daniel the man of virtuous desires were delivered from the fire of the Babylonian
furnace and from the pit of lions, in order that they of Israel might turn the barbarians
towards Jerusalem which is below, [and] by means of signs they were shewn to be virtuous.
But the Maccabean youths, when the coming of Messiah and the resurrection were standing at
the door, and when [that] Jerusalem whose architect and creator is God, and the preaching
of the Kingdom of Heaven were about to be made known, departed from the stadium of
conflict to heaven. And they first teach us the hope of the life to come and prepare us
for it But otherwise, if this had not been thus ordered by Providence beforehand, would
not the blind Jews say, Whom of the martyrs who testified for Christ have ye seen die in
torments ? And these things they say because they look not to that glorious hope by the
brightness of which we shine by the grace and mercy of Him who called us to this. To whom
be glory for ages. Amen.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

A SYRIAC LIFE OF PHILOXENUS English translation: an out-of-copyright translation as
transcribed, or commissioned and given to the public domain, by Roger Pearse for his
collection Early Church Fathers – Additional Texts ( tertullian.org/fathers ). SermonIndex
has only divided it into chapters and short sections; the wording is the translator’s own.
No Greek or Latin text is shown beside it yet, and no modern English version has been
made. Licence. published 1920. Licence: Public domain.

THIRTEEN ASCETIC DISCOURSES English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

THREE LETTERS OF PHILOXENUS English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

LETTERS OF SEVERUS English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

SERMON 52: ON THE MACCABEAN MARTYRS English translation: an older public-domain
translation as collected in the Writings-Database (HistoricalChristianFaith), mostly from
the Ante-Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.