PROLOGUE

ΠΡΟΛΟΓΟΣ ΠΡΟΣ ΕΛΠΙΔΙΟΝ

Here, Father Elpidius, ¹ besides the discourse on the Ascetic Life, ² I have sent this discourse on love to your Grace, arranged in four centuries ³ in equal number to the four Gospels. While it is perhaps not at all worthy of your expectation, it is yet the best I could do. Your Grace should know that these are not the fruit of my own meditation. Instead, I went through the writings of the holy Fathers and selected from them whatever had reference to my subject, summarizing many things in few words so that they can be seen at a glance to be easily memorized. These I have sent to your Grace requesting that you read them with indulgence and look for only what is of profit in them, overlooking a style which lacks charm, and to pray for my modest ability which is bereft of any spiritual profit. I further request that you not be annoyed by anything that is said; I have simply fulfilled an obligation. I say this because there are many of us who give annoyance today by words while those who instruct or receive instruction by deeds are very few.

 Ἰδοὺ πρὸς τῷ περὶ ἀσκητικοῦ βίου λόγῳ καὶ τὸν περὶ ἀγάπης λόγον πέπομφα τῇ σῇ ὁσιότητι͵ πάτερ Ἐλπίδιε͵ ἐν ἰσαρίθμοις κεφαλαίων τῶν τεσσάρων εὐαγγελίων ἑκατοντάδων· οὐδὲν μὲν ἴσως ἄξιον τῆς σῆς προσδοκίας͵ τῆς δέ γε ἡμετέρας δυνάμεως οὐκ ἔλαττον. Πλὴν γινωσκέτω ἡ σὴ ἁγιωσύνη ὅτι οὐδὲ ταῦτα τῆς ἡμῆς εἰσὶ γεώργια διανοίας· ἀλλὰ τοὺς τῶν ἁγίων πατέρων διελθὼν λόγους κἀκεῖθεν τὸν εἰς τὴν ὑπόθεσιν συντείνοντα νοῦν ἀναλεξάμενος καὶ ἐν ὀλίγοις πολλὰ κεφαλαιωδέστερον συναγαγών͵ ἵνα εὐσύνοπτα γένωνται διὰ τὸ εὐμνημόνευτον͵ ἀπέστειλα τῇ σῇ ὁσιότητι͵ παρακαλῶν εὐγνωμόνως ἀναγινώσκειν καὶ μόνην θηρεύειν τὴν ἐν αὐτοῖς ὠφέλειαν· τὸ δὲ ἀκαλλὲς τῶν λέξεων παραβλέπειν καὶ εὔχε σθαι ὑπὲρ τῆς ἐμῆς μετριότητος͵ πάσης πνευματικῆς ὠφελείας ἐρήμου. Παρακαλῶ δὲ καὶ τοῦτο͵ μὴ εἰς ὄχλησιν ἡγεῖσθαι τὰ εἰρημένα. Ἐπιταγὴν γὰρ πεπλήρωκα· λέγω δὲ τοῦτο͵ ἐπειδὴ οἱ λόγοις ἐνοχλοῦντες πολλοί ἐσμεν σήμερον· οἱ δὲ ἔργοις παιδεύοντες ἢ παιδευόμενοι πάνυ εἰσὶν ὀλίγοι.

Rather, please pay careful attention to each chapter. For not all, I believe, are easily understandable by everyone, but the majority will require much scrutiny by many people even though they appear to be very simply expressed. Perhaps it might happen that something useful to the soul will be revealed out of them. This will happen completely from God’s grace to the one who reads with an uncomplicated mind, with the fear of God, and with love. But if someone reads this or any other book whatever not for the sake of spiritual profit but to hunt for phrases to reproach the author so that he might then set himself up in his own opinion as wiser than he, such a person will never receive any profit of any kind.

Ἀλλὰ μᾶλλον ἐμπόνως προσέχειν ἑκάστῳ τῶν κεφαλαίων. Οὐ πάντα γὰρ πᾶσιν͵ ὡς οἶμαι͵ εἰσὶν εὔληπτα· ἀλλὰ καὶ πολλῆς τὰ πολλὰ τοῖς πολλοῖς δεόμενα τῆς συνεξετάσεως͵ εἰ καὶ δοκεῖ ἁπλούστερον εἰρῆσθαι. Ἴσως γὰρ ἄν τι φανείη χρήσιμον τῇ ψυχῇ ἐξ αὐτῶν ἀνακαλυπτόμενον. Ἀναφανήσεται δὲ πάντως Θεοῦ χάριτι τῷ ἀπεριέργοις ἐννοίαις καὶ μετὰ φόβου Θεοῦ καὶ ἀγάπης ἀναγινώσκοντι. Τῷ δὲ μὴ ὡφελείας χάριν πνευματικῆς ἐντυγχάνοντι ἢ τούτῳ τῷ πονήματι ἢ καὶ ἄλλῳ οἱῳδήποτε͵ ἀλλὰ τοῦ λέξεις θηρεύειν πρὸς τὸ κακίζειν τὸν συγγραψάμενον͵ ἵνα ἑαυτὸν ἐκείνου δῆθεν͵ ὡς οἰήσει͵ σοφώτερον παραστήσῃ͵ οὐδὲν ὠφέλιμον οὐδαμόθεν οὐδέποτε ἀναφανήσεται.

FIRST CENTURY

ΤΟΥ ΑΓΙΟΥ ΜΑΞΙΜΟΥ ΠΡΩΤΗ ΕΚΑΤΟΝΤΑΣ ΤΩΝ ΠΕΡΙ ΑΓΑΠΗΣ ΚΕΦΑΛΑΙΩΝ

1. Love ⁴ is a good disposition of the soul by which one prefers no being to the knowledge ⁵ of God. It is impossible to reach the habit of this love if one has any attachment to earthly things.

1.1 [Α] Ἀγάπη μέν ἐστι διάθεσις ψυχῆς ἀγαθή͵ καθ΄ ἣν οὐδὲν τῶν ὄντων τῆς τοῦ Θεοῦ γνώσεως προτιμᾷ· ἀδύνατον δὲ εἰς ἕξιν ἐλθεῖν ταύτης τῆς ἀγάπης͵ τὸν πρός τι τῶν ἐπιγείων ἔχοντα προσπάθειαν.

2. Love is begotten of detachment, ⁶ detachment of hope in God, hope of patient endurance and long-suffering, these of general self-mastery, self-mastery of fear of God, and fear of faith in the Lord.

1.2 [Β] Ἀγάπην μὲν τίκτει ἀπάθεια· ἀπάθειαν δέ͵ ἡ εἰς Θεὸν ἐλπίς· τὴν δὲ ἐλπίδα͵ ὑπομονὴ καὶ μακροθυμία· ταύτας δέ͵ ἡ περιεκτικὴ ἐγκράτεια· ἐγκράτειαν δέ͵ ὁ τοῦ Θεοῦ φόβος· τὸν δὲ φόβον͵ ἡ εἰς τὸν Κύριον πίστις.

3. The one who believes the Lord fears punishment; the one who fears punishment becomes master of his passions; the one who becomes master of his passions patiently endures tribulations; the one who patiently endures tribulations will have hope in God; hope in God separates from every earthly attachment; and when the mind is separated from this it will have love for God. ⁷

1.3 [Γ] Ὁ πιστεύων τῷ Κυρίῳ φοβεῖται τὴν κόλασιν· ὁ δὲ φοβούμενος τὴν κόλασιν ἐγκρατεύεται ἀπὸ τῶν παθῶν· ὁ δὲ ἐγκρατευόμενος ἀπὸ τῶν παθῶν ὑπομένει τὰ θλιβερά· ὁ δὲ ὑπομένων τὰ θλιβερὰ ἕξει τὴν εἰς Θεὸν ἐλπίδα· ἡ δὲ εἰς Θεὸν ἐλπὶς χωρίζει πάσης γηΐνης προσπαθείας· ταύτης δὲ ὁ νοῦς χωρισθεὶς ἕξει τὴν εἰς Θεὸν ἀγάπην.

4. The one who loves God prefers knowledge of him to all things made by him and is constantly devoted to it by desire.

1.4 [Δ] Ὁ ἀγαπῶν τὸν Θεὸν πάντων τῶν ὑπ΄ αὐτοῦ γεγονότων προτιμᾷ τὴν γνῶσιν αὐτοῦ καὶ ἀδιαλείπτως διὰ τοῦ πόθου ταύτῃ προσκαρτερεῖ.

5. If all things have been made by God and for his sake, then God is better than what has been made by him. The one who forsakes the better and is engrossed in inferior things shows that he prefers the things made by God to God himself.

1.5 [Ε] Εἰ πάντα τὰ ὄντα διὰ τοῦ Θεοῦ καὶ διὰ τὸν Θεὸν γέγονε͵ κρείττων δὲ ὁ Θεὸς τῶν δι΄ αὐτοῦ γεγονότων· ὁ καταλιμπάνων τὸ κρεῖττον καὶ τοῖς χείροσιν ἐνασχολούμενος δείκνυσιν ἑαυτὸν προτιμῶντα τοῦ Θεοῦ τὰ δι΄ αὐτοῦ γεγονότα.

6. The one who has his mind fixed on the love of God disdains all visible things and even his own body as alien. ⁸

1.6 [Σ] Ὁ τῇ εἰς Θεὸν ἀγάπῃ τὸν νοῦν ἔχων προσηλωμένον πάντων τῶν ὁρωμένων καὶ αὐτοῦ τοῦ σώματος ὡς ἀλλοτρίου καταφρονεῖ.

7. If the soul is better than the body and God incomparably better than the world which he created, the one who prefers the body to the soul and the world to the God who created it is no different from idolaters.

1.7 [Ζ] Εἰ κρείττων τοῦ σώματος ἡ ψυχὴ καὶ κρείττων τοῦ κόσμου ἀσυγκρί τως ὁ κτίσας αὐτὸν Θεός͵ ὁ προτιμῶν τῆς ψυχῆς τὸ σῶμα καὶ τοῦ Θεοῦ τὸν ὑπ΄ αὐτοῦ κτισθέντα κόσμον οὐδὲν τῶν εἰδολολατρούντων διενήνοχεν.

8. The one who separates his mind from love and devotedness toward God and keeps it tied to any sensible thing is the one who prefers the body to the soul and things that are made to God their Creator.

1.8 [Η] Ὁ τὸν νοῦν τῆς εἰς Θεὸν ἀγάπης καὶ προσεδρείας ἀποχωρίσας καί τινι τῶν αἰσθητῶν προσδεδεμένον ἔχων͵ οὗτός ἐστιν ὁ προτιμῶν τῆς ψυχῆς τὸ σῶμα καὶ τοῦ κτίσαντος Θεοῦ τὰ ὑπ΄ αὐτοῦ γεγονότα.

9. If the life of the mind is the illumination of knowledge and this is born of love for God, then it is well said that there is nothing greater than love. ⁹

1.9 [Θ] Εἰ ἡ ζωὴ τοῦ νοῦ ὁ φωτισμός ἐστι τῆς γνώσεως͵ τοῦτον δὲ ἡ εἰς Θεὸν ἀγάπη τίκτει· καλῶς οὐδὲν τῆς θείας ἀγάπης εἴρηται μεῖζον.

10. When in the full ardor of its love ¹⁰ for God the mind goes out of itself, then it has no perception at all either of itself or of any creatures. For once illumined by the divine and infinite light, it remains insensible to anything that is made by him, just as the physical eye has no sensation of the stars when the sun has risen.

1.10 [Ι] Ὅταν τῷ ἔρωτι τῆς ἀγάπης πρὸς τὸν Θεὸν ὁ νοῦς ἐκδημῇ͵ τότε οὔτε ἑαυτοῦ οὔτε τινὸς τῶν ὄντων παντάπασιν ἐπαισθάνεται. Ὑπὸ γὰρ τοῦ θείου καὶ ἀπείρου φωτὸς καταλαμπόμενος͵ ἀναισθητεῖ πρὸς πάντα τὰ ὑπ΄ αὐτοῦ γεγονότα͵ καθάπερ καὶ ὁ αἰσθητὸς ὀφθαλμὸς πρὸς τοὺς ἀστέρας͵ τοῦ ἡλίου ἀνατέλλοντος.

11. All the virtues assist the mind in the pursuit of divine love, but above all does pure prayer. By it the mind is given wings to go ahead to God and becomes alien to all things.

1.11 [ΙΑ] Πᾶσαι μὲν αἱ ἀρεταὶ συνεργοῦσι τῷ νῷ πρὸς τὸν θεῖον ἔρωτα͵ πλέον δὲ πάντων ἡ καθαρὰ προσευχή· διὰ ταύτης γὰρ πρὸς τὸν Θεὸν πτερούμενος͵ ἔξω γίνεται πάντων τῶν ὄντων.

12. When through love the mind is ravished by divine knowledge and in going outside of creatures has a perception of divine transcendence, ¹¹ then, according to the divine Isaiah, it comes in consternation to a realization of its own lowliness and says with conviction the words of the prophet: Woe is me for I am stricken at heart; because being a man having unclean lips, I dwell in the midst of a people with unclean lips and I have seen with my eyes the King, the Lord of hosts. ¹²

1.12 [ΙΒ] Ὅταν διὰ τῆς ἀγάπης ὑπὸ τῆς θείας γνώσεως ὁ νοῦς ἁρπαγῇ καὶ ἔξω τῶν ὄντων γενόμενος τῆς θείας ἐπαισθάνηται ἀπειρίας͵ τότε κατὰ τὸν θεῖον Ἡσαΐαν ὑπὸ ἐκπλήξεως εἰς συναίσθησιν τῆς ἑαυτοῦ ἐρχόμενος ταπεινότητος μετὰ διαθέσεως λέγει τὰ τοῦ προφήτου ῥήματα· Ὢ τάλας ἐγώ͵ ὅτι κατανένυγμαι· ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων͵ ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ κατοικῶ καὶ τὸν βασιλέα Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου.

13. The one who loves God cannot help but love also every man as himself even though he is displeased by the passions of those who are not yet purified. Thus when he sees their conversion and amendment, he rejoices with an unbounded and unspeakable joy.

1.13 [ΙΓ] Ὁ ἀγαπῶν τὸν Θεὸν οὐ δύναται μὴ καὶ πάντα ἄνθρωπον ἀγαπῆσαι ὡς ἑαυτόν͵ εἰ καὶ πρὸς τὰ πάθη δυσχεραίνει τῶν μήπω κεκαθαρμένων. Διὸ καὶ τὴν ἐπιστροφὴν αὐτῶν βλέπων καὶ τὴν διόρθωσιν͵ ἀμετρέτῳ καὶ ἀνεκ λαλήτῳ χαίρει χαρᾷ.

14. The passionate soul is impure, filled with thoughts of lust and hatred.

1.14 [ΙΔ] Ἀκάθαρτός ἐστι ψυχὴ ἐμπαθής͵ λογισμῶν ἐπιθυμίας καὶ μίσους πεπληρωμένη.

15. The one who sees a trace of hatred in his own heart through any fault at all toward any man whoever he may be makes himself completely foreign to the love for God, because love for God in no way admits of hatred for man.

1.15 [ΙΕ] Ὁ ἴχνος μίσους βλέπων ἐν τῇ ἑαυτοῦ καρδίᾳ διὰ οἱονδήποτε πταίσμα πρὸς τὸν οἱονδήποτε ἄνθρωπον͵ ἀλλότριος τυγχάνει πάμπαν τῆς εἰς Θεὸν ἀγάπης· διότι ἡ εἰς τὸν Θεὸν ἀγάπη τοῦ εἰς ἄνθρωπον μίσους παντελῶς οὐκ ἀνέχεται.

16. “The one who loves me,” says the Lord, “will keep my commandments” and “this is my commandment, that you love one another.” ¹³ Therefore the one who does not love his neighbor is not keeping the commandment, and the one who does not keep the commandment is not able to love the Lord.

1.16 [ΙϚ] Ὁ ἀγαπῶν με͵ φησὶν ὁ Κύριος͵ τὰς ἐντολάς μου τηρήσει· αὕτη δέ ἐστιν ἡ ἐντολὴ ἡ ἐμή͵ ἵνα ἀγαπᾶτε ἀλλήλους. Ὁ οὖν μὴ ἀγαπῶν τὸν πλη σίον τὴν ἐντολὴν οὐ τηρεῖ· ὁ δὲ τὴν ἐντολὴν μὴ τηρῶν οὐδὲ τὸν Κύριον ἀγαπῆσαι δύναται.

17. Blessed is the man who has learnt to love all men equally. ¹⁴

1.17 [ΙΖ] Μακάριος ἄνθρωπος͵ ὁ πάντα ἄνθρωπον ἐξ ἴσου ἀγαπῆσαι δυνηθείς.

18. Blessed is the man who is not attached to any corruptible or transitory thing.

1.18 [ΙΗ] Μακάριος ἄνθρωπος͵ ὁ μηδενὶ πράγματι φθαρτῷ ἢ προσκαίρῳ προσ κείμενος.

19. Blessed is the mind which has gone beyond all beings and takes unceasing delight in the divine beauty.

1.19 [ΙΘ] Μακάριος ὁ νοῦς͵ ὁ πάντα τὰ ὄντα περάσας καὶ τῆς θείας ὡραιότητος ἀδιαλείπτως κατατρυφῶν.

20. The one who makes provision for the desires of the flesh ¹⁵ and bears a grudge against his neighbor for transitory things—such a man serves the creature rather than the Creator. ¹⁶

1.20 [Κ] Ὁ πρόνοιαν τῆς σαρκὸς εἰς ἐπιθυμίας ποιούμενος καὶ μνησικακίαν διὰ πρόσκαιρα πρὸς τὸν πλησίον ἔχων͵ ὁ τοιοῦτος λατρεύει τῇ κτίσει παρὰ τὸν κτίσαντα.

21. The one who keeps his body away from pleasure and sickness keeps it as a fellow worker in the service of better things.

1.21 [ΚΑ] Ὁ ἀνήδονον καὶ ἄνοσον τὸ σῶμα διατηρῶν͵ σύνδουλον αὐτὸ ἔχει πρὸς τὴν τῶν κρειττόνων ὑπηρεσίαν.

22. The one who flees all the world’s desires puts himself beyond every worldly grief.

1.22 [ΚΒ] Ὁ φεύγων πάσας τὰς κοσμικὰς ἐπιθυμίας͵ πάσης κοσμικῆς λύπης ἀνώτερον ἑαυτὸν καθίστησιν.

23. The one who loves God surely loves his neighbor as well. Such a person cannot hold on to money but rather gives it out in God’s fashion to each one who has need. ¹⁷

1.23 [ΚΓ] Ὁ τὸν Θεὸν ἀγαπῶν καὶ τὸν πλησίον πάντως ἀγαπᾷ. Ὁ δὲ τοιοῦτος χρήματα τηρεῖν οὐ δύναται͵ ἀλλ΄ οἰκονομεῖ θεοπρεπῶς͵ ἑκάστῳ τῶν δεο μένων παρέχων.

24. The one who imitates God by giving alms knows no difference between evil and good or just and unjust in regard to the needs of the body, but distributes to all without distinction according to their need even if he prefers the virtuous person over the wicked because of his good intention. ¹⁸

1.24 [ΚΔ] Ὁ κατὰ μίμησιν Θεοῦ τὴν ἐλεημοσύνην ποιούμενος͵ οὐκ οἶδε διαφορὰν πονηροῦ καὶ ἀγαθοῦ ἢ δικαίου καὶ ἀδίκου ἐν τοῖς τοῦ σώματος ἀναγκαίοις· ἀλλὰ πᾶσιν ἐξ ἴσου κατὰ τὴν χρείαν διανέμει͵ εἰ καὶ προτιμᾷ διὰ τὴν ἀγαθὴν προαίρεσιν τοῦ φαύλου τὸν ἐνάρετον.

25. Just as God who is by nature good and free of passion loves all in an equal way as his creatures but glorifies the virtuous man for having become his friend through his intention and has mercy on the wicked out of his goodness and converts him by chastening him in this life, so also does the one who is good and without passion through his intention love equally all men—the virtuous because of his nature and good will and likewise the wicked because of his nature and compassion by which he pities one who is foolish and makes his way in darkness.

1.25 [ΚΕ] Ὥσπερ ὁ Θεὸς φύσει ὢν ἀγαθὸς καὶ ἀπαθὴς πάντας μὲν ἐξ ἴσου ἀγαπᾷ ὡς ἔργα αὐτοῦ͵ ἀλλὰ τὸν μὲν ἐνάτερον δοξάζει͵ ὡς καὶ τῇ γνώμῃ οἰκειού μενον͵ τὸν δὲ φαῦλον δι΄ ἀγαθότητα ἐλεεῖ καὶ ἐν τῷ αἰῶνι τούτῳ παιδεύων ἐπιστρέφει· οὕτω καὶ ὁ τῇ γνώμῃ ἀγαθὸς καὶ ἀπαθὴς πάντας ἀνθρώπους ἐξ ἴσου ἀγαπᾶ͵ τὸν μὲν ἐνάρετον διά τε τὴν φύσιν καὶ τὴν ἀγαθὴν προαί ρεσιν͵ τὸν δὲ φαῦλον διά τε τὴν φύσιν καὶ τὴν συμπάθειαν͵ ἐλεῶν ὡς ἄφρονα καὶ ἐν σκότει διαπορευόμενον.

26. The disposition of love is made manifest not only in the sharing of money but much more in sharing the word of God and physical service.

1.26 [ΚϚ] Οὐ μόνον διὰ μεταδόσεως χρημάτων ἡ διάθεσις τῆς ἀγάπης γνωρίζεται͵ ἀλλὰ πολλῷ μᾶλλον διὰ μεταδόσεως λόγου Θεοῦ καὶ σωματικῆς διακονίας.

27. The one who has genuinely renounced worldly matters and serves his neighbor without pretense through love soon frees himself of all passion and is rendered a sharer of divine love and knowledge.

1.27 [ΚΖ] Ὁ τοῖς τοῦ κόσμου πράγμασι γνησίως ἀποταξάμενος καὶ τῷ πλησίον διὰ τῆς ἀγάπης ἀνυποκρίτως δουλεύων͵ παντὸς πάθους ταχέως ἐλευθε ροῦται καὶ τῆς θείας ἀγάπης καὶ γνώσεως μέτοχος καθίσταται.

28. The one who has acquired divine love in himself does not grow weary of closely following after the Lord his God, as the divine Jeremiah ¹⁹ says; rather he endures nobly every reproachful hardship and outrage without thinking any evil of anyone.

1.28 [ΚΗ] Ὁ τὴν θείαν ἀγάπην ἐν ἑαυτῷ κτησάμενος οὐ κοπιᾷ κατακολουθῶν ὀπίσω Κυρίου τοῦ Θεοῦ αὐτοῦ͵ κατὰ τὸν θεῖον Ἱερεμίαν· ἀλλὰ πάντα πόνον ὀνειδισμόν τε καὶ ὕβριν φέρει γενναίως͵ μηδενὶ τὸ σύνολον κακὸν λογιζόμενος.

29. When you are insulted by someone or offended in any matter, then beware of angry thoughts, lest by distress they sever you from charity and place you in the region of hatred.

1.29 [ΚΘ] Ὅταν ὑβριστῇς παρά τινος ἢ ἔν τινι ἐξουδενωθῇς͵ τότε πρόσεχε ἀπὸ τῶν λογισμῶν τῆς ὀργῆς͵ μή σε τῆς ἀγάπης διὰ τῆς λύπης χωρίσαντες ἐν τῇ χώρᾳ τοῦ μίσους καταστήσωσιν.

30. Whenever you are suffering intensely from insult or disgrace, realize that this can be of great benefit to you, for disgrace is God’s way of driving vainglory out of you.

1.30 [Λ] Ὅταν ἐφ΄ ὕβρει ἢ ἀτιμίᾳ σφόδρα πονήσῃς͵ γίνωσκε σεαυτὸν μεγάλως ὠφεληθέντα͵ τῆς κενοδοξίας διὰ τῆς ἀτιμίας οἰκονομικῶς ἀπό σου ἐκβλη θείσης.

31. As the memory of fire does not warm the body, so faith without love does not bring about the illumination of knowledge in the soul.

1.31 [ΛΑ] Ὥσπερ μνήμη πυρὸς οὐ θερμαίνει τὸ σῶμα͵ οὕτω πίτις ἄνευ ἀγάπης οὐκ ἐνεργεῖ εἰς ψυχὴν τὸν τῆς γνώσεως φωτισμόν.

32. As the light of the sun attracts the healthy eye, so does the knowledge of God draw the pure mind to itself naturally through love.

1.32 [ΛΒ] Ὥσπερ τὸ φῶς τοῦ ἡλίου τὸν ὑγιῆ ὀφθαλμὸν πρὸς ἑαυτὸν ἐφέλκεται͵ οὕτω καὶ ἡ γνῶσις τοῦ Θεοῦ τὸν καθαρὸν νοῦν φυσικῶς διὰ τῆς ἀγάπης πρὸς ἑαυτὸν ἐπισπᾶται.

33. The mind is pure when it is removed from ignorance and illuminated by divine light.

1.33 [ΛΓ] Νοῦς ἐστι καθαρός͵ ὁ ἀγνοίας χωρισθεὶς καὶ ὑπὸ τοῦ θείου φωτὸς καταλαμπόμενος.

34. The soul is pure when it has been freed from the passions ²⁰ and rejoices unceasingly in divine love.

1.34 [ΛΔ] Ψυχή ἐστι καθαρά͵ ἡ παθῶν ἐλευθερωθεῖσα καὶ ὑπὸ τῆς θείας ἀγάπης ἀδιαλείπτως εὐφραινομένη.

35. A blameworthy passion is a movement of the soul contrary to nature. ²¹

1.35 [ΛΕ] Πάθος ἐστὶ ψεκτὸν κίνησις ψυχῆς παρὰ φύσιν.

36. Detachment is a peaceful state of the soul in which it becomes resistant to vice.

1.36 [ΛϚ] Ἀπάθειά ἐστιν εἰρηνικὴ κατάστασις ψυχῆς͵ καθ΄ ἣν δυσκίνητος γίνεται πρὸς κακίαν.

37. The one who has zealously acquired the fruits of love does not change from it even though he experiences countless ills. And let Stephen, Christ’s disciple, and those like him, persuade you, as well as Christ himself who prays for his murderers and asks forgiveness of his Father as for those acting in ignorance. ²²

1.37 [ΛΖ] Ὁ τοὺς καρποὺς τῆς ἀγάπης διὰ σπουδῆς κτησάμενος͵ οὐ μετατίθεται ταύτης͵ κἂν μυρία πάσχῃ κακά. Καὶ πειθέτω σε Στέφανος͵ ὁ τοῦ Χριστοῦ μαθητὴς καὶ οἱ κατ΄ αὐτὸν καὶ αὐτὸς ὑπὲρ τῶν φονευτῶν εὐχόμενος καὶ συγγνώμην παρὰ τοῦ Πατρὸς ὡς ἀγνοοῦσιν αἰτούμενος.

38. If it is a mark of love to be patient and kind, ²³ the one who acts contentiously or wickedly clearly makes himself a stranger to love, and the one who is a stranger to love is a stranger to God, since “God is love.” ²⁴

1.38 [ΛΗ] Εἰ τῆς ἀγάπης ἐστὶ τὸ μακροθυμεῖν καὶ χρηστεύεσθαι͵ ὁ θυμομαχῶν καὶ πονηρευόμενος ἀλλότριος δηλονότι τῆς ἀγάπης καθίσταται· ὁ δὲ τῆς ἀγάπης ἀλλότριος τοῦ Θεοῦ ἐστιν ἀλλότριος͵ εἴπερ ὁ Θεὸς ἀγάπη ἐστί.

39. Do not say, as the divine Jeremiah tells us, that you are the Lord’s temple. ²⁵ And do not say that “mere faith in our Lord Jesus Christ can save me.” For this is impossible unless you acquire love for him through works. For in what concerns mere believing, “even the devils believe and tremble.” ²⁶

1.39 [ΛΘ] Μὴ εἴπητε͵ φησὶν ὁ θεῖος Ἱερεμίας͵ ὅτι ναὸς Κυρίου ἐστί. Καὶ σὺ μὴ εἴπῃς͵ ὅτι ἡ ψιλὴ πίστις εἰς τὸν Κύριον ὑμῶν Ἰησοῦν Χριστὸν δύναταί με σῶσαι. Ἀμήχανον γὰρ τοῦτο͵ ἐὰν μὴ καὶ τὴν ἀγάπην τὴν εἰς αὐτὸν διὰ τῶν ἔργων κτήσῃ. Τὸ γὰρ ψιλῶς πιστεύειν͵ καὶ τὰ δαιμόνια πιστεύουσι καὶ φρίσσουσι.

40. The work of love is the deliberate doing of good to one’s neighbor as well as long-suffering and patience and the use of all things in the proper way.

1.40 [Μ] Ἔργον ἀγάπης ἐστὶν ἡ εἰς τὸν πλησίον ἐκ διαθέσεως εὐεργεσία καὶ μακροθυμία καὶ ὑπομονὴ καὶ τὸ μετὰ ὀρθοῦ λόγου χρήσασθαι πᾶσι τοῖς πράγμασι.

41. The one who loves God is not sad nor does he grieve anyone because of any passing thing. Only one salutary sadness makes him sad and grieves others, the one which the blessed Paul had and with which he grieved the Corinthians. ²⁷

1.41 [ΜΑ] Ὁ ἀγαπῶν τὸν Θεὸν οὐ λυπεῖ οὐδὲ λυπεῖται πρός τινα διὰ πρόσκαιρα· μίαν δὲ λύπην καὶ λυπεῖ καὶ λυπεῖται σωτήριον͵ ἣν ὁ μακάριος Παῦλος καὶ ἐλυπήθη καὶ ἐλύπησε τοὺς Κορινθίους.

42. The one who loves God leads an angelic life on earth, fasting and being watchful and singing psalms and praying and always thinking good of everyone. ²⁸

1.42 [ΜΒ] Ὁ ἀγαπῶν τὸν Θεὸν ἀγγελικὸν βίον ἐπὶ τῆς γῆς ζῇ͵ νηστεύων καὶ ἀγρυπνῶν καὶ ψάλλων καὶ προσευχόμενος καὶ περὶ παντὸς ἀνθρώπου ἀεὶ καλὰ λογιζόμενος.

43. If anyone desires anything, he naturally strives to obtain it. Now the divine is incomparably better and more desirable than all good and desirable things. What great zeal, then, should we show to obtain what is good and desirable by nature! ²⁹

1.43 [ΜΓ] Εἰ οὗτινός τις ἐπιθυμεῖ͵ τούτου καὶ τυχεῖν ἀγωνίζεται· πάντων δὲ τῶν ἀγαθῶν καὶ ἐπιθυμητῶν ἀγαθώτερον τὸ θεῖον καὶ ἐπιθυμητότερον ἀσυγκρίτως· πόσην ἄρα σπουδὴν ὀφείλομεν ἐνδείξασθαι͵ ἵνα τούτου τοῦ φύσει ἀγαθοῦ καὶ ἐπιθυμητοῦ τύχωμεν.

44. Do not stain your flesh with indecent actions; do not defile your soul with evil thoughts; and God’s peace will come upon you and bring love.

1.44 [ΜΔ] Μὴ μολύνῃς τὴν σάρκα σου ἐν αἰσχραῖς πράξεσι καὶ μὴ μιάνῃς τὴν ψυχήν σου ἐν πονηροῖς λογισμοῖς· καὶ ἡ εἰρήνη τοῦ Θεοῦ ἐπελεύσεται ἐπί σε τὴν ἀγάπην φέρουσα.

45. Afflict your flesh with fasting and vigils. Devote yourself diligently to psalmody and prayer, and holiness in chastity will come upon you and bring love.

1.45 [ΜΕ] Αἴκιζε τὴν σάρκα σου ἀσιτίᾳ καὶ ἀγρυπνίᾳ καὶ σχόλασον ἀόκνως φαλμῳδίᾳ καὶ προσευχῇ· καὶ ὁ ἁγιασμὸς τῆς σωφροσύνης ἐπελεύσεται ἐπί σε τὴν ἀγάπην φέρων.

46. The one who is deemed worthy of divine knowledge and who through love has attained its illumination will never be blown about by the spirit of vainglory. But the one who is not yet deemed worthy of divine knowledge is easily carried to and fro by it. If such a one, then, should look to God in everything that he does, as doing everything for his sake, he will easily escape it with God.

1.46 [ΜϚ] Ὁ τῆς θείας καταξιωθεὶς γνώσεως καὶ τὸν ταύτης φωτισμὸν διὰ τῆς ἀγάπης κτησάμενος͵ οὐ ῥιπισθήσεταί ποτε ὑπὸ τοῦ τῆς κενοδοξίας πνεύ ματος· ὁ δὲ ταύτης μήπω καταξιωθείς͵ εὐχερῶς ὑπ΄ αὐτῆς περιφέρεται. Ἐὰν οὖν ὁ τοιοῦτος ἐν πᾶσι τοῖς ὑπ΄ αὐτοῦ πραττομένοις πρὸς τὸν Θεὸν ἀποβλέψῃ͵ ὡς δι΄ αὐτὸν πάντα ποιῶν͵ ῥᾳδίως σὺν Θεῷ ἐκφεύξεται αὐτήν.

47. The one who has not yet obtained divine knowledge activated by love makes a lot of the religious works he performs. But the one who has been deemed worthy to obtain this says with conviction the words which the patriarch Abraham spoke when he was graced with the divine appearance, “I am but earth and ashes.” ³⁰

1.47 [ΜΖ] Ὁ μήπω τυχὼν τῆς θείας γνώσεως τῆς δι΄ ἀγάπης ἐνεργουμένης͵ μέγα φρονεῖ ἐπὶ τοῖς ὑπ΄ αὐτοῦ κατὰ Θεὸν πραττομένοις. Ὁ δὲ ταύτης τυχεῖν καταξιωθείς͵ μετὰ διαθέσεως λέγει τὰ τοῦ πατριάρχου Ἀβραὰμ ῥήματα͵ ἅπερ ἡνίκα τῆς θείας κατηξιώθη ἐπιφανείας εἶπεν· Ἐγὼ εἰμὶ γῆ καὶ σποδός.

48. The one who fears the Lord always has humility as his companion and through its promptings is led to divine love and thanksgiving. For he recalls his former worldly life and different transgressions and the temptations bedeviling him from his youth, and how the Lord delivered him from all these things and made him pass from this life of passion to a divine life. And so with fear he receives love as well, ever thankful with deep humility to the benefactor and pilot of our life.

1.48 [ΜΗ] Ὁ φοβούμενος τὸν Κύριον͵ συνόμιλον ἀεὶ ἔχει τὴν ταπεινοφροσύνην καὶ διὰ τῶν ταύτης ἐνθυμημάτων εἰς τὴν θείαν ἀγάπην καὶ εὐχαριστίαν ἔρχεται. Μνημονεύει γὰρ τῆς κατὰ τὸν κόσμον προτέρας διαγωγῆς καὶ τῶν ποικίλων παραπτωμάτων καὶ τῶν ἐκ νεότητος συμβάντων αὐτῷ πειρασμῶν͵ καὶ πῶς πάντων ἐκείνων ἐρρύσατο αὐτὸν ὁ Κύριος καὶ μετέ στησεν ἀπὸ τῆς ἐμπαθοῦς ζωῆς εἰς τὸν κατὰ Θεὸν βίον. Καὶ σὺν τῷ φόβῳ προσλαμβάνεται καὶ τὴν ἀγάπην͵ εὐχαριστῶν ἀεὶ μετὰ ταπεινοφροσύνης πολλῆς τῷ εὐεργέτῃ καὶ κυβερνήτῃ τῆς ζωῆς ἡμῶν.

49. Do not soil your mind by holding on to thoughts of concupiscence and anger, lest by falling from pure prayer you fall in with the spirit of discouragement. ³¹

1.49 [ΜΘ] Μὴ ῥυπώσῃς τὸν νοῦν σου λογισμῶν ἀνεχόμενος ἐπιθυμίας καὶ θυμοῦ͵ ἵνα μὴ τῆς καθαρᾶς προσευχῆς ἐκπεσῶν τῷ τῆς ἀκηδίας πνεύματι περι πέσῃς.

50. The mind falls from familiarity ³² with God whenever it consorts with wicked and foul thoughts.

1.50 [Ν] Τὸ τηνικαῦτα ὁ νοῦς τῆς πρὸς Θεὸν παρρησίας ἐκπίπτει͵ ὁπηνίκα πονηροῖς ἢ ῥυπαροῖς λογισμοῖς συνόμιλος γένηται.

51. When the senseless man who is driven by his passions is moved by anger and becomes troubled, he will be eager to flee foolishly from the brethren. But when again he is aroused by concupiscence, he regrets this and runs back to them. The sensible man does the opposite in both situations. In time of anger he cuts off the causes of disorder and frees himself from grief toward the brethren; in time of concupiscence he controls any irrational impulse and relationship. ³³

1.51 [ΝΑ] Ὁ μὲν ἄφρων ὑπὸ τῶν παθῶν ἀγόμενος͵ ὅτε μὲν ὑπὸ τοῦ θυμοῦ κινού μενος ἐκταράσσεται͵ φεύγειν ἀλογίστως τοὺς ἀδελφοὺς ἐπείγεται· ὅτε δὲ πάλιν ὑπὸ τῆς ἐπιθυμίας ἐκθερμαίνεται͵ μεταμελόμενος αὖθις προστρέχων ἀπαντᾶ. Ὁ δὲ φρόνιμος ἐπ΄ ἀμφοτέρων τοὐναντίον ποιεῖ· ἐπὶ μὲν γὰρ τοῦ θυμοῦ͵ τὰς αἰτίας τῆς ταραχῆς ἐκκόψας͵ τῆς πρὸς τοὺς ἀδελφοὺς λύπης ἑαυτὸν ἀπαλλάττει· ἐπὶ δὲ τῆς ἐπιθυμίας͵ τῆς ἀλόγου ὁρμῆς καὶ συντυχίας ἐγκρατεύεται.

52. In a period of temptations do not abandon your monastery but bear courageously the waves of thoughts, especially those of sadness and discouragement. Being thus tested with tribulations by divine dispensation, you will have a firm hope in God. But if you leave you will be accounted reprobate, unmanly, and unstable.

1.52 [ΝΒ] Ἐν τῷ καιρῷ τῶν πειρασμῶν μὴ καταλίπῃς τὸ μοναστήριόν σου͵ ἀλλὰ φέρε γενναίως τὰ κύματα τῶν λογισμῶν καὶ μάλιστα τῶν τῆς λύπης καὶ τῆς ἀκηδίας. Οὕτω γὰρ οἰκονομικῶς διὰ τῶν θλίψεων δοκιμασθείς͵ ἕξεις βεβαίαν τὴν εἰς Θεὸν ἐλπίδα. Ἐὰν δὲ καταλιμπάνῃς͵ ἀδόκιμος καὶ ἄνανδρος καὶ ἄστατος εὑρεθήσῃ.

53. If you desire not to fall away from divine love, do not let your brother go to bed with anger against you, nor should you go to bed angry against him. Rather, “go, be reconciled with your brother, and come offer” to Christ with a clear conscience the gift of love in fervent prayer. ³⁴

1.53 [ΝΓ] Ἐὰν θέλῃς τῆς κατὰ Θεὸν ἀγάπης μὴ ἐκπεσεῖν͵ μήτε τὸν ἀδελφὸν ἀφῇς κοιμηθῆναι λυπούμενον κατά σου μήτε σὺ κοιμηθῇς λυπούμενος κατ΄ αὐτοῦ· ἀλλ΄ ὕπαγε͵ διαλλάγηθι τῷ ἀδελφῷ σου καὶ ἐλθῶν πρόσφερε Χριστῷ καθαρῷ τῷ συνειδότι δι΄ ἐκτενοῦς προσευχῆς τὸ δῶρον τῆς ἀγάπης.

54. If one has all the gifts of the Spirit, but not love, it profits him nothing, as the divine Apostle says. ³⁵ How great a zeal should we show to acquire it!

1.54 [ΝΔ] Εἰ ὁ πάντα τὰ χαρίσματα τοῦ Πνεύματος ἔχων͵ ἀγάπην δὲ μὴ ἔχων͵ οὐδὲν ὠφελεῖται͵ κατὰ τὸν θεῖον Ἀπόστολον· πάσην ὀφείλομεν ἐνδείξασθαι σπουδήν͵ ἵνα ταύτην κτησώμεθα.

55. If “love works no evil to one’s neighbor,” ³⁶ the one who envies his brother and is unhappy over his good name and smears his reputation with scoffing or in any way maliciously contrives against him, how does he not render himself a stranger to love and liable to eternal judgment ?

1.55 [ΝΕ] Εἰ ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται͵ ὁ φθονῶν τῷ ἀδελφῷ καὶ λυπούμενος τῇ εὐδοκιμήσει αὐτοῦ καὶ σκώμμασι χραίνων τὴν ὑπό ληψιν αὐτοῦ ἢ ἔν τινι κακοηθείᾳ ἐπιβουλεύων αὐτῷ͵ πῶς οὐκ ἀλλότριον ἑαυτὸν τῆς ἀγάπης καθίστησι καὶ ἔνοχον τῆς αἰωνίου κρίσεως;

56. If “love is the fullness of the law,” ³⁷ how can the one who keeps a grudge against his brother and sets a trap for him and curses him and rejoices over his misfortune be anything but a transgressor and liable to eternal punishment?

1.56 [ΝϚ] Εἰ πλήρωμα νόμου ἡ ἀγάπη͵ ὁ μνησικακῶν τῷ ἀδελφῷ καὶ δόλους κατ΄ αὐτοῦ σκευάζων καὶ κατευχόμενος αὐτοῦ καὶ ἐπιχαίρων τῷ πτώματι αὐτοῦ͵ πῶς οὐ παράνομός ἐστι καὶ τῆς αἰωνίου κολάσεως ἄξιος;

57. If “the one who slanders his brother and judges his brother slanders and judges the law,” ³⁸ and the law of Christ is love, how does the slanderer do anything but fall away from the love of Christ and become the cause of his own eternal punishment?

1.57 [ΝΖ] Εἰ ὁ καταλαλῶν ἀδελφοῦ καὶ κρίνων ἀδελφόν͵ καταλαλεῖ νόμου καὶ κρίνει νόμον· ὁ δὲ νόμος τοῦ Χριστοῦ ἐστιν ἡ ἀγάπη· πῶς τῆς ἀγάπης τοῦ Χριστοῦ ὁ κατάλαλος οὐκ ἐκπίπτει καὶ αἴτιος ἑαυτῷ γίνεται κολάσεως αἰωνίου;

58. Do not lend your ear to the slanderer’s tongue nor your tongue to the fault-finder’s ear by readily speaking or listening to anything against your neighbor. Otherwise you will fall away from divine love and be found excluded from eternal life.

1.58 [ΝΗ] Μὴ δῷς τὴν ἀκοήν σου τῇ γλώσσῃ τοῦ καταλάλου μηδὲ τὴν γλῶσσάν σου τῇ ἀκοῇ τοῦ φιλοψόγου͵ ἡδέως λαλῶν ἢ ἀκούων κατὰ τοῦ πέλας͵ ἵνα μὴ ἐκπέσῃς τῆς θείας ἀγάπης καὶ ἀλλότριος εὑρεθῇς τῆς αἰωνίου ζωῆς.

59. Do not allow any abuse of your father or encourage anyone who dishonors him, lest the Lord become angry at your deeds and destroy you utterly from the land of the living.

1.59 [ΝΘ] Μὴ καταδέχου κατὰ τοῦ πατρός σου λοιδορίαν μηδὲ προθυμοποιήσῃς τὸν ἀτιμάζοντα αὐτόν͵ ἵνα μὴ ὀργισθῇ Κύριος ἐπὶ τοῖς ἔργοις σου καὶ ἐξολοθρεύσῃ σε ἐκ τῆς γῆς τῶν ζώντων.

60. Silence the one who is slandering in your hearing lest you commit a double sin with him: by accustoming yourself to this deadly vice and by not restraining him from foolish talk against his neighbor.

1.60 [Ξ] Ἐπιστόμιζε τὸν καταλαλοῦντα ἐν ἀκοαίς σου͵ ἵνα μὴ διπλῆν ἁμαρτίαν σὺν αὐτῷ ἁμαρτάνῃς καὶ σαυτὸν ὀλεθρίῳ πάθει ἐθίζων κἀκεῖνον κατὰ τοῦ πλησίον φλυαρεῖν οὐκ ἀνακόπτων.

61. “But I say to you,” the Lord says, “love your enemies, do good to those who hate you, pray for those who persecute you.” ³⁹ Why did he command these things? So that he might free you from hate, sadness, anger, and grudges, and might grant you the greatest possession of all, perfect love, which is impossible to possess except by the one who loves all men equally in imitation of God, who loves all men equally and “wills that they be saved and come to a knowledge of the truth. “ ⁴⁰

1.61 [ΞΑ] Ἐγὼ δὲ λέγω ὑμῖν͵ φησὶν ὁ Κύριος· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν͵ καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς͵ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς. Διὰ τί ταῦτα προσέταξεν; Ἵνα σε μίσους καὶ λύπης καὶ ὀργῆς καὶ μνησικακίας ἐλευθερώσῃ καὶ τοῦ μεγίστου κτήματος τῆς τελείας ἀγάπης καταξιώσῃ· ἣν ἀμήχανον ἔχειν τὸν μὴ πάντας ἀνθρώπους ἐξ ἴσου ἀγαπῶντα κατὰ μίμησιν Θεοῦ͵ τοῦ πάντας ἀνθρώπους ἐξ ἴσου ἀγαπῶντος καὶ θέλοντος σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.

62. “But I tell you to resist evil, but should anyone strike you on the right cheek turn the other to him as well. And if anyone wants to go to court with you and take your tunic, offer him your coat as well; and if one forces you to go one mile, go two with him.” ⁴¹ Why is this? To keep you free from anger and sadness and to instruct him through your forbearance and to bring you both in his goodness, under the yoke of his love.

1.62 [ΞΒ] Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ΄ ὅστις σε ῥαπίσει ἐπὶ τὴν δεξιὰν σιαγόνα͵ στρέψον αὐτῷ καὶ τὴν ἄλλην· καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν͵ ἄφες αὐτῷ καὶ τὸ ἱμάτιον· καὶ τῷ ἀγγαρεύοντί σε μίλιον ἕν͵ ὕπαγε μετ΄ αὐτοῦ δύο. Διὰ τί; Ἵνα σε ἀόργητον καὶ ἄλυπον διαφυλάξῃ κἀκεῖνον διὰ τῆς σῆς ἀνεξικακίας παιδεύσῃ καὶ ἀμφοτέρους ὡς ἀγαθὸς ὑπὸ τὸν ζυγὸν τῆς ἀγάπης ἀγάγῃ.

63. We carry along with us the voluptuous images of the things we once experienced. Now the one who overcomes these voluptuous images completely disdains the realities of which they are images. In fact, the battle against memories ⁴² is more difficult than the battle against deeds, as sinning in thought is easier than sinning in deed.

1.63 [ΞΓ] Πρὸς ἅπερ πράγματά ποτε πεπόνθαμεν͵ τούτων καὶ τὰς φανθασίας ἐμπαθεῖς περιφέρομεν. Ὁ οὖν τὰς ἐμπαθεῖς νικῶν φαντασίας͵ καὶ τῶν πραγμάτων ὧν αἱ φαντασίαι πάντως καταφρονεῖ· ἐπειδὴ τοῦ πρὸς τὰ πράγ ματα πολέμου ὁ πρὸς τὰς μνήμας τοσοῦτόν ἐστι χαλεπώτερος͵ ὅσον τοῦ κατ΄ ἐνέργειαν ἁμαρτάνειν τὸ κατὰ διάνοιάν ἐστιν εὐκοπώτερον.

64. Some of the passions are of the body, some of the soul. Those of the body take their origin in the body; those of the soul from exterior things. Love and self-control cut away both of them, the former those of the soul, the latter those of the body. ⁴³

1.64 [ΞΔ] Τῶν παθῶν τὰ μέν ἐστι σωματικά͵ τὰ δὲ ψυχικά. Καὶ τὰ μὲν σωμα τικὰ ἐκ τοῦ σώματος ἔχει τὰς ἀφορμάς· τὰ δὲ ψυχικά͵ ἐκ τῶν ἔξωθεν πραγμάτων. Ἀμφότερα δὲ περικόπτει ἀγάπη καὶ ἐγκράτεια· ἡ μέν͵ τὰ ψυχικά· ἡ δέ͵ τὰ σωματικά.

65. Some of the passions belong to the irascible, some to the concupiscible part of the soul. Both are moved by means of the senses; and they are moved whenever the soul is found outside of love and self-control.

1.65 [ΞΕ] Τὰ μὲν τῶν παθῶν͵ θυμικοῦ· τὰ δὲ τοῦ ἐπιθυμητικοῦ μέρους τῆς ψυχῆς τυγχάνει. Ἀμφότερα δὲ διὰ τῶν αἰσθήσεων κινεῖται· τότε δὲ κινεῖται͵ ὅτε ἀγάπης ἡ ψυχὴ καὶ ἐγκρατείας ἐκτὸς εὑρίσκεται.

66. It happens that the passions of the irascible part of the soul are harder to combat than those of the concupiscible. Thus it is that a better remedy for it was given by the Lord: the commandment of love. ⁴⁴

1.66 [ΞϚ] Δυσκαταγώνιστα μᾶλλον τὰ τοῦ θυμικοῦ μέρους τῆς ψυχῆς πάθη παρὰ τὰ τοῦ ἐπιθυμητικοῦ τυγχάνει· διὸ καὶ μεῖζον τὸ φάρμακον κατ΄ αὐτοῦ ἡ ἐντολὴ τῆς ἀγάπης ὑπὸ τοῦ Κυρίου ἐδόθη.

67. All the other passions lay hold of either the irascible or the concupiscible part of the soul only, or even of the rational part, as forgetfulness or ignorance. But sloth, by grasping onto all the soul’s powers, excites nearly all of them together. In this way it is the most troublesome of all the passions. Well, then, did the Lord tell us in giving the remedy against it, “In your patience possess your souls.” ⁴⁵

1.67 [ΞΖ] Πάντα τὰ ἄλλα πάθη ἢ τοῦ θυμικοῦ μέρους τῆς ψυχῆς ἢ τοῦ ἐπιθυμη τικοῦ μόνον ἐφάπτεται ἢ καὶ τοῦ λογιστικοῦ͵ ὡς ἡ λήθη καὶ ἡ ἄγνοια· ἡ δὲ ἀκηδία͵ πασῶν τῶν τῆς ψυχῆς δυνάμεων ἐπιδραττομένη͵ πάντα σχεδὸν ὁμοθυμαδὸν κινεῖ τὰ πάθη· διὸ καὶ πάντων τῶν ἄλλων παθῶν ἐστι βαρύ τατον. Καλῶς οὗν ὁ Κύριος τὸ κατ΄ αὐτῆς φάρμακον δεδωκώς· Ἐν τῇ ὑπομονῇ ὑμῶν͵ λέγει͵ κτήσασθε τὰς ψυχὰς ὑμῶν.

68. Never strike any of the brothers, especially not without reason, lest sometime he not endure the trial and go away. For then you will never escape the reproof of your conscience, always bringing you sadness in the time of prayer and excluding your mind from familiarity with God.

1.68 [ΞΗ] Μὴ πλήξῃς ποτέ τινα τῶν ἀδελφῶν͵ παραλόγως μάλιστα͵ μήποτε μὴ φέρων τὴν θλίψιν ἀναχωρήσῃ καὶ οὐ μὴ ἐκφεύξῃ ποτὲ τὸν ἔλεγχον τοῦ συνειδότος͵ ἀεί σοι λύπην ἐν τῷ καιρῷ τῆς προσευχῆς προξενοῦντα καὶ τῆς θείας παρρησίας τὸν νοῦν ἀπελαύνοντα.

69. Do not tolerate suspicions or people that would be occasions of scandal for you against anyone. For those who take scandal in any way from things which happen, intentionally or unintentionally, do not know the way of peace, which through love brings those who long for it to the knowledge of God.

1.69 [ΞΘ] Μὴ ἀνάσχῃ τῶν σκάνδαλά σοι φερουσῶν ὑπονοιῶν ἢ καὶ ἀνθρώπων κατά τινων· οἱ γὰρ παραδεχόμενοι σκάνδαλα ἐν οἵῳ δήποτε τρόπῳ τῶν κατὰ προαίρεσιν ἢ παρὰ προαίρεσιν συμβαινόντων͵ οὐκ ἴσασι τὴν ὁδὸν τῆς εἰρήνης͵ τὴν φέρουσαν διὰ τῆς ἀγάπης εἰς τὴν γνῶσιν τοῦ Θεοῦ τοὺς ταύτης ἐραστάς.

70. The one who is still affected by human judgments does not yet have perfect love, as for example when he loves one and hates another for one reason or another; or even when he loves and then hates the same person for the same reasons.

1.70 [Ο] Οὔπω ἔχει τελείαν τὴν ἀγάπην ὁ ἔτι ταῖς γνώμαις τῶν ἀνθρώπων συνδιατιθέμενος͵ οἷον τὸν μὲν ἀγαπῶν͵ τὸν δὲ μισῶν διὰ τόδε ἢ τόδε· ἢ καὶ τὸν αὐτόν ποτε μὲν ἀγαπῶν͵ ποτὲ δὲ μισῶν διὰ τὰς αὐτὰς αἰτίας.

71. Perfect love does not split up the one nature of men on the basis of their various dispositions but ever looking steadfastly at it, it loves all men equally, those who are zealous as friends, those who are negligent as enemies. It is good to them and forbearing and puts up with what they do. It does not think evil at all but rather suffers for them, if occasion requires, in order that it may even make them friends if possible. If not, it does not fall away from its own intentions as it ever manifests the fruits of love equally for all men. In this way also our Lord and God Jesus Christ, manifesting his love for us, suffered for all mankind and granted to all equally the hope of resurrection, though each one renders himself worthy either of glory or of punishment.

1.71 [ΟΑ] Ἡ τελεία ἀγάπη οὐ συνδιασχίζει τὴν μίαν τῶν ἀνθρώπων φύσιν ταῖς διαφόροις αὐτῶν γνώμαις͵ ἀλλ΄ εἰς αὐτὴν ἀεὶ ἀποβλεπομένη πάντας ἀν θρώπους ἐξ ἴσου ἀγαπᾷ· τοὺς μὲν σπουδαίους ὡς φίλους͵ τοὺς δὲ φαύλους ὡς ἐχθροὺς ἀγαπᾷ͵ εὐεργετοῦσα καὶ μακροθυμοῦσα καὶ ὑπομένουσα τὰ παρ΄ αὐτῶν ἐπαγόμενα· τὸ κακὸν τὸ σύνολον μὴ λογιζομένη͵ ἀλλὰ καὶ πάσχουσα ὑπὲρ αὐτῶν͵ εἰ καιρὸς καλέσειεν͵ ἵνα καὶ αὐτοὺς ποιήσῃ φίλους͵ εἰ οἷόν τε· εἰ δὲ μή͵ τῆς γε ἰδίας διαθέσεως οὐκ ἐκπίπτει͵ τοῦς τῆς ἀγάπης καρποὺς ἀεὶ ἐξ ἴσου πρὸς πάντας ἀνθρώπους ἐνδεικνυμένη. Διὸ καὶ ὁ Κύ ριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός͵ τὴν αὑτοῦ ἀγάπην εἰς ἡμᾶς ἐνδειξά μενος͵ ὑπὲρ ὅλης τῆς ἀνθρωπότητος ἔπαθεν καὶ πᾶσιν ἐξ ἴσου τὴν ἐλπίδα τῆς ἀναστάσεως ἐχαρίσατο· εἰ καὶ ἕκαστος ἑαυτὸν εἴτε δόξης εἴτε κολάσεως καθίστησιν ἄξιον.

72. The one who does not disdain glory and dishonor, riches and poverty, pleasure and pain, does not yet possess perfect love. For perfect love disdains not only these things but also this very transitory life and death.

1.72 [ΟΒ] Ὁ μὴ καταφρονῶν δόξης καὶ ἀτιμίας͵ πλούτου καὶ πενίας͵ ἡδονῆς τε καὶ λύπης͵ τελείαν ἀγάπην οὔπω ἐκτήσατο· ἡ γὰρ τελεία ἀγάπη οὐ μόνον τούτων καταφρονεῖ͵ ἀλλὰ καὶ αὐτῆς τῆς προσκαίρου ζωῆς καὶ τοῦ θανάτου.

73. Listen to what those who have been rendered worthy of divine love have to say: “Who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? As it is written, ‘for your sake are we put to death the whole day long.’ We are accounted as sheep for the slaughter. But in all these things we more than overcome through the one who has loved us. For I am convinced that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God in Christ Jesus our Lord.” ⁴⁶ All who say and do this concerning the love of God are saints.

1.73 [ΟΓ] Ἄκουε τῶν καταξιωθέντων τῆς θελείας ἀγάπης ποῖα λέγουσι· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; Θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; Καθὼς γέγραπται͵ ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν· ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Ἀλλ΄ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. Πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε δυνάμεις οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν· καὶ ταῦτα μὲν περὶ τῆς εἰς Θεὸν ἀγάπης καὶ λέγοντες καὶ πράττοντές εἰσι πάντες οἱ ἅγιοι.

74. And concerning love of neighbor, listen again to what they say: “I speak the truth in Christ; I do not lie, and my conscience bears me witness in the Holy Spirit. I have great sadness and continual sorrow in my heart. For I would wish to be anathema myself from Christ for my brethren who are my kinsmen according to the flesh and Israelites.” ⁴⁷ And similarly Moses ⁴⁸ and other saints.

1.74 [ΟΔ] Περὶ δὲ τῆς εἰς τὸν πλησίον ἀγάπης ἄκουε πάλιν οἷα λέγουσιν. Ἀλήθειαν λέγω ἐν Χριστῷ͵ οὐ ψεύδομαι͵ συμμαρτυρούσης μοι καὶ τῆς συνειδήσεώς μου ἐν Πνεύματι ἁγίῳ· ὅτι λύπη μοί ἐστι πολλὴ καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. Ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου͵ τῶν συγγενῶν μου κατὰ σάρκα͵ οἵτινές εἰσιν Ἰσραηλῖται· καὶ τὰ ἑξῆς. Ὡσαύτως καὶ ὁ Μωυσῆς καὶ οἱ λοιποὶ ἅγιοι.

75. The one who does not disdain glory and pleasure and greed which increases them and which is in turn produced by them cannot cut away the occasions of anger. And the one who does not cut them away cannot attain perfect love.

1.75 [ΟΕ] Ὁ μὴ καταφρονῶν δόξης καὶ ἡδονῆς καὶ τῆς τῶν τούτων αὐξητικῆς καὶ δι΄ αὐτὰς συνισταμένης φιλαργυρίας͵ τὰς τοῦ θυμοῦ προφάσεις κόπτειν οὐ δύναται· ὁ δὲ ταύτας μὴ κόπτων͵ τῆς τελείας ἀγάπης τυχεῖν οὐ δύναται.

76. Humility and distress free man from every sin, the former by cutting out the passions of the soul, the latter those of the body. The blessed David shows that he did this in one of his prayers to God, “Look upon my humility and my trouble and forgive all my sins.” ⁴⁹

1.76 [ΟϚ] Ταπείνωσις καὶ κακοπάθεια πάσης ἁμαρτίας ἐλευθεροῦσι τὸν ἄνθρωπον· ἡ μέν͵ τὰ τῆς ψυχῆς· ἡ δέ͵ τὰ τοῦ σώματος περικόπτουσα πάθη. Τοῦτο γὰρ ποιῶν καὶ ὁ μακάριος Δαβὶδ φαίνεται͵ ἐν οἷς εὔχεται πρὸς τὸν Θεὸν λέγων· Ἰδὲ τὴν ταπείνωσίν μου καὶ τὸν κόπον μου καὶ ἄφες πάσας τὰς ἁμαρτίας μου.

77. By means of the commandments the Lord renders detached those who carry them out; by means of the divine doctrines he bestows on them the enlightenment of knowledge. ⁵⁰

1.77 [ΟΖ] Διὰ μὲν τῶν ἐντολῶν ὁ Κύριος ἀπαθεῖς τοὺς ἐργαζομένους αὐτὰς ἀποτελεῖ· διὰ δὲ τῶν θείων δογμάτων τὸν φωτισμὸν τῆς γνώσεως αὐτοῖς χαρίζεται.

78. All doctrines are concerned either with God or with visible and invisible things or with Providence and judgment about them.⁵¹

1.78 [ΟΗ] Πάντα τὰ δόγματα ἢ περὶ Θεοῦ εἰσιν ἢ περὶ ὁρατῶν καὶ ἀοράτων ἢ περὶ τῆς ἐν αὐτοῖς προνοίας καὶ κρίσεως.

79. Almsgiving heals the irascible part of the soul; fasting extinguishes the concupiscible part,⁵² and prayer purifies the mind and prepares it for the contemplation of reality.⁵³ For the powers of the soul the Lord has granted us the commandments as well.

1.79 [ΟΘ] Ἡ μὲν ἐλεημοσύνη τὸ θυμικὸν μέρος τῆς ψυχῆς θεραπεύει· ἡ δὲ νηστεία τὴν ἐπιθυμίαν μαραίνει· ἡ δὲ προσευχὴ τὸν νοῦν καθαίρει καὶ πρὸς τὴν τῶν ὄντων θεωρίαν παρασκευάζει. Πρὸς γὰρ τὰς δυνάμεις τῆς ψυχῆς καὶ τὰς ἐντολὰς ὁ Κύριος ἡμῖν ἐχαρίσατο.

80. “Learn of me,” he says, “because I am meek and humble of heart.” ⁵⁴ Meekness ⁵⁵ keeps the temper steady, and humility frees the mind from conceit and vainglory.

1.80 [Π] Μάθετε ἀπ΄ ἐμοῦ͵ φησίν͵ ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ͵ καὶ τὰ ἑξῆς. Ἡ μὲν πραότης ἀτάραχον τὸν θυμὸν διαφυλάττει· ἡ δὲ τα πείνωσις τύφου καὶ κενοδοξίας τὸν νοῦν ἐλευθεροῖ.

81. The fear of the Lord is twofold. The first type is produced in us from threats of punishment, and from it arise in proper order self-control, patience, hope in God, and detachment, from which comes love. The second is coupled with love itself and constantly produces reverence in the soul, lest through the familiarity of love it become presumptuous of God. ⁵⁶

1.81 [ΠΑ] Διττός ἐστιν ὁ τοῦ Θεοῦ φόβος· ὁ μὲν ἐκ τῶν ἀπειλῶν τῆς κολάσεως ἡμῖν ἐντικτόμενος͵ δι΄ ὃν ἡ ἐγκράτεια καὶ ἡ ὑπομονὴ καὶ ἡ εἰς Θεὸν ἐλπὶς καὶ ἡ ἀπάθεια͵ ἐξ ἧς ἡ ἀγάπη͵ κατὰ τάξιν ἡμῖν ἐγγίνονται· ὁ δὲ αὐτῇ τῇ ἀγάπῃ συνέζευκται͵ εὐλάβειαν τῇ ψυχῇ ἀεὶ ἐμποιῶν͵ ἵνα μὴ διὰ τὴν τῆς ἀγάπης παρρησίαν εἰς καταφρόνησιν Θεοῦ ἔλθῃ.

82. Perfect love casts out the first fear from the soul which by possessing it no longer fears punishment. The second fear it has always joined to it, as was said. The following passages apply to the first fear: “By the fear of the Lord everyone turns away from evil”; ⁵⁷ and, “The beginning of wisdom is fear of the Lord.” ⁵⁸ And to the second fear: “The fear of the Lord is pure and remains forever and ever,” ⁵⁹ and, “There is no want in those who fear him.” ⁶⁰

1.82 [ΠΒ] Τὸν μὲν πρῶτον φόβον ἔξω βάλλει ἡ τελεία ἀγάπη τῆς ψυχῆς τῆς κε κτημένης αὐτήν͵ μηκέτι τὴν κόλασιν φοβουμένην· τὸν δὲ δεύτερον ἑαυτῇ ἔχει ἀεί͵ ὡς εἴρηται͵ συνεζευγμένον. Καὶ τῷ μὲν πρώτῳ φόβῳ ἁρμόζει τό· Τῷ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ͵ καί· Ἀρχὴ σοφίας͵ φόβος Κυρίου. Τῷ δὲ δευτέρῳ τό· Ὁ φόβος Κυρίου ἁγνός͵ διαμένων εἰς αἰῶνα αἰῶνος͵ καὶ τό· Οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν.

83. “Put to death your members which are on earth: fornication, uncleanness, lust, evil concupiscence, and greed.” ⁶¹ He names the care of the flesh “earth”; he speaks of actual sinning as “fornication”; consent he calls “uncleanness”; passionate thoughts he names “lust”; the mere acceptance of a lustful thought is “evil concupiscence”; the matter which gives life and growth to passion he calls “greed.” All of these things as members of the wisdom of the flesh the divine Apostle ordered us to put to death. ⁶²

1.83 [ΠΓ] Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς· πορνείαν͵ ἀκαθαρσίαν͵ πάθος͵ ἐπιθυμίαν κακὴν καὶ τὴν πλεονεζίαν͵ καὶ τὰ ἑξῆς. Γῆν μὲν ὠνόμασε τὸ φρόνημα τῆς σαρκός· πορνείαν δὲ εἶπε τὴν κατ΄ ἐνέργειαν ἁμαρτίαν· ἀκαθαρσίαν δὲ τὴν συγκατάθεσιν ἐκάλεσε· πάθος δὲ τὸν ἐμπαθῆ λογισμὸν ὠνόμασεν· ἐπιθυμίαν δὲ κακὴν τὴν ψιλὴν τοῦ λογισμοῦ τῆς ἐπιθυμίας παραδοχήν· πλεονεξίαν δὲ τὴν γεννητικήν τε καὶ αὐξητικὴν τοῦ πάθους ὠνόμασεν ὕλην. Ταῦτα οὖν πάντα ὡς μέλη ὄντα τοῦ φρονήματος τῆς σαρκὸς ἐκέλευσεν ὁ Θεῖος Ἀπόστολος νεκρῶσαι.

84. First the memory brings up a simple thought to the mind, and when it lingers about it arouses passion. When it is not removed it sways the mind to consent, and when this happens the actual sinning finally takes place. Thus the all-wise Apostle, in writing to Gentile converts, bids them to remove first of all the effect of the sin, then to backtrack in order to end up at the cause. As previously mentioned, the cause is greed which gives life and growth to passion. And I think that here it signifies gluttony, which is the mother and nurse of fornication. Now greed is evil not only in regard to possessions but also in regard to food, in the same way that self-control is good not only in regard to food but also in regard to possessions.

1.84 [ΠΔ] Πρῶτον μὲν ἡ μνήμη ψιλὸν τὸν λογισμὸν ἐπὶ τὸν νοῦν ἀναφέρει· καὶ τούτου ἐγχρονίζοντος͵ κινεῖ τὸ πάθος· τούτου δὲ μὴ ἀναιρουμένου͵ κάμπτει τὸν νοῦν εἰς συγκατάθεσιν· ταύτης δὲ γενομένης͵ ἔρχεται λοιπὸν εἰς τὴν κατ΄ ἐνέργειαν ἁμαρτίαν. Ὁ οὖν πάνσοφος Ἀπόστολος πρὸς τοὺς ἀπὸ ἐθνῶν γράφων͵ τὸ ἀποτέλεσμα πρῶτον κελεύει ἀναιρεῖν τῆς ἁμαρτίας· εἶτα κατὰ τάξιν ἀναποδίζοντας͵ εἰς τὴν αἰτίαν καταλήγειν. Ἡ δὲ αἰτία ἐστὶν ἡ γεννητική͵ ὡς προείρηται͵ καὶ αὐξητικὴ τοῦ πάθους πλεονεξία. Οἶμαι δὲ ἐνταῦθα τὴν γαστριμαργίαν σημαίνειν ὡς μητέρα καὶ τροφὸν τῆς πορνείας ὑπάρχουσαν. Ἡ γὰρ πλεονεξία οὐ μόνον ἐπὶ χρημάτων͵ ἀλλὰ καὶ ἐπὶ βρωμάτων κακή· ὥσπερ καὶ ἡ ἐγκράτεια οὐ μόνον ἐπὶ βρωμάτων͵ ἀλλὰ καὶ ἐπὶ χρημάτων καλή.

85. As a little sparrow whose foot is tied tries to fly but is pulled to earth by the cord to which it is bound, so does the mind which does not yet possess detachment get pulled down and dragged to earth when it flies to the knowledge of heavenly things.

1.85 [ΠΕ] Ὥσπερ στρουθίον τὸν πόδα δεδεμένον ἀρχόμενον πέτεσθαι͵ ἐπὶ τὴν γῆν κατασπᾶται͵ τῷ σχοινίῳ ἑλκόμενον· οὕτω καὶ ὁ νοῦς μήπω ἀπάθειαν κτησάμενος καὶ ἐπὶ τὴν τῶν οὐρανίων γνῶσιν πετόμενος͵ ὑπὸ τῶν παθῶν καθελκόμενος ἐπὶ τὴν γῆν κατασπᾶται.

86. When the mind is completely freed from the passions, it journeys straight ahead to the contemplation of created things and makes its way to the knowledge of the Holy Trinity.

1.86 [ΠϚ] Ὅταν ὁ νοῦς τελείως τῶν παθῶν ἐλευθερωθῇ͵ τότε ἐπὶ τὴν θεωρίαν τῶν ὄντων ἀμεταστρεπτὶ ὁδεύει͵ ἐπὶ τὴν γνῶσιν τῆς ἁγίας Τριάδος τὴν πορείαν ποιούμενος.

87. When the mind is pure and takes on ideas of things it is moved to a spiritual contemplation. But when it has become impure by carelessness, it imagines mere ideas of other things, so that receiving human ideas it turns back to shameful and evil thoughts.

1.87 [ΠΖ] Καθαρὸς ὑπάρχων ὁ νοῦς͵ τὰ νοήματα τῶν πραγμάτων ἀναλαμβάνων εἰς τὴν πνευματικὴν θεωρίαν αὐτῶν κινεῖται· ἀκάθαρτος δὲ ἐκ ῥαθυμίας γεγονώς͵ τὰ μὲν τῶν λοιπῶν πραγμάτων νοήματα ψιλὰ φαντάζεται͵ τὰ δὲ ἀνθρώπινα δεχόμενος εἰς αἰσχροὺς ἢ πονηροὺς λογισμοὺς μετατρέπεται.

88. When in time of prayer no ideas of the world ever disturb the mind, then know that you are not outside the limits of detachment.

1.88 [ΠΗ] Ὅταν ἀεὶ ἐν τῷ καιρῷ τῆς προσευχῆς μηδὲν τῶν τοῦ κόσμου νοημάτων διενοχλήσῃ τῷ νῷ͵ τότε γίνωσκε σαυτὸν μὴ ἔξω εἶναι τῶν ὅρων τῆς ἀπα θείας.

89. When the soul begins to feel its own good health, then does it regard as simple and undisturbing the imaginings which take place in dreams.

1.89 [ΠΘ] Ὅταν ἡ ψυχὴ ἄρχηται τῆς ἰδίας ὑγιείας ἐπαισθάνεσθαι͵ τότε καὶ τὰς ἐν τοῖς ὕπνοις φαντασίας ψιλὰς καὶ ἀταράχους ἄρχεται βλέπειν.

90. Just as the beauty of visible things attracts the eye of sense, so also the knowledge of invisible things attracts the pure mind to itself; by invisible things I mean those without a body.

1.90 [Ϟ] Ὥσπερ τὸν αἰσθητὸν ὀφθαλμὸν ἡ καλλονὴ τῶν ὁρατῶν͵ οὕτω καὶ τὸν καθαρὸν νοῦν ἡ γνῶσις τῶν ἀοράτων πρὸς ἑαυτὴν ἐπισπᾶται· ἀόρατα δὲ λέγω τὰ ἀσώματα.

91. It is a great thing not to be affected by things; but it is much greater to remain detached from the thought of them. Therefore, the demons’ battle against us through thoughts is more severe than that through deeds.

1.91 [ϞΑ] Μέγα μὲν τὸ πρὸς τὰ πράγματα μὴ πάσχειν· μεῖζον δὲ πολλῷ τὸ πρὸς τὰς φαντασίας αὐτῶν ἀπαθῆ διαμεῖναι. Διότι ὁ διὰ τῶν λογισμῶν πρὸς ἡμᾶς τῶν δαιμόνων πόλεμος τοῦ διὰ τῶν πραγμάτων πολέμου ἐστὶ χαλε πώτερος.

92. The one who has had success with the virtues and has become rich in knowledge as at last discerning things by their nature does and considers everything according to right reason and is in no way misled. For it is on the basis of whether we make use of things rationally or irrationally that we become either virtuous or wicked.

1.92 [ϞΒ] Ὁ τὰς ἀρετὰς κατορθώσας καὶ τῇ γνώσει πλουτήσας͵ ὡς φυσικῶς λοιπὸν τὰ πράγματα διορῶν͵ πάντα κατὰ τὸν ὀρθὸν λόγον καὶ πράττει καὶ διαλέγεται͵ τὸ σύνολον μὴ παρατρεπόμενος. Ἐκ γὰρ τοῦ εὐλόγως ἢ ἀλόγως τοῖς πράγμασι χρήσασθαι ἢ ἐνάρετοι ἢ φαῦλοι γινόμεθα.

93. A sign of lofty detachment is that the ideas of the things which are always arising in the heart are just mere thoughts, whether the body is awake or asleep. ⁶³

1.93 [ϞΓ] Σημεῖον ἄκρας ἀπαθείας τὸ ψιλὰ τὰ νοήματα τῶν πραγμάτων ἀεὶ ἀναβαίνειν ἐπὶ τὴν καρδίαν καὶ ἐγρηγορότος τοῦ σώματος καὶ κατὰ τοὺς ὕπνους.

94. Through the working out of the commandments the mind puts off the passions. Through the spiritual contemplation of visible realities it puts off impassioned thoughts of things. Through the knowledge of invisible realities it puts off contemplation of visible things. And finally this it puts off through the knowledge of the Holy Trinity.

1.94 [ϞΔ] Διὰ μὲν τῆς ἐργασίας τῶν ἐντολῶν τὰ πάθη ὁ νοῦς ἀποδύεται· διὰ δὲ τῆς τῶν ὁρατῶν πνευματικῆς θεωρίας͵ τὰ ἐμπαθῆ τῶν πραγμάτων νοή ματα· διὰ δὲ τῆς τῶν ἀοράτων γνώσεως͵ τὴν τῶν ὁρατῶν θεωρίαν· ταύτην δέ͵ διὰ τῆς γνώσεως τῆς ἁγίας Τριάδος.

95. Just as the sun in rising and lighting up the world manifests both itself and the things which it lights up, so the sun of justice in rising on a pure mind manifests both itself and the principles which have been and will be brought to existence by it. ⁶⁴

1.95 [ϞΕ] Ὥσπερ ὁ ἥλιος ἀνατέλλων καὶ τὸν κόσμον φωτίζων δείκνυσί τε ἑαυτὸν καὶ τὰ ὑπ΄ αὐτοῦ φωτιζόμενα πράγματα· οὕτω καὶ ὁ τῆς δικαιοσύνης ἥλιος τῷ καθαρῷ νῷ ἀνατέλλων καὶ ἑαυτὸν δείκνυσι καὶ πάντων τῶν ὑπ΄ αὐτοῦ γεγονότων καὶ γενησομένων τοὺς λόγους.

96. We do not know God from his being but from his magnificent works and his Providence for beings. Through these as through mirrors we perceive his infinite goodness and wisdom and power. ⁶⁵

1.96 [ϞϚ] Οὐκ ἐκ τῆς οὐσίας αὐτοῦ τὸν Θεὸν γινώσκομεν͵ ἀλλ΄ ἐκ τῆς μεγαλουρ γίας αὐτοῦ καὶ προνοίας τῶν ὄντων· διὰ τούτων γὰρ ὡς δι΄ ἐσόπτρων τὴν ἄπειρον ἀγαθότητα καὶ σοφίαν καὶ δύναμιν κατανοοῦμεν.

97. The pure mind is found either in simple ideas of human things or in the natural contemplation of visible realities, or in that of invisible realities, or in the light of the Holy Trinity.

1.97 [ϞΖ] Ὁ καθαρὸς νοῦς ἢ ἐν τοῖς ψιλοῖς νοήμασι τῶν ἀνθρωπίνων πραγμάτων εὑρίσκεται ἢ ἐν τῇ τῶν ὁρατῶν φυσικῇ θεωρίᾳ ἢ ἐν τῇ τῶν ἀοράτων ἢ ἐν τῷ φωτὶ τῆς ἁγίας Τριάδος.

98. The mind which is settled in the contemplation of visible realities searches out either the natural reasons of things or those which are signified by them, or else it seeks the cause itself.

1.98 [ϞΗ] Ἐν μὲν τῇ τῶν ὁρατῶν θεωρίᾳ γενόμενος ὁ νοῦς ἢ τοὺς φυσικοὺς αὐτῶν λόγους ἐρευνᾷ ἢ τοὺς δι΄ αὐτῶν σημαινομένους ἢ αὐτὴν τὴν αἰτίαν ζητεῖ.

99. Dwelling in the contemplation of the invisible it seeks both the natural reasons of these things, the cause of their production, and whatever is consequent upon them, and also what is the Providence and judgment concerning them.

1.99 [ϞΘ] Ἐν δὲ τῇ τῶν ἀοράτων διατρίβων τούς τε φυσικοὺς αὐτῶν λόγους ζητεῖ καὶ τὴν αἰτίαν τῆς γενέσεως αὐτῶν καὶ τὰ τούτοις ἀκόλουθα καὶ τίς ἡ περὶ αὐτοὺς πρόνοια καὶ κρίσις.

100. Once it is in God, it is inflamed with desire and seeks first of all the principles of his being but finds no satisfaction in what is proper to himself, for that is impossible and forbidden to every created nature alike. But it does receive encouragement from his attributes, that is, from what concerns his eternity, infinity, and immensity, as well as from his goodness, wisdom, and power by which he creates, governs, and judges beings. “And this alone is thoroughly understandable in him, infinity”; and the very fact of knowing nothing about him is to know beyond the mind’s power, as the theologians Gregory and Dionysius have both said somewhere. ⁶⁶

1.100 [Ρ] Ἐν δὲ Θεῷ γενόμενος͵ τοὺς περὶ τῆς οὐσίας αὐτοῦ πρῶτον λόγους ζητεῖ μὲν ὑπὸ τοῦ πόθου φλεγόμενος͵ οὐκ ἐκ τῶν κατ΄ αὐτὸν δὲ παρα μυθίαν εὑρίσκει· ἀμήχανον γὰρ τοῦτο καὶ ἀνένδεκτον πάσῃ γενετῇ φύσει ἐξ ἴσου. Ἐκ δὲ τῶν περὶ αὐτὸν παραμυθεῖται͵ λέγω δὴ τῶν περὶ ἀϊδιότητος͵ ἀπειρίας τε καὶ ἀοριστίας͵ ἀγαθότητός τε καὶ σοφίας καὶ δυνάμεως δημιουρ γικῆς τε καὶ προνοητικῆς καὶ κριτικῆς τῶν ὄντων. Καὶ τοῦτο πάντῃ κατα ληπτὸν αὐτοῦ μόνον͵ ἡ ἀπειρία· καὶ αὐτὸ τὸ μηδὲν γινώσκειν͵ ὑπὲρ νοῦν γινώσκειν͵ ὥς που οἱ θεολόγοι ἄνδρες εἰρήκασι Γρηγόριός τε καὶ Διονύσιος.

SECOND CENTURY

ΤΟΥ ΑΥΤΟΥ ΠΕΡΙ ΑΓΑΠΗΣ ΕΚΑΤΟΝΤΑΣ ΔΕΥΤΕΡΑ

1. The one who truly loves God also prays completely undistracted, and the one who prays completely undistracted also truly loves God. But the one who has his mind fixed on any earthly thing does not pray undistracted; therefore the one who has his mind tied to any earthly thing does not love God.

2.1 [Α] Ὁ γνησίως τὸν Θεὸν ἀγαπῶν͵ οὗτος καὶ ἀπερισπάστως πάντως προσ εύχεται· καὶ ὁ ἀπερισπάστως πάντως προσευχόμενος͵ οὗτος καὶ γνησίως τὸν Θεὸν ἀγαπᾷ. Οὐκ εὔχεται δὲ ἀπερισπάστως ὅ τινι τῶν ἐπιγείων ἔχων τὸν νοῦν προσηλωμένον· οὐκ ἄρα ἀγαπᾷ τὸν Θεὸν ὅ τινι τῶν ἐπιγείων ἔχον τὸν νοῦν προσδεδεμένον.

2. The mind which dallies on a thing of sense certainly has some passion about it, such as desire or sorrow or anger or resentment; and unless he disdains the thing he cannot be freed from that passion.

2.2 [Β] Ὁ νοῦς πράγματι χρονίζων αἰσθητῷ πάθος ἔχει πάντως πρὸς αὐτό͵ οἷον ἐπιθυμίας ἢ λύπης ἢ ὀργῆς ἢ μνησικακίας· καὶ εἰ μὴ τοῦ πράγματος ἐκείνου καταφρονεῖ͵ τοῦ πάθους ἐκείνου ἐλευθεροῦσθαι οὐ δύναται.

3. When the passions hold sway over a mind they bind it together with material things, and separating it from God make it to be all‐ engrossed in them. But when love of God is in control, it releases it from the bonds and persuades it to think beyond not only things of sense but even this transient life of ours.

2.3 [Γ] Τὰ μὲν πάθη τοῦ νοῦ κρατοῦντα συνδεσμοῦσιν αὐτὸν τοῖς πράγμασι τοῖς ὑλικοῖς· καὶ τοῦ Θεοῦ χωρίσαντα αὐτοῖς ἐνασχολεῖσθαι ποιοῦσιν. Ἡ δὲ τοῦ Θεοῦ ἀγάπη κρατήσασα λύει αὐτὸν τῶν δεσμῶν͵ περιφρονεῖν πείθουσα οὐ μόνον τῶν αἰσθητῶν πραγμάτων͵ ἀλλὰ καὶ αὐτῆς ἡμῶν τῆς προσκαίρου ζωῆς.

4. The purpose of the commandments is to make simple the thoughts of things; the purpose of reading and contemplation is to render the mind clear of any matter or form; from this ensues undistracted prayer.

2.4 [Δ] Ἔργον τῶν ἐντολῶν͵ ψιλὰ ποιεῖν τὰ τῶν πραγμάτων νοήματα· ἀναγνώ σεως δὲ καὶ θεωρίας͵ ἄϋλον καὶ ἀνείδεον τὸν νοῦν ἀπεργάζεσθαι· ἐκ δὲ τούτου συμβαίνει τὸ ἀπερισπάστως προσεύχεσθαι.

5. The active ⁶⁷ way does not suffice by itself for the perfect liberation of the mind from the passions to allow it to pray undistracted unless various spiritual contemplations also relieve it. The former frees the mind only from incontinence and hatred while the latter rid it also of forgetfulness and ignorance, and in this way it will be able to pray as it ought.

2.5 [Ε] Οὐκ ἀρκεῖ ἡ πρακτικὴ μέθοδος πρὸς τὸ τελείως τὸν νοῦν τῶν παθῶν ἐλευθερωθῆναι͵ ὥστε δυνηθῆναι αὐτὸν ἀπερισπάστως προσεύχεσθαι͵ εἰ μὴ καὶ διάφοροι αὐτὸν διαδέχονται πνευματικαὶ θεωρίαι. Ἡ μὲν γὰρ ἀκρασίας καὶ μίσους μόνον τὸν νοῦν ἐλευθεροῖ͵ αἱ δὲ καὶ λήθης καὶ ἀγνοίας αὐτὸν ἀπαλλάττουσι· καὶ οὕτω δυνήσεται ὡς δεῖ προσεύχεσθαι.

6. There are two supreme states of pure prayer, one corresponding to those of the active life, the other to the contemplatives. The first arises in the soul from the fear of God and an upright hope, the second from divine desire and total purification. The marks of the first type are the drawing of one’s mind away from all the world’s considerations, and as God is present to one, as indeed he is, he makes his prayers without distraction or disturbance. The marks of the second type are that at the very onset of prayer the mind is taken hold of by the divine and infinite light and is conscious neither of itself nor of any other being whatever except of him who through love brings about such brightness in it. Then, when it is concerned with the properties of God, it receives impressions of him which are clear and distinct. ⁶⁸

2.6 [Ϛ] Τῆς καθαρᾶς προσευχῆς δύο εἰσὶν ἀκρόταται καταστάσεις· ἡ μὲν τοῖς πρακτικοῖς͵ ἡ δὲ τοῖς θεωρητικοῖς ἐπισυμβαίνουσα. Καὶ ἡ μὲν ἐκ φόβου Θεοῦ καὶ ἐλπίδος ἀγαθῆς τῇ ψυχῇ ἐγγίνεται· ἡ δέ͵ ἀπὸ θείου ἔρωτος καὶ ἀκροτάτης καθάρσεως. Γνωρίσματα δὲ τοῦ μὲν πρώτου μέτρου͵ τὸ ἐντὸς συναγαγεῖν τὸν νοῦν ἐκ πάντων τῶν τοῦ κόσμου νοημάτων καὶ ὡς αὐτῷ αὐτοῦ παρισταμένου τοῦ Θεοῦ͵ ὥσπερ καὶ παρέστη͵ ποιεῖσθαι τὰς προσ ευχὰς ἀπερισπάστως καὶ ἀνενοχλήτως· τοῦ δὲ δευτέρου͵ τὸ ἐν αὐτῇ τῇ ὁρμῇ τῆς προσευχῆς ἁρπαγῆναι τὸν νοῦν ὑπὸ τοῦ θείου καὶ ἀπείρου φωτὸς καὶ μήτε ἑαυτοῦ μήτε τινὸς ἄλλου τῶν ὄντων τὸ σύνολον ἐπαισθάνεσθαι͵ εἰ μὴ μόνου τοῦ διὰ τῆς ἀγάπης ἐν αὐτῷ τὴν τοιαύτην ἔλλαμψιν ἐνεργοῦντος. Τότε δὲ καὶ περὶ τοὺς περὶ Θεοῦ λόγους κινούμενος͵ καθαρὰς καὶ τρανὰς τὰς περὶ αὐτοῦ λαμβάνει ἐμφάσεις.

7. What anyone loves he surely holds on to, and looks down on everything that hinders his way to it so as not to be deprived of it. And the one who loves God cultivates pure prayer and throws off from himself every passion which hinders him.

2.7 [Ζ] Ὅ τις ἀγαπᾷ͵ τοῦτο καὶ ἀντέχεται πάντως καὶ πάντων τῶν πρὸς τοῦτο ἐμποδιζόντων αὐτῷ καταφρονεῖ͵ ἵνα μὴ αὐτοῦ στερηθῇ· καὶ ὁ τὸν Θεὸν ἀγαπῶν ἐπιμελεῖται καθαρᾶς προσευχῆς καὶ πᾶν πάθος πρὸς τοῦτο ἐμποδίζον αὐτῷ ἀποβάλλει ἐξ ἑαυτοῦ.

8. The one who throws off self-love, the mother of the passions, will very easily with God’s help put aside the others, such as anger, grief, grudges, and so on. But whoever is under the control of the former is wounded, even though unwillingly, by the latter. Self-love is the passion for the body. ⁶⁹

2.8 [Η] Ὁ τὴν μητέρα τῶν παθῶν ἀποβαλῶν φιλαυτίαν͵ καὶ τὰ λοιπὰ εὐχερῶς σὺν Θεῷ ἀποτίθεται͵ οἷον ὀργήν͵ λύπην͵ μνησικακίαν καὶ τὰ ἑξῆς· ὁ δὲ ὑπὸ τοῦ προτέρου κρατούμενος͵ ὑπὸ τῶν δευτέρων κἂν μὴ θέλῃ τιτρώσκεται. Φιλαυτία δέ ἐστι τὸ πρὸς τὸ σῶμα πάθος.

9. On account of these five reasons men love one another whether to their praise or blame: for God’s sake, as when the virtuous person loves everyone and the one not yet virtuous loves the virtuous person; or for natural reasons, as parents love their children and vice versa; or out of vainglory, as the one who is honored loves the one who honors him; or for greed, as the one who loves a rich man for what he can get; or for the love of pleasure, as the one who is a servant of his belly or genitals. The first of these is praiseworthy, the second is neutral, and the rest belong to the passions.

2.9 [Θ] Διὰ τὰς πέντε ταύτας αἰτίας οἱ ἄνθρωποι ἀγαπῶσιν ἀλλήλους εἴτε ἐπαινετῶς εἴτε ψεκτῶς· οἷον ἢ διὰ τὸν Θεόν͵ ὡς ὁ ἐνάρετος πάντας καὶ ὡς ὁ τὸν ἐνάρετον κἂν μήπω ἐνάρετος· ἢ διὰ φύσιν͵ ὡς οἱ γονεῖς τὰ τέκνα καὶ ἔμπαλιν· ἢ διὰ κενοδοξίαν͵ ὡς ὁ δοξαζόμενος τὸν δοξάζοντα· ἢ διὰ φιλαρ γυρίαν͵ ὡς ὁ τὸν πλούσιον διὰ λήψιν· ἢ διὰ φιληδονίαν͵ ὡς ὁ τὴν γαστέρα θεραπευόμενος καὶ τὰ ὑπογάστρια. Καὶ ἡ μὲν πρώτη͵ ἐπαινετή· ἡ δὲ δευτέρα͵ μέση· αἱ δὲ λοιπαί͵ ἐμπαθεῖς.

10. If you hate some people and some you neither love nor hate, while others you love only moderately and still others you love very much, know from this inequality that you are far from perfect love, which lays down that you must love everyone equally.

2.10 [Ι] Ἐὰν τινὰς μὲν μισῇς͵ τινὰς δὲ οὐδὲ ἀγαπᾷς οὐδὲ μισῇς· ἑτέρους δὲ ἀγαπᾷς͵ ἀλλὰ συμμέτρως͵ ἄλλους δὲ σφόδρα ἀγαπᾷς· ἐκ ταύτης τῆς ἀνι σότητος γνῶθι ὅτι μακρὰν εἶ τῆς τελείας ἀγάπης͵ ἥτις ὑποτίθεται πάντα ἄνθρωπον ἐξ ἴσου ἀγαπῆσαι.

11. “Decline from evil and do good.” ⁷⁰ That is, do battle with your enemy to diminish the passions, then keep sober lest they increase. Or again, do battle to acquire virtues, and then remain watchful in order to guard them. This is also what is meant by “working” and “keeping.” ⁷¹

2.11 [ΙΑ] Ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν. Τουτέστι· πολέμησον τοὺς ἐχθρούς͵ ἵνα μειώσῃς τὰ πάθη· ἔπειτα δὲ νῆφε͵ ἵνα μὴ αὐξήσωσι. Καὶ πάλιν· πολέμησον͵ ἵνα κτήσῃ τὰς ἀρετάς͵ καὶ μετέπειτα νῆφε͵ ἵνα αὐτὰς διαφυλάξῃς. Καὶ τοῦτο ἂν εἴη τὸ ἐργάζεσθαι καὶ φυλάσσειν.

12. Those who tempt us with God’s permission either arouse the lusts of our soul or stir up our temper or darken our reason, or encompass the body with pain, or plunder our material goods.

2.12 [ΙΒ] Οἱ κατὰ συγχώρησιν Θεοῦ πειράζοντες ἡμᾶς ἢ τὸ ἐπιθυμητικὸν τῆς ψυχῆς ἐκθερμαίνουσιν ἢ τὸ θυμικὸν ἐκταράσσουσιν ἢ τὸ λογιστικὸν ἐπισκο τίζουσιν ἢ τὸ σῶμα ὀδύναις περιβάλλουσιν ἢ τὰ σωματικὰ διαρπάζουσιν.

13. Either the demons tempt us themselves or they equip those who do not fear the Lord against us: themselves, when we are alone, away from others, just as they tempted the Lord in the desert; through others, when we associate with them, as they tempted the Lord through the Pharisees. It is for us to look to our model and beat them back on both fronts.

2.13 [ΙΓ] ῍Η δι΄ ἑαυτῶν ἡμᾶς οἱ δαίμονες ἐκπειράζουσιν ἢ τοὺς μὴ φοβουμένους τὸν Κύριον καθ΄ ἡμῶν ἐφοπλίζουσι· καὶ δι΄ ἑαυτῶν μέν͵ ὅταν ἐκ τῶν ἀν θρώπων ἰδιάσωμεν͵ ὥσπερ καὶ τὸν Κύριον ἐν τῇ ἐρήμῳ· διὰ τῶν ἀνθρώπων δέ͵ ὅταν μετ΄ αὐτῶν συνδιατρίψωμεν͵ ὥσπερ καὶ τὸν Κύριον διὰ τῶν Φα ρισαίων. Ἀλλ΄ ἡμεῖς εἰς τὸν τύπον ἡμῶν ἀποβλεπόμενοι ἀμφοτέρωθεν αὐτοὺς ἀποκρουσώμεθα.

14. When the mind begins to make progress in the love of God, the demon of blasphemy begins to tempt him and suggest to him such thoughts as no man but only the devil their father could invent. He does this out of envy for the friend of God, that coming to despair at having such thoughts he no longer dares to approach God in his usual prayer. Nevertheless, the accursed one derives no profit from his plan but rather makes us more steadfast. For engaging in offensive and defensive battle, we become more proven and more sincere in the love of God. “May his sword pierce his heart and may his bows be shattered.” ⁷²

2.14 [ΙΔ] Ὅταν ἄρχηται ὁ νοῦς εἰς τὴν ἀγάπην τοῦ Θεοῦ προκόπτειν͵ τότε καὶ ὁ δαίμων τῆς βλασφημίας ἄρχεται ἐκπειράζειν αὐτὸν καὶ τοιούτους αὐτῷ λογισμοὺς ὑποβάλλει͵ οἵους ἀνθρώπων μὲν οὐδείς͵ μόνος δὲ ὁ τούτων πατὴρ διάβολος ἐφευρίσκει. Τοῦτο δὲ ποιεῖ φθονῶν τῷ θεοφιλεῖ͵ ἵνα εἰς ἀπόγνωσιν ἐλθὼν ὡς τοιαῦτα διανοηθείς͵ μηκέτι τολμήσῃ διὰ τῆς συνήθους προσευχῆς πρὸς αὐτὸν ἀναπτῆναι. Οὐδὲν δὲ ἐντεῦθεν ὠφελεῖται ὁ ἀλάστωρ πρὸς τὸν ἴδιον σκοπόν͵ ἀλλὰ καὶ μᾶλλον βεβαιοτέρους ἡμᾶς ἀπεργάζεται. Πολεμούμενοι γὰρ καὶ ἀντιπολεμοῦντες δοκιμώτεροι καὶ γνησιώτεροι εἰς τὴν ἀγάπην τοῦ Θεοῦ εὑρισκόμεθα· ἡ δὲ ῥομφαία αὐτοῦ εἰσέλθοι εἰς καρδίαν αὐτοῦ καὶ τὰ τόξα αὐτοῦ συντριβείη.

15. In applying itself to visible things the mind knows them in accordance with nature through the medium of the senses, so that neither is the mind evil, nor is natural knowledge, nor the things, nor the senses, for these are all works of God. What then is evil? Evidently it is the passion of the natural representation, which does not have to exist in our use of representations if the mind is watchful. ⁷³

2.15 [ΙΕ] Ὁ νοῦς ἐπιβάλλων τοῖς ὁρατοῖς κατὰ φύσιν νοεῖ τὰ πράγματα διὰ μέσης τῆς αἰσθήσεως καὶ οὔτε ὁ νοῦς κακὸν οὔτε τὸ κατὰ φῦσιν νοεῖν οὔτε δὲ τὰ πράγματα οὔτε ἡ αἴσθησις· Θεοῦ γάρ εἰσι ταῦτα τὰ ἔργα. Τί οὖν ἐστι τὸ κακόν; Δῆλον ὅτι τὸ πάθος τοῦ κατὰ φύσιν νοήματος͵ ὅπερ δύναται μὴ εἶναι ἐν τῇ τῶν νοημάτων χρήσει͵ ἐὰν ὁ νοῦς γρηγορῇ.

16. Passion is a movement of the soul contrary to nature either toward irrational love or senseless hate of something or on account of something material. For example, toward irrational love of food, or a woman, or wealth, or passing glory or any other material thing or on their account. Or else it can be toward a senseless hate of any of the preceding things we spoke of, or on account of any one. ⁷⁴

2.16 [ΙϚ] Πάθος ἐστὶ κίνησις ψυχῆς παρὰ φύσιν ἢ ἐπὶ φιλίαν ἄλογον ἢ ἐπὶ μῖσος ἄκριτον ἤ τινος ἢ διά τι τῶν αἰσθητῶν. Οἷον ἐπὶ μὲν φιλίαν ἄλογον ἢ βρωμάτων ἢ γυναικὸς ἢ χρημάτων ἢ δόξης παρερχομένης ἤ τινος ἄλλου τῶν αἰσθητῶν ἢ διὰ ταῦτα· ἐπὶ μῖσος δὲ ἄκριτον͵ οἷον ἤ τινος τῶν προει ρημένων͵ ὡς εἴρηται͵ ἢ πρός τινα διὰ ταῦτα.

17. Or again, vice is the mistaken use ⁷⁵ of ideas from which follows the abuse of things. For example, in what concerns woman, the proper use of intercourse is its purpose of procreation. So the one who concentrates on the pleasure is in error as to its use by considering as good what is not good. Therefore such a person misuses a woman in having intercourse. The same holds true for other objects and representations.

2.17 [ΙΖ] Ἡ πάλιν κακία ἐστὶν ἡ ἐσφαλμένη χρῆσις τῶν νοημάτων͵ ᾗ ἐπακολουθεῖ ἡ παράχρησις τῶν πραγμάτων. Οἷον ὡς ἐπὶ τῆς γυναικὸς ἡ ὀρθὴ χρῆσις τῆς συνουσίας ὁ σκοπός ἐστι τῆς παιδοποιίας. Ὁ οὖν εἰς τὴν ἡδονὴν ἀπο βλεψάμενος ἐσφάλη περὶ τὴν χρῆσιν͵ τὸ μὴ καλὸν ὡς καλὸν ἡγησάμενος· ὁ οὖν τοιοῦτος παραχρῆται γυναικὶ συνουσιαζόμενος. Καὶ ἐπὶ τῶν ἄλλων δὲ πραγμάτων καὶ νοημάτων ὁμοίως.

18. When the demons have banished chastity from your mind and surrounded you with thoughts of fornication, then say to the Master with tears, “They have banished me and now they have surrounded me; my joy, deliver me from those who surround me.” ⁷⁶ And you will be safe.

2.18 [ΙΗ] Ὅταν τὸν νοῦν οἱ δαίμονες τῆς σωφροσύνης ἐκβαλόντες τοῖς τῆς πορνείας λογισμοῖς περικυκλώσωσι͵ τότε μετὰ δακρύων λέγε πρὸς τὸν Δεσπότην· Ἐκβαλόντες με νῦν περιεκύκλωσάν με· τὸ ἀγαλλίαμά μου͵ λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με· καὶ σώζῃ.

19. The demon of fornication is oppressive, and he violently attacks those who contend against passion. Especially does he do this in their careless living and in their contact with women. For imperceptibly in the softness of pleasure he steals upon the mind and then assails it through the memory when it is in quiet. ⁷⁷ He inflames the body and presents various forms to the mind to provoke its consent to the sin. If you do not want these things to remain in you, take up fasting and hard work and vigils and blessed solitude with assiduous prayer.

2.19 [ΙΘ] Βαρὺς ὁ τῆς πορνείας δαίμων καὶ σφοδρῶς ἐπιτίθεται τοῖς κατὰ τοῦ πάθους ἀγωνιζομένοις καὶ μάλιστα ἐν τῇ ἀμελείᾳ τῆς διαίτης καὶ ἐν ταῖς συντυχίαις τῶν γυναικῶν. Λεληθότως γὰρ τῇ λειότητι τῆς ἡδονῆς ὑποκλέπ των τὸν νοῦν͵ μετέπειτα ἐπεμβαίνει διὰ τῆς μνήμης ἡσυχάζοντι· τό τε σῶμα ἐμπυρίζων καὶ ποικίλας μοφρὰς τῷ νῷ παριστῶν͵ πρὸς τὴν συγκα τάθεσιν τῆς ἁμαρτίας αὐτὸν ἐκκαλεῖται· ἃς ἐὰν θέλῃς μὴ ἐγχρονίζειν ἔν σοι͵ νηστείαν ἀναλαβοῦ καὶ κόπον καὶ ἀγρυπνίαν καὶ τὴν καλὴν ἡσυχίαν μετὰ ἐκτενοῦς προσευχῆς.

20. Those who are ever seeking our soul do so through passionate thoughts in order to involve it in some sin of thought or deed. When therefore they find that the mind is not receptive, then they will be put to shame and confusion; and when they find it devoted to spiritual contemplation, then they will be quickly turned back and disgraced. ⁷⁸

2.20 [Κ] Οἱ τὴν ψυχὴν ἡμῶν ἀεὶ ζητοῦντες διὰ τῶν ἐμπαθῶν λογισμῶν ζητοῦσιν͵ ἵνα αὐτὴν εἰς τὴν κατὰ διάνοιαν ἢ τὴν κατ΄ ἐνέργειαν ἁμαρτίαν ἐμβάλωσιν. Ὅταν οὖν εὕρωσι τὸν νοῦν μὴ παραδεχόμενον͵ τότε αἰσχυνθήσονται καὶ ἐντραπήσονται· ὅταν δὲ τῇ πνευματικῇ θεωρίᾳ ἐνασχολούμενον͵ τότε ἀποστραφήσονται καὶ καταισχυνθήσονται σφόδρα διὰ τάχους.

21. The one who anoints his mind for the sacred contests and drives away passionate thoughts from it possesses the character of a deacon. The one who illumines it with knowledge of beings and obliterates counterfeit knowledge possesses that of a priest. Finally, the one who perfects it with the holy perfume of the knowledge of a worshiper of the Holy Trinity possesses that of a bishop. ⁷⁹

2.21 [ΚΑ] Διακόνου λόγον ἐπέχει ὁ πρὸς τοὺς ἱεροὺς ἀγῶνας ἀλείφων τὸν νοῦν καὶ τοὺς ἐμπαθεῖς λογισμοὺς ἀπελαύνων ἀπ΄ αὐτοῦ· πρεσβυτέρου δέ͵ ὁ εἰς τὴν γνῶσιν τῶν ὄντων φωτίζων καὶ τὴν ψευδώνυμον γνῶσιν ἐξαφανίζων· ἐπισκόπου δέ͵ ὁ τῷ ἁγίῳ μύρῳ τελειῶν τῆς γνώσεως τῆς προσκυνητῆς καὶ ἁγίας Τριάδος.

22. The demons become weak when through the commandments the passions are diminished in us. And they perish when finally they are obliterated through detachment of soul, since they no longer find anything by which they might gain and do battle against it. And this is surely the meaning of “They shall be weakened and perish before your face.” ⁸⁰

2.22 [ΚΒ] Ἀσθενοῦσι μὲν οἱ δαίμονες͵ ὅταν διὰ τῶν ἐντολῶν μειῶνται τὰ πάθη τὰ ἐν ἡμῖν· ἀπόλλυνται δέ͵ ὅταν εἰς τέλος διὰ τῆς ἀπαθείας τῆς ψυχῆς ἐξαφα νίζωνται͵ μηκέτι εὑρίσκοντες τὰ δι΄ ὧν ἐν αὐτῇ εὑρίσκοντο καὶ ἐπολέμουν αὐτήν. Καὶ τοῦτο ἂν εἴη τό· Ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου.

^{2 3}. Some men abstain from the passions out of human fear; others out of vainglory; others again out of self-control; still others are freed from the passions by the divine judgments.

2.23 [ΚΓ] Οἱ μὲν τῶν ἀνθρώπων διὰ φόβον ἀνθρώπινον τῶν παθῶν ἀπέχονται· οἱ δέ͵ διὰ κενοδοξίαν· ἄλλοι δέ͵ δι΄ ἐγκράτειαν· ἕτεροι δὲ διὰ θείων κριμά των τῶν παθῶν ἐλευθεροῦνται.

24. All the Lord’s words are embraced in these four: commandments, instruction, threats, promises. Because of them we endure every hardship such as fastings, vigils, sleeping on the ground, hard work and stress in the service of others, outrages, disgrace, tortures, death, and the like. As the Scripture says, “For the sake of the words of your lips I have kept hard ways.” ⁸¹

2.24 [ΚΔ] Πάντες οἱ λόγοι τοῦ Κυρίου τὰ τέσσαρα ταῦτα περιέχουσι· τὰς ἐντολάς͵ τὰ δόγματα͵ τὰς ἀπειλάς͵ τὰς ἐπαγγελίας. Καὶ πᾶσαν σκληραγωγίαν διὰ ταῦτα ὑπομένομεν͵ οἷον νηστείας͵ ἀγρυπνίας͵ χαμευνίας͵ κόπους καὶ μόχ θους ἐν διακονίαις͵ ὕβρεις͵ ἀτιμίας͵ στρεβλώσεις͵ θανάτους καὶ τὰ ὅμοια· Διὰ γὰρ τοὺς λόγους τῶν χειλέων σου͵ φησίν͵ ἐγὼ ἐφύλαξα ὁδοὺς σκληράς.

25. The reward of self-mastery is detachment and that of faith is knowledge. And detachment gives rise to discernment while knowledge gives rise to love for God.

2.25 [ΚΕ] Μισθὸς τῆς ἐγκρατείας͵ ἡ ἀπάθεια· τῆς δὲ πίστεως͵ ἡ γνῶσις· καὶ ἡ μὲν ἀπάθεια τίκτει τὴν διάκρισιν· ἡ δὲ γνῶσις͵ τὴν εἰς Θεὸν ἀγάπην.

26. The mind that has succeeded in the active life advances in prudence ; the one in the contemplative life, in knowledge. For to the former it pertains to bring the one who struggles to a discernment of virtue and vice, while to the latter, to lead the sharer to the principles of incorporeal and corporeal things. Then at length it is deemed worthy of the grace of theology ⁸² when on the wings of love it has passed beyond all the preceding realities, and being in God it will consider the essence of himself through the Spirit, insofar as it is possible to the human mind.

2.26 [ΚϚ] Πρακτικὴν μὲν ὁ νοῦς κατορθῶν εἰς φρόνησιν προκόπτει· θεωρητικὴν δέ͵ εἰς γνῶσιν. Τῆς μὲν γάρ ἐστιν εἰς διάκρισιν ἀρετῆς καὶ κακίας φέρειν τὸν ἀγωνιζόμενον· τῆς δέ͵ εἰς τοὺς περὶ ἀσωμάτων καὶ σωμάτων λόγους ἄγειν τὸν μέτοχον. Τῆς δὲ θεολογικῆς χάριτος τοτηνικαῦτα καταξιοῦται͵ ὁπηνίκα τὰ προειρημένα πάντα διὰ τῶν τῆς ἀγάπης πτερῶν διαπεράσας καὶ ἐν Θεῷ γενόμενος͵ τὸν περὶ αὐτοῦ λόγον διὰ τοῦ πνεύματος͵ ὡς ἀν θρωπίνῳ νῷ δυνατόν͵ διασκοπήσει.

27. When you intend to know God do not seek the reasons about his being, for the human mind and that of any other being after God ⁸³ cannot discover this. Rather, consider as you can the things about him, for example his eternity, immensity, infinity, his goodness, wisdom, and power which creates, governs, and judges creatures. For that person among others is a great theologian if he searches out the principles of these things, however much or little. ⁸⁴

2.27 [ΚΖ] Θεολογεῖν μέλλων͵ μὴ τοὺς κατ΄ αὐτὸν ζητήσῃς λόγους· οὐ μὴ γὰρ εὕρῃ ἀνθρώπινος νοῦς͵ ἀλλ΄ οὐδ΄ ἄλλου τινὸς τῶν μετὰ Θεόν· ἀλλὰ τοὺς περὶ αὐτόν͵ ὡς οἷόν τε͵ διασκόπει͵ οἷον τοὺς περὶ αἰδιότητος͵ ἀπειρίας τε καὶ ἀοριστίας͵ ἀγαθότητός τε καὶ σοφίας καὶ δυνάμεως δημιουργικῆς τε καὶ προνοητικῆς καὶ κριτικῆς τῶν ὄντων. Οὗτος γὰρ ἐν ἀνθρώποις μέγα θεολόγος͵ ὁ τούτων τοὺς λόγους κἂν ποσῶς ἐξευρίσκων.

28. He is a powerful man who couples knowledge with action; for by the latter he extinguishes lust and subdues anger, and by the former he gives wings to the mind and flies off to God.

2.28 [ΚΗ] Δυνατὸς ἀνήρ͵ ὁ τῇ πράξει τὴν γνῶσιν συζεύξας· τῇ μὲν γὰρ τὴν ἐπι θυμίαν μαραίνει καὶ τὸν θυμὸν ἡμεροῖ· τῇ δὲ τὸν νοῦν πτεροῖ καὶ πρὸς Θεὸν ἐκδημεῖ.

29. When the Lord says, “The Father and I are one,” ⁸⁵ he is signifying identity of substance. And when he says again, “I am in the Father and the Father is in me,” ⁸⁶ he indicates the inseparability of the Persons. Therefore the Tritheists in separating the Son from the Father rush in with cliffs all around. For either they say that the Son is coeternal with the Father but separate one from the other and so are compelled to say that he was not begotten of him, and fall off the cliff saying that there are three Gods and three origins, or else they say that he was begotten of him, but insisting on separating are compelled to say that he is not coeternal with the Father and make subject to time the very master of time. For it is necessary both to preserve the one God and to confess the three persons, each one in his individuality, according to the great Gregory. ⁸⁷ For as he tells us, God is “divided” yet “without division,” and “united” yet “with distinction.” In this way both the division and the union are extraordinary. But what is so extraordinary in a man being both united with and separated from a man, as the Son to the Father, and nothing more?

2.29 [ΚΘ] Ὅταν λέγῃ ὁ Κύριος· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν͵ τὸ ταὐτὸν τῆς οὐσίας σημαίνει. Ὅταν δὲ πάλιν λέγῃ· Ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί͵ τὸ ἀχώριστον δηλοῖ τῶν ὑποστάσεων. Οἱ οὖν Τριθεΐται χωρίζοντες τοῦ Πατρὸς τὸν Υἱὸν εἰς ἀμφίκρημνον ἐμπίπτουσιν. ῍Η γὰρ συναΐδιον λέγοντες τῷ Πατρὶ τὸν Υἱόν͵ χωρίζοντες δὲ αὐτὸν ἐξ αὐτοῦ͵ ἀναγκάζονται λέγειν μὴ ἐξ αὐτοῦ γεγεννῆσθαι καὶ ἐμπεσεῖν εἰς τὸ τρεῖς λέγειν θεοὺς καὶ τρεῖς ἀρχάς· ἢ ἐξ αὐτοῦ γεγεννῆσθαι λέγοντες͵ χωρίζοντες δέ͵ ἀναγκάζονται λέγειν μὴ συναΐδιον εἶναι τῷ Πατρὶ καὶ ποιῆσαι ὑπὸ χρόνον τὸν τῶν χρόνων δεσπότην. Χρὴ γὰρ καὶ τὸν ἕνα Θεὸν τηρεῖν καὶ τὰς τρεῖς ὑποστάσεις ὁμο λογεῖν͵ κατὰ τὸν μέγαν Γρηγόριον͵ καὶ ἑκάστην μετὰ τῆς ἰδιότητος. Καὶ γὰρ διαιρεῖται μέν͵ ἀλλ΄ ἀδιαιρέτως͵ κατὰ τὸν αὐτόν͵ καὶ συν άπτεται μέν͵ διῃρημένως δέ. Καὶ διὰ τοῦτο παράδοξος καὶ ἡ διαί ρεσις καὶ ἡ ἕνωσις· ἐπεὶ τί ἔχει τὸ παράδοξον͵ εἰ ὡς ἄνθρωπος ἀνθρώ πῳ ἥνωταί τε καὶ κεχώρισται͵ οὕτω καὶ ὁ Υἱὸς τῷ Πατρὶ καὶ οὐδὲν πλέον;

30. The one who is perfect in love and has reached the summit of detachment knows no distinction between one’s own and another’s, ⁸⁸ between faithful and unfaithful, between slave and freeman, or indeed between male and female. But having risen above the tyranny of the passions and looking to the one nature of men he regards all equally and is equally disposed toward all. For in him there is neither Greek nor Jew, neither male nor female, neither slave nor freeman, but Christ is everything and in everything. ⁸⁹

2.30 [Λ] Ὁ τέλειος ἐν ἀγάπῃ καὶ εἰς ἄκρον ἀπαθείας ἐλθὼν οὐκ ἐπίσταται διαφορὰν ἰδίου καὶ ἀλλοτρίου ἢ ἰδίας καὶ ἀλλοτρίας ἢ πιστοῦ καὶ ἀπίστου ἢ δούλου καὶ ἐλευθέρου ἢ ὅλως ἄρσενος καὶ θηλείας· ἀλλ΄ ἀνώτερος τῆς τῶν παθῶν τυραννίδος γενόμενος καὶ εἰς τὴν μίαν φύσιν τῶν ἀνθρώπων ἀπο βλεπόμενος͵ πάντας ἐξ ἴσου θεωρεῖ καὶ πρὸς πάντας ἴσως διάκειται. Οὐκ ἔστι γὰρ ἐν αὐτῷ Ἕλλην καὶ Ἰουδαῖος οὐδὲ ἄρσεν καὶ θῆλυ οὐδὲ δοῦλος καὶ ἐλεύθερος͵ ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.

31. From the passions embedded in the soul the demons take their starting base to stir up passionate thoughts in us. Then, by making war on the mind through them they force it to go along and consent to sin. When it is overcome they lead it on to a sin of thought, and when this is accomplished they finally bring it as a prisoner to the deed. After this, at length, the demons who have devastated the soul through thoughts withdraw with them. In the mind there remains only the idol of sin about which the Lord says, “When you see the abomination of desolation standing in the holy place, let him who reads understand.” ⁹⁰ Man’s mind is a holy place and a temple of God in which the demons have laid waste the soul through passionate thoughts and set up the idol of sin. That these things have already happened in history no one who has read Josephus can, I think, doubt, though some say that these things will also happen when the Antichrist comes. ⁹¹

2.31 [ΛΑ] Ἐκ τῶν ὑποκειμένων ἐν τῇ ψυχῇ παθῶν λαμβάνουσιν οἱ δαίμονες τὰς ἀφορμὰς τοῦ κινεῖν ἐν ἡμῖν τοὺς ἐμπαθεῖς λογισμούς· εἶτα διὰ τούτων πολεμοῦντες τὸν νοῦν͵ ἐκβιάζονται αὐτὸν εἰς συγκατάθεσιν ἐλθεῖν τῆς ἁμαρτίας. Ἡττηθέντος δὲ αὐτοῦ͵ ἄγουσιν εἰς τὴν κατὰ διάνοιαν ἁμαρτίαν· καὶ ταύτης ἀποτελεσθείσης͵ φέρουσιν αὐτὸν λοιπὸν αἰχμάλωτον εἰς τὴν πρᾶξιν. Μετὰ δὲ ταύτην λοιπὸν οἱ τὴν ψυχὴν διὰ τῶν λογισμῶν ἐρημώσαντες σὺν αὐτοῖς ὑποχωροῦσι. Μένει δὲ μόνον ἐν τῷ νῷ τὸ εἴδωλον τῆς ἁμαρτίας͵ περὶ οὗ φησὶν ὁ Κύριος· Ὄταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὸς ἐν τόπῳ ἁγίῳ͵ ὁ ἀναγιγνώσκων νοείτω. Τόπος ἅγιος καὶ ναὸς Θεοῦ ὁ νοῦς ὑπάρχει τοῦ ἀνθρώπου͵ ἐν ᾧ οἱ δαίμονες διὰ τῶν ἐμπαθῶν λογισμῶν τὴν ψυχὴν ἐρημώσαντες͵ τὸ εἴδωλον τῆς ἁμαρτίας ἔστησαν. Ὅτι δὲ καὶ ἰστορι κῶς ἤδη ταῦτα γέγονεν͵ οὐδεὶς τῶν τὰ ἰωσήππεια ἀνεγνωκότων͵ ὡς οἶμαι͵ ἀμφιβάλλει· πλὴν τινές φασι καὶ ἐπὶ τοῦ Ἀντιχρίστου ταῦτα γενήσεσθαι.

32. There are three things that move us to the good: natural tendencies, the holy angels, and a good will. First the natural tendencies, as when what we wish men do to us and we likewise do to them; or as when we see someone in distress and need and we naturally take pity. Second, the holy angels, when for instance we are moved to some good deed and obtain their helpful assistance and are successful. Finally a good will, because when we discern good from evil, we choose the good.

2.32 [ΛΒ] Τρία εἰσὶ τὰ κινοῦντα ἡμᾶς ἐπὶ τὰ καλά· τὰ φυσικὰ σπέρματα͵ αἱ ἅγιαι δυνάμεις καὶ ἡ ἀγαθὴ προαίρεσις. Καὶ τὰ μὲν φυσικὰ σπέρματα͵ ὡς ὅταν ὃ θέλομεν ἵνα ποιῶσιν ἡμῖν οἱ ἄνθρωποι καὶ ἡμεῖς ὁμοίως ποιῶμεν αὐτοῖς· ἢ ὡς ὅταν ἴδωμέν τινα ἐν στενώσει ἢ ἐν ἀνάγκῃ καὶ φυσικῶς ἐλεῶμεν. Αἱ δὲ ἅγιαι δυνάμεις͵ οἷον ὅταν κινούμενοι ἐπὶ καλῷ πράγματι εὕρωμεν συνεργίαν ἀγαθὴν καὶ κατευοδώμεθα. Ἡ δὲ ἀγαθὴ προαίρεσις͵ ὡς ὅταν διακρίνοντες τὸ καλὸν ἀπὸ τοῦ κακοῦ αἱρώμεθα τὸ ἀγαθόν.

33. Likewise there are three things that move us to evil: passion, the demons, and a bad will. First passion, as when we desire an object beyond reason, such as food outside the time or need, a woman outside the purpose of procreation or one not lawfully ours; or again when we are angered or grieved, for instance against the one who offends or hurts us. Second, the demons, as when they wait for the moment of our carelessness and suddenly set upon us with much violence to rouse the passions of which we spoke, and similar things. Finally, a bad will, such as when while knowing the good we prefer evil.

2.33 [ΛΓ] Τρία δὲ πάλιν εἰσὶ τὰ κινοῦντα ἡμᾶς ἐπὶ τὰ κακά· τὰ πάθη͵ οἱ δαίμο νες καὶ ἡ κακὴ προαίρεσις. Καὶ τὰ μὲν πάθη͵ ὡς ὅταν ἐπιθυμῶμεν πράγ ματος παρὰ λόγον͵ οἷον ἢ βρώματος παρὰ τὸν καιρὸν ἢ παρὰ τὴν χρείαν ἢ γυναικὸς παρὰ τὸν σκοπὸν τῆς παιδοποιίας καὶ τῆς μὴ νομίμου· καὶ πάλιν ὅταν ὀργιζώμεθα ἢ λυπώμεθα παρὰ τὸ εἰκός͵ οἷον κατὰ τοῦ ἀτι μάσαντος ἢ ζημιώσαντος. Οἱ δὲ δαίμονες͵ οἷον ὅταν ἐν τῇ ἀμελείᾳ ἡμῶν καιροσκοποῦντες ἐπιτιθῶνται ἡμῖν ἄφνω μετὰ πολλῆς σφοδρότητος͵ κι νοῦντες τὰ προειρημένα πάθη καὶ τὰ ὅμοια. Ἡ δὲ κακὴ προαίρεσις͵ οἷον ὅταν ἐν γνώσει τοῦ καλοῦ τὸ κακὸν ἀνθαιρώμεθα.

34. The reward for the labors of virtue is detachment and knowledge. For these become our patrons in the kingdom of heaven just as the passions and ignorance are the patrons of eternal punishment. Thus the one who seeks these out of human glory and not for their own good should hear the Scripture, “You ask but do not receive because you ask wrongly. “ ⁹²

2.34 [ΛΔ] Μισθοὶ τῶν πόνων τῆς ἀρετῆς εἰσιν ἡ ἀπάθεια καὶ ἡ γνῶσις· αὗται γὰρ πρόξενοι γίνονται βασιλείας οὐρανῶν͵ ὡς καὶ τὰ πάθη καὶ ἡ ἀγνωσία κολάσεως αἰωνίου. Ὁ οὖν τούτους διὰ δόξαν ἀνθρώπων ζητῶν καὶ μὴ δι΄ αὐτὸ τὸ καλόν͵ ἀκούει παρὰ τῆς Γραφῆς· Αἰτεῖτε καὶ οὐ λαμβάνετε͵ διότι κακῶς αἰτεῖσθε.

35. There are many things done by men which are noble in themselves but still because of some reason are not noble. For example, fasts and vigils, prayer and psalmody, almsgiving and hospitality are noble in themselves, but when they are done out of vainglory they are no longer noble.

2.35 [ΛΕ] Εἰσὶ πολλά τινα φύσει καλὰ ὑπὸ τῶν ἀνθρώπων γινόμενα͵ ἀλλ΄ οὐ καλὰ πάλιν διά τινα αἰτίαν· οἷον νηστεία καὶ ἀγρυπνία͵ προσευχὴ καὶ ψαλ μῳδία͵ ἐλεημοσύνη καὶ ξενοδοχία φύσει καλὰ ἔργα εἰσίν͵ ἀλλ΄ ὅταν διὰ κενοδοξίαν γίνωνται͵ οὐκέτι καλά.

36. God searches the intention of everything that we do, whether we do it for him or for any other motive.

2.36 [ΛϚ] Πάντων τῶν πραττομένων ὑφ΄ ἡμῶν τὸν σκοπὸν ζητεῖ ὁ Θεός͵ εἴτε δι΄ αὐτὸν πράττομεν εἴτε δι΄ ἄλλην αἰτίαν.

37. When you hear the Scripture saying, “You will render to each one according to his works,” ⁹³ know that God will reward good works but not those done apart from a right intention even if they appear good, but precisely those done with a right intention. For God’s judgment looks not on what is done but to the intention behind it.

2.37 [ΛΖ] Ὅταν ἀκούσῃς τῆς Γραφῆς λεγούσης· ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· οὐ τὰ παρὰ τὸν ὀρθὸν σκοπὸν πραττόμενα͵ εἰ καὶ δοκεῖ καλὰ εἶναι͵ ὁ Θεὸς καλὰ ἀποδίδωσι͵ ἀλλὰ τὰ κατὰ τὸν ὀρθὸν δηλονότι. Οὐ γὰρ εἰς τὰ γινόμενα͵ ἀλλ΄ εἰς τὸν σκοπὸν τῶν γινομένων ἡ κρίσις τοῦ Θεοῦ ἐφορᾷ.

38. The demon of pride has a twofold wickedness; either he induces the monk to ascribe his virtuous deeds to himself and not to God the bestower of good things and the helper in good behavior, or, unable to persuade him in this, he suggests that he look down on the brothers who are still less advanced than himself. The one who behaves in this way does not realize that he is being induced into denying God’s assistance. For if he looks down on them as those who are unable to perform good deeds he is evidently putting himself forward as someone who acts uprightly on his own power; but this is impossible, as the Lord told us, “Outside of me you can do nothing.” ⁹⁴ This is because our weakness, when moved to do good things, is unable to bring anything to completion without the bestower of good things.

2.38 [ΛΗ] Ὁ τῆς ὑπερηφανίας δαίμων διπλῆν ἔχει τὴν πονηρίαν· ἢ γὰρ ἑαυτῷ ἀναπείθει τὸν μοναχὸν ἐπιγράφειν τὰ κατορθώματα καὶ οὐχὶ τῷ Θεῷ τῷ καὶ χορηγῷ τῶν καλῶν καὶ βοηθῷ πρὸς κατόρθωσιν͵ ἢ τούτῳ μὴ πειθό μενον τοὺς ἔτι ἀτελεστέρους τῶν ἀδελφῶν ὑποβάλλει ἐξουθενεῖν. Ἀγνοεῖ δὲ καὶ οὕτως ὁ ἐνεργούμενος ὅτι τὴν τοῦ Θεοῦ βοήθειαν ἀναπείθει αὐτὸν ἀπαρνεῖσθαι. Εἰ γὰρ ἐκείνους ὡς μὴ δυνηθέντας κατορθῶσαι ἐξουθενεῖ͵ ἑαυτὸν δηλονότι ὡς ἐξ ἰδίας δυνάμεως κατορθώσαντα εἰσάγει· ὅπερ ἐστὶ ἀμήχανον͵ τοῦ Κυρίου εἰπόντος· Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν· ἐπειδὴ ἡ ἡμετέρα ἀσθένεια κινουμένη ἐπὶ τὰ καλὰ ἄνευ τοῦ χορηγοῦ τῶν καλῶν εἰς τέλος ἄγειν οὐ δύναται.

39. The one who has come to understand the weakness of human nature has had experience of the divine power, and such a person who because of it has succeeded in some things and is eager to succeed in others never looks down on anyone. For he knows that in the same way that God has helped him and freed him from many passions and hardships, so can he help everyone when he wishes, especially those who are striving for his sake. Although for his own reasons he does not deliver all from their passions right away, still as a good and loving physician he heals in his own good time each one of those who are striving.

2.39 [ΛΘ] Ὁ ἐγνωκὼς τῆς ἀνθρωπίνης φύσεως τὴν ἀσθένειαν͵ οὗτος εἴληφε πεῖραν τῆς θείας δυνάμεως καὶ ὁ τοιοῦτος δι΄ αὐτῆς τὰ μὲν κατορθώσας͵ τὰ δὲ σπεύδων κατορθῶσαι͵ οὐκ ἐξουθενεῖ ποτε οὐδένα ἀνθρώπων. Οἶδε γὰρ ὅτι ὥσπερ αὐτῷ ἐβοήθησε καὶ πολλῶν παθῶν καὶ χαλεπῶν ἡλευθέ ρωσεν͵ οὕτω δυνατός ἐστι καὶ πᾶσι βοηθῆσαι ὅτε θέλει καὶ μάλιστα τοῖς δι΄ αὐτὸν ἀγωνιζομένοις· εἰ καὶ κρίμασί τισιν ὑφ΄ ἓν ἅπαντας τῶν παθῶν οὐκ ἀπαλλάττει͵ ἀλλ΄ ἰδίοις καιροῖς͵ ὡς ἀγαθὸς καὶ φιλάνθρωπος ἰατρός͵ ἕκαστον τῶν σπευδόντων ἰᾶται.

40. Pride comes along in the quieting of the passions either in the removal of the causes or in the crafty withdrawal of the demons.

2.40 [Μ] Ἐπὶ τῇ τῶν παθῶν ἀνενεργησίᾳ ἡ ὑπερηφανία ἐπισυμβαίνει͵ ἢ τῶν αἰτιῶν ἀποκοπτομένων ἢ τῶν δαιμόνων δολουργῶς ὑποχωρούντων.

41. Nearly every sin is committed for pleasure, and its removal comes about through distress and sorrow whether voluntary or involuntary, through repentance or any predetermined happening brought on by Providence. For, “if we should judge ourselves, we should not be judged. But while we are judged we are chastened by the Lord, lest we be condemned with this world.” ⁹⁵

2.41 [ΜΑ] Πᾶσα σχεδὸν ἁμαρτία διὰ ἡδονὴν γίνεται καὶ ἡ ταύτης ἀναίρεσις διὰ κακοπαθείας καὶ λύπης ἢ ἑκουσίου ἢ ἀκουσίου͵ διὰ μετανοίας ἢ οἰκονομικῆς ἐπιφορᾶς διὰ τῆς προνοίας ἐπαγομένης. Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν͵ οὐκ ἂν ἐκρινόμεθα· κρινόμενοι δὲ ὑπὸ Κυρίου παιδευόμεθα͵ ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν.

42. When a temptation comes upon you unexpectedly, do not inquire of the one through whom it comes but seek the reason for it and you will find correction. Whether it comes from one source or the other, you still have to drink fully the gall of God’s judgments.

2.42 [ΜΒ] Ὅταν σοι ἔλθῃ ἐξ ἀπροσδοκήτου πειρασμός͵ μὴ τὸν δι΄ οὗ αἰτιῶ͵ ἀλλὰ τὸ διὰ τί ζήτει καὶ εὑρίσκεις διόρθωσιν· ἐπεὶ εἴτε δι΄ ἐκείνου εἴτε δι΄ ἄλλου πιεῖν εἶχες πάντως τῶν τοῦ Θεοῦ κριμάτων τὸ ἀψίνθιον.

43. So long as you have evil habits, do not refuse to undergo hardships, so that you may be humbled by them and vomit out pride.

2.43 [ΜΓ] Ὅσον εἶ κακότροπος͵ τὸ κακοπαθεῖν μὴ ἀπαναίνου͵ ἵνα δι΄ αὐτοῦ ταπεινωθεὶς τὴν ὑπερηφανίαν ἐμέσῃς.

44. Some temptations bring men pleasure, others distress, and still others bodily pain. For according to the cause of the passions rooted in the soul does the Physician of souls apply the medicine of his judgments.

2.44 [ΜΔ] Οἱ μὲν τῶν πειρασμῶν͵ ἡδονάς· οἱ δέ͵ λύπας· οἱ δέ͵ ὀδύνας σωματικὰς τοῖς ἀνθρώποις προσάγουσι. Κατὰ γὰρ τὴν ἐγκειμένην ἐν τῇ ψυχῇ τῶν παθῶν αἰτίαν καὶ τὸ φάρμακον ὁ ἰατρὸς τῶν ψυχῶν διὰ τῶν αὐτοῦ κριμάτων ἐπιτίθησιν.

45. The onslaughts of temptations are brought on sometimes to take away sins already committed, or those being committed in the present, or else to cut off those which could be committed. And this is apart from those which come upon one as a trial, as with Job.

2.45 [ΜΕ] Αἱ ἐπιφοραὶ τῶν πειρασμῶν τοῖς μὲν πρὸς ἤδη γεγονότων ἁμαρτημάτων ἀναίρεσιν͵ τοῖς δὲ πρὸς νῦν ἐνεργουμένων͵ ἄλλοις πρὸς μελλόντων ἐνερ γεῖσθαι ἀνακοπὴν ἐπάγονται· δίχα τῶν πρὸς δοκιμὴν ἐπισυμβαινόντων͵ ὡς ἐπὶ τοῦ Ἰώβ.

46. The sensible man who thinks over the medicine of the divine judgments thankfully bears the misfortunes that befall him because of them, realizing that they have no other cause than his own sins.

2.46 [ΜϚ] Ὁ μὲν ἐχέφρων τῶν θείων κριμάτων τὴν ἰατρείαν ἀναλογιζόμενος εὐχαρίστως φέρει τὰς διὰ τούτων ἐπισυμβαινούσας αὐτῷ συμφοράς͵ μηδένα ἄλλον τούτων αἴτιον ἢ τὰς ἑαυτοῦ ἁμαρτίας λογιζόμενος. Ὁ δὲ ἄφρων͵ τὴν τοῦ Θεοῦ ἀγνοῶν σοφωτάτην πρόνοιαν͵ ἁμαρτάνων καὶ παιδευόμενος ἢ τὸν Θεὸν ἢ τοὺς ἀνθρώπους τῶν ἑαυτοῦ κακῶν αἰτίους λογίζεται.

47. There are certain things which check the passions in their movement and do not allow them to advance and increase, and there are others which diminish them and make them decrease. For example, fasting, hard labor, and vigils do not allow concupiscence to grow, while solitude, contemplation, prayer, and desire for God decrease it and make it disappear. And similarly is this the case with anger: for example, long-suffering, the forgetting of offenses, and meekness check it and do not allow it to grow, while love, almsgiving, kindness, and benevolence make it diminish.

2.47 [ΜΖ] Εἰσί τινα ἱστῶντα τὰ πάθη τῆς κινήσεως καὶ μὴ ἐῶντα προβῆναι εἰς αὔξησιν͵ καί εἰσιν ἕτερα ἐλαττοῦντα καὶ εἰς μείωσιν ἄγοντα· οἷον νηστεία καὶ κόπος καὶ ἀγρυπνία οὐκ ἐῶσιν αὔξειν τὴν ἐπιθυμίαν· ἀναχώρησις δὲ καὶ θεωρία καὶ προσευχὴ καὶ ἔρως εἰς Θεὸν ἐλαττοῦσιν αὐτὴν καὶ εἰς ἀφανισμὸν ἄγουσι. Καὶ ἐπὶ τοῦ θυμοῦ δὲ ὁμοίως· οἷον μακροθυμία καὶ ἀμνησικακία καὶ πραότης ἱστῶσιν αὐτὸν καὶ οὐκ ἐῶσιν αὔξειν· ἀγάπη δὲ καὶ ἐλεημοσύνη καὶ χρηστότης καὶ φιλανθρωπία εἰς μείωσιν ἄγουσιν.

48. For the mind of the one who is continually with God even his concupiscence abounds beyond measure into a divine desire and whose entire irascible element is transformed into divine love. ⁹⁶ For by an enduring participation in the divine illumination ⁹⁷ it has become altogether shining bright, and having bound its passible element to itself it, as I said, turned it around to a never-ending divine desire and an unceasing love, completely changing over from earthly things to divine. ⁹⁸

2.48 [ΜΗ] Οὗτινος ὁ νοῦς διαπαντός ἐστι πρὸς τὸν Θεόν͵ τούτου καὶ ἡ ἐπιθυμία εἰς τὸν θεῖον ὑπερηύξησεν ἔρωτα καὶ ὁ θυμὸς ὁλοστὸς εἰς τὴν θείαν μετε τράπη ἀγάπην. Τῇ γὰρ χρονίᾳ τῆς θείας ἐλλάμψεως μετουσίᾳ ὅλος φω τοειδὴς γεγονὼς καὶ τὸ παθητικὸν αὐτοῦ μέρος πρὸς ἑαυτὸν συσφίγξας͵ εἰς ἔρωτα θεῖον͵ ὡς εἴρηται͵ ἀκατάλεκτον καὶ ἀγάπην ἀκατάπαυστον ἔστρεψεν͵ ὅλως ἐκ τῶν ἐπιγείων ἐπὶ τὸ θεῖον μεταγαγών.

49. The one who does not envy or is not angry, or who does not bear grudges against the one who has offended him, does not yet have love for him. For it can be that even one who does not yet love does not return evil for evil because of the commandment but in no way does he render good for evil spontaneously. Indeed, deliberately to do good to those who hate you is a mark of perfect spiritual love alone.

2.49 [ΜΘ] Οὐ πάντως ὁ μὴ φθονῶν μηδὲ ὀργιζόμενος μηδὲ μνησικακῶν τῷ λυ πήσαντι ἤδη καὶ ἀγάπην ἔχει πρὸς αὐτόν. Δύναται γὰρ καὶ μήπω ἀγαπῶν κακὸν ἀντὶ κακοῦ μὴ ἀποδοῦναι διὰ τὴν ἐντολήν͵ οὐ πάντως δὲ ὅτι καὶ καλὸν ἀνταποδοῦναι κακοῦ ἀβιάστως· τὸ γὰρ ἐκ διαθέσεως καλῶς ποιεῖν τοῖς μισοῦσι μόνης ἐστὶ τῆς πνευματικῆς τελείας ἀγάπης.

50. The one who does not love someone does not necessarily hate him, nor again does the one who does not hate necessarily love; rather, he can be in a neutral position to him, that is, neither loving nor hating. For only the five ways mentioned in the ninth chapter of this century can produce a loving disposition. These are the praiseworthy way, the neutral way, and the blameworthy ones.

2.50 [Ν] Οὐχ ὁ μὴ ἀγαπῶν τινα ἤδη πάντως καὶ μισεῖ αὐτόν͵ οὐδὲ πάλιν ὁ μὴ μισῶν ἤδη πάντως καὶ ἀγαπᾷ· ἀλλὰ δύναται ὡς μέσος εἶναι πρὸς αὐτόν͵ τουτέστι μήτε ἀγαπᾶν μήτε μισεῖν. Τὴν γὰρ ἀγαπητικὴν διάθεσιν μόνοι οἱ ἐν τῷ ἐνάτῳ κεφαλαίῳ ταύτης τῆς ἑκατοντάδος εἰρημένοι πέντε τρόποι ἐμποιεῖν πεφύκασιν͵ ὅ τε ἐπαινετὸς καὶ ὁ μέσος καὶ οἱ ψεκτοί.

51. When you see your mind dallying with pleasure over material things and taking fond delight in thinking of them, know that you love these things rather than God. “For where your treasure is,” says the Lord, “there will your heart be also.” ⁹⁹

2.51 [ΝΑ] Ὅταν ἴδῃς τὸν νοῦν σου τοῖς ὑλικοῖς ἡδέως ἐνασχολούμενον καὶ τοῖς τούτων νοήμασιν ἐμφιλοχωροῦντα͵ γίνωσκε σεαυτὸν ταῦτα μᾶλλον ἢ τὸν Θεὸν ἀγαπῶντα· Ὅπου γάρ ἐστιν ὁ θησαυρός σου͵ φησὶν ὁ Κύριος͵ ἐκεῖ καὶ ἡ καρδία σου ἔσται.

52. The mind which attains God and abides with him through prayer and love becomes wise, good, powerful, benevolent, merciful, and forbearing ; in short, it carries around almost all the divine qualities in itself. But when it withdraws from him and goes over to material things it becomes pleasure-loving like cattle or fights with men like a wild beast over these things. ¹⁰⁰

2.52 [ΝΒ] Νοῦς Θεῷ συναπτόμενος καὶ αὐτῷ ἐγχρωνίζων διὰ προσευχῆς καὶ ἀγάπης͵ σοφὸς γίνεται καὶ ἀγαθὸς καὶ δυνατὸς καὶ φιλάνθρωπος καὶ ἐλεήμων καὶ μακρόθυμος· καὶ ἁπλῶς εἰπεῖν͵ πάντα σχεδὸν τὰ θεῖα ἰδιώματα ἐν ἑαυτῷ περιφέρει. Τούτου δὲ ἀναχωρῶν καὶ τοῖς ὑλικοῖς προσχωρῶν͵ ἢ κτηνώδης γίνεται φιλήδονος γεγονὼς ἢ θηριώδης͵ διὰ ταῦτα τοῖς ἀνθρώποις μαχόμενος.

53. Scripture calls material things the world, and worldly people are those who let their mind dwell on them. Against these is the very sharp reproof: “Do not love the world nor the things in the world; the concupiscence of the flesh and the concupiscence of the eyes, and the pride of life are not from God but from the world.” ¹⁰¹

2.53 [ΝΓ] Κόσμον λέγει ἡ Γραφὴ τὰ ὑλικὰ πράγματα καὶ κοσμικοί εἰσιν οἱ τούτοις τὸν νοῦν ἐνασχολοῦντες͵ πρὸς οὓς καὶ λέγει ἐντρεπτικώτερον· Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ· ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου οὐκ ἔστιν ἐκ τοῦ Θεοῦ͵ ἀλλ΄ ἐκ τοῦ κόσμου ἐστί͵ καὶ τὰ ἑξῆς.

54. A monk is one who separates his mind from material things and who devotes himself to God by self-mastery, love, psalmody, and prayer.

2.54 [ΝΔ] Μοναχός ἐστιν ὁ τῶν ὑλικῶν πραγμάτων τὸν νοῦν ἀποχωρίσας καὶ δι΄ ἐγκρατείας καὶ ἀγάπης καὶ ψαλμῳδίας καὶ προσευχῆς προσκαρτερῶν τῷ Θεῷ.

55. The active man is allegorically a cattle herder, for moral actions are signified by cattle, as when Jacob said, “Your servants are herders of cattle.” But the gnostic is the shepherd, for the thoughts which are tended by the mind on the mountains of contemplation are signified bysheep, as again, “All shepherds are an abomination to the Egyptians,” ¹⁰²; that is, to the powerful enemies.

2.55 [ΝΕ] Κτηνοτρόφος μέν ἐστιν νοητῶς ὁ πρακτικός· κτηνῶν γὰρ λόγον ἐπέ χουσι τὰ ἠθικὰ κατορθώματα͵ διὸ καὶ ἔλεγεν ὁ Ἰακώβ· Ἄνδρες κτηνο τρόφοι εἰσὶν οἱ παῖδές σου. Ποιμὴν δὲ προβάτων͵ ὁ γνωστικός· προβάτων γὰρ λόγον ἐπέχουσιν οἱ λογισμοί͵ ἐπὶ τὰ ὄρη τῶν θεωρημάτων ὑπὸ τοῦ νοῦ ποιμαινόμενοι͵ διὰ τοῦτο καί· Βδέλυγμα τοῖς Αἰγυπτίοις πᾶς ποιμὴν προβάτων͵ ἤγουν ταῖς ἐναντίαις δυνάμεσι.

56. Once the body is moved by the senses to its own lusts and pleasures, the careless mind follows along and assents to its imaginings and impulses. The virtuous mind, in contrast, is in firm control and holds itself back from the passionate imaginings and impulses and instead concentrates on improving its emotions of this type.

2.56 [ΝϚ] Ὁ μὲν φαῦλος νοῦς͵ κινουμένου τοῦ σώματος διὰ τῶν αἰσθήσεων ἐπὶ τὰς ἰδίας ἐπιθυμίας καὶ ἡδονάς͵ ἐξακολουθεῖ καὶ συγκατίθεται ταῖς τούτου φαντασίαις καὶ ὁρμαῖς· ὁ δὲ ἐνάρετος ἐγκρατεύεται καὶ κατέχει αὐτὸ ἀπὸ τῶν ἐμπαθῶν φαντασιῶν καὶ ὁρμῶν καὶ μᾶλλον φιλοσοφεῖ βελτίους ποιῆσαι τὰς τοιαύτας αὐτοῦ κινήσεις.

57. There are virtues of the body and virtues of the soul. Bodily virtues are, for example, fasting, vigils, sleeping on the ground, service to others, manual labor done so as not to burden anyone or to have something to share, and so forth. The virtues of the soul are love, forbearance, meekness, self-mastery, prayer, and so forth. Now if from some necessity or bodily condition such as ill health or the like it happens that we are unable to accomplish the preceding bodily virtues, we are excused by the Lord, who understands the reasons. But if we do not accomplish the virtues of the soul we shall have no defense, for they are not subject to any necessity.

2.57 [ΝΖ] Τῶν ἀρετῶν αἱ μέν εἰσι σωματικαί͵ αἱ δὲ ψυχικαί. Καὶ σωματικαὶ μέν εἰσιν͵ οἷον νηστεία͵ ἀγρυπνία͵ χαμευνία͵ διακονία͵ ἐργόχειρον πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ἢ πρὸς μετάδοσιν καὶ τὰ ἑξῆς. Ψυχικαὶ δέ εἰσιν͵ οἷον ἀγάπη͵ μακροθυμία͵ πραότης͵ ἐγκράτεια͵ προσευχὴ καὶ τὰ ἑξῆς. Ἐὰν οὖν ἔκ τινος ἀνάγκης ἢ περιστάσεως σωματικῆς͵ οἷον ἀρρωστίας ἤ τινος τῶν τοιούτων͵ συμβῇ ἡμῖν μὴ δυνηθῆναι ἐκτελέσαι τὰς προειρημένας σωματικὰς ἀρετάς͵ συγγνώμην ἔχομεν παρὰ τοῦ καὶ τὰς αἰτίας εἰδότος. Τὰς δὲ ψυχικὰς μὴ ἐκτελοῦντες͵ οὐδεμίαν ἕξομεν ἀπολογίαν· οὐ γάρ εἰσιν ὑπὸ ἀνάγκην.

58. The love of God induces the one who possesses it to despise every passing pleasure and every trouble and sorrow. All the saints, who have suffered so much with joy ¹⁰³ for Christ, should convince you of this.

2.58 [ΝΗ] Ἡ εἰς Θεὸν ἀγάπη πάσης ἡδονῆς παρερχομένης καὶ παντὸς πόνου καὶ λύπης πείθει καταφρονεῖν τὸν μέτοχον αὐτῆς. Καὶ πειθέτωσάν σε οἱ ἅγιοι πάντες͵ τοσαῦτα πεπονθότες διὰ Χριστὸν μετὰ χαρᾶς.

59. Keep yourself away from self-love, the mother of vices, which is the irrational love of the body. For from it surely arise the first three passionate and capital thoughts, gluttony, greed, and vainglory, which have their starting point in the seemingly necessary demands of the body and from which the whole catalogue of vices comes about. Therefore, as was said, one must necessarily keep away from and do battle with this self-love with full determination, for when this is overcome then are all its offspring likewise brought into line.

2.59 [ΝΘ] Πρόσεχε σεαυτῷ ἀπὸ τῆς μητρὸς τῶν κακῶν φιλαυτίας͵ ἥτις ἐστὶν ἡ τοῦ σώματος ἄλογος φιλία. Ἐκ ταύτης γὰρ εὐλογοφανῶς τίκτονται οἱ πρῶτοι καὶ ἐμπαθεῖς καὶ γενικώτατοι τρεῖς λογισμοί͵ ὁ τῆς γαστριμαργίας λέγω καὶ φιλαργυρίας καὶ κενοδοξίας͵ τὰς ἀφορμὰς ἐκ τῆς ἀναγκαίας τοῦ σώματος δῆθεν λαμβάνοντες χρείας· ἐξ ὧν γεννᾶται ἅπας ὁ τῶν κακῶν κατάλογος. Δεῖ οὗν͵ ὡς εἴρηται͵ προσέχειν ἀναγκαίως καὶ ταύτῃ πολεμεῖν μετὰ πολλῆς νήψεως· ταύτης γὰρ ἀναιρουμένης͵ συναναιροῦνται πάντες οἱ ἐξ αὐτῆς.

60. The passion of self-love suggests to the monk that he should be kind to the body and to indulge in food more than is appropriate. Thus under the pretense of proper guidance it means to drag him little by little to fall into the pit of voluptuousness. To the worldly person it proposes that he make provision for himself right away in the matter of lust. ¹⁰⁴

2.60 [Ε] Τὸ τῆς φιλαυτίας πάθος τῷ μὲν μοναχῷ ἐλεεῖν ὑποτίθεται τὸ σῶμα καὶ συνελθεῖν παρὰ τὸ προσῆκον εἰς τὰ βρώματα͵ οἰκονομίας δῆθεν χάριν καὶ κυβερνήσεως͵ ἵνα κατὰ μικρὸν παρασυρόμενος εἰς τὸν βόθρον τῆς φιληδονίας ἐμπέσῃ. Τῷ δὲ κοσμικῷ ἐντεῦθεν ἤδη πρόνοιαν αὐτῷ ποιεῖσθαι εἰς ἐπιθυμίαν ὑποβάλλει.

61. It is said that the supreme state of prayer is when the mind passes outside the flesh and the world and while praying is completely without matter and form. The one who preserves this state without compromise really “prays without ceasing.” ¹⁰⁵

2.61 [ΞΑ] Τὴν τῆς προσευχῆς ἀκροτάτην κατάστασιν ταύτην εἶναι λέγουσι· τὸ ἔξω σαρκὸς καὶ κόσμου γενέσθαι τὸν νοῦν καὶ ἄϋλον πάντη καὶ ἀνείδεον ἐν τῷ προσεύχεσθαι. Ὁ οὖν ταύτην ἀλώβητον διατηρῶν τὴν κατάστασιν͵ οὗτος ὄντως ἀδιαλείπτως προσεύχεται.

62. Just as the body which is dying is separated from all the realities of the world, so is the mind which dies on the heights of prayer separated from the thoughts of the world. For if it does not die such a death it cannot be and live where God is.

2.62 [ΞΒ] Ὥσπερ τὸ σῶμα ἀποθνῆσκον πάντων χωρίζεται τῶν τοῦ κόσμου πραγμά των͵ οὕτω καὶ ὁ νοῦς ἐν τῷ ἄκρως προσεύχεσθαι ἀποθνήσκων πάντων χω ρίζεται τῶν τοῦ κόσμου νοημάτων. Ἐὰν μὴ γὰρ τὸν τοιοῦτον ἀποθάνῃ θάνατον͵ μετὰ Θεοῦ εὑρεθῆναι καὶ ζῆσαι οὐ δύναται.

63. Let no one deceive you, monk, into thinking that you can be saved while in the service of pleasure and vainglory.

2.63 [ΞΓ] Μηδείς σε ἀπατήσῃ͵ μοναχέ͵ ὅτι ἔνι σε σωθῆναι ἡδονῇ καὶ κενοδοξίᾳ δουλεύοντα.

64. Just as the body which sins through things and has as discipline the bodily virtues to bring it back to its senses, so in its turn does the mind which sins through passionate thoughts likewise have as discipline ¹⁰⁶ the virtues of the soul, in order that looking at things in a pure and detached way it might return to its senses.

2.64 [ΞΔ] Ὥσπερ τὸ σῶμα διὰ τῶν πραγμάτων ἁμαρτάνει καὶ ἔχει πρὸς παιδαγω γίαν τὰς σωματικὰς ἀρετάς͵ ἵνα σωφρονῇ· οὕτω καὶ ὁ νοῦς διὰ τῶν ἐμπαθῶν νοημάτων καὶ ἔχει ὡσαύτως πρὸς παιδαγωγίαν τὰς ψυχικὰς ἀρετάς͵ ἵνα καθαρῶς καὶ ἀπαθῶς ὁρῶν τὰ πράγματα σωφρονῇ.

65. Just as night follows day and winter follows summer, so do sorrow and pain follow vainglory and pleasure whether in the present or in the future. ¹⁰⁷

2.65 [ΞΕ] Ὥσπερ τὰς ἡμέρας διαδέχονται αἱ νύκτες καὶ τὰ θέρη οἱ χειμῶνες· οὕτω κενοδοξίαν καὶ ἡδονὴν λύπαι καὶ ὀδύναι͵ εἴτε ἐν τῷ παρόντι εἴτε ἐν τῷ μέλλοντι.

66. In no way can the sinner escape the judgment to come unless he takes on here below voluntary hardships or involuntary afflictions. ¹⁰⁸

2.66 [ΞϚ] Οὐκ ἔστιν ἁμαρτήσαντα ἐκφυγεῖν τὴν μέλλουσαν κρίσιν ἄνευ ἑκουσίων ἐνταῦθα πόνων ἢ ἀκουσίων ἐπιφορῶν.

67. It is said that there are five reasons why we are allowed to be warred upon by the demons. First, so that in offensive and defensive battle we come to distinguish virtue and vice. Second, that in acquiring virtue by struggles and toil we shall hold on to it firmly and steadfastly. Third, that while advancing in virtue we do not become haughty but learn rather to be humble. Fourth, that having experienced vice we will hate it with a consummate hate. Fifth, and most important, that when we become detached we do not forget either our own weakness or the power of the one who has helped us.

2.67 [ΞΖ] Διὰ πέντε αἰτίας φασὶ παραχωρεῖσθαι ἡμᾶς ὑπὸ τοῦ Θεοῦ πολεμεῖσθαι ὑπὸ δαιμόνων· καὶ πρώτην μὲν εἶναί φασιν͵ ἵνα πολεμούμενοι καὶ ἀντιπο λεμοῦντες εἰς διάκρισιν τῆς ἀρετῆς καὶ τῆς κακίας ἔλθωμεν· δευτέραν δέ͵ ἵνα πολέμῳ καὶ πόνῳ τὴν ἀρετὴν κτώμενοι͵ βεβαίαν αὐτὴν καὶ ἀμετάπτωτον ἔξωμεν· τρίτην δέ͵ ἵνα προκόπτοντες εἰς τὴν ἀρετὴν μὴ ὑψηλοφρονῶμεν͵ ἀλλὰ μάθωμεν ταπεινοφρονεῖν· τετάρτην δέ͵ ἵνα πειραθέντες τῆς κακίας͵ τέλειον μῖσος αὐτὴν μισήσωμεν· πέμπτην δὲ ἐπὶ πάσαις͵ ἵνα ἀπαθεῖς γενό μενοι μὴ ἐπιλαθώμεθα τῆς οἰκείας ἀσθενείας μήτε τῆς τοῦ βοηθήσαντος δυνάμεως.

68. Just as the mind of the one who is hungry imagines bread and that of the one who is thirsty imagines water, so does the glutton imagine a great variety of food and the voluptuous man imagine feminine visions, and the vain person imagine human applause, and the greedy person imagine profits, the vengeful person imagine revenge against the one who offended him, the envious person imagine evil to the one of whom he is envious, and similarly with the other passions. For the mind which is troubled by the passions receives passionate thoughts both when the body is awake and asleep.

2.68 [ΞΗ] Ὥσπερ τοῦ πεινῶντος ὁ νοῦς ἄρτον φαντάζεται καὶ τοῦ διψῶντος ὕδωρ͵ οὕτω καὶ τοῦ γαστριμάργου ποικιλίας ἐδεσμάτων· καὶ τοῦ φιληδόνου͵ μορφὰς γυναικῶν· καὶ τοῦ κενοδόξου͵ τὰς ἐξ ἀνθρώπων τιμάς· καὶ τοῦ φιλαργύρου͵ τὰ κέρδη· καὶ τοῦ μνησικάκου͵ τὴν ἄμυναν τοῦ λυπήσαντος· καὶ τοῦ φθονεροῦ͵ τὴν κάκωσιν τοῦ φθονουμένου͵ καὶ ἐπὶ τῶν ἄλλων παθῶν ὁμοίως. Ἐκ γὰρ τῶν παθῶν ὀχλούμενος ὁ νοῦς λαμβάνει τὰ ἐμπαθὴ νοήματα͵ καὶ ἐγρηγορότος τοῦ σώματος καὶ κατὰ τοὺς ὕπνους.

69. When lust grows strong, the mind dreams of the objects which give it pleasure; when anger grows strong, it looks on the things which arouse fear. Now it is the impure demons who strengthen the passions and arouse them, making use of the help of our carelessness. On the other hand the holy angels weaken them by moving us to the exercise of the virtues.

2.69 [ΞΘ] Ὅταν ἡ ἐπιθυμία αὔξῃ͵ τὰς ποιητικὰς τῶν ἡδονῶν ὕλας ἐν τοῖς ὕπνοις ὁ νοῦς φαντάζεται· ὅταν δὲ ὁ θυμός͵ τὰ φόβων ποιητικὰ πράγματα βλέπει. Αὔξουσι μέντοι τὰ πάθη οἱ ἀκάθαρτοι δαίμονες͵ συνεργὸν τὴν ἡμετέραν ἀμέλειαν λαμβάνοντες καὶ ταῦτα ἐρεθίζοντες· ἐλαττοῦσι δὲ οἱ ἅγιοι ἄγ γελοι͵ πρὸς τὴν τῶν ἀρετῶν ἡμᾶς κινοῦντες ἐργασίαν.

70. When the concupiscible element of the soul is frequently aroused it lays up in the soul a fixed habit of pleasure. And when the temper is repeatedly stirred up it makes the mind craven and cowardly. The first is healed by a continual exercise of fasting, vigils, and prayer; the second by kindness, benevolence, love, and mercy.

2.70 [Ο] Τὸ μὲν ἐπιθυμητικὸν τῆς ψυχῆς πυκνότερον ἐρεθιζόμενον ἕξιν φιλη δονίας δυσκίνητον τῇ ψυχῇ ἐντίθησιν· ὁ δὲ θυμὸς συνεχῶς ταρασσόμενος δειλὸν καὶ ἄνανδρον τὸν νοῦν ἀπεργάζεται. Ἰῶνται δὲ τὸ μὲν ἄσκησις ἐπι τεταμένη νηστείας καὶ ἀγρυπνίας καὶ προσευχῆς· τὸν δέ͵ χρηστότης καὶ φιλανθρωπία καὶ ἀγάπη καὶ ἔλεος.

71. The demons mount their attacks either with things or with the passionate thoughts connected with them: with things, those who are concerned with them, with thoughts those who have withdrawn from things.

2.71 [ΟΑ] ῍Η διὰ τῶν πραγμάτων οἱ δαίμονες πολεμοῦσιν ἢ διὰ τῶν ἐν πράγμασιν ἐμπαθῶν νοημάτων· καὶ διὰ μὲν τῶν πραγμάτων τοὺς ἐν τοῖς πράγμασιν ὄντας͵ διὰ δὲ τῶν νοημάτων τοὺς τῶν πραγμάτων κεχωρισμένους.

72. As much as it is easier to sin in thought than in deed, so is a war with thoughts more exacting than one with things.

2.72 [ΟΒ] Ὅσον ἐστὶν εὐκοπώτερον τὸ κατὰ διάνοιαν ἁμαρτάνειν τοῦ κατ΄ ἐνέρ γειαν͵ τοσοῦτόν ἐστι βαρύτερος ὁ διὰ τῶν νοημάτων πόλεμος τοῦ διὰ τῶν πραγμάτων.

73. Things exist outside the mind while thoughts about them are put together inside. Therefore on it depends either their proper or improper use, for the abuse of things follows on the mistaken use of thoughts.

2.73 [ΟΓ] Τὰ μὲν πράγματα ἔξωθέν εἰσι τοῦ νοῦ͵ τὰ δὲ τούτων νοήματα ἔσωθεν συνίστανται. Ἐν αὐτῷ οὖν ἐστι τὸ εὖ τούτοις χρήσασθαι ἢ κακῶς· τῇ γὰρ ἐσφαλμένῃ τῶν νοημάτων χρήσει ἢ παράχρησις τῶν πραγμάτων ἀκολουθεῖ.

74. The mind receives passionate thoughts from these three sources: sense experience, temperament, ¹⁰⁹ and memory. From the senses when things which are the source of passions impress them and move the mind to passionate thinking; from temperament, when because of intemperate living or the working of demons or some sickness, the bodily development is altered and it moves the mind again to passionate thinking or against Providence; finally from memory, when it recalls the thoughts of things that have aroused our passion and moves the mind once more to passionate thinking. ¹¹⁰

2.74 [ΟΔ] Διὰ τῶν τριῶν τούτων λαμβάνει ὁ νοῦς τὰ ἐμπαθῆ νοήματα· διὰ τῆς αἰσθήσεως͵ διὰ τῆς κράσεως͵ διὰ τῆς μνήμης. Καὶ διὰ μὲν τῆς αἰσθήσεως͵ ὅταν προσβάλλοντα αὐτῇ τὰ πράγματα πρὸς ἅπερ τὰ πάθη κεκτήμεθα͵ κινῇ αὐτὸν πρὸς ἐμπαθεῖς λογισμούς· διὰ δὲ τῆς κράσεως͵ ὅταν ἐξ ἀκολάστου διαίτης ἢ ἐνεργείας δαιμόνων ἢ νοσήματός τινος ἀλλοιουμένη ἡ τοῦ σώματος κρᾶσις͵ κινῇ αὐτὸν πάλιν πρὸς ἐμπαθεῖς λογισμοὺς ἢ κατὰ τῆς προνοίας· διὰ δὲ τῆς μνήμης͵ ὅταν τῶν πραγμάτων πρὸς ἅπερ πεπόνθαμεν τὰ νοήματα ἡ μνήμη ἀναφέρῃ καὶ κινῇ αὐτὸν ὁμοίως πρὸς ἐμπαθεῖς λογισμούς.

75. Of the things given to us by God for our use some are in the soul, others in the body, and others are concerned with the body. Those in the soul, for example, are its powers, in the body are the organs of sense and the other members; and those which are concerned with the body are food, wealth, possessions, and so forth. Therefore, the good or evil use of these things or of those corresponding to them indicates whether we are virtuous or wicked. ¹¹¹

2.75 [ΟΕ] Τῶν εἰς χρῆσιν παρὰ Θεοῦ δοθέντων ἡμῖν πραγμάτων τὰ μὲν ἐν τῇ ψυχῇ͵ τὰ δὲ ἐν τῷ σώματι͵ τὰ δὲ περὶ τὸ σῶμα εὑρίσκεται· οἷον ἐν μὲν τῇ ψυχῇ͵ αἱ δυνάμεις αὐτῆς· ἐν δὲ τῷ σώματι͵ τὰ αἰσθητήρια καὶ τὰ λοιπὰ μέλη· περὶ δὲ τὸ σῶμα͵ βρώματα͵ χρήματα͵ κτήματα καὶ τὰ ἑξῆς. Τὸ οὖν εὖ τούτοις χρήσασθαι ἢ κακῶς ἢ τοῖς περὶ ταῦτα συμβεβηκόσιν ἢ ἐνα ρέτους ἢ φαύλους ἡμᾶς ἀποφαίνει.

76. Of the accidents in things, some are in the soul, others in the body, and still others concerned with the body. Of those in the soul there are, for example, knowledge and ignorance, forgetfulness and memory, love and hate, fear and courage, sorrow and joy, and so forth. Of those in the body there are, for example, pleasure and hardship, feeling and disability, health and illness, life and death, and similar things. Of those things concerned with the body there are, for example, parenthood and childlessness, wealth and poverty, fame and ill repute, and so forth. Some of these we consider good and others evil, although none of them is evil in itself but is found to be properly good or evil according to its use.

2.76 [ΟϚ] Τῶν ἐν τοῖς πράγμασι συμβεβηκότων τὰ μέν εἰσι τῶν ἐν τῇ ψυχῇ͵ τὰ δὲ τῶν ἐν τῷ σώματι͵ τὰ δὲ τῶν περὶ τὸ σῶμα πραγμάτων· καὶ τῶν μὲν ἐν τῇ ψυχῇ͵ οἷον γνῶσις καὶ ἄγνοια͵ λήθη καὶ μνήμη͵ ἀγάπη καὶ μῖσος͵ φόβος καὶ θάρσος͵ λύπη καὶ χαρὰ καὶ τὰ ἑξῆς· τῶν ἐν τῷ σώματι͵ οἷον ἡδονὴ καὶ πόνος͵ αἴσθησις καὶ πήρωσις͵ ὑγίεια καὶ νόσος͵ ζωὴ καὶ θάνατος καὶ τὰ τοιαῦτα· τῶν δὲ περὶ τὸ σῶμα͵ οἷον εὐτεκνία καὶ ἀτεκνία͵ πλοῦτος καὶ πενία͵ δόξα καὶ ἀδοξία καὶ τὰ ἑξῆς. Τούτων δὲ τὰ μὲν καλά͵ τὰ δὲ κακὰ τοῖς ἀνθρώποις νομίζεται͵ οὐδὲν αὐτῶν κακὸν ὂν τῷ ἰδίῳ λόγῳ· παρὰ δὲ τὴν χρῆσιν εἴτε κακὰ κυρίως εἴτε ἀγαθὰ εὑρίσκεται.

77. Knowledge is good by nature, and so likewise is health, but their opposites have benefited even more than have they. In the wicked knowledge does not result in good, even though, as was said, it is good by nature. The same is true for health or wealth or joy: These are not used profitably by them. So it is, then, that their opposites are profitable, and therefore it happens that they are not evil in themselves even though they seem to be evil.

2.77 [ΟΖ] Καλὴ ἡ γνῶσις τῇ φύσει͵ ὁμοίως δὲ καὶ ἡ ὑγίεια· ἀλλὰ τἀναντία τοὺς πολλοὺς ἤπερ ταῦτα ὤνησεν. Τοῖς γὰρ φαύλοις οὐκ εἰς καλὸν ἡ γνῶσις συμβαίνει͵ εἰ καὶ τῇ φύσει͵ ὡς εἴρηται͵ ἐστὶ καλή· ὁμοίως δὲ οὐδὲ ὑγίεια οὐδὲ πλοῦτος οὐδὲ χαρά· οὐ γὰρ συμφερόντως τούτοις κέχρηνται. Ἄρα οὖν τἀναντία τούτοις συμφέρει· οὐκοῦν οὐδὲ ἐκεῖνα κακὰ τῷ ἰδίῳ λόγῳ τυγχάνει͵ εἰ καὶ δοκεὶ κακὰ εἶναι.

78. Do not misuse thoughts, lest you necessarily misuse things as well. For unless anyone sins first in thought, he will never sin in deed.

2.78 [ΟΗ] Μὴ παραχρῶ τοῖς νοήμασιν͵ ἵνα μὴ ἐξ ἀνάγκης καὶ τοῖς πράγμασι παραχρήσῃ. Ἐὰν γὰρ μή τις πρῶτον κατὰ διάνοιαν ἁμαρτάνῃ͵ οὐκ ἂν ἁμάρτοι ποτὲ κατ΄ ἐνέργειαν.

79. The image of the earthly man consists in the capital vices, such as folly, cowardice, intemperance, injustice. The image of the heavenly man consists in the cardinal virtues, as prudence, courage, temperance, justice. So, “as we have borne the image of the earthly man, so let us bear the image of the heavenly.” ¹¹²

2.79 [ΟΘ] Εἰκὼν τοῦ χοϊκοῦ αἱ γενικαὶ κακίαι ὑπάρχουσιν͵ οἷον ἀφροσύνη͵ δειλία͵ ἀκολασία͵ ἀδικία· εἰκὼν δὲ τοῦ ἐπουρανίου αἱ γενικαὶ ἀρεταί͵ οἷον φρόνησις͵ ἀνδρεία͵ σωφροσύνη͵ δικαιοσύνη. Ἀλλὰ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ͵ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.

80. If you wish to find the way that leads to life, look for it and you will find it in the Way who tells us, “I am the way, and the truth, and the life.” ¹¹³ Only seek it very intensely because “few there are who find it”; ¹¹⁴ otherwise you may be left behind by the few and found among the many.

2.80 [Π] Εἰ θέλεις εὑρεῖν τὴν ὁδὸν τὴν ἀπάγουσαν εἰς τὴν ζωήν͵ ἐν τῇ ὁδῷ αὐτὴν ζήτει͵ κἀκεῖ αὐτὴν εὑρίσκεις͵ τῇ εἰπούσῃ· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή. Πλὴν σφόδρα ἐμπόνως ζήτει͵ διότι ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν͵ καὶ μήπως τῶν ὀλίγων ἀπολειφθείς͵ μετὰ τῶν πολλῶν εὑρεθήσῃ.

81. For these five reasons will the soul abstain from sin: the fear of men, the fear of judgment, the future reward, the love of God, or finally the prompting of conscience.

2.81 [ΠΑ] Διὰ τὰ πέντε ταῦτα ἡ ψυχὴ ἀπὸ ἁμαρτιῶν ἀνακόπτεται· ἢ διὰ τὸν φόβον τῶν ἀνθρώπων ἢ διὰ τὸν φόβον τῆς κρίσεως ἢ διὰ τὴν μέλλουσαν μισθαποδοσίαν ἢ διὰ τὴν ἀγάπην τοῦ Θεοῦ ἢ τελευταῖον διὰ τὴν συνείδησιν τύπτουσαν.

82. Some say that there would be no evil in beings unless there were some other power which pulled us on to it, and this is nothing other than carelessness of the natural functioning of the mind. Therefore those who are careful about this always do good deeds, never bad. So, if you too are willing, banish carelessness and you drive evil away as well, which is the mistaken use of thoughts on which follows the misuse of things.

2.82 [ΠΒ] Τινές φασιν ὅτι οὐκ ἂν ἦν τὸ κακὸν ἐν τοῖς οὖσιν͵ εἰ μήτι δ΄ ἂν ἑτέρα τις ἦν δύναμις͵ ἡ ἀνθέλκουσα ἡμᾶς ἐπ΄ αὐτό· αὕτη δέ ἐστιν οὐδὲ ἕτερον ἢ ἡ τῶν κατὰ φύσιν τοῦ νοῦ ἐνεργειῶν ἀμέλεια. Διόπερ οἱ τούτων τὴν ἐπιμέλειαν ποιούμενοι͵ τὰ μὲν καλὰ ἀεὶ ποιοῦσι͵ τὰ δὲ κακὰ οὐδέποτε. Εἰ οὖν θέλεις καὶ σύ͵ ἄπωσαι τὴν ἀμέλειαν καὶ συναπελαύνεις τὴν κακίαν͵ ἥτις ἐστὶν ἡ ἐσφαλμένη χρῆσις τῶν νοημάτων͵ ᾗ ἐπακολουθεῖ ἡ παράχρησις τῶν πραγμάτων.

83. It is according to nature that the rational element in us be subjected to the divine Word and that it govern our irrational element. Therefore, this order is to be preserved in all things and there will be neither any evil in beings nor anything available to draw them on to it. ¹¹⁵

2.83 [ΠΓ] Κατὰ φύσιν τοῦ ἐν ἡμῖν λογικοῦ μέρους τό τε ὑποταγῆναι τῷ θείῳ λόγῳ καὶ τὸ ἄρχειν τοῦ ἐν ἡμῖν ἀλόγου μέρους· αὕτη οὖν ἡ τάξις ἐν πᾶσι φυλαχθήτω καὶ οὔτε τὸ κακὸν ἔσται ἐν τοῖς οὔσιν οὔτε τὸ ἐπ΄ αὐτὸ ἀνθέλκον εὑρεθήσεται.

84. Some thoughts are simple, others compound. The simple are without passion, but the compound are with passion, as composed of passion plus representation. In this case, one can see that many simple thoughts follow on the compound when they have begun to be moved to sin by the mind. Take money, for example. A passionate thought arises in someone’s memory about gold. In his mind he has the urge to steal and with his heart he accomplishes the sin. Now with the memory of the gold will come also the memory of the purse, the chest, the room, and so forth. Now the memory of the gold is compound, for it displayed passion; but that of the purse, chest, and so forth, is simple, for the mind had no passion toward them. And so it is with every thought, with vainglory, with women, and so on. For not all thoughts which accompany an impassioned thought are themselves passionate, as the example has shown. Thus from this we can know what are impassioned representations and what are simple.

2.84 [ΠΔ] Οἱ μὲν τῶν λογισμῶν ἁπλοῖ εἰσιν͵ οἱ δὲ σύνθετοι. Καὶ ἁπλοῖ μέν εἰσιν οἱ ἀπαθεῖς· σύνθετοι δὲ οἱ ἐμπαθεῖς͵ ὡς ἐκ πάθους καὶ νοήματος συγκείμενοι. Τούτων οὕτως ἐχόντων͵ πολλοὺς τῶν ἁπλῶν ἐστιν ἰδεῖν ἑπομένους τοῖς συνθέτοις͵ ὅταν ἄρξωνται κινεῖσθαι πρὸς τὸ κατὰ διάνοιαν ἁμαρτάνειν. Οἷον ὡς ἐπὶ τοῦ χρυσίου· ἀνέβη ἐπὶ τὴν μνήμην τινὸς λογισμὸς περὶ χρυσίου ἐμπαθὴς καὶ ὥρμησε τῇ διανοίᾳ ἐπὶ τὸ κλέπτειν καὶ ἀπετέλεσε κατὰ νοῦν τὴν ἁμαρτίαν. Συνείποντο δὲ τῇ μνήμῃ τοῦ χρυσίου καὶ ἡ μνήμη τοῦ βαλ λαντίου καὶ τοῦ σκευαρίου καὶ τοῦ κουβουκλείου καὶ τῶν ἑξῆς. Καὶ ἡ μὲν μνήμη τοῦ χρυσίου ἦν σύνθετος· εἶχε γὰρ τὸ πάθος· ἡ δὲ τοῦ βαλλαντίου καὶ τοῦ σκευαρίου καὶ τῶν ἑξῆς͵ ἁπλῆ· οὐ γὰρ εἶχε πρὸς αὐτὰ πάθος ὁ νοῦς· καὶ ἐπὶ παντὸς δὲ λογισμοῦ ὁμοίως ἔχει͵ ἐπί τε κενοδοξίας καὶ γυναικὸς καὶ τῶν λοιπῶν. Οὐ γὰρ πάντες οἱ συνεπόμενοι τῷ ἐμπαθεῖ λογισμοὶ καὶ ἐμπαθεῖς εἰσιν͵ ὡς ἀπέδειξεν ὁ λόγος· ἐκ τούτων οὖν δυνάμεθα γνῶναι ποῖα τὰ ἐμπαθῆ νοήματα καὶ ποῖα τὰ ἁπλᾶ.

85. Some say that the demons get hold of the private parts of the body in sleep and arouse them to the passion of fornication which in turn recalls the female form to the mind through the memory. Others say that they appear to the mind in female guise and then by touching the private parts of the body arouse desire and give rise to imagination. Still others say that the prevailing passion in the approaching demon arouses the passion and in this way the soul is inflamed for evil thoughts by recalling forms through the memory. And similarly for all the other passionate thoughts; some say it comes about in one way, some in another. But in none of these ways are the demons strong enough to arouse any passion whatsoever whether one is awake or asleep when love and self-mastery are present in the soul. ¹¹⁶

2.85 [ΠΕ] Τινὲς μέν φασιν ὅτι τῶν μορίων τοῦ σώματος καθαπτόμενοι οἱ δαίμονες κατὰ τοὺς ὕπνους κινοῦσι τὸ πάθος τῆς πορνείας· εἶτα τὸ πάθος κινούμενον ἀναφέρει τὴν μορφὴν τῆς γυναικὸς διὰ τῆς μνήμης ἐπὶ τὸν νοῦν. Τινὲς δέ͵ ὅτι τῷ μὲν νῷ ἐν σχήματι γυναικὸς παραφαίνονται· τῶν δὲ μορίων τοῦ σώματος καθαπτόμενοι͵ τὴν ὄρεξιν κινοῦσι καὶ οὕτω γίνονται αἱ φαντασίαι. Ἕτεροι δὲ πάλιν͵ ὅτι τὸ πάθος τὸ ἐπικρατοῦν ἐν τῷ πλησιάζοντι δαίμονι κινεῖ τὸ πάθος καὶ οὕτως ἀνάπτεται πρὸς λογισμοὺς ἡ ψυχή͵ ἀναφέρουσα τὰς μορφὰς διὰ τῆς μνήμης· καὶ ἐπὶ τῶν ἄλλων δὲ ἐμπαθῶν φαντασιῶν ὁμοίως οἱ μὲν οὕτως͵ οἱ δὲ οὕτως συμβαίνειν φασί. Πλὴν ἐν οὐδενὶ τῶν εἰρημένων τρόπων ἰσχύουσι πάθος τὸ οἱονδήποτε κινῆσαι οἱ δαίμονες͵ παρούσης τῇ ψυχῇ ἀγάπης καὶ ἐγκρατείας͵ οὔτε ἐγρηγορότος τοῦ σώματος οὔτε κατὰ τοὺς ὕπνους.

86. It is necessary to observe some commandments of the Law both in letter and in spirit, others only in spirit. For example, the commandments “thou shalt not commit adultery, thou shalt not kill, thou shalt not steal,” and the like have to be observed both literally and spiritually, and the latter in three ways. The commandments to be circumcised, to keep the Sabbath, to immolate the lamb and eat unleavened bread with bitter herbs, and so forth, are to be observed only spiritually. ¹¹⁷

2.86 [ΠϚ] Τὰ μὲν τῶν τοῦ νόμου ἐντολῶν καὶ σωματικῶς καὶ πνευματικῶς ἀνάγκη φυλάττειν͵ τὰ δὲ πνευματικῶς μόνον. Οἷον τὸ οὐ μοιχεύσεις͵ οὐ φονεύσεις͵ οὐ κλέψεις καὶ τὰ ὅμοια͵ καὶ σωματικῶς καὶ πνευματικῶς χρὴ φυλάττειν· καὶ πνευματικῶς δὲ τρισσῶς. Τὸ δὲ περιτέμνεσθαι καὶ φυλάττειν τὸ σάββατον καὶ σφάξαι τὸν ἀμνὸν καὶ ἔδεσθαι ἄζυμα ἐπὶ πικρίδων καὶ τὰ ὅμοια͵ πνευματικῶς μόνον.

87. There are three general moral states among monks. The first is not to sin in deed, the second is not to dally over passionate thoughts in the soul, and the third is to look with a detached mind on the forms of women or of those who have offended us.

2.87 [ΠΖ] Τρεῖς εἰσιν ἠθικαὶ καταστάσεις γενικώτεραι ἐν τοῖς μοναχοῖς· καὶ πρώτη μέν͵ τὸ μηδὲν ἁμαρτάνειν κατ΄ ἐνέργειαν· δευτέρα δέ͵ τὸ μὴ ἐγχρο νίζειν ἐν τῇ ψυχῇ τοὺς ἐμπαθεῖς λογισμούς· τρίτη δέ͵ τὸ τὰς μορφὰς τῶν γυναικῶν καὶ τῶν λυπησάντων ἀπαθῶς θεωρεῖν κατὰ διάνοιαν.

88. The poor man is the one who has renounced all his possessions and owns nothing at all on earth except his body, and having severed his attachment to it has entrusted himself to the care of God and of religious men.

2.88 [ΠΗ] Ἀκτήμων ἐστὶν ὁ ἀποταξάμενος πᾶσι τοῖς ὑπάρχουσιν αὐτῷ καὶ μηδὲν τὸ σύνολον ἐπὶ γῆς κεκτημένος πλὴν τοῦ σώματος· καὶ τὴν πρὸς αὐτὸ δὲ σχέσιν διαρρήξας͵ τῷ Θεῷ καὶ τοῖς εὐσεβέσι τὴν ἑαυτοῦ κατεπίστευσεν οἰκονομίαν.

89. Some owners have possessions without attachment, and thus do not grieve when they are deprived of them, as those who accepted with joy the seizure of their goods. ¹¹⁸ But others possess with attachment and become filled with grief when about to be deprived, like the one in the Gospel who went away sad; ¹¹⁹ and if they are deprived, they grieve until death. So it is that deprivation attests the condition of whether one is detached or attached.

2.89 [ΠΘ] Τῶν κτωμένων οἱ μὲν ἀπαθῶς κτῶνται͵ διὸ καὶ στερούμενοι αὐτῶν οὐ λυποῦνται͵ ὡς οἱ τὴν ἁρπαγὴν τῶν ὑπαρχόντων αὐτῶν μετὰ χαρᾶς προσ δεξάμενοι. Οἱ δὲ ἐμπαθῶς κτῶνται͵ διὸ καὶ μέλλοντες στερεῖσθαι περίλυποι γίνονται͵ ὡς ὁ ἐν τῷ εὐαγγελίῳ πλούσιος ἀπῆλθε λυπούμενος· εἰ δὲ καὶ στεροῦνται͵ μέχρι θανάτου λυποῦνται. Τοῦ οὖν ἀπαθοῦς καὶ τοῦ ἐμπαθοῦς τὴν διάθεσιν ἡ στέρησις ἐλέγχει.

90. The demons make war on those who are at the summit of prayer to prevent them from receiving simple representations of material things. They war on contemplatives to cause passionate thoughts to linger in their minds, and on those who are struggling in the active life to persuade them to sin by action. In every way these accursed beings struggle against everyone in order to separate men from God.

2.90 [Ϟ] Τοὺς μὲν ἄκρως προσευχομένους πολεμοῦσιν οἱ δαίμονες͵ ἵνα τὰ νοήματα τῶν αἰσθητῶν πραγμάτων ψιλὰ μὴ ἀναλαμβάνωσι· τοὺς δὲ γνωστικούς͵ ἵνα ἐγχρονίζωσιν ἐν αὐτοῖς οἱ ἐμπαθεῖς λογισμοί· τοὺς δὲ περὶ τὴν πρᾶξιν ἀγωνιζομένους͵ ἵνα πείσωσιν αὐτοὺς κατ΄ ἐνέργειαν ἁμαρτάνειν· παντὶ δὲ τρόπῳ πρὸς πάντας ἀγωνίζονται͵ ἵνα ἀπὸ τοῦ Θεοῦ οἱ δείλαιοι τοὺς ἀνθρώπους χωρίσωσι.

91. Those whose piety undergoes trial in this life by divine Providence are proved by these three temptations: by the gift of pleasant things, such as health, beauty, fine children, wealth, reputation, and the like. Or by the inflicting of sorrowful things, such as the loss of children, wealth, and reputation; or by painful afflictions of the body, such as sickness, disease, and so forth. To the first the Lord says, “If anyone does not renounce all he possesses, he cannot be my disciple.” ¹²⁰ To the second and third he says, “In your patience you shall possess your souls.” ¹²¹

2.91 [ϞΑ] Οἱ κατὰ τὸν βίον τοῦτον ὑπὸ τῆς θείας προνοίας εἰς εὐσέβειαν ἐγγυμνα ζόμενοι͵ διὰ τῶν τριῶν τούτων πειρασμῶν δοκιμάζονται· οἷον ἢ διὰ τῆς τῶν ἡδέων δόσεως͵ ὡς ἐπὶ ὑγιείας καὶ κάλλους καὶ εὐτεκνίας καὶ χρημάτων καὶ δόξης καὶ τῶν ὁμοίων· ἢ διὰ τῆς τῶν λυπηρῶν ἐπιφορᾶς͵ οἷον στερήσεως τέκνων καὶ χρημάτων καὶ δόξης· ἢ διὰ τῶν ὀδύνην ἐμποιούντων τῷ σώματι͵ οἷον νοσημάτων καὶ βασάνων καὶ τῶν ἑξῆς. Καὶ πρὸς μὲν τοὺς πρώτους λέγει ὁ Κύριος· Εἴ τις οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ͵ οὐ δύναταί μου εἶναι μαθητής· πρὸς δὲ τοὺς δευτέρους καὶ τοὺς τρίτους· Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.

92. These four things are said to modify the bodily temperament and thereby to give thoughts to the mind whether passionate or without passion: angels, demons, the weather, and life-style. The angels are said to modify it by reason, the demons by touch, the weather by its variations, the life-style by the quality and quantity of food and drink, whether too much or too little. In addition to these there are the modifications which come to it from the memory, from hearing and sight since it is the soul which is first affected by things which give it grief or joy. ¹²² And when the soul approves of these, it modifies the temperament of the body; and when this is thus modified, it supplies thoughts to the mind.

2.92 [ϞΒ] Τὰ τέσσαρα ταῦτά φασιν ἀλλοιῶσαι τὴν κρᾶσιν τοῦ σώματος καὶ διδόναι τῷ νῷ λογισμοὺς εἴτε ἐμπαθεῖς εἴτε ἀπαθεῖς δι΄ αὐτῆς· οἷον τοὺς ἀγγέλους͵ τοὺς δαίμονας͵ τοὺς ἀέρας͵ τὴν δίαιταν. Καὶ τοὺς μὲν ἀγγέλους λόγῳ φασὶν ἀλλοιῶσαι· τοὺς δὲ δαίμονας͵ δι΄ ἐπαφῆς· τοὺς δὲ ἀέρας͵ ταῖς μεταβολαῖς· τὴν δὲ δίαιταν͵ ταῖς τῶν βρωμάτων καὶ πομάτων ποιότησι καὶ πλεονασμῷ καὶ ἐλαττώσει· πάρεξ τῶν διὰ μνήμης καὶ ἀκοῆς καὶ ὁρά σεως συμβαινουσῶν αὐτῇ ἀλλοιώσεων͵ πρωτοπαθούσης τῆς ψυχῆς ἐκ τῶν συμπιπτόντων αὐτῇ λυπηρῶν ἢ χαροποιῶν. Καὶ ἐκ τούτων μὲν προσπάσχουσα ἡ ψυχὴ ἀλλοιοῖ τὴν κρᾶσιν τοῦ σώματος· ἐκ δὲ τῶν προειρημένων ἡ κρᾶσις ἀλλοιουμένη παρέχει τῷ νῷ λογισμούς.

93. Death is, properly speaking, separation from God, and “the sting of death is sin.” ¹²³ In taking it on, Adam was banished at once from the tree of life, from Paradise, and from God, whereupon there followed of necessity the death of the body. On the other hand life is, properly speaking, the one who says, “I am the life.” ¹²⁴ By his death he brought back to life again the one who had died.

2.93 [ϞΓ] Θάνατος μέν ἐστι κυρίως ὁ τοῦ Θεοῦ χωρισμός· κέντρον δὲ τοῦ θανάτου͵ ἡ ἁμαρτία· ὃ δεξάμενος ὁ Ἀδὰμ ὁμοῦ τοῦ τῆς ζωῆς ξύλου καὶ τοῦ παραδείσου καὶ τοῦ Θεοῦ ἐξόριστος γέγονεν· ᾧ ἐπεκολούθησεν ἐξ ἀνάγκης καὶ ὁ τοῦ σώματος θάνατος. Ζωὴ δὲ κυρίως ἐστὶν ὁ εἰπῶν· Ἐγώ εἰμι ἡ ζωή· οὗτος ἐν τῷ θανάτῳ γενόμενος͵ τὸν νεκρωθέντα πάλιν εἰς τὴν ζωὴν ἐπανήγαγεν.

94. The written word is taken down either for one’s own memory or for the profit of others, or both, or to harm certain people, or for ostentation, or out of necessity.

2.94 [ϞΔ] Ὁ λόγος συγγραφόμενος ἢ πρὸς τὴν ἑαυτοῦ ὑπόμνησιν συγγράφεται ἢ πρὸς ὠφέλειαν ἑτέρων ἢ καὶ ἄμφω ἢ πρὸς βλάβην τινῶν ἢ πρὸς ἐπίδειξιν ἢ ἐξ ἀνάγκης.

95. The active life is “a place of pasture”; knowledge of created things is “water of refreshment.” ¹²⁵

2.95 [ϞΕ] Τόπος χλόης ἐστὶν ἡ πρακτικὴ ἀρετή· ὕδωρ δὲ ἀναπαύσεως͵ ἡ γνῶσις τῶν γεγονότων.

96. Human life is a “shadow of death.” Thus if anyone is with God and God is with him he clearly can say, “For though I should walk in the midst of the shadow of death, I will fear no evil because you are with me.” ¹²⁶

2.96 [ϞϚ] Σκιὰ θανάτου ἐστὶν ἡ ἀνθρωπίνη ζωή· εἴ τις οὖν ἐστι μετὰ τοῦ Θεοῦ καὶ ὁ Θεὸς μετ΄ αὐτοῦ ἐστιν͵ οὗτος δύναται εἰπεῖν ἐναργῶς τό· Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου͵ οὐ φοβηθήσομαι κακά͵ ὅτι σὺ μετ΄ ἐμοῦ εἶ.

97. A pure mind sees things rightly, a straightforward speech brings what it sees into view, and a keen hearing hearkens to it. But, the one who is deprived of these three things abuses the speaker.

2.97 [ϞΖ] Νοῦς μὲν καθαρὸς ὀρθὰ βλέπει τὰ πράγματα· λόγος δὲ γεγυμνασμένος ὑπ΄ ὄψιν ἄγει τὰ ὁραθέντα· ἀκοὴ δὲ λαμπρὰ ὑποδέχεται αὐτά. Ὁ δὲ τῶν τριῶν ἐστερημένος τὸν εἰρηκότα κακίζει.

98. The one who knows the Trinity and its creation and Providence and who keeps the emotional part of his soul unattached is with God.

2.98 [ϞΗ] Μετὰ τοῦ Θεοῦ ἐστιν ὁ τὴν ἁγίαν γινώσκων Τριάδα καὶ τὴν δημιουρ γίαν αὐτῆς καὶ τὴν πρόνοιαν καὶ τὸ παθητικὸν μέρος τῆς ψυχῆς ἀπαθὲς κεκτημένος.

99. The rod is said to signify God’s judgment and his staff his Providence. Thus the one who has obtained knowledge of these things can say, “Your rod and staff have given me comfort.” ¹²⁷

2.99 [ϞΘ] Τὴν ῥάβδον σημαίνειν φασὶ τὴν κρίσιν τὴν τοῦ Θεοῦ· τὴν δὲ βακτηρίαν͵ τὴν πρόνοιαν. Τοῦ οὖν τῆς τούτων γνώσεως μετειληφότος ἐστὶ τὸ λέγειν· Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου͵ αὐταί με παρεκάλεσαν.

100. When the mind has become stripped of passions and enlightened in the contemplation of beings, then it can be in God and pray as it ought.

2.100 [Ρ] Ὅταν ὁ νοῦς παθῶν γυμνωθῇ καὶ τῇ τῶν ὄντων καταλάμπηται θεωρίᾳ͵ τότε δύναται καὶ ἐν Θεῷ γενέσθαι καὶ ὡς δεῖ προσεύχεσθαι

THIRD CENTURY

ΤΟΥ ΑΥΤΟΥ ΠΕΡΙ ΑΓΑΠΗΣ ΤΡΙΤΗ ΕΚΑΤΟΝΤΑΣ

1. The reasonable use of thoughts and things is productive of moderation, love, and knowledge; the unreasonable use, of excess, hate, and ignorance.

3.1 [Α] Ἡ μὲν εὔλογος τῶν νοημάτων καὶ τῶν πραγμάτων χρῆσις σωφροσύνης καὶ ἀγάπης καὶ γνώσεώς ἐστι ποιητική· ἡ δὲ ἄλογος͵ ἀκολασίας καὶ μίσους καὶ ἀγνωσίας.

2. “You have prepared a table for me, etc.” ¹²⁸Table here signifies practical virtue, for this has been prepared by Christ “against those who afflict us.” The oil which anoints the mind is the contemplation of creatures, the cup of God is the knowledge of God itself; his mercy is his Word and God. For through his incarnation he pursues us all days until he gets hold of those who are to be saved, as he did with Paul. ¹²⁹ The house is the kingdom in which all the saints will be restored. The length of days means eternal life.

3.2 [Β] Ἡτοίμασας ἐνώπιόν μου τράπεζαν͵ καὶ τὰ ἑξῆς. Ἡ τράπεζα ἐνταῦθα σημαίνει τὴν πρακτικὴν ἀρετήν· αὕτη γὰρ ἐξ ἐναντίας τῶν τλιβόντων ἡμᾶς παρὰ Χριστοῦ ἡτοιμάσθη. Τὸ δὲ ἔλαιον τὸ λιπαῖνον τὸν νοῦν͵ τὴν θεωρίαν τῶν γεγονότων· τὸ δὲ ποτήριον τοῦ Θεοῦ͵ τὴν γνῶσιν τὴν τοῦ Θεοῦ· τὸ δὲ ἔλεος αὐτοῦ͵ τὸν Λόγον αὐτοῦ καὶ Θεόν. Οὗτος γὰρ διὰ τῆς ἐνανθρωπήσεως αὐτοῦ καταδιώκει πάσας τὰς ἡμέρας͵ ἕως οὗ πάντας καταλάβῃ τοὺς σω θησομένους͵ ὥσπερ τὸν Παῦλον. Ὁ δὲ οἶκος͵ τὴν βασιλείαν͵ ἐν ᾗ ἀποκα θίστανται πάντες οἱ ἅγιοι. Ἡ δὲ μακρότης τῶν ἡμερῶν͵ τὴν αἰώνιον ζωήν.

3. The vices, whether of the concupiscible, the irascible, or the rational element, come upon us with the misuse of the faculties of the soul. Misuse of the rational faculty is ignorance and folly, of the irascible and concupiscible faculty, hate and intemperance. Their right use is knowledge and prudence. If this is so, nothing created and given existence by God is evil. ¹³⁰

3.3 [Γ] Κατὰ παράχρησιν αἱ κακίαι τῶν τῆς ψυχῆς δυνάμεων ἡμῖν ἐπισυμ βαίνουσιν͵ οἷον τῆς τε ἐπιθυμητικῆς καὶ τῆς θυμοειδοῦς καὶ τῆς λογιστικῆς. Καὶ τῆς μὲν λογιστικῆς δυνάμεως παράχρησίς ἐστιν ἀγνωσία καὶ ἀφροσύνη· τῆς δὲ θυμοειδοῦς καὶ ἐπιθυμητικῆς͵ μῖσος καὶ ἀκολασία. Χρῆσις δὲ τούτων͵ γνῶσις καὶ φρόνησις͵ ἀγάπη τε καὶ σωφροσύνη· εἰ δὲ τοῦτο͵ οὐδὲν τῶν ὑπὸ Θεοῦ κτισθέντων καὶ γεγονότων ἐστὶ κακόν.

4. It is not food which is evil but gluttony, not the begetting of children but fornication, not possessions but greed, not reputation but vainglory. And if this is so, there is nothing evil in creatures except misuse, which stems from the mind’s negligence in its natural cultivation.

3.4 [Δ] Οὐ τὰ βρώματα κακά͵ ἀλλ΄ ἡ γαστριμαργία· οὐδὲ ἡ παιδοποιία͵ ἀλλ΄ ἡ πορνεία· οὐδὲ τὰ χρήματα͵ ἀλλ΄ ἡ φιλαργυρία· οὐδὲ ἡ δόξα͵ ἀλλ΄ ἡ κενοδοξία. Εἰ δὲ τοῦτο͵ οὐδὲν ἐν τοῖς οὖσι κακόν͵ εἰ μὴ ἡ παράχρησις͵ ἥτις ἐπισυμ βαίνει ἐκ τοῦ νοῦ ἀμελείας περὶ τὴν φυσικὴν γεωργίαν.

5. The blessed Dionysius says that among the demons this is what evil is: irrational anger, senseless lust, reckless imagination. But among rational beings unreasonableness, recklessness, and rashness are privations of reason, sense, and circumspection. ¹³¹ Now privations follow upon habits; so then the demons once had reason, sense, and religious circumspection. If this is correct, then neither are the demons evil by nature; rather they have become evil through the misuse of their natural faculties.

3.5 [Ε] Τὸ ἐν δαίμοσι κακὸν ταῦτα εἶναί φησιν ὁ μακάριος Διονύσιος· θυμὸν ἄλογον͵ ἄνουν ἐπιθυμίαν͵ φαντασίαν προπετῆ. Ἀλογία δὲ καὶ ἄνοια καὶ προπέτεια ἐπὶ τῶν λογικῶν στερήσεις εἰσὶ λόγου καὶ νοῦ καὶ περισκέψεως. Αἱ δὲ στερήσεις τῶν ἕξεών εἰσι δεύτεραι· ἄρα οὖν ἦν ὅτε ὑπῆρχεν ἐν αὐτοῖς λόγος καὶ νοῦς καὶ περίσκεψις εὐλαβής. Εἰ δὲ τοῦτο͵ οὐδὲ οἱ δαίμονες φύσει κακοί· ἀλλ΄ ἐκ παραχρήσεως τῶν φυσικῶν δυνάμεων κακοὶ γεγόνασι.

6. Some passions are productive of intemperance, others of hate, and still others of both intemperance and hate.

3.6 [Ϛ] Τὰ μὲν τῶν παθῶν͵ ἀκολασίας· τὰ δέ͵ μίσους· τὰ δέ͵ καὶ ἀκολασίας καὶ μίσους εἰσὶ ποιητικά.

7. Excessive and sumptuous eating are causes of intemperance; greed and vainglory cause hatred of neighbor. But their mother, self‐ love, is the cause of both.

3.7 [Ζ] Πολυφαγία καὶ ἡδυφαγία ἀκολασίας εἰσὶν αἰτίαι· φιλαργυρία δὲ καὶ κενοδοξία͵ μίσους πρὸς τὸν πλησίον· ἡ δὲ τούτων μήτηρ φιλαυτία τῶν ἀμφοτέρων ἐστὶν αἰτία.

8. Self-love is the passionate and irrational affection for the body, to which is opposed love and self-mastery. The one who has self-love has all the passions.

3.8 [Η] Φιλαυτία ἐστὶν ἡ πρὸς τὸ σῶμα ἐμπαθὴς καὶ ἄλογος φιλία͵ ᾗ ἀντί κειται ἀγάπη καὶ ἐγκράτεια· ὁ ἔχων αὐτὴν ἔχει πάντα τὰ πάθη.

9. “No one,” says the Apostle, “hates his own flesh,” of course, “but mortifies it and makes it his slave,” ¹³² allowing it no more than “food and clothing” and these only as they are necessary for life. ¹³³ So in this way one loves it without passion and rears it as an associate in divine things and takes care of it only with those things which satisfy its needs.

3.9 [Θ] Οὐδείς͵ φησὶν ὁ Ἀπόστολος͵ τὴν ἑαυτοῦ σάρκα ἐμίσησεν· ἀλλ΄ ὑπω πιάζει δηλονότι καὶ δουλαγωγεῖ͵ μηδὲν πλέον αὐτῇ παρέχων πλὴν διατροφῆς καὶ σκεπασμάτων καὶ τούτων μόνων τῶν πρὸς τὸ ζῆν ἀναγκαίων. Οὕτως οὖν ἀπαθῶς τις ἀγαπᾷ αὐτὴν καὶ ὡς ὑπηρέτιν τῶν θείων ἐκτρέφει καὶ θάλπει αὐτὴν τοῖς τὴν ἔνδειαν αὐτῆς ἀποπληροῦσι μόνοις.

10. When a person loves someone, he is naturally eager to be of service. So if one loves God, he is naturally eager to do what is pleasing to him. But if he loves his flesh, he is eager to accomplish what delights it.

3.10 [Ι] Ὅν τις ἀγαπᾷ͵ τοῦτον πάντως καὶ σπεύδει θεραπεύειν. Εἰ οὖν τὸν Θεόν τις ἀγαπᾷ͵ πάντως καὶ τὰ ἀρεστὰ αὐτῷ σπεύδει ποιεῖν· εἰ δὲ τὴν σάρκα͵ τὰ ταύτην τέρποντα ἐκτελεῖν.

11. What pleases God is love, temperance, contemplation, and prayer. What pleases the flesh is gluttony, intemperance, and what contributes to them. Therefore, “those who are in the flesh cannot please God. And those who are Christ’s have crucified their flesh with its passions and lusts.” ¹³⁴

3.11 [ΙΑ] Τῷ μὲν Θεῷ ἀρέσκει ἀγάπη καὶ σωφροσύνη καὶ θεωρία καὶ προσευχή· τῇ δὲ σαρκί͵ γαστριμαργία καὶ ἀκολασία καὶ τὰ τούτων αὐξητικά. Διὰ τοῦτο οἱ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται· οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις.

12. When the mind inclines toward God, it keeps the body as a servant and allows it nothing more than what is necessary for life. But when it inclines toward the flesh, it becomes a servant of the passions and always makes provision for its lusts. ¹³⁵

3.12 [ΙΒ] Ὁ νοῦς ἐὰν μὲν νεύσῃ πρὸς Θεόν͵ ἔχει δοῦλον τὸ σῶμα καὶ πλέον οὐδὲν αὐτῷ παρέχει τῶν πρὸς τὸ ζῆν ἀναγκαίων· ἐὰν δὲ νεύσῃ πρὸς τὴν σάρκα͵ δουλοῦται τοῖς πάθεσι͵ πρόνοιαν αὐτῆς ἀεὶ εἰς ἐπιθυμίας ποιούμενος.

13. If you want to prevail over your thoughts, take care of your passions and you will easily drive them from your mind. Thus for fornication, fast, keep vigil, work hard, keep to yourself. For anger and hurt, disdain reputation and dishonor and material things. For grudges, pray for the one who has hurt you and you will be rid of them.

3.13 [ΙΓ] Εἰ θέλεις τῶν λογισμῶν περιγενέσθαι͵ ἐπιμελοῦ τῶν παθῶν καὶ εὐχε ρῶς αὐτοὺς ἀπὸ τοῦ νοῦ ἐξελαύνεις. Οἷον ἐπὶ μὲν τῆς πορνείας͵ νήστευε͵ ἀγρύπνει͵ κοπίασον͵ ἰδίασον· ἐπὶ δὲ τῆς ὀργῆς καὶ τῆς λύπης͵ καταφρόνει δόξης καὶ ἀτιμίας καὶ τῶν ὑλικῶν πραγμάτων· ἐπὶ δὲ τῆς μνησικακίας͵ προσεύχου ὑπὲρ τοῦ λυπήσαντος καὶ ἀπαλλάττῃ.

14. Do not compare yourself to weaker men, but rather reach out to the commandment of love. For by comparing yourself to these you fall into the pit of conceit; in reaching out for the latter you advance to the heights of humility.

3.14 [ΙΔ] Μὴ τῶν ἀνθρώπων τοῖς ἀσθενεστέροις σεαυτὸν παραμέτρει͵ ἀλλὰ τῇ ἐντολῇ τῆς ἀγάπης μᾶλλον παράτεινον· τοῖς μὲν γὰρ παραμετρῶν͵ εἰς τὸν βόθρον τῆς οἰήσεως ἐμπίπτεις· τῇ δὲ παρατείνων͵ εἰς τὸ ὕψος τῆς τα πεινοφροσύνης προκόπτεις.

15. If you are really observing the commandment of love of neighbor, for what reason do you bear him the bitterness of resentment? Is it not clearly because in preferring transient things to love and in holding on to them you are making war on your brother?

3.15 [ΙΕ] Εἰ ὅλως τῆς πρὸς τὸν πλησίον ἀγάπης τὴν ἐντολὴν φυλάττεις͵ ὑπὲρ τίνος τῆς πρὸς αὐτὸν λύπης τὴν πικρίαν ἐντίκτεις; ῍Η δῆλον ὅτι ταύτης τὰ πρόσκαιρα προτιμῶν καὶ αὐτῶν ἀντεχόμενος͵ τὸν ἀδελφὸν πολεμεῖς;

16. Not so much out of necessity has gold become enviable by men as that with it most of them can provide for their pleasures.

3.16 [ΙϚ] Οὐ διὰ τὴν χρείαν τοσοῦτον τὸ χρυσίον ζηλωτὸν τοῖς ἀνθρώποις γέγο νεν͵ ὅσον τὸ δι΄ αὐτοῦ τοὺς πολλοὺς τὰς ἡδονὰς θεραπεύειν.

17. There are three reasons for the love of money: pleasure-seeking, vainglory, and lack of faith. And more serious than the other two is lack of faith.

3.17 [ΙΖ] Τρία εἰσὶ τὰ αἴτια τῆς τῶν χρημάτων ἀγάπης· φιληδονία͵ κενοδοξία καὶ ἀπιστία· χαλεπωτέρα δὲ τῶν δύο ἡ ἀπιστία καθέστηκεν.

18. The hedonist loves money because with it he lives in luxury; the vain person because with it he can be praised; the person who lacks faith because he can hide it and keep it while in fear of hunger, or old age, or illness, or exile. He lays his hope on it rather than on God the maker and provider of the whole creation, even of the last and least of living things.

3.18 [ΙΗ] Ὁ μὲν φιλήδονος ἀγαπᾷ ἀργύριον͵ ἵνα δι΄ αὐτοῦ τρυφήσῃ· ὁ δὲ κενό δοξος͵ ἵνα δι΄ αὐτοῦ δοξασθῇ· ὁ δὲ ἄπιστος͵ ἵνα κρύψῃ καὶ φυλάξῃ͵ λιμὸν φοβούμενος ἢ γῆρας ἢ νόσον ἢ ξενιτείαν καὶ ἐπ΄ αὐτῷ μᾶλλον ἐλπίζει ἢ ἐπὶ τῷ Θεῷ τῷ πάσης κτίσεως δημιουργῷ καὶ προνοητῇ͵ ἕως τῶν ἐσχάτων καὶ μικροτάτων ζώων.

19. There are four kinds of people who acquire money, the three just mentioned and the financial administrator. Obviously only he acquires it for the right reason: so that he might never run short in relieving each one’s need.

3.19 [ΙΘ] Τέσσαρές εἰσιν οἱ περιποιούμενοι χρήματα· οἱ προειρημένοι τρεῖς καὶ ὁ οἰκονομικός· μόνος δὲ οὗτος δηλονότι ὀρθῶς περιποιεῖται͵ ἵνα ἑκάστῳ τὴν χρείαν παρέχων μὴ διαλείπῃ ποτέ.

20. All passionate thoughts either excite the concupiscible, disturb the irascible, or darken the rational element of the soul. From this it comes about that the mind is hampered in its spiritual contemplation and in the flight of prayer. And because of this the monk, and especially the solitary, ¹³⁶ should give serious heed to his thoughts and both know and eliminate their causes. Thus, for instance, he should know that passionate memories of women arouse the concupiscible element of the soul and are caused by incontinence in eating and drinking, as well as by frequent and unreasonable association with these same women. Hunger, thirst, vigils, and solitude eliminate them. Again, passionate memories of those who have hurt us stir up the temper; their causes are pleasure-seeking, vainglory, and attachment to material things, for the aroused person is saddened because he has either lost these things or not attained them. Disdain and contempt of these things for the love of God eliminates them. ¹³⁷

3.20 [Κ] Πάντες οἱ ἐμπαθεῖς λογισμοὶ ἢ τὸ ἐπιθυμητικὸν τῆς ψυχῆς ἐρεθί ζουσιν ἢ τὸ θυμικὸν ἐκταράσσουσιν ἢ τὸ λογιστικὸν ἐπισκοτίζουσι· καὶ ἐκ τούτου συμβαίνει τὸν νοῦν ὀφθαλμιᾶσαι πρὸς τὴν πνευματικὴν θεωρίαν καὶ τὴν τῆς προσευχῆς ἐκδημίαν. Καὶ τούτου χάριν ὀφείλει ὁ μοναχός͵ καὶ μάλιστα ὁ ἡσυχάζων͵ ἀκριβῶς τοῖς λογισμοῖς προσέχειν καὶ τὰς τούτων αἰτίας καὶ γνῶναι καὶ ἐκκόπτειν. Γινώσκειν δὲ οὕτως· οἷον ἐρεθίζουσι τὸ ἐπιθυμητικὸν τῆς ψυχῆς αἱ ἐμπαθεῖς μνῆμαι τῶν γυναικῶν· τούτων δὲ αἰτίαι͵ ἡ τῶν βρωμάτων καὶ πομάτων ἀκρασία καὶ ἡ αὐτῶν τῶν γυναικῶν πυκνὴ καὶ ἄλογος συντυχία· περικόπτει δὲ ταύτας πεῖνα καὶ δίψα καὶ ἀγρυπνία καὶ ἀναχώρησις. Τὸν δὲ θυμὸν πάλιν ἐκταράσσουσιν αἱ ἐμπαθεῖς μνῆμαι τῶν λυπησάντων· αἰτίαι δὲ τούτων͵ φιληδονία καὶ κενοδοξία καὶ φιλοϋλία· διὰ γὰρ ταῦτα ὁ ἐμπαθῆς λυπεῖται ἢ ὡς στερηθεὶς ἢ ὡς μὴ ἐπιτυχών· περικόπτει δὲ ταύτας ἡ τούτων αὐτῶν καταφρόνησις καὶ ἐξου δένωσις διὰ τὴν εἰς Θεὸν ἀγάπην.

21. God knows himself and the things created by him. The holy angels also know God and they know, too, the things created by him. But the holy angels do not know God and the things created by him as God knows himself and the things created by him. ¹³⁸

3.21 [ΚΑ] Γινώσκει ὁ Θεὸς ἑαυτόν͵ γινώσκει καὶ τὰ ὑπ΄ αὐτοῦ γεγονότα· γινώ σκουσι δὲ καὶ αἱ ἅγιαι δυνάμεις τὸν Θεόν͵ γινώσκουσι δὲ καὶ τὰ ὑπὸ τοῦ Θεοῦ γεγονότα. Ἀλλ΄ οὐχ ὡς ὁ Θεὸς γινώσκει ἑαυτὸν καὶ τὰ ὑπ΄ αὐτοῦ γεγονότα͵ οὔτω καὶ αἱ ἅγιαι δυνάμεις γινώσκουσι τὸν Θεὸν καὶ τὰ ὑπ΄ αὐτοῦ γεγονότα.

22. God knows himself of his own sacred essence, and the things created by him from his wisdom, through which and in which he made all things. The holy angels, however, know God by participation, though he is beyond participation, and they know things created by him by a perception of what is contemplated in them.

3.22 [ΚΒ] Ὁ μὲν Θεὸς ἑαυτὸν γινώσκει ἐκ τῆς μακαρίας οὐσίας αὐτοῦ· τὰ δὲ ὑπ΄ αὐτοῦ γεγονότα ἐκ τῆς σοφίας αὐτοῦ͵ δι΄ ᾗς καὶ ἐν ᾗ τὰ πάντα ἐποίησεν. Αἱ δὲ ἅγιαι δυνάμεις τὸν μὲν Θεὸν μετοχῇ γινώσκουσι͵ ὑπὲρ μετοχὴν ὄντα· τὰ δὲ ὑπ΄ αὐτοῦ γεγονότα ἀναλήψει τῶν ἐν αὐτοῖς θεωρημάτων.

23. Created things are indeed outside the mind, but it receives their contemplation inside it. This is not so with the eternal, infinite, and immense God, who freely bestows being, well-being, and eternal being on his creatures. ¹³⁹

3.23 [ΚΓ] Ἔξω μὲν τοῦ νοῦ εἰσι τὰ γεγονότα͵ ἔνδον δὲ τὴν αὐτῶν θεωρίαν ἀναλαμ βάνει. Οὐχ οὕτως δὲ ἐπὶ Θεοῦ τοῦ ἀϊδίου καὶ ἀπείρου καὶ ἀορίστου καὶ τὸ εἶναι καὶ εὖ εἶναι καὶ ἀεὶ εἶναι τοῖς οὖσι χαρισαμένου.

24. A nature endowed with reason and understanding participates in the holy God by its very being, by its aptitude for well-being (that is, for goodness and wisdom), and by the free gift of eternal being. In this way it knows God; and things created by him, as was said, it knows by a perception of the ordered wisdom to be observed in creation. This wisdom exists in the mind as simple and without substance of its own.

3.24 [ΚΔ] Θεοῦ μετέχει τοῦ ἁγίου ἡ λογικὴ καὶ νοερὰ οὐσία͵ αὐτῷ τε τῷ εἶναι καὶ τῇ πρὸς τὸ εὖ εἶναι ἐπιτηδειότητι· ἀγαθότητός τέ φημι καὶ σοφίας· καὶ τῇ πρὸς τὸ ἀεὶ εἶναι χάριτι. Ταύτῃ οὖν τὸν Θεὸν γινώσκει· τὰ δὲ ὑπ΄ αὐτοῦ γεγονότα͵ τῇ ἀναλήψει͵ ὡς εἴρηται͵ τῆς ἐν τοῖς γεγονόσι θεωρου μένης τεχνιχῆς σοφίας͵ ἥτις ἐστὶ ψιλὴ καὶ ἀνυπόστατος ἐν τῷ νῷ συνι σταμένη.

25. In bringing into existence a rational and intelligent nature, God in his supreme goodness has communicated to it four of the divine attributes by which he maintains, guards, and preserves creatures: being, eternal being, goodness, and wisdom. The first two of these he grants to the essence, the second two to its faculty of will; that is, to the essence he gives being and eternal being, and to the volitive faculty he gives goodness and wisdom in order that what he is by essence the creature might become by participation. For this reason he is said to be made “to the image and likeness of God”: ¹⁴⁰ to the image of his being by our being, to the image of his eternal being by our eternal being (even though not without a beginning, it is yet without end); to the likeness of his goodness by our goodness, to the image of his wisdom by our wisdom. The first is by nature, the second by grace. Every rational nature indeed is made to the image of God; but only those who are good and wise are made to his likeness. ¹⁴¹

3.25 [ΚΕ] Τέσσαρα τῶν θείων ἰδιωμάτων συνεκτικὰ καὶ φρουρητικὰ καὶ διασω στικὰ τῶν ὄντων δι΄ ἄκραν ἀγαθότητα ἐκοινοποίησεν ὁ Θεός͵ παραγαγὼν εἰς τὸ εἶναι τὴν λογικὴν καὶ νοερὰν οὐσίαν· τὸ ὄν͵ τὸ ἀεὶ ὄν͵ τὴν ἀγαθότητα καὶ τὴν σοφίαν. Τούτων τὰ μὲν δύο τῇ οὐσίᾳ παρέσχε· τὰ δὲ δύο τῇ γνωμικῇ ἐπι τηδειότητι· καὶ τῇ μὲν οὐσίᾳ τὸ ὂν καὶ τὸ ἀεὶ ὄν· τῇ δὲ γνωμικῇ ἐπιτηδειότητι τὴν ἀγαθότητα καὶ τὴν σοφίαν͵ ἵνα ἅπερ ἐστὶν αὐτὸς κατ΄ οὐσίαν͵ γίνηται ἡ κτίσις κατὰ μετουσίαν. Διὰ ταύτην κατ΄ εἰκόνα καὶ ὁμοίωσιν Θεοῦ λέγεται γεγενῆσθαι· καὶ κατ΄ εἰκόνα μέν͵ ὡς ὄν͵ ὄντος· καὶ ὡς ἀεὶ ὄν͵ ἀεὶ ὄντος· εἰ καὶ μὴ ἀνάρχως͵ ἀλλ΄ ἀτελευτήτως· κατ΄ ὁμοίωσιν δέ͵ ὡς ἀγαθός͵ ἀγαθοῦ· καὶ ὡς σοφός͵ σοφοῦ· τοῦ κατὰ φύσιν͵ ὁ κατὰ χάριν. Καὶ κατ΄ εἰκόνα μὲν πᾶσα φύσις λογική ἐστι τοῦ Θεοῦ· καθ΄ ὁμοίωσιν δέ͵ μόνοι οἱ ἀγαθοὶ καὶ σοφοί.

26. All national and intelligent nature is divided into two, namely, angelic and human nature. And all angelic nature is again divided into two general sides or groupings, holy or accursed, that is, into holy powers and impure demons. All human nature is divided as well into only two general sides, religious and irreligious. ¹⁴²

3.26 [ΚϚ] Πᾶσα ἡ λογικὴ καὶ νοερὰ οὐσία διῄρηται εἰς δύο͵ τουτέστιν εἰς τὴν ἀγγελικὴν καὶ τὴν ἀνθρωπίνην φύσιν. Καὶ πᾶσα ἡ ἀγγελικὴ φύσις διῄρη ται πάλιν εἰς δύο καθολικὰς γνώμας τε καὶ ἀγέλας͵ ἁγίας τε καὶ ἐναγεῖς͵ τουτέστιν εἰς ἁγίας δυνάμεις καὶ ἀκαθάρτους δαίμονας. Καὶ πᾶσα ἡ ἀν θρωπίνη διῄρηται εἰς γνώμας μόνον καθολικὰς δύο͵ εὐσεβεῖς λέγω καὶ ἀσεβεῖς.

27. God as absolute existence, goodness, and wisdom (or rather, to speak more properly, as transcending all these things) has no contrary quality whatever. But creatures, because they all have existence, and rational and intelligent ones their aptitude for goodness and wisdom by participation and grace, do have contrary qualities. To existence is opposed nonexistence, to the aptitude for goodness and wisdom is opposed vice and ignorance. For them to exist forever or not to exist is in the power of their maker. To share in his goodness and wisdom or not to share depends on the will of rational beings. ¹⁴³

3.27 [ΚΖ] Ὁ μὲν Θεὸς ὡς αὐτοΰπαρξις ὢν καὶ αὐτοαγαθότης καὶ αὐτοσοφία͵ μᾶλλον δὲ ἀληθέστερον εἰπεῖν καὶ ὑπὲρ ταῦτα πάντα͵ οὐδὲν ἔχει τὸ σύνολον ἐναντίον. Τὰ δὲ κτίσματα͵ ὡς πάντα μὲν μεθέξει καὶ χάριτι τὴν ὕπαρξιν ἔχοντα͵ τὰ δὲ λογικὰ καὶ νοερὰ καὶ τὴν ἀγαθότητος καὶ σοφίας ἐπιτηδειό τητα͵ ἔχουσιν ἐναντία· τῇ μὲν ὑπάρξει͵ τὸ μὴ ὑπάρχειν· τῇ δὲ ἀγαθότητος καὶ σοφίας ἐπιτηδειότητι͵ κακίαν καὶ ἀγνωσίαν. Καὶ τὸ μὲν ὑπάρχειν ἀεὶ ἢ μὴ ὑπάρχειν ταῦτα͵ ἐν τῇ ἐξουσίᾳ τοῦ πεποιηκότος ἐστί· τὸ δὲ μετέ χειν τῆς ἀγαθότητος αὐτοῦ καὶ τῆς σοφίας ἢ μὴ μετέχειν͵ ἐν τῇ βουλήσει τῶν λογικῶν ὑπάρχει.

28. When the Greek philosophers affirm that the substance of beings coexisted eternally with God and that they received only their individual qualities from him, they say that there is nothing contrary to substance but that opposition is found only in the qualities. We maintain, however, that the divine substance alone has no contrary because it is eternal and infinite and bestows eternity on the other substances; furthermore that nonbeing is the contrary of the substance of beings and that their eternal being or nonbeing lies in the power of the one who properly is being, “and his gifts are not subject to revision.” ¹⁴⁴ And therefore it both always is and will be sustained by his all-powerful might even though it has nonbeing as its opposite, as was said, since it was brought into being from nonbeing by God and whether it has being or nonbeing depends on his will. ¹⁴⁵

3.28 [ΚΗ] Οἱ μὲν Ἕλληνες ἐξ ἀϊδίου λέγοντες συνυπάρχειν τῷ Θεῷ τὴν τῶν ὄντων οὐσίαν͵ τὰς δὲ περὶ αὐτὴν ποιότητας μόνον ἐξ αὐτοῦ ἐσχηκέναι͵ τῇ μὲν οὐσίᾳ οὐδὲν λέγουσιν ἐναντίον͵ ἐν δὲ ταῖς ποιότησι μόναις τὴν ἐναν τίωσιν εἶναι. Ἡμεῖς δὲ μόνην λέγομεν τὴν θείαν οὐσίαν μὴ ἔχειν τι ἐναντίον͵ ὡς ἀΐδιόν τε οὖσαν καὶ ἄπειρον καὶ ἀιδιότητος ταῖς ἄλλαις χαριστικήν· τῇ δὲ τῶν ὄντων οὐσίᾳ εἶναι μὲν τὸ μὴ ὂν ἐναντίον καὶ ἐν τῇ ἐξουσίᾳ τοῦ κυρίως ὄντος ὑπάρχειν τὸ ἀεὶ εἶναι αὐτὴν ἢ μὴ εἶναι͵ ἀμεταμέλητα δὲ εἶναι τὰ χαρίσματα αὐτοῦ. Καὶ διὰ τοῦτο καὶ ἔστιν ἀεὶ καὶ ἔσται τῇ παντο κρατορικῇ δυνάμει διακρατουμένη͵ εἰ καὶ ἔχει τὸ μὴ ὂν ἐναντίον͵ ὡς εἴρηται͵ ὡς ἐκ μὴ ὄντων εἰς τὸ εἶναι ἐκ Θεοῦ παραχθεῖσα καὶ ἐν τῇ βουλήσει αὐτοῦ ἔχουσα τὸ εἶναι αὐτὴν ἢ μὴ εἶναι.

29. Just as evil is the privation of good and ignorance that of knowledge, so is nonbeing the privation of being—but not of being properly so called, for it has no contrary—but of true being by participation. Privations of the former depend on the will of creatures; privation of the latter depends on the will of the Creator, who out of goodness ever wills his creatures to exist and to receive benefits from him.

3.29 [ΚΘ] Ὥσπερ τὸ κακὸν στέρησίς ἐστιν ἀγαθοῦ καὶ ἡ ἀγνωσία στέρησις γνώσεως͵ οὕτω καὶ τὸ μὴ ὂν στέρησίς ἐστι τοῦ ὄντος͵ οὐ τοῦ κυρίως δὲ ὄντος· οὐκ ἔχει γὰρ ἐναντίον· ἀλλὰ τοῦ κατὰ μέθεξιν τοῦ κυρίως ὄντος. Καὶ αἱ μὲν τῶν προτέρων στερήσεις τῇ γνώμῃ τῶν γεγονότων ἕπονται· ἡ δὲ τοῦ δευτέρου ἐν τῇ βουλήσει τοῦ πεποιηκότος ὑπάρχεται͵ τοῦ ἀεὶ δι΄ ἀγαθότητα βουλομένου εἶναι τὰ ὄντα καὶ ἀεὶ ὑπ΄ αὐτοῦ εὐεργετεῖσθαι.

30. Of all creatures, some are rational and intelligent and admit of opposites such as virtue and vice, knowledge and ignorance. Others are various bodies composed of opposites such as earth, air, fire, and water. And there are some completely without body or matter, though some of these are united to bodies, and others have their makeup only of matter and form.

3.30 [Λ] Πάντα τὰ γεγονότα͵ τὰ μέν εἰσι λογικὰ καὶ νοερὰ καὶ τῶν ἐναντίων δεκτικά͵ οἷον ἀρετῆς καὶ κακίας καὶ γνώσεως καὶ ἀγνωσίας· τὰ δὲ σώματα διάφορα ἐκ τῶν ἐναντίων συνεστῶτα͵ τουτέστι γῆς͵ ἀέρος͵ πυρός͵ ὕδατος. Καὶ τὰ μέν εἰσι ἀσώματα πάντη καὶ ἄϋλα͵ εἰ καί τινα τούτων συνέζευκται σώμασι· τὰ δὲ ἐξ ὕλης καὶ εἴδους μόνον ἔχει τὴν σύστασιν.

31. All bodies are by nature without movement. They are moved by a soul, whether rational, irrational, or insensitive. ¹⁴⁶

3.31 [ΛΑ] Πάντα τὰ σώματα κατὰ φύσιν ἐστὶν ἀκίνητα· κινεῖται δὲ ὑπὸ ψυχῆς· τὰ μέν͵ λογικῆς· τὰ δέ͵ ἀλόγου· τὰ δέ͵ ἀναισθήτου.

32. The soul’s powers are for nourishment and growth, for imagination and appetite, for reason and understanding. Plants share only in the first powers, irrational animals share in the second as well, and men in the third in addition to the first two. Moreover, the first two powers prove to be perishable, but the third is imperishable and immortal.

3.32 [ΛΒ] Τῶν ψυχικῶν δυνάμεων ἡ μέν ἐστι θρεπτικὴ καὶ αὐξητική· ἡ δὲ φαν ταστικὴ καὶ ὁρμητική· ἡ δὲ λογιστικὴ καὶ νοητική. Καὶ τῆς μὲν πρώτης μόνης μετέχουσι τὰ φυτά· τῆς δὲ δευτέρας πρὸς ταύτῃ τὰ ἄλογα ζῶα. τῆς δὲ τρίτης πρὸς ταῖς δυσὶν οἱ ἄνθρωποι. Καὶ αἱ μὲν δύο δυνάμεις φθαρ ταί· ἡ δὲ τρίτη ἄφθαρτος καὶ ἀθάνατος ἀποδείκνυται.

33. The holy angels, in communicating their illumination with one another, also communicate to human nature either their virtue or the knowledge which they have. Thus with their virtue, as an imitation of the divine goodness, they benefit themselves, each other, and those beneath them by making them Godlike. With their knowledge, as either something loftier about God (“You, Lord, are forever most high,” says Scripture ¹⁴⁷), or deeper about bodies, or more accurate about incorporeal beings, or clearer about Providence, or more manifest about judgment.

3.33 [ΛΓ] Ἀλλήλαις μεταδιδοῦσαι φωτισμοῦ αἱ ἅγιαι δυνάμεις͵ καὶ τῇ ἀνθρωπίνῃ φύσει ἢ αὐτῶν ἀρετῆς μεταδιδόασιν ἢ τῆς ἐν αὐταῖς γνώσεως· καὶ ἀρετῆς μέν͵ οἷον τῆς θεομιμήτου ἀγαθότητος͵ καθ΄ ἣν καὶ ἑαυτὰς καὶ ἀλλήλας καὶ τὰς ὑποβεβηκυίας εὐεργετοῦσι θεοειδεῖς ἐργαζόμεναι· γνώσεως δὲ ἢ περὶ Θεοῦ τι ὑψηλότερον· σὺ γάρ͵ φησίν͵ ὕψιστος εἰς τὸν αἰῶνα͵ κύριε· ἢ περὶ σωμάτων βαθύτερον ἢ περὶ ἀσωμάτων ἀκριβέστερον ἢ περὶ προνοίας τρανότερον ἢ περὶ κρίσεως σαφέστερον.

34. Impurity of mind means first to have false knowledge; next to be ignorant of any of the universals—I speak of the human mind, since an angel is not ignorant of particular things; thirdly in having passionate thoughts; and fourthly in consenting to sin.

3.34 [ΛΔ] Νοός ἐστι ἀκαθαρσία πρῶτον μὲν τὸ γνῶσιν ἔχειν ψευδῆ· δεύτερον δὲ τὸ ἀγνοεῖν τι τῶν καθόλου· ὡς πρὸς ἀνθρώπινον νοῦν λέγω͵ ἀγγέλου γάρ ἐστι τὸ μηδὲν τῶν ἐπὶ μέρους ἀγνοεῖν· τρίτον δὲ τὸ ἐμπαθεῖς ἔχειν λογισμούς· τέταρτον δὲ τὸ συγκατατίθεσθαι τῇ ἁμαρτίᾳ.

35. Impurity of soul means not acting according to nature, for from this are begotten passionate thoughts in the mind. Now it acts in accord with nature when its sensitive drives, that is, anger and concupiscence, remain free of passion under the assault of material things and the representations they bring.

3.35 [ΛΕ] Ψυχῆς ἐστιν ἀκαθαρσία τὸ μὴ ἐνεργεῖν κατὰ φύσιν· ἐκ τούτου γὰρ τίκτονται τῷ νῷ οἱ ἐμπαθεῖς λογισμοί. Τότε γὰρ κατὰ φύσιν ἐνεργεῖ͵ ὅταν αἱ παθητικαὶ αὐτῆς δυνάμεις͵ ὁ θυμὸς λέγω καὶ ἡ ἐπιθυμία͵ ἐν τῇ τῶν πραγμάτων καὶ τῶν ἐν αὐτοῖς νοημάτων προσβολῇ ἀπαθεῖς διαμένωσι.

36. Impurity of body is a sin in deed.

3.36 [ΛϚ] Σώματός ἐστιν ἀκαθαρσία ἡ κατ΄ ἐνέργειαν ἁμαρτία.

37. The one who is not affected by the things of the world loves solitude ; the one who does not love anything human loves all men; and the one who takes no offense at anyone, either because of faults or suspicious thoughts, possesses the knowledge of God and of divine realities.

3.37 [ΛΖ] Ἀγαπᾷ ἡσυχίαν ὁ μὴ πάσχων πρὸς τὰ τοῦ κόσμου καὶ ἀγαπᾷ πάντας ἀνθρώπους ὁ μηδὲν ἀγαπῶν ἀνθρώπινον καὶ γνῶσιν ἔχει Θεοῦ καὶ τῶν θείων ὁ μὴ σκανδαλιζόμενος εἴς τινα εἴτε διὰ παραπτώματα εἴτε διὰ λογισμοὺς ἐξ ὑπονοίας.

38. It is a great thing not to be affected by things; but it is far better to remain detached from their representations.

3.38 [ΛΗ] Μέγα μὲν τὸ μὴ πάσχειν πρὸς τὰ πράγματα· μεῖζον δὲ τούτου πολλῷ τὸ πρὸς τὰ τούτων νοήματα ἀπαθῆ διαμεῖναι.

39. Love and self-mastery keep the mind detached from things and from their representations.

3.39 [ΛΘ] Ἀγάπη καὶ ἐγκράτεια ἀπαθῆ τὸν νοῦν διατηροῦσι πρός τε τὰ πράγματα καὶ πρὸς τὰ τούτων νοήματα.

40. The mind of the one who loves God does not engage in battle against things nor against their representations, but against the passions joined to these representations. Thus it does not war against the woman nor against the one who offends him, nor against their images, but against the passions that are joined to these images.

3.40 [Μ] Οὐ πρὸς τὰ πράγματα ὁ νοῦς πολεμεῖ τοῦ θεοφιλοῦς οὐδὲ πρὸς τὰ τούτων νοήματα͵ ἀλλὰ πρὸς τὰ πάθη τὰ τοῖς νοήμασι συνεζευγμένα· οἷον οὐ πρὸς τὴν γυναῖκα πολεμεῖ οὐδὲ πρὸς τὸν λυπήσαντα οὐδὲ πρὸς τὰς τούτων φαντασίας͵ ἀλλὰ πρὸς τὰ πάθη τὰ ἐν ταῖς φαντασίαις συνεζευγμένα.

41. The whole war of the monk against the demons is to separate the passions from the representations. Otherwise he will not be able to look on things without passion.

3.41 [ΜΑ] Ἅπας ὁ πόλεμος τοῦ μοναχοῦ πρὸς τοὺς δαίμονας͵ ἵνα τὰ πάθη τῶν νοημάτων χωρίσῃ· ἄλλως γὰρ ἀπαθῶς τὰ πράγματα βλέπειν οὐ δύναται.

42. Thing, representation, and passion are all different realities. A thing is, for instance, a man, a woman, gold, and so forth. A representation is, for instance, a simple recollection of any of these things. Passion, however, is an irrational affection or senseless hate for any of these things. Therefore the monk’s battle is directed against passion.

3.42 [ΜΒ] Ἄλλο ἐστὶ πρᾶγμα καὶ ἄλλο νόημα καὶ ἄλλο πάθος· καὶ πρᾶγμα μέν ἐστιν͵ οἷον ἀνήρ͵ γυνή͵ χρυσὸς καὶ τὰ ἑξῆς· νόημα δέ͵ οἷον μνήμη ψιλή τινος τῶν προειρημένων· πάθος δέ͵ οἷον φιλία ἄλογος ἢ μῖσος ἄκριτόν τινος τῶν προειρημένων. Πρὸς οὖν τὸ πάθος ἐστὶ τοῦ μοναχοῦ ἡ μάχη.

43. A passionate representation is a thought made up of passion and representation. Let us separate the passion from the representation, and the simple thought will remain. We can, if we wish, make this separation through spiritual love and self-mastery.

3.43 [ΜΓ] Νόημά ἐστιν ἐμπαθὲς λογισμὸς σύνθετος ἀπὸ πάθους καὶ νοήματος. Χωρίσωμεν τὸ πάθος ἀπὸ τοῦ νοήματος καὶ ἀπομένει ὁ λογισμὸς ψιλός· χωρίζομεν δὲ δι΄ ἀγάπης πνευματικῆς καὶ ἐγκρατείας͵ ἐὰν θέλωμεν.

44. The virtues separate the mind from the passions; spiritual contemplations separate it from simple representations; then pure prayer sets it before God himself.

3.44 [ΜΔ] Αἱ μὲν ἀρεταὶ τῶν παθῶν τὸν νοῦν χωρίζουσιν· αἱ δὲ πνευματικαὶ θεωρίαι͵ τῶν ψιλῶν νοημάτων· ἡ δὲ καθαρὰ προσευχὴ αὐτῷ αὐτὸν παρίστησι τῷ Θεῷ.

45. The virtues are related to the knowledge of creatures, knowledge to the knower, the knower to the one who is known in ignorance and whose knowing transcends knowledge.

3.45 [ΜΕ] Αἱ μὲν ἀρεταί͵ διὰ τὴν γνῶσιν τῶν γεγονότων· ἡ δὲ γνῶσις͵ διὰ τὸν γινώσκοντα· ὁ δὲ γινώσκων͵ διὰ τὸν ἀγνώστως γινωσκόμενον καὶ ὑπὲρ γνῶσιν γινώσκοντα.

46. God who is beyond fullness did not bring creatures into being out of any need of his, but that he might enjoy their proportionate participation in him and that he might delight in his works seeing them delighted and ever insatiably satisfied with the one who is inexhaustible. ¹⁴⁸

3.46 [ΜϚ] Οὐχ ὡς προσδεόμενός τινος ὁ ὑπερπλήρης Θεὸς παρήγαγεν εἰς τὸ εἶναι τὰ γεγονότα͵ ἀλλ΄ ἵνα αὐτὰ μὲν αὐτοῦ ἀναλόγως μετέχοντα ἀπολαύσῃ͵ αὐτὸς δὲ ἐυφρανθῇ ἐπὶ τοῖς ἔργοις αὐτοῦ͵ ὁρῶν αὐτὰ εὐφραινόμενα καὶ τὸν ἀκόρεστον ἀκορέστως ἀεὶ κορεννύμενα.

47. The world has many poor in spirit, but not in the right way; and many who mourn, but over money matters and loss of children; and many who are meek, but in the face of impure passions; and many who hunger and thirst, but to rob another’s goods and to profit unjustly. And there are many who are merciful, but to the body and to its comforts ; and clean of heart, but out of vanity; and peacemakers, but who subject the soul to the flesh; and many who suffer persecution, but because they are disorderly; many who are reproached, but for shameful sins. Instead, only those are blessed who do and suffer these things for Christ and following his example. For what reason? “Because theirs is the kingdom of heaven,” and “they shall see God,” and so forth. ¹⁴⁹ So that it is not because they do and suffer these things that they are blessed (since those just mentioned do the same), but because they do and suffer them for Christ and following his example.

3.47 [ΜΖ] Πολλοὺς ἔχει ὁ κόσμος πτωχοὺς τῷ πνεύματι͵ ἀλλὰ παρὰ τὸ προσῆκον· καὶ πολλοὺς πενθοῦντας͵ ἀλλὰ διὰ ζημίας χρημάτων ἢ ἀποβολὰς τέκνων· καὶ πολλοὺς πραεῖς͵ ἀλλὰ πρὸς τὰ ἀκάθαρτα πάθη· καὶ πολλοὺς πεινῶντας καὶ διψῶντας͵ ἀλλὰ τὸ ἁρπάζειν τὰ ἀλλότρια καὶ κερδαίνειν ἐξ ἀδικίας· καὶ πολλοὺς ἐλεήμονας͵ ἀλλὰ πρὸς τὸ σῶμα καὶ τὰ τοῦ σώματος· καὶ καθαροὺς τῇ καρδίᾳ͵ ἀλλὰ διὰ κενοδοξίαν· καὶ εἰρηνοποιούς͵ ἀλλὰ τὴν ψυχὴν τῇ σαρκὶ ὑποτάσσοντας· καὶ πολλοὺς δεδιωγμένους͵ ἀλλ΄ ὡς ἀτάκτους· καὶ πολλοὺς ὀνειδιζομένους͵ ἀλλ΄ ἐπὶ αἰσχροῖς ἁμαρτήμασιν. Ἀλλ΄ ἐκεῖνοι μόνοι μακάριοι οἱ διὰ Χριστὸν καὶ κατὰ Χριστὸν ταῦτα καὶ ποιοῦντες καὶ πάσχοντες. Διὰ τί; Ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν καὶ αὐτοὶ τὸν Θεὸν ὄψονται͵ καὶ τὰ ἑξῆς. Ὥστε οὐχ ὅτι ποιοῦσι ταῦτα καὶ πάσχουσι͵ εἰσὶ μακάριοι· καὶ γὰρ οἱ προειρημένοι τὸ αὐτὸ ποιοῦσιν· ἀλλ΄ ὅτι διὰ Χριστὸν καὶ κατὰ Χριστὸν ταῦτα καὶ ποιοῦσι καὶ πάσχουσι.

48. In everything that we do God looks at the intention, as has frequently been said, whether we do it for him or for any other motive. Therefore when we wish to do something good, let us not have human applause in view but rather God, so that always looking to him we might do everything on his account; otherwise we shall undergo the labor and still lose the reward.

3.48 [ΜΗ] Ἐν πᾶσι τοῖς ὑφ΄ ἡμῶν πραττομένοις ὁ σκοπὸς ζητεῖται παρὰ Θεῷ͵ ὡς πολλάκις εἴρηται͵ εἴτε δι΄ αὐτὸν εἴτε δι΄ ἄλλο τι πράττομεν. Ὅταν οὖν τι θέλωμεν πρᾶξαι ἀγαθόν͵ μὴ τὴν ἀνθρωπαρέσκειαν͵ ἀλλὰ τὸν Θεὸν σχῶμεν σκοπόν· ἵνα εἰς αὐτὸν ἀεὶ ἀποβλεπόμενοι͵ δι΄ αὐτὸν πάντα πρά ξωμεν· ἵνα μὴ καὶ τὸν κόπον ὑπομείνωμεν καὶ τὸν μισθὸν ἀπολέσωμεν.

49. In time of prayer chase from your mind the simple representations of human matters and the ideas of every creature, lest in creating images of lesser things you be deprived of the one who is incomparably better than them all.

3.49 [ΜΘ] Καὶ τὰ ψιλὰ τῶν ἀνθρωπίνων πραγμάτων νοήματα καὶ τὰ πάντων τῶν γεγονότων θεωρήματα ἀπόβαλε τοῦ νοὸς ἐν τῷ καιρῷ τῆς προσευχῆς͵ ἵνα μὴ τὰ ἥττονα φανταζόμενος τοῦ πάντων τῶν ὄντων ἀσυγκρίτως κρείτ τονος ἐκπέσῃς.

50. If we sincerely love God we cast out the passions by this very love. Love for him means to prefer him to the world and the soul to the body. It means to despise worldly things and to devote oneself continually to him through self-mastery, love, prayer, psalmody, and so forth.

3.50 [Ν] Ἐὰν τὸν Θεὸν γνησίως ἀγαπήσωμεν͵ δι΄ αὐτῆς τῆς ἀγάπης τὰ πάθη ἀποβάλλομεν. Ἡ δὲ εἰς αὐτὸν ἀγάπη ἐστὶ τὸ προτιμᾶν αὐτὸν τοῦ κόσμου καὶ τὴν ψυχὴν τῆς σαρκός· ἐν τῷ τῶν κοσμικῶν μὲν περιφρονεῖν πραγμάτων͵ αὐτῷ δὲ σχολάζειν διὰ παντὸς διά τε ἐγκρατείας καὶ ἀγάπης καὶ προσευχῆς καὶ ψαλμῳδίας καὶ τῶν ἑξῆς.

51. If we devote ourselves to God for a considerable period and give heed to the sensitive part of the soul, we no longer run headlong into the assaults of thoughts. Rather, in very carefully considering their causes and in eradicating them we become more perceptive and have the words fulfilled in us, “My eye also has looked down on my enemy, and my ear shall hear the malignant who rise up against me.” ¹⁵⁰

3.51 [ΝΑ] Ἐὰν σχολάζοντες τῷ Θεῷ χρόνῳ πολλῷ τοῦ παθητικοῦ μέρους τῆς ψυχῆς ἐπιμελώμεθα͵ οὐκ ἔτι πρὸς τὰς τῶν λογισμῶν προσβολὰς ἐξοκέλ λομεν· ἀλλὰ καὶ ἀκριβέστερον τὰς τούτων αἰτίας κατανοοῦντες καὶ ἐκκόπ τοντες διορατικώτεροι γινόμεθα͵ ὥστε πληρωθῆναι εἰς ἡμᾶς τό· Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου καὶ ἐν τοῖς ἐπανισταμένοις ἐπ΄ ἐμὲ πονηρευομένοις ἀκούσεται τὸ οὖς μου.

52. When you see that your mind is conducting itself devoutly and justly in representations of the world, know then that your body, too, remains pure and sinless. But when you see that your mind is giving itself over to sins in thought and you do not resist, know that your body, too, will not be long in falling in with those sins.

3.52 [ΝΒ] Ὅταν βλέπῃς τὸν νοῦν σου εὐσεβῶς καὶ δικαίως ἀναστρεφόμενον ἐν τοῖς τοῦ κόσμου νοήμασι͵ γίνωσκε καὶ τὸ σῶμά σου καθαρὸν καὶ ἀναμάρ τητον διαμένειν· ὅταν δὲ τὸν νοῦν βλέπῃς κατὰ διάνοιαν ἁμαρτίαις σχολά ζοντα καὶ μὴ ἀνακόπτῃς͵ γίνωσκε καὶ τὸ σῶμά σου μὴ πολυχρονίζειν τούτοις αὐτοῖς περιπεσεῖν.

53. Just as the body has material things for its world, so does the mind have representations for its world, and just as the body commits fornication with a woman’s body, so does the mind commit fornication with the representation of a woman’s body through its own body’s fantasies. For in its mind it sees the shape of its own body joined with that of a woman. In the same way the mind wards off the picture of the one who has offended us through the shape of its own body. And similarly for other sins. For what the body does through action in the world of material reality, the mind also does in the world of representations.

3.53 [ΝΓ] Ὥσπερ τὸ σῶμα ἔχει κόσμον τὰ πράγματα͵ οὕτω καὶ ὁ νοῦς ἔχει κόσμον τὰ νοήματα· καὶ ὥσπερ τὸ σῶμα πορνεύει μετὰ τοῦ σώματος τῆς γυναικός͵ οὕτω καὶ ὁ νοῦς πορνεύει μετὰ τοῦ νοήματος τῆς γυναικὸς διὰ τῆς φαν τασίας τοῦ ἰδίου σώματος· τὴν γὰρ μορφὴν τοῦ ἰδίου σώματος βλέπει μιγνυμένην μετὰ τῆς μορφῆς τῆς γυναικὸς κατὰ διάνοιαν. Ὡσαύτως καὶ τὴν μορφὴν τοῦ λυπήσαντος ἀμύνεται κατὰ διάνοιαν διὰ τῆς μορφῆς τοῦ ἰδίου σώματος. Καὶ ἐπὶ τῶν ἄλλων ἁμαρτημάτων ὁμοίως· ἅπερ γὰρ πράττει τὸ σῶμα κατ΄ ἐνέργειαν εἰς τὸν κόσμον τῶν πραγμάτων͵ ταῦτα πράττει καὶ ὁ νοῦς εἰς τὸν κόσμον τῶν νοημάτων.

54. There is no reason to be disturbed, shocked, or astonished by the idea that God the Father judges no one but has given all judgment to the Son. ¹⁵¹ The Son cries out, “Do not judge lest you be judged. Do not condemn lest you be condemned.” ¹⁵² And the Apostle likewise, “Judge not before the time until the Lord comes,” and, “With the judgment that you judge another you condemn yourself.” ¹⁵³ But in neglecting to lament their own sins, men take judgment away from the Son and they themselves, though sinful, judge and condemn each other. And “at this heaven is astonished,” ¹⁵⁴ earth is disturbed, but they in their insensitivity are not ashamed.

3.54 [ΝΔ] Οὐκ ἔστι φρίξαι καὶ ἐκπλαγῆναι καὶ ἐκστῆναι τῇ διανοίᾳ ὅτι ὁ μὲν Θεὸς καὶ Πατὴρ κρίνει οὐδένα͵ πᾶσαν δὲ τὴν κρίσιν δέδωκε τῷ Υἱῷ. Ὁ δὲ Υἱὸς κράζει· Μὴ κρίνετε͵ ἵνα μὴ κριθῆτε· μὴ καταδικάζετε͵ ἵνα μὴ καταδικασθῆτε. Ὁ δὲ Ἀπόστολος ὁμοίως· Μὴ πρὸ καιροῦ τι κρίνετε͵ ἕως ἂν ἔλθῃ ὁ Κύριος͵ καί· Ἐν ᾧ κρίματι κρίνεις τὸν ἕτερον͵ σεαυτὸν κατα κρίνεις. Οἱ δὲ ἄνθρωποι ἀφέντες τὸ κλαίειν τὰς ἑαυτῶν ἁμαρτίας ἦραν τὴν κρίσιν ἀπὸ τοῦ Υἱοῦ καὶ αὐτοὶ ὡς ἀναμάρτητοι κρίνουσι καὶ καταδικάζουσιν ἀλλήλους· καὶ ὁ μὲν οὐρανὸς ἐξέστη ἐπὶ τούτῳ͵ ἡ δὲ γῆ ἔφριξεν͵ αὐτοὶ δὲ οὐκ αἰσχύνονται ἀναισθητοῦντες.

55. The one who meddles in the sins of others or even judges his brother on a suspicion has not yet laid the foundation of repentance nor sought to know his own sins (which are truly heavier than an enormous weight of lead). Neither does he know how it comes about that the man who loves vanities and seeks after lies ¹⁵⁵ becomes heavy-hearted. Thus as a foolish person going about in the dark he takes no mind of his own sins and imagines those of others whether they actually exist or he only suspects them.

3.55 [ΝΕ] Ὁ τὰς τῶν ἄλλων ἁμαρτίας περιεργαζόμενος ἢ καὶ ἐξ ὑπονοίας τὸν ἀδελφὸν κρίνων͵ οὔπω ἔβαλεν ἀρχὴν μετανοίας οὐδὲ τοῦ ἐρευνᾶν καὶ γνῶναι τὰς ἑαυτοῦ ἁμαρτίας͵ ἐν ἀληθείᾳ βαρυτέρας οὔσας μολίβδου πολυταλάντου͵ οὐδὲ ἔγνω πόθεν γίνεται ἄνθρωπος βαρυκάρδιος ἀγαπῶν ματαιότητα καὶ ζητῶν ψεῦδος. Διὰ τοῦτο ὡς ἄφρων καὶ ἐν σκότει διαπορευόμενος͵ ἀφεὶς τὰς ἑαυτοῦ ἁμαρτίας τὰς τῶν ἄλλων φαντάζεται ἢ οὔσας ἢ νομιζομένας ἐξ ὑπονοίας.

56. Self-love, as has frequently been said, is the cause of all passionate thoughts. From it are begotten the three capital thoughts of concupiscence : gluttony, greed, and vanity. From gluttony the thought of fornication arises; from greed, that of covetousness; and from vanity, that of arrogance. ¹⁵⁶ All the rest follow one or the other of these three: the thoughts of anger, grief, resentment, sloth, envy, back-biting, and the rest. These passions, then, bind the mind to material things and keep it down on the earth, weighing on it like a very heavy stone, though by nature it should be lighter and livelier than fire.

3.56 [ΝϚ] Ἡ φιλαυτία͵ ὡς πολλάκις εἴρηται͵ πάντων τῶν ἐμπαθῶν λογισμῶν αἰτία καθίσταται. Ἐκ γὰρ ταύτης γεννῶνται οἱ τρεῖς γενικώτατοι τῆς ἐπιθυμίας λογισμοί· ὁ τῆς γαστριμαργίας καὶ τῆς φιλαργυρίας καὶ τῆς κενοδοξίας. Ἐκ μὲν τῆς γαστριμαργίας γεννᾶται ὁ τῆς πορνείας· ἐκ δὲ τῆς φιλαργυρίας͵ ὁ τῆς πλεονεξίας· ἐκ δὲ τῆς κενοδοξίας͵ ὁ τῆς ὑπερη φανίας. Οἱ δὲ λοιποὶ πάντες ἑκάστῳ τῶν τριῶν ἀκολουθοῦσιν· ὅ τε τῆς ὀργῆς καὶ ὁ τῆς λύπης καὶ ὁ τῆς μνησικακίας καὶ ἀκηδίας καὶ φθόνου καὶ καταλαλιᾶς καὶ οἱ λοιποί. Ταῦτα οὖν τὰ πάθη συνδεσμοῦσι τὸν νοῦν τοῖς ὑλικοῖς πράγμασι καὶ κατέχουσιν αὐτὸν εἰς τὴν γῆν͵ λίθου δίκην βαρυτάτου αὐτῷ ἐπικείμενα͵ φύσει ὄντα αὐτὸν πυρὸς κουφότερον καὶ ὀξύτερον.

57. The beginning of all passions is love of self, and the end is pride. Self-love is irrational love of the body, and if one eliminates this he eliminates along with it all the passions stemming from it.

3.57 [ΝΖ] Ἀρχὴ μὲν πάντων τῶν παθῶν͵ ἡ φιλαυτία· τέλος δέ͵ ἡ ὑπερηφανία. Φιλαυτία δέ ἐστιν ἡ πρὸς τὸ σῶμα ἄλογος φιλία· ὁ ταύτην ἐκκόψας͵ συνέ κοψε πάντα τὰ πάθη τὰ ἐξ αὐτῆς.

58. Just as parents have affection for the offspring of their bodies, so also is the mind naturally attached to its own reasonings. And just as to their parents who are emotionally attached the children appear as the fairest and handsomest of all even though in every way they might be the most hideous of all, so it is with the foolish mind. Its reasonings, even though they might be the most depraved of all, still appear in its view as the most sensible of all. However, this is not the case with the wise man and his reasonings. Rather, when it seems convincing that they are true and correct, then especially does he distrust his own judgment but makes use of other wise men as judges of his own reasonings (so as not to run or have run in vain), ¹⁵⁷ and from them he receives assurance.

3.58 [ΝΗ] Ὥσπερ οἱ γονεῖς τῶν σωμάτων προσπάσχουσι τοῖς ἐξ αὐτῶν γεννω μένοις͵ οὕτω καὶ ὁ νοῦς φυσικῶς τοῖς ἑαυτοῦ πρόσκειται λόγοις. Καὶ ὥσπερ τοῖς ἐκείνων ἐμπαθεστέροις͵ κἂν πάντων κατὰ πάντα ὦσιν οἱ παῖδες καταγελαστότατοι͵ πάντων φαίνονται ἐπιεικέστατοι καὶ εὐμορφότατοι͵ οὕτω καὶ τῷ ἄφρονι νῷ οἱ αὐτοῦ λόγοι͵ κἂν πάντων ὦσι μοχθηρότεροι͵ πάντων φαίνονται φρονιμώτεροι. Τῷ δὲ σοφῷ οὐχ οὕτως οἱ ἑαυτοῦ λόγοι· ἀλλ΄ ὅταν δόξῃ πληροφορεῖσθαι ὅτι ἀληθεῖς εἰσι καὶ καλοί͵ τότε μάλιστα οὐ πιστεύει τῇ ἑαυτοῦ κρίσει͵ ἀλλὰ ἄλλους σοφοὺς τῶν ἑαυτοῦ λόγων κριτὰς καθίστησι͵ μὴ εἰς κενὸν τρέχῃ ἢ ἔδραμε· καὶ ἐξ αὐτῶν τὴν βεβαίωσιν λαμβάνει.

59. When you overcome any of the dishonorable passions, such as gluttony, fornication, anger, or covetousness, suddenly the thought of vanity lights upon you. But when you overcome this, that of pride follows in short order.

3.59 [ΝΘ] Ὅταν τινὰ νικήσῃς τῶν ἀτιμοτέρων παθῶν͵ οἷον ἢ γαστριμαργίαν ἢ πορνείαν ἢ ὀργὴν ἢ πλεονεξίαν͵ εὐθὺς ἐφίπταται ἐπί σε ὁ τῆς κενοδοξίας λογισμός· ἐὰν δὲ τοῦτον νικήσῃς͵ ὁ τῆς ὑπερηφανίας διαδέχεται.

60. All the dishonorable passions that hold sway over the soul drive out the thought of vanity from it, and when all these have given way, they set it loose on the soul. ¹⁵⁸

3.60 [Ξ] Πάντα τὰ ἄτιμα πάθη κρατοῦντα τῆς ψυχῆς τὸν τῆς κενοδοξίας ἐξ αὐτῆς ἀπελαύνουσι λογισμόν· καὶ πάντων τῶν προειρημένων ἡττημένων͵ ἐπ΄ αὐτὴν αὐτὸν ἀναλύουσιν.

61. Vanity, whether it is eliminated or whether it remains, begets pride. When eliminated it produces conceit, when remaining it produces pretentiousness.

3.61 [ΞΑ] Ἡ κενοδοξία ποτὲ μὲν ἀναιρουμένη ποτὲ δὲ μένουσα τίκτει τὴν ὑπε ρηφανίαν· καὶ ἀναιρουμένη μέν͵ οἴησιν ἐμποιεῖ· μένουσα δέ͵ ἀλαζονείαν.

62. Discreet practice eliminates vainglory; ascribing our right actions to God removes pride.

3.62 [ΞΒ] Κενοδοξίαν μὲν ἀναιρεῖ ἡ κρυπτὴ ἐργασία· ὑπερηφανίαν δέ͵ τὸ τῷ Θεῷ ἐπιγράφειν τὰ κατορθώματα.

63. A person who has been honored with the knowledge of God and is abundantly enjoying the pleasure it provides disdains all the pleasures begotten from lust.

3.63 [ΞΓ] Ὁ γνώσεως Θεοῦ καταξιωθεὶς καὶ τῆς ἐκ ταύτης ἡδονῆς ἀπολαύσας πλουσίως͵ οὗτος καταφρονεῖ τῶν ἐκ τοῦ ἐπιθυμητικοῦ τικτομένων πασῶν ἡδονῶν.

64. The one who lusts after earthly things lusts after food, or what serves the lower passions, or human applause, or money, or something else associated with them. And unless the mind finds something better than these to which it can transfer its desire, it will not be completely persuaded to disdain them. And better than these by far is the knowledge of God and of divine things.

3.64 [ΞΔ] Ὁ ἐπιθυμῶν τῶν ἐπιγείων ἢ βρωμάτων ἐπιθυμεῖ ἢ τῶν τὰ ὑπογάστρια θεραπευόντων ἢ δόξης ἀνθρωπίνης ἢ χρημάτων ἤ τινος ἄλλου τῶν τούτοις ἑπομένων· καὶ εἰ μή τι τούτων εὕρῃ κρεῖττον ὁ νοῦς͵ ἐφ΄ ᾧ τὴν ἐπιθυμίαν μετενέγκῃ͵ οὐκ ἂν τούτων καταφρονεῖν εἰς τέλος πεισθῇ. Κρείττων δὲ τούτων ἀσυγκρίτως ἡ τοῦ Θεοῦ γνῶσις καὶ τῶν θείων ἐστί.

65. Those who disdain pleasures do so either out of fear or hope or knowledge and love of God.

3.65 [ΞΕ] Οἱ τῶν ἡδονῶν καταφρονοῦντες ἢ φόβῳ καταφρονοῦσιν ἢ ἐλπίδι ἢ γνώσει καὶ τῇ εἰς Θεὸν ἀγάπῃ.

66. Knowledge of divine things without passion does not persuade the mind to disdain material things completely, but rather resembles the mere thought of a thing of sense. Thus one finds many men with considerable knowledge who yet wallow in the passions of the flesh like pigs in mud. ¹⁵⁹ For in reaching through their diligence a certain degree of purification and in acquiring knowledge but in later growing careless they can be compared to Saul, who after being given the kingship conducted himself unworthily and was dismissed from it with terrible wrath.

3.66 [ΞϚ] Ἡ ἄνευ πάθους τῶν θείων γνῶσις οὐ πείθει τὸν νοῦν εἰς τέλος κατα φρονεῖν τῶν προσύλων͵ ἀλλ΄ ἔοικε λογισμῷ ψιλῷ πράγματος αἰσθητοῦ. Διὸ πολλοὺς ἔστιν εὑρεῖν τῶν ἀνθρώπων γνῶσιν ἔχοντας πολλὴν καὶ ἐν τοῖς τῆς σαρκὸς πάθεσι δίκην χοίρων ἐν βορβόρῳ κυλινδουμένους. Πρὸς ὀλίγον γὰρ ἐξ ἐπιμελείας καθαρθέντες καὶ τῆς γνώσεως ἐπιτυχόντες͵ ὕστερον ἀμελήσαντες ὡμοιώθησαν τῷ Σαούλ͵ ὃς βασιλείας καταξιωθεὶς καὶ ἀναξίως πολιτευσάμενος͵ μετ΄ ὀργῆς φοβερᾶς ἐξ αὐτῆς ἀπεβλήθη.

67. Just as the simple thought of human realities does not oblige the mind to disdain the divine, so neither does the simple knowledge of divine things persuade it fully to disdain human things, for the reason that the truth exists now in shadows and figures. Hence there is a need for the blessed passion of holy love, which binds the mind to spiritual realities and persuades it to prefer the immaterial to the material and intelligible and divine things to those of sense.

3.67 [ΞΖ] Ὥσπερ ὁ ψιλὸς τῶν ἀνθρωπίνων πραγμάτων λογισμὸς οὐκ ἀναγκάζει τὸν νοῦν καταφρονεῖν τῶν θείων͵ οὕτως οὐδὲ ἡ ψιλὴ γνῶσις τῶν θείων πείθει εἰς τέλος καταφρονεῖν τῶν ἀνθρωπίνων· διότι ἐν σκιαῖς νῦν ὑπάρχει καὶ εἰκασμοῖς ἡ ἀλήθεια. Καὶ διὰ τοῦτο δεῖται τοῦ μακαρίου πάθους τῆς ἁγίας ἀγάπης͵ τῆς συνδεσμούσης τὸν νοῦν τοῖς πνευματικοῖς θεωρήμασι καὶ πειθούσης προτιμᾶν τῶν ὑλικῶν τὰ ἄϋλα καὶ τῶν αἰσθητῶν τὰ νοητὰ καὶ θεῖα.

68. The one who has eliminated the passions and produced simple thoughts has still not yet completely turned them into divine things but can be drawn neither to human nor to divine things. This is the case of those in the active life who have not yet been given knowledge and who abstain from the passions out of fear or out of hope of the kingdom.

3.68 [ΞΗ] Οὐ πάντως ὁ τὰ πάθη ἐκκόψας καὶ ψιλοὺς τοὺς λογισμοὺς ἐργασάμενος ἤδη αὐτὰ καὶ ἐπὶ τὰ θεῖα ἔτρεψεν͵ ἀλλὰ δύναται μήτε πρὸς τὰ ἀνθρώπινα πάσχειν μήτε πρὸς τὰ θεῖα· ὅπερ ἐπισυμβαίνει ἐπὶ τῶν πρακτικῶν μόνον καὶ μήπω γνώσεως καταξιωθέντων͵ οἳ φόβῳ κολάσεως ἢ ἐλπίδι βασιλείας τῶν παθῶν ἀπέχονται.

69. “We walk by faith, not by sight,” and have knowledge in mirrors and riddles. ¹⁶⁰ Because of this we need to be very occupied with these so that through lengthy exercise and discussion we might forge a tenacious habit of contemplation.

3.69 [ΞΘ] Διὰ πίστεως περιπατοῦμεν͵ οὐ διὰ εἴδους· καὶ ἐν ἐσόπτροις τὴν γνῶσιν ἔχομεν καὶ αἰνίγμασι. Καὶ διὰ τοῦτο πολλῆς δεόμεθα τῆς ἐν αὐτοῖς ἀσχολίας͵ ἵνα τῇ χρονίᾳ τούτων μελέτῃ καὶ ἀδολεσχίᾳ ἕξιν δυσαπόσπαστον τῶν θεωρημάτων ποιήσωμεν.

70. If after eliminating only to some extent the causes of the passions we devote ourselves to spiritual contemplations but are not constantly occupied with them, we can while doing this easily revert once more to the body’s passions. In this event we can expect to gather no other fruit except simple knowledge with conceit. The result of this is the gradual obscuring of this knowledge and the complete turning of the mind to material things.

3.70 [Ο] Ἐὰν πρὸς ὀλίγον τῶν παθῶν τὰς αἰτίας ἐκκόψαντες τοῖς πνευματικοῖς ἐνασχοληθῶμεν θεωρήμασι͵ μὴ ἐν αὐτοῖς δὲ ἀεὶ διατρίψωμεν͵ αὐτὸ τοῦτο ἔχοντες ἔργον εὐχερῶς πάλιν ἐπὶ τὰ τῆς σαρκὸς πάθη περιτρεπόμεθα͵ μηδὲν ἄλλο ἐκεῖθεν καρπωσάμενοι ἢ ψιλὴν γνῶσιν μετὰ οἰήσεως· ἧς τὸ τέλος ἥ τε αὐτῆς κατὰ μικρὸν τῆς γνώσεως σκότωσις καὶ ἡ παντελὴς τοῦ νοῦ ἐπὶ τὰ ὑλικὰ ἐκτροπή.

71. The blameworthy passion of love engrosses the mind in material things. The praiseworthy passion of love binds it even to divine things. For generally where the mind devotes its time it also expands, and where it expands it also turns its desire and love, whether this be in divine and intelligible things which are its own or in the things of the flesh and the passions.

3.71 [ΟΑ] Πάθος ἀγάπης ψεκτὸν τοῖς ὑλικοῖς πράγμασι τὸν νοῦν ἐνασχολεῖ· πάθος ἀγάπης ἐπαινετὸν καὶ τοῖς θείοις αὐτὸν συνδεσμεῖ. Εἴωθε γὰρ ὁ νοῦς ἐν οἷς χρονίζει πράγμασιν͵ ἐν αὐτοῖς καὶ πλατύνεσθαι· ἐν οἷς δὲ πλατύνεται͵ ἐν αὐτοῖς καὶ τὴν ἐπιθυμίαν καὶ τὴν ἀγάπην τρέψαι͵ εἶτε ἐν τοῖς θείοις καὶ οἰκείοις καὶ νοητοῖς εἶτε ἐν τοῖς τῆς σαρκὸς πράγμασί τε καὶ πάθεσι.

72. God created the invisible world and the visible world, and naturally he made the soul and the body as well. Now if this visible world is so beautiful, what sort of world will the invisible be? If it is better than the former, how much better than both is the one who created them? If then the Maker of everything that is beautiful is better than all creatures, for what reason does the mind leave the best of all to be engrossed in the worst of all, by which I mean the passions of the flesh? Or is it not clear that having lived and associated with the flesh from birth, the mind has not yet received a perfect experience of the one who is best of all and who transcends all? Therefore if by a prolonged exercise of self-mastery over pleasure and of attention to divine things we gradually break it away from such a relationship, it expands and gradually advances in divine things and recognizes its own dignity and finally transfers its whole longing ¹⁶¹ onto God.

3.72 [ΟΒ] Ὁ Θεὸς ἔκτισε τὸν ἀόρατον κόσμον καὶ τὸν ὁρώμενον· καὶ τὴν ψυχὴν καὶ τὸ σῶμα δηλονότι αὐτὸς ἐποίησε. Καὶ εἰ ὁ ὁρώμενος κόσμος τοιοῦτός ἐστι καλός͵ ποῖος ἄρα ἐστὶν ὁ ἀόρατος; Εἰ δὲ κρείττων τούτου ἐκεῖνος͵ πόσον ὑπὲρ τοὺς δύο ὁ τούτους κτίσας Θεός; Εἰ οὖν κρείττων πάντων τῶν γεγονότων ὁ πάντων δημιουργὸς τῶν καλῶν͵ τίνι λόγῳ ὁ νοῦς ἀφεὶς τὸ πάντων κρεῖττον τοῖς πάντων χείροσιν ἐνασχολεῖται; λέγω δὲ τοῖς τῆς σαρκὸς πάθεσιν· ἢ δῆλον ὅτι ταύτῃ μὲν ἐκ γενετῆς συναναστραφεὶς καὶ συνεθίσας͵ τοῦ δὲ πάντων κρείττονος καὶ ὑπὲρ πάντα οὔπω τελείαν εἴληφε πεῖραν; Ἐὰν οὖν χρονίᾳ ἀσκήσει τῆς τῶν ἡδονῶν ἐγκρατείας καὶ τῆς τῶν θείων μελέτης κατὰ μικρὸν αὐτὸν τῆς τοιαύτης σχέσεως ἀπορρήξωμεν͵ πλατύνεταί τε ἐν τοῖς θείοις κατ΄ ὀλίγον προκόπτων καὶ τὸ οἰκεῖον γνωρίζει ἀξίωμα καὶ τέλος ὅλον τὸν πόθον ἐπὶ τὸ θεῖον μεταφέρει.

73. The one who speaks in a detached way of his brother’s sins does so for two reasons, either to correct him or to help someone else. If he speaks apart from these either to him or to another, he does so with reproach and disparagement. He will not escape being forsaken by God but will surely fall into the same or another failure, and dishonored and reproached by others he will find disgrace.

3.73 [ΟΓ] Ὁ ἀπαθῶς λέγων ἁμάρτημα ἀδελφοῦ κατὰ δύο αἰτίας λέγει͵ ἢ ἵνα αὐτὸν διορθώσηται ἢ ἵνα ἄλλον ὠφελήσῃ. Εἰ δὲ ἐκτὸς τούτων λέγει εἴτε αὐτῷ εἴτε ἄλλῳ͵ ὀνειδίζων ἢ διασύρων αὐτὸν λέγει καὶ οὐ μὴ ἐκφύγῃ τὴν θείαν ἐγκατάλειψιν͵ ἀλλ΄ ἢ αὐτῷ ἢ ἄλλῳ πταίσματι πάντως περιπεσεῖται καὶ ὑπὸ ἑτέρων ἐλεγχθεὶς καὶ ὀνειδισθεὶς καταισχυνθήσεται.

74. There is not just one reason why sinners commit the same sin in deed, but several. For instance, it is one thing to sin from habit and another to sin by being carried away. In this case the sinner did not fully reflect either before or after the sin but rather was deeply grieved over the incident. The one who sins from habit is quite the reverse, for first he does not cease sinning in thought and after the act he maintains the same disposition.

3.74 [ΟΔ] Οὐχ εἷς λόγος τῶν τὴν αὐτὴν ἁμαρτίαν κατ΄ ἐνέργειαν ἁμαρτανόντων ἐστίν͵ ἀλλὰ διάφοροι. Οἷον ἄλλο ἐστὶ τὸ ἀπὸ ἕξεως ἁμαρτάνειν καὶ ἄλλο τὸ κατὰ συναρπαγήν· ὃς οὔτε πρὸ τῆς ἁμαρτίας εἶχε τὴν ἐνθύμησιν οὔτε μετὰ τὴν ἁμαρτίαν͵ ἀλλὰ καὶ σφόδρα ἐπὶ τῷ γεγονότι ὀδυνᾶται· ὁ δὲ ἀπὸ ἕξεως͵ ἐκ τοῦ ἐναντίου· καὶ πρῶτον γὰρ κατὰ διάνοιαν οὐκ ἐπαύετο ἁμαρ τάνων καὶ μετὰ τὸ πρᾶξαι τῆς αὐτῆς ἐστι διαθέσεως.

75. The one who seeks after the virtues out of vainglory obviously seeks after knowledge as well out of vainglory. Clearly such a person neither does nor says anything for the sake of improvement but is in all circumstances pursuing the approval of the onlookers or hearers. The passion is detected when some of these people impose censure on his deeds or his words and he is enormously grieved thereby, not because he did not edify, for such was not his purpose, but because of his own disgrace.

3.75 [ΟΕ] Ὁ διὰ κενοδοξίαν τὰς ἀρετὰς μετερχόμενος δῆλον ὅτι καὶ τὴν γνῶσιν διὰ κενοδοξίαν μετέρχεται. Ὁ δὲ τοιοῦτος οὐδὲ πρὸς οἰκοδομὴν δῆλον ὅτι πράττει τι ἢ διαλέγεται͵ ἀλλ΄ ἐν πᾶσι τὴν παρὰ τῶν βλεπόντων ἢ ἀκουόν των δόξαν θηρώμενος. Ἐλέγχεται δὲ τὸ πάθος͵ ὅταν τινὲς τῶν προειρη μένων τοῖς ἔργοις ἢ τοῖς λόγοις αὐτοῦ ψόγον ἐπιφέρωσι καὶ ἐπὶ τούτῳ σφόδρα λυπῆται͵ οὐ διὰ τὸ ἐκείνους μὴ οἰκοδομεῖσθαι· οὐδὲ γὰρ τοῦτο εἶχε σκοπόν· ἀλλὰ διὰ τὸ αὐτὸν ἐξουδενωθῆναι.

76. The passion of greed is revealed when one is happy in receiving but unhappy in giving. Such a person cannot be a good steward.

3.76 [ΟϚ] Τὸ τῆς φιλαργυρίας πάθος ἐντεῦθεν ἐλέγχεται· ἐν τῷ χαίροντα λαμβά νειν καὶ λυπούμενον μεταδιδόναι. Οὐ δύναται δὲ ὁ τοιοῦτος οἰκονομικὸς εἶναι.

77. A person endures suffering for these reasons: for the love of God, for the hope of a reward, out of a fear of punishment, out of fear of men, through nature, for pleasure, for profit, out of vainglory, or out of necessity.

3.77 [ΟΖ] Διὰ ταῦτά τις πάσχων ὑπομένει· ἢ διὰ τὴν ἀγάπην τοῦ Θεοῦ ἢ διὰ τὴν ἐλπίδα τῆς μισθαποδοσίας ἢ διὰ τὸν φόβον τῆς κολάσεως ἢ διὰ τὸν φόβον τῶν ἀνθρώπων ἢ διὰ φύσιν ἢ διὰ ἡδονὴν ἣ διὰ κέρδος ἢ διὰ κενο δοξίαν ἢ δι΄ ἀνάγκην.

78. It is one thing to be delivered from thoughts and another to be freed from passions. In fact someone may be often delivered from thoughts of those objects in their absence toward which he has acquired a passion, but the passions are hidden in the soul and are revealed when the objects appear. Therefore it is necessary to observe the mind when the objects are present and determine for which of them it holds an attachment.

3.78 [ΟΗ] Ἄλλο ἐστὶ λογισμῶν ἀπαλλαγῆναι καὶ ἄλλο παθῶν ἐλευθερωθῆναι. Καὶ πολλάκις τις λογισμῶν ἀπαλλάττει͵ μὴ παρόντων τῶν πραγμάτων ἐκείνων πρὸς ἅπερ τὰ πάθη κέκτηται· κέκρυπται δὲ τὰ πάθη ἐν τῇ ψυχῇ καὶ ἀναφανέντων τῶν πραγμάτων ἐλέγχεται. Χρὴ οὖν τηρεῖν τὸν νοῦν ἐπὶ τῶν πραγμάτων καὶ γνῶναι πρὸς ποῖον ἔχει τὸ πάθος.

79. That is a genuine friend if in time of temptation he supports his neighbor by bearing as his own, without clamor or display, his incidental tribulations, suffering, and misfortunes.

3.79 [ΟΘ] Φίλος ἐκεῖνός ἐστι γνήσιος ὁ τὰς ἐκ περιστάσεως θλίψεις καὶ ἀνάγκας καὶ συμφορὰς ἐν καιρῷ πειρασμοῦ συνυποφέρων τῷ πλησίον ὡς ἰδίας ἀθορύβως καὶ ἀταράχως.

80. Do not disregard your conscience when it always recommends the best choices. In fact, it proposes to you divine and angelic advice; it frees you from your heart’s secret defilements, and grants you familiarity ¹⁶² before God at the moment of departure.

3.80 [Π] Μὴ ἀτιμάσῃς τὴν συνείδησιν ἄριστά σοι ἀεὶ συμβουλεύουσαν· γνώμην γὰρ θείαν καὶ ἀγγελικήν σοι ὑποτίθεται καὶ τῶν κρυπτῶν τῆς καρδίας μολυσμάτων ἐλευθεροῖ καὶ παρρησίαν πρὸς τὸν Θεὸν ἐν τῇ ἐξόδῳ χαρί ζεται.

81. If you want to become judicious and moderate and no servant of the passion of conceit, always seek in things what is hidden from your knowledge. You will indeed find a great many diverse things which have eluded you, and you will be astonished at your own ignorance and temper your pride. And in knowing yourself you will understand many great and wonderful things, since to think that one knows does not allow one to advance in knowledge.

3.81 [ΠΑ] Εἰ θέλεις γενέσθαι ἐπιγνώμων καὶ μέτριος καὶ τῷ πάθει τῆς οἰήσεως μὴ δουλεύειν͵ ἀεὶ ζήτει ἐν τοῖς οὖσι τί ἐστι κρυπτόμενον τὴν σὴν γνῶσιν. Καὶ εὑρίσκων πάμπολλα καὶ διάφορα πράγματα λανθάνοντά σε͵ θαυμάσεις τε ἐπὶ τῇ σῇ ἀγνωσίᾳ καὶ συστελεῖς τὸ φρόνημα καὶ σεαυτὸν ἐπιγνοὺς συνήσεις πολλὰ καὶ μεγάλα καὶ θαυμαστὰ πράγματα· ἐπεὶ τὸ νομίζειν εἰδέναι οὐκ ἐᾷ προκόπτειν εἰς τὸ εἰδέναι.

82. A person definitely wants to be healed if he does not put up any resistance to the healing remedies: These are the pains and hurts brought on by many different circumstances. The one who resists does not know what is being worked out here nor what advantage he would draw from it when he leaves this world.

3.82 [ΠΒ] Οὗτος ἀκριβῶς θέλει σωθῆναι͵ ὁ τοῖς ἰατρικοῖς φαρμάκοις μὴ ἀνθι στάμενος· αὗται δέ εἰσιν ὀδύναι καὶ λύπαι διὰ ποικίλων ἐπιφορῶν ἐπαγό μεναι. Ὁ δὲ ἀνθιστάμενος οὐκ οἶδε τί ἐνταῦθα πραγματεύεται οὐδὲ τί ἐν τεῦθεν ὀνησόμενος ἀπελεύσεται.

83. Vainglory and greed are mutually begotten of each other, for while the vain grow rich, the rich grow vain, but only in a worldly sense. Since the monk is without possessions he becomes all the more vain, and when he does have money he hides it in shame as something unbecoming to his calling.

3.83 [ΠΓ] Κενοδοξία καὶ φιλαργυρία ἀλλήλων εἰσὶ γεννετικά· οἱ μὲν γὰρ κενοδο ξοῦντες πλουτοῦσιν͵ οἱ δὲ πλουτοῦντες κενοδοζοῦσιν͵ ἀλλ΄ ὡς κοσμικοί· ἐπεὶ ὁ μοναχὸς ἀκτήμων ὢν μᾶλλον κενοδοξεῖ· ἀργύριον δὲ ἔχων κρύπτει αὐτό͵ αἰσχυνόμενος ὡς ἀνοίκειον πρᾶγμα τοῦ σχήματος ἔχων.

84. It is characteristic of a monk’s vainglory that he become vain about his virtue and whatever is associated with it. It is characteristic of his pride that he be elated over his good deeds, dismiss other people, and ascribe these deeds to himself and not to God. It is characteristic of the worldly person’s vainglory and pride that he be vain and elated over appearances, wealth, position, and pride.

3.84 [ΠΔ] Τῆς τοῦ μοναχοῦ κενοδοξίας ἴδιον͵ τὸ ἐπ΄ ἀρετῇ κενοδοξεῖν καὶ τοῖς ταύτῃ ἀκολουθοῦσι· τῆς δὲ ὑπερηφανίας αὐτοῦ ἴδιον͵ τὸ ἐπὶ κατορθώμασιν ἐπαίρεσθαι καὶ ἐξουθενεῖν τοὺς ἄλλους καὶ τὸ ἑαυτῷ ταῦτα καὶ μὴ τῷ Θεῷ ἐπιγράφειν. Τῆς δὲ τοῦ κοσμικοῦ κενοδοξίας καὶ ὑπερηφανίας ἴδιον͵ τὸ ἐπὶ κάλλει καὶ πλούτῳ καὶ δυναστείᾳ καὶ φρονήσει κενοδοξεῖν καὶ ἐπαίρεσθαι.

85. The achievements of those in the world are misfortunes for monks, and the achievements of monks are misfortunes for those in the world. For instance the achievements of those in the world are wealth, fame, position, luxury, bodily comfort, fine children, and what is associated with these. If a monk comes to this, he is lost. On the other hand the monk’s achievements are to be without possessions, fame, or influence, also self-mastery, endurance, and what is associated with these. If these things happen to a man of the world against his will he considers it a great misfortune and often comes close to hanging himself ; indeed, some have done so.

3.85 [ΠΕ] Τὰ τῶν κοσμικῶν κατορθώματα πτώματά εἰσὶ τῶν μοναχῶν· καὶ τὰ τῶν μοναχῶν κατορθώματα πτώματά εἰσι τῶν κοσμικῶν. Οἷον τὰ τῶν κοσμικῶν κατορθώματα πλοῦτός ἐστι καὶ δόξα καὶ δυναστεία καὶ τρυφὴ καὶ εὐσαρκία καὶ εὐτεκνία καὶ τὰ τούτων ἀκόλουθα· εἰς ἅπερ ἐλθὼν ὁ μοναχὸς ἀπόλλυται. Τὰ δὲ τοῦ μοναχοῦ κατορθώματα͵ ἀκτημοσύνη͵ ἀδοξία͵ ἀδυ ναμία͵ ἐγκράτεια͵ κακοπάθεια καὶ τὰ τούτων ἀκόλουθα· εἰς ἅπερ ἐλθὼν ὁ φιλόκοσμος παρὰ πρόθεσιν͵ πτῶμα ἡγεῖται μέγα καὶ κινδυνεύει πολλάκις καὶ ἀγχόνῃ χρήσασθαι· τινὲς δὲ καὶ ἐχρήσαντο.

86. Food was created for two reasons, for nourishment and for healing. Therefore those who take it for any other reason misuse what has been given for their use and are condemned for their luxury. And as with everything, misuse is sin.

3.86 [ΠϚ] Τὰ βρώματα διὰ δύο αἰτίας ἐκτίσθη· τροφῆς ἕνεκα καὶ θεραπείας. Οἱ οὖν πάρεξ τούτων μεταλαμβάνοντες͵ ὡς παραχρώμενοι τοῖς εἰς χρῆσιν παρὰ Θεοῦ δοθεῖσιν͵ ὡς τρυφηταὶ κατακρίνονται· καὶ ἐπὶ πάντων δὲ τῶν πραγμάτων ἡ παράχρησίς ἐστιν ἡ ἁμαρτία.

87. Humility is continual prayer with tears and suffering. For this constant calling on God for help does not allow us to trust foolishly in our own strength and wisdom nor to be arrogant toward others. These are the dangerous diseases of the passion of pride.

3.87 [ΠΖ] Ταπεινοφροσύνη ἐστὶ προσευχὴ συνεχὴς μετὰ δακρύων καὶ πόνων· αὕτη γὰρ τὸν Θεὸν ἀεὶ εἰς βοήθειαν ἐπικαλουμένη͵ εἰς τὴν ἰδίαν δύναμιν καὶ σοφίαν ἀφρόνως θαρρεῖν οὐκ ἐᾷ οὐδὲ ἄλλων κατεπαίρεσθαι͵ ἅτινά εἰσι χαλεπὰ νοσήματα τοῦ τῆς ὑπερηφανίας πάθους.

88. It is one thing to fight against a simple thought so as not to arouse passion. It is another thing to fight a passionate thought to avoid giving consent. But in both of these ways the thoughts are not allowed to linger.

3.88 [ΠΗ] Ἄλλο ἐστὶ μάχεσθαι τῷ ψιλῷ λογισμῷ͵ ἵνα μὴ κινήσῃ τὸ πάθος· καὶ ἄλλο ἐστὶ τῷ ἐμπαθεῖ μάχεσθαι͵ ἵνα μὴ γένηται συγκατάθεσις. Οἱ ἀμφό τεροι δὲ τρόποι οὐκ ἐῶσι χρονίσαι τοὺς λογισμούς.

89. Hurt is linked to resentment. Thus when someone’s mind associates the face of a brother with hurt, it is clear that he bears him a grudge. But “the ways of the resentful lead to death,” because, “every resentful man is a transgressor of the law.” ¹⁶³

3.89 [ΠΘ] Ἡ λύπη τῇ μνησικακίᾳ συνέζευκται· ὅταν οὖν ὁ νοῦς τὸ πρόσωπον τοῦ ἀδελφοῦ μετὰ λύπης ἐνοπτρίζεται͵ δῆλον ὅτι μνησικακίαν ἔχει πρὸς αὐτόν. Ὁδοὶ δὲ μνησικάκων εἰς θάνατον͵ διότι πᾶς μνησίκακος͵ παράνομος.

90. If you bear a grudge against anyone, pray for him and you will stop the passion in its tracks. By prayer you separate the hurt from the memory of the evil which he did you and in becoming loving and kind you completely obliterate passion from the soul. On the other hand, if someone else bears you a grudge, be generous and humble with him, treat him fairly, and you will deliver him from the passion.

3.90 [Α] Ἐὰν μὲν σὺ μνησικακῆς τινι͵ προσεύχου ὑπὲρ αὐτοῦ καὶ ἱστᾷς τὸ πάθος τῆς κινήσεως͵ χωρίζων τὴν λύπην διὰ τῆς προσευχῆς ἐκ τῆς μνήμης τοῦ κακοῦ͵ οὗπέρ σοι ἐποίησεν· ἀγαπητικὸς δὲ γενόμενος καὶ φιλάνθρωπος͵ παντελῶς ἐκ τῆς ψυχῆς τὸ πάθος ἐξαφανίζεις. Ἐὰν δὲ ἄλλος σοι μνησικακῇ͵ χαριστικὸς γενοῦ πρὸς αὐτὸν καὶ ταπεινὸς καὶ καλῶς συναυλίζου καὶ ἀπαλ λάττεις αὐτὸν τοῦ πάθους.

91. You will check the hurt of the envious person with great difficulty, for he considers what he envies in you as his misfortune. It can be checked in no other way but in hiding something from him. But if the thing is helpful to many yet gives him grief, which side will you choose? It is certainly necessary to be of service to the many while still taking as much care as possible that you be not carried off by the vice of passion, since you could be retaliating not against the passion but against the one who is experiencing it. Instead, you will through humility regard him as above yourself and in every time, place, and situation prefer him to yourself. You will be able to check your own envy if you join the one you envy in rejoicing at what he rejoices at and grieving over what he grieves over. In this way you fulfill the Apostle’s words, “Rejoice with those who rejoice and weep with those who weep.” ¹⁶⁴

3.91 [ϞΑ] Τοῦ φθονοῦντος τὴν λύπην κόπῳ στήσεις· συμφορὰν γὰρ ἡγεῖται τὸ ἐν σοὶ φθονούμενον καὶ οὐ δυνατὸν ἄλλως στῆσαι͵ εἰ μή τι κρύψῃς αὐτόν. Εἰ δὲ πολλοὺς μὲν ὠφελεῖ͵ ἐκεῖνον δὲ λυπεῖ͵ ποίου μέρους περιφρονήσεις; Ἀναγκαῖον οὖν τῆς τῶν πολλῶν γενέσθαι ὠφελείας κἀκείνου δὲ κατὰ δύναμιν μὴ ἀμελεῖν μηδὲ τῇ τοῦ πάθους πονηρίᾳ συναπαχθῆναι͵ ὡς οὐχὶ τῷ πάθει͵ ἀλλὰ τῷ πάσχοντι ἀμυνόμενον· ἀλλὰ τῇ ταπεινοφρο σύνῃ ἡγεῖσθαι αὐτὸν ὑπερέχοντα σεαυτοῦ καὶ ἐν παντὶ καιρῷ καὶ τόπῳ καὶ πράγματι προτιμᾶν αὐτόν. Τὸν δὲ σὸν φθόνον δύνασαι στῆσαι͵ ἐὰν ἐν οἷς χαίρει ὁ ὑπό σου φθονούμενος συγχαίρῃς καὶ ἐν οἷς λυπεῖται καὶ αὐτὸς συλλυπῇ͵ πληρῶν τὸ τοῦ Ἀποστόλου͵ τό· Χαίρειν μετὰ χαιρόντων καὶ κλαίειν μετὰ κλαιόντων.

92. Our mind is in the middle of two things, each one active at its own work, the one at virtue, the other at vice, in other words between angel and devil. The mind has the power and strength to follow or oppose the one it chooses. ¹⁶⁵

3.92 [ϞΒ] Ὁ νοῦς ἡμῶν μέσος ἐστὶ δύο τινῶν͵ ἑκάστου τὰ ἴδια ἐνεργοῦντος· τοῦ μέν͵ ἀρετήν· τοῦ δέ͵ κακίαν· τουτέστιν ἀγγέλου καὶ δαίμονος. Ἐξου σίαν δὲ ἔχει ὁ νοῦς καὶ δύναμιν ᾧ θέλει εἴτε ἕπεσθαι εἴτε ἀντισθῆναι.

93. On the one hand, the holy angels urge us on to the good, and natural tendencies and a good will assist us. On the other hand, passions and an evil will support the assaults of the demons.

3.93 [ϞΓ] Αἱ μὲν ἅγιαι δυνάμεις προτρέπονται ἡμᾶς ἐπὶ τὰ καλά· τὰ δὲ φυσικὰ σπέρματα καὶ ἡ ἀγαθὴ προαίρεσις βοηθοῦσιν ἡμῖν. Τὰς δὲ τῶν δαιμόνων προσβολὰς τὰ πάθη καὶ ἡ πονηρὰ προαίρεσις συνιστῶσι.

94. Sometimes God himself lights on a pure mind and teaches it, sometimes the holy angels propose fine things, sometimes the nature of material reality is contemplated.

3.94 [ϞΔ] Τὸν καθαρὸν νοῦν ποτε μὲν αὐτὸς ὁ Θεὸς αὐτῷ ἐπιβαίνων διδάσκει· ποτὲ δέ͵ αἱ ἅγιαι δυνάμεις τὰ καλὰ ὑποτιθέμεναι· ποτὲ δέ͵ ἡ φύσις τῶν πραγμάτων θεωρουμένη.

95. It is necessary that the mind which has been granted knowledge keep its representations of things without passion, its contemplations secure, and its state of prayer untroubled. But it cannot always keep them from the impulses of the flesh, because it is blackened with smoke from the contrivance of demons.

3.95 [ϞΕ] Χρὴ τὸν καταξιωθέντα γνώσεως νοῦν τά τε νοήματα τηρεῖν ἀπαθῆ τῶν πραγμάτων καὶ τὰ θεωρήματα ἀσφαλῆ καὶ τὴν τῆς προσευχῆς κατά στασιν ἀθόλωτον· οὐ δύναται δὲ ταύτην ἀεὶ τηρεῖν ἐκ τῶν τῆς σαρκὸς ἀναδόσεων͵ διὰ τῆς τῶν δαιμόνων ἐπιβουλῆς καπνιζόμενος.

96. We are not grieved by the same things that anger us, for the things which produce grief are more numerous than those which produce anger. For instance one thing is broken, another is lost, such a person dies. For these things we have only grief, but for the others we experience both grief and anger so long as we are irreligiously disposed.

3.96 [ϞϚ] Οὐ δι΄ ὅσα λυπούμεθα͵ διὰ ταῦτα καὶ ὀργιζόμεθα· πλεονάζει γὰρ τὰ τὴν λύπην ἐμποιοῦντα παρὰ τὰ τὴν ὀργήν. Οἷον ἐκλάσθη τόδε͵ ἀπώλετο τόδε͵ ἀπέθανεν ὁ δεῖνα· διὰ γὰρ τὰ τοιαῦτα λυπούμεθα μόνον· διὰ δὲ τὰ λοιπὰ καὶ λυπούμεθα καὶ ὀργιζόμεθα͵ ἀφιλοσόφως διακείμενοι.

97. When the mind receives the representations of things, it of course patterns itself after each representation. In contemplating them spiritually it is variously conformed to each object contemplated. But when it comes to be in God, it becomes wholly without form and pattern, for in contemplating the one who is simple it becomes simple and entirely patterned in light. ¹⁶⁶

3.97 [ϞΖ] Δεχόμενος ὁ νοῦς τὰ τῶν πραγμάτων νοήματα͵ πρὸς ἕκαστον νόημα μετασχηματίζεσθαι πέφυκε· θεωρῶν δὲ ταῦτα πνευματικῶς͵ πρὸς ἕκαστον θεώρημα ποικίλως μεταμορφοῦσθαι· ἐν δὲ Θεῷ γενόμενος͵ ἄμορφος πάντη καὶ ἀσχημάτιστος γίνεται· τὸν γὰρ μονοειδὴ θεωρῶν͵ μονοειδὴς γίνεται καὶ ὅλος φωτοειδής.

98. The perfect soul is the one whose affective drive is wholly directed to God.

3.98 [ϞΗ] Ψυχή ἐστι τελεία͵ ἧς ἡ παθητικὴ δύναμις νένευκεν ὁλοτελῶς πρὸς Θεόν.

99. The perfect mind is the one that through genuine faith supremely knows in supreme ignorance the supremely unknowable, and in gazing on the universe of his handiwork has received from God comprehensive knowledge of his Providence and judgment in it, as far as allowable to men. ¹⁶⁷

3.99 [ϞΘ] Νοῦς ἐστι τέλειος͵ ὁ διὰ πίστεως ἀληθοῦς τὸν ὑπεράγνωστον ὑπεραγνώ στως ὑπερεγνωκὼς καὶ τῶν αὐτοῦ δημιουργημάτων τὰ καθόλου θεασάμενος καὶ τῆς ἐν αὐτοῖς προνοίας καὶ κρίσεως τὴν περιληπτικὴν γνῶσιν παρὰ Θεοῦ εἰληφώς· ὡς ἀνθρώποις δέ φημι.

100. Time is divided in three, and faith extends to all three divisions, hope to one, love to two. Faith and hope remain to a certain point, but love for infinite ages in a supreme and ever abounding union with the one who is supremely infinite. And because of this, “the greatest of these is love.” ¹⁶⁸

3.100 [Ρ] Τριχῶς τέμνεται ὁ χρόνος καὶ ἡ μὲν πίστις τοῖς τρισὶ συμπαρατείνεται τμήμασι· ἡ δὲ ἐλπίς͵ τῷ ἑνί· ἡ δὲ ἀγάπη͵ τοῖς δυσί. Καὶ ἡ μὲν πίστις καὶ ἐλπὶς μέχρι τινός͵ ἡ δὲ ἀγάπη εἰς ἀπείρους αἰῶνας τῷ ὑπεραπείρῳ ὑπερη νωμένη καὶ ἀεὶ ὑπεραύξουσα διαμένει· καὶ διὰ τοῦτο μείζων πάντων ἡ ἀγάπη.

FOURTH CENTURY

ΤΟΥ ΑΥΤΟΥ ΠΕΡΙ ΑΓΑΠΗΣ ΤΕΤΑΡΤΗ ΚΕΦΑΛΑΙΩΝ ΕΚΑΤΟΝΤΑΣ

1. The mind is first of all in wonder when it reflects on God’s universal infinity and that inaccessible and greatly desired ocean. Next it is amazed at how from nothing he has brought into existence everything that is. But just as, “of his greatness there is no end,” so is his wisdom unsearchable. ¹⁶⁹

4.1 [Α] Πρῶτον μὲν θαυμάζει ὁ νοῦς τὴν θείαν ἐννοούμενος κατὰ πάντα ἀπειρίαν καὶ τὸ ἀνέκβατον ἐκεῖνο καὶ πολυπόθητον πέλαγος. Δεύτερον δὲ ἐκπλήτ τεται πῶς ἐκ τοῦ μηδενὸς τῆς τῶν ὄντων εἰς τὸ εἶναι παρήγαγεν ὕπαρξιν. Ἀλλ΄ ὥσπερ τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας͵ οὕτως οὐδὲ τῆς φρονήσεως αὐτοῦ ἔστιν ἐξεύρεσις.

2. How can one help but marvel when considering that immense ocean of goodness which is beyond astonishment? How can one not be struck when reflecting on how and whence rational and intelligent nature came to be, and also the four elements which make up bodies, when there was no matter at all previous to their existence? And what kind of power is it that moved them to reality and brought them into being? But the pagan Greeks do not admit this and remain in ignorance about the all-powerful goodness and its efficacious wisdom and knowledge which is beyond the mind’s powers. ¹⁷⁰

4.2 [Β] Πῶς γὰρ οὐ θαυμάζει τὸ ἄπλετον ἐκεῖνο καὶ ὑπὲρ ἔκπληξιν θεωρῶν τῆς ἀγαθότητος πέλαγος; ῍Η πῶς οὐκ ἐξίσταται ἐννοούμενος πῶς καὶ πόθεν ἥ τε λογικὰ καὶ νοερὰ γέγονεν οὐσία καὶ τὰ τέσσαρα στοιχεῖα͵ ἐξ ὧν τὰ σώματα͵ μηδημιᾶς ὕλης τῆς τούτων προϋπαρξάσης γενέσεως; Ποία τε ἡ δύναμις ἐκείνη͵ ἡ εἰς ἐνέργειαν κινηθεῖσα ταῦτα εἰς τὸ εἶναι παρήγαγεν; Ἀλλὰ τοῦτο Ἑλλήνων παῖδες οὐ παραδέχονται͵ ἀγνοοῦντες τὴν παντο δύναμον ἀγαθότητα καὶ τὴν δραστήριον αὐτῆς καὶ ὑπὲρ νοῦν σοφίαν καὶ γνῶσιν.

3. Eternally existing as Creator, God creates when he wishes by his consubstantial Word and Spirit out of infinite goodness. But do not object: For what reason did he create at this time, since he was always good? Because, I say in turn, the inscrutable wisdom of the infinite nature is not subject to human knowledge.

4.3 [Γ] Ἐξ ἀϊδίου δημιουργὸς ὑπάρχων ὁ Θεός͵ ὅτε βούλεται δημιουργεῖ Λόγῳ ὁμοουσίῳ καὶ Πνεύματι δι΄ ἄπειρον ἀγαθότητα. Καὶ μὴ εἴπῃς· τίνι λόγῳ νῦν ἐδημιούργησεν͵ ἀεὶ ἀγαθὸς ὑπάρχων; Ἐπεί͵ κἀγώ σοι λέγω͵ ὅτι ἡ τῆς ἀπείρου οὐσίας ἀνεξιχνίαστος σοφία τῇ ἀνθρωπίνῃ οὐχ ὑποπίπτει γνώσει.

4. When he willed it, the Creator gave substance to and produced his eternally preexisting knowledge of beings. It is of course absurd to doubt that an omnipotent God can give substance to something when he wishes.

4.4 [Δ] Τὴν ἐξ ἀϊδίου ἐν ἑαυτῷ ὁ Δημιουργὸς τῶν ὄντων προϋπάρχουσαν γνῶσιν͵ ὅτε ἐβουλήθη͵ οὐσίωσε καὶ προυβάλετο. Ἄτοπον δέ ἐστιν ἐπὶ Θεοῦ τοῦ παντοδυνάμου διστάσαι εἰ δύναταί τι οὐσιῶσαι͵ ὅτε βούλεται.

5. Seek the reason why God created, for this is knowledge. But do not seek how and why he only recently created, for that question does not fall under your mind since while some divine things are comprehended by men others are not. As one of the saints has said, “Unbridled speculation can push you over the precipice.” ¹⁷¹

4.5 [Ε] Δι΄ ἣν μὲν αἰτίαν ὁ Θεὸς ἐδημιούργησε ζήτει· ἔστι γὰρ γνῶσις. Τὸ δὲ πῶς καὶ διὰ τί προσφάτως μὴ ζήτει· οὐκ ἔστι γὰρ τῷ σῷ ὑποπίπτουσα νῷ͵ διότι τῶν θείων τὰ μὲν ληπτά͵ τὰ δὲ ἄληπτα τοῖς ἀνθρώποις. Θεωρία δὲ ἀχαλίνωτος κατὰ κρημνὸν ὤσειεν͵ ὡς ἔφη τις τῶν ἁγίων.

6. Some say that created things eternally exist with God, which is impossible. For how can what is limited in every way eternally coexist with the wholly infinite? Or how are they really creatures if they are coeternal with the Creator? But this is the theory of the Greeks, who admit God as the Creator not of the substance at all but only of the properties. But we who know the almighty God affirm that he is the Creator not of the properties but of the substance endowed with properties. And if this is true, creatures do not eternally coexist with God.

4.6 [Ϛ] Τινές φασι συνυπάρχειν ἐξ ἀϊδίου τῷ Θεῷ τὰ δημιουργήματα͵ ὅπερ ἀμήχανον. Πῶς γὰρ τῷ πάντη ἀπείρῳ τὰ κατὰ πάντα πεπερασμένα συνυ πάρχειν δύναται ἐξ ἀϊδίου; ῍Η πῶς κυρίως δημιουργήματα͵ εἰ συναΐδια τῷ Δημιουργῷ; Ἀλλ΄ οὗτος ὁ λόγος τῶν Ἑλλήνων ἐστίν͵ οἵτινες οὐσίας μὲν οὐδαμῶς͵ ποιοτήτων δὲ μόνον δημιουργὸν τὸν Θεὸν εἰσάγουσιν. Ἡμεῖς δὲ τὸν παντοδύναμον ἐγνωκότες Θεόν͵ οὐ ποιοτήτων͵ ἀλλ΄ οὐσιῶν πεποιω μένων δημιουργὸν αὐτὸν εἶναί φαμεν. Εἰ δὲ τοῦτο͵ οὐκ ἐξ ἀϊδίου συνύ παρκτα τῷ Θεῷ τὰ δημιουργήματα.

7. God, along with divine realities, is in one sense knowable and in another sense unknowable: knowable in ideas about him, unknowable in himself.

4.7 [Ζ] Κατά τι μὲν γνωστὸν τὸ θεῖον καὶ τὰ θεῖα͵ κατά τι δὲ ἄγνωστον· καὶ γνωστὸν μέν͵ τοῖς περὶ αὐτὸ θεωρήμασιν· ἄγνωστον δέ͵ τοῖς κατ΄ αὐτό.

8. Do not search for states and aptitudes in the simple and infinite substance of the Holy Trinity, lest you make it composite like creatures. To have such notions about God is absurd and impious.

4.8 [Η] Μὴ ἕξεις καὶ ἐπιτηδειότητας ζητήσῃς ἐπὶ τῆς ἁπλῆς καὶ ἀπείρου οὐσίας τῆς ἁγίας Τριάδος͵ ἵνα μὴ σύνθετον αὐτὴν ποιήσῃς ὥσπερ τὰ κτί σματα· ὅπερ ἄτοπον καὶ ἀθέμιτον ἐπὶ Θεοῦ ἐννοῆσαι.

9. Only the infinite and all-powerful substance which created all things is simple, of one form, unqualified, peaceful, and undisturbed. Every creature, on the other hand, is a composite of substance and accident ¹⁷² and in constant need of divine Providence since it is not free from mutability.

4.9 [Θ] Μόνη ἁπλῆ καὶ μονοειδὴς καὶ ἄποιος καὶ εἰρηναία καὶ ἀστασίαστος ἡ ἄπειρος οὐσία καὶ παντοδύναμος καὶ δημιουργικὴ τῶν ὅλων. Πᾶσα δὲ ἡ κτίσις σύνθετος ὑπάρχει ἐξ οὐσίας καὶ συμβεβηκότος καὶ ἐπιδεὴς ἀεὶ τῆς θείας προνοίας͵ ὡς τροπῆς οὐκ ἐλευθέρα.

10. Every intellectual and sensitive substance receives from God, when he brings them into existence, powers which allow them to apprehend beings, the intellectual substance through thoughts and the sensitive substance through sensations.

4.10 [Ι] Πᾶσα ἡ νοερὰ οὐσία καὶ ἡ αἰσθητικὴ ἔλαβον δυνάμεις͵ παρὰ Θεοῦ εἰς τὸ εἶναι παραχθεῖσαι͵ ἀντιληπτικὰς τῶν ὄντων· ἡ μὲν νοερὰ τὰς νοήσεις͵ ἡ δὲ αἰσθητικὴ τὰς αἰσθήσεις.

11. God is participated only; the creature both participates and communicates. He participates in being and in well-being but communicates only well-being, corporeal substance in one way, incorporeal in another.

4.11 [ΙΑ] Ὁ μὲν Θεὸς μετέχεται μόνον͵ ἡ δὲ κτίσις καὶ μετέχει καὶ μεταδίδωσι· καὶ μετέχει μὲν τοῦ εἶναι καὶ τοῦ εὖ εἶναι͵ μεταδίδωσι δὲ τοῦ εὖ εἶναι μόνον· ἀλλ΄ ἑτέρως μὲν ἡ σωματική͵ ἑτέρως δὲ ἡ ἀσώματος οὐσία.

12. Incorporeal substance communicates well-being by speaking or acting or by being an object of contemplation. Corporeal substance does so by being an object of contemplation only.

4.12 [ΙΒ] Ἡ μὲν ἀσώματος οὐσία καὶ λέγουσα καὶ πράττουσα καὶ θεωρουμένη τοῦ εὖ εἶναι μεταδίδωσιν· ἡ δὲ σωματική͵ θεωρουμένη μόνον.

13. Whether the rational and intelligent being has eternal being or nonbeing lies in the will of the one who created all good things. Whether it be good or bad by choice lies in the will of the creatures.

4.13 [ΙΓ] Τὸ μὲν ἀεὶ εἶναι ἢ μὴ εἶναι τὴν λογικὴν καὶ νοερὰν οὐσίαν ἐν τῇ βου λήσει ἐστὶ τοῦ τὰ πάντα καλὰ δημιουργήσαντος· τὸ δὲ ἀγαθὰ ταῦτα εἶναι κατὰ προαίρεσιν ἢ φαῦλα ἐν τῷ θελήματι τῶν γεγονότων ὑπάρχει.

14. Evil is not to be regarded as in the substance of creatures but in its mistaken and irrational movement.

4.14 [ΙΔ] Οὐ περὶ τὴν οὐσίαν τῶν γεγονότων τὸ κακὸν θεωρεῖται͵ ἀλλὰ περὶ τὴν ἐσφαλμένην καὶ ἀλόγιστον κίνησιν.

15. The soul is moved reasonably when its concupiscible element is qualified by self-mastery, its irascible element cleaves to love and turns away from hate, and the rational element lives with God through prayer and spiritual contemplation. ¹⁷³

4.15 [ΙΕ] Εὐλόγως κινεῖται ἡ ψυχή͵ ὅταν τὸ μὲν ἐπιθυμητικὸν αὐτῆς τῇ ἐγκρατείᾳ πεποίωται· τὸ δὲ θυμικὸν τῆς ἀγάπης ἀντέχηται͵ τὸ μῖσος ἀποστρεφόμενον· τὸ δὲ λογιστικὸν πρὸς τὸν Θεὸν διάγῃ διὰ προσευχῆς καὶ θεωρίας πνευ ματικῆς.

16. When one in time of temptation does not bear up under incidental annoyances but cuts himself off from the love of his spiritual brothers, he does not yet have perfect love nor the knowledge of divine Providence in its depths.

4.16 [ΙϚ] Οὔπω ἔχει τελείαν τὴν ἀγάπην οὐδὲ τῆς θείας προνοίας κατὰ βάθος τὴν γνῶσιν ὁ ἐν καιρῷ πειρασμοῦ μὴ μακροθυμῶν ἐπὶ τοῖς συμβαίνουσι λυπηροῖς͵ ἀλλ΄ ἀποκόπτων ἑαυτὸν τῆς τῶν πνευματικῶν ἀδελφῶν ἀγάπης.

17. The purpose of divine Providence is to unify by an upright faith and spiritual love those who have been separated in diverse ways by vice. Indeed it was because of this that the Savior suffered, “to gather together into one the children of God who were dispersed.” ¹⁷⁴ Therefore, the one who does not endure disturbances or bear up under distress or undergo hardships walks outside divine love and the purpose of Providence.

4.17 [ΙΖ] Σκοπὸς τῆς θείας προνοίας τὸ τοὺς ὑπὸ τῆς κακίας ποικίλως διεσχι σμένους διὰ τῆς ὀρθῆς πίστεως καὶ τῆς πνευματικῆς ἀγάπης ἑνοποιεῖν͵ εἴπερ διὰ τοῦτο πέπονθεν ὁ Σωτήρ͵ ἵνα τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπι σμένα συναγάγῃ εἰς ἕν. Ὁ οὖν μὴ στέγων τὰ ὀχληρὰ μηδὲ φέρων τὰ λυπηρὰ μηδὲ ὑπομένων τὰ ἐπίπονα͵ ἐκτὸς τῆς θείας ἀγάπης καὶ τοῦ σκοποῦ τῆς προνοίας περιπαθεῖ.

18. If “love is patient and kind,” ¹⁷⁵ how can the person who is fainthearted in the troubles that befall him and who consequently deals wickedly with those who offend him, cutting himself away from love for them, help but fall away from the purpose of divine Providence?

4.18 [ΙΗ] Εἰ ἡ ἀγάπη μακροθυμεῖ καὶ χρηστεύεται͵ ὁ ὀλιγοψυχῶν ἐπὶ τοῖς συμβαίνουσι λυπηροῖς καὶ διὰ τοῦτο πονηρευόμενος ἐπὶ τοῖς λυπήσασι καὶ τῆς πρὸς αὐτοὺς ἀγάπης ἑαυτὸν ἀποκόπτων͵ πῶς τοῦ σκοποῦ τῆς θείας προνοίας οὐκ ἐκπίπτει;

19. Be on guard lest the vice that separates you from your brother be not found in your brother but in you; and hasten to be reconciled to him, lest you fall away from the commandment of love.

4.19 [ΙΘ] Πρόσεχε σεαυτῷ͵ μήποτε ἡ χωρίζουσά σε ἐκ τοῦ ἀδελφοῦ κακία οὐκ ἐν τῷ ἀδελφῷ͵ ἀλλ΄ ἔν σοι εὑρίσκεται· καὶ σπεῦσον αὐτῷ διαλλαγῆναι͵ ἵνα μὴ τῆς ἐντολῆς τῆς ἀγάπης ἐκπέσῃς.

20. Do not disdain the commandment of love, because by it you will be a son of God. If you transgress it you will become a son of Gehenna.

4.20 [Κ] Μὴ καταφρονήσῃς τῆς ἐντολῆς τῆς ἀγάπης͵ ὅτι δι΄ αὐτῆς υἱὸς Θεοῦ ἔσῃ· ἣν παραβαίνων͵ υἱὸς γεέννης εὑρεθήσῃ.

21. What separates you from the love of friends is this: envying or being envied, hurting or being hurt, insulting or being insulted, and suspicious thoughts. May you never have done or experienced any of these things by which you might be separated from your friend’s love.

4.21 [ΚΑ] Τὰ χωρίζοντα τῆς τῶν φίλων ἀγάπης εἰσὶ ταῦτα· τὸ φθονεῖν ἢ φθονεῖ σθαι͵ τὸ ζημιοῦν ἢ ζημιοῦσθαι͵ τὸ ἀτιμάζειν ἢ ἀτιμάζεσθαι καὶ οἱ ἐξ ὑπο νοίας λογισμοί. Μήποτε οὖν ἔδρασάς τι τούτων ἢ πέπονθας καὶ διὰ τοῦτο τῆς τοῦ φίλου ἀγάπης χωρίζῃ.

22. A temptation came upon you from your brother, and the hurt led you to hate. Do not be overcome with hate but overcome hate with love. You will prevail in this way: Pray for him sincerely to God, accept his apology, or else come up with an apology for him yourself, think of yourself as the cause of the temptation, and be patient until the cloud has passed by.

4.22 [ΚΒ] Συνέβη σοι πειρασμὸς ἐκ τοῦ ἀδελφοῦ καὶ ἡ λύπη εἰς μῖσός σε ἤγαγε· μὴ νικῶ ὑπὸ τοῦ μίσους͵ ἀλλὰ νίκα ἐν τῇ ἀγάπῃ τὸ μῖσος. Νικήσεις δὲ τρόπῳ τοιούτῳ· προσευχόμενος ὑπὲρ αὐτοῦ γνησίως πρὸς τὸν Θεόν͵ τὴν ἀπολογίαν αὐτοῦ δεχόμενος ἢ καὶ αὐτὸς διὰ ταύτης αὐτὸν θεραπεύων καὶ σεαυτὸν αἴτιον τοῦ πειρασμοῦ λογιζόμενος καὶ μακροθυμῶν μέχρις οὗ παρέλθῃ τὸ νέφος.

23. A person is patient if he waits out the end of a temptation and awaits the triumph of perseverance.

4.23 [ΚΓ] Μακρόθυμός ἐστιν ὁ τὸ τέλος ἐκδεχόμενος τοῦ πειρασμοῦ καὶ τὸ καύ χημα τῆς καρτερίας ἀναμένων.

24. “A patient man is rich in prudence,” ¹⁷⁶ because he refers every happening to its end, and while waiting for it he puts up with difficulties. “And the end is everlasting life,” ¹⁷⁷ according to the divine Apostle ; “and this is eternal life, that they know you, the only true God, and the one you have sent, Jesus Christ. “ ¹⁷⁸

4.24 [ΚΔ] Ἀνὴρ μακρόθυμος͵ πολὺς ἐν φρονήσει͵ ὅτι πάντα τὰ συμβαίνοντα ἐπὶ τὸ τέλος ἀναφέρει κἀκεῖνο περιμένων ἀνέχεται τῶν λυπηρῶν. Τὸ δὲ τέλος ἐστὶ ζωὴ αἰώνιος͵ κατὰ τὸν θεῖον Ἀπόστολον· αὕτη δέ ἐστιν ἡ αἰώνιος ζωή͵ ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.

25. Do not be calm over the loss of spiritual love, because there is no other way to salvation left for men.

4.25 [ΚΕ] Μὴ εὔκολος ἔσο ἐπὶ ἀποβολῇ πνευματικῆς ἀγάπης͵ διότι ἄλλη σωτη ρίας ὁδὸς οὐχ ὑπολέλειπται ἐν ἀνθρώποις.

26. Do not, because of the hate which has arisen in you today from the evil one’s abuse, judge as bad and vicious the brother who yesterday was spiritual and virtuous. Instead, through the patience that love gives, cast out today’s hate by thinking of yesterday’s goodness.

4.26 [ΚϚ] Μὴ τὸν χθὲς πνευματικὸν ἀδελφὸν καὶ ἐνάρετον διὰ τὸ ἔν σοι σήμερον ἐξ ἐπηρείας τοῦ πονηροῦ ἐγγινόμενον μῖσος κρῖνε φαῦλον καὶ πονηρόν· ἀλλὰ διὰ τῆς μακροθυμούσης ἀγάπης τὰ χθεσινὰ καλὰ λογιζόμενος τὸ σήμερον μῖσος τῆς ψυχῆς ἀπόβαλλε.

27. Do not, because you changed from love to hate, disparage today as bad and vicious the one whom yesterday you praised as good and honored as virtuous, and blame your brother for the evil hate within you. Rather, continue in those same praises even though you are still full of hurt, and you will easily return to the same saving love.

4.27 [ΚΖ] Μὴ ὃν ἐπῄνεις χθὲς ὡς καλὸν καὶ ἐνεκωμίαζες ὡς ἐνάρετον͵ σήμερον ὡς φαῦλον καὶ πονηρὸν κακολογήσῃς͵ διὰ τὴν σὴν ἐξ ἀγάπης εἰς μῖσος μεταβολὴν τὸν τοῦ ἀδελφοῦ ψόγον ἀπολογίαν τοῦ ἔν σοι πονηροῦ μίσους ποιούμενος· ἀλλὰ τοῖς αὐτοῖς ἐγκωμίοις ἐπίμεινον͵ κἆν ἔτι ὑπὸ τῆς λύπης κεκράτησαι͵ καὶ εἰς τὴν αὐτὴν σωτήριον ἀγάπην εὐχερῶς ἐπανέρχῃ.

28. Do not adulterate a brother’s customary praise in the company of the other brothers because of the hidden hurt that you still have toward him by the imperceptible injection of censure into your words. Instead, use only genuine praise in company; pray sincerely for him as for yourself, and you will very swiftly be delivered of this pernicious hate.

4.28 [ΚΗ] Μὴ τὸν συνήθη τοῦ ἀδελφοῦ ἔπαινον διὰ τὴν ἔτι ἔν σοι πρὸς αὐτὸν ὑπάρχουσαν κεκρυμμένην λύπην ἐν τῇ τῶν λοιπῶν ἀδελφῶν συντυχίᾳ νοθεύσῃς͵ συμπαραμίσγων τοῖς λόγοις λεληθότως τὸν ψόγον· ἀλλὰ καθαρῷ τῷ ἐπαίνῳ ἐν τῇ συντυχίᾳ χρῆσαι καὶ γνησίως ὑπὲρ αὐτοῦ ὡς ὑπὲρ σαυτοῦ προσεύχου καὶ τοῦ ὀλεθρίου μίσους τάχιστα ἀπαλλάττῃ.

29. Do not say, “I do not hate my brother by putting him out of my mind.” But listen to Moses who said, “You shall not hate your brother in your heart. Reprove him openly and you will not incur sin through him.” ¹⁷⁹

4.29 [ΚΘ] Μὴ εἴπῃς· οὐ μισῶ τὸν ἀδελφόν͵ τὴν μνήμην αὐτοῦ ἀποστρεφόμενος· ἀλλὰ ἄκουσον Μωϋσέως λέγοντος· Μὴ μισήσῃς τὸν ἀδελφόν σου τῇ διανοίᾳ σου· ἐλεγμῷ ἐλέγξεις τὸν ἀδελφόν σου καὶ οὐ λήψῃ δι΄ αὐτὸν ἁμαρτίαν.

30. Even if in temptation your brother should insist on speaking ill of you, you should not be swept away from your charitable disposition and allow the same wicked demon to upset your mind. But you will not be swept away from it if you bless when being reviled, keep silent when spoken ill of, ¹⁸⁰ and remain friendly when being conspired against. This is the way of Christ’s wisdom, and the one who will not take it is not in his company.

4.30 [Λ] Κἂν ὁ ἀδελφὸς τυχὸν πειραζόμενος ἐπιμείνῃ κακολογῶν σε͵ ἀλλὰ σύ γε μὴ ἐξενεχθῇς τῆς ἀγαπητικῆς καταστάσεως͵ τοῦ αὐτοῦ πονηροῦ δαίμονος ἀνεχόμενος ἐνοχλοῦντος κατὰ διάνοιαν. Οὐκ ἐξενεχθήσῃ δὲ ταύτης͵ ἐὰν λοιδορούμενος εὐλογήσῃς͵ ἐὰν δυσφημούμενος εὐφημήσῃς͵ ἐὰν ἐπιβου λευόμενος εὐνοήσῃς· αὕτη ἐστὶν ἡ ὁδὸς τῆς κατὰ Χριστὸν φιλοσοφίας καὶ ὁ μὴ ταύτην ὁδεύων οὐ συναυλίζεται αὐτῷ.

31. Do not regard as well-meaning those who bring you tales that cause you pain and hate toward your brother, even though they seem to be true. Instead, turn away from such people as deadly serpents in order to cut them off from abusive speech and to deliver your own soul from wickedness.

4.31 [ΛΑ] Μὴ ὡς εὐνοοῦντας λογίζου τοὺς λόγους σοι φέροντας λύπην ἔν σοι καὶ μῖσος πρὸς τὸν ἀδελφὸν ἐργαζομένους͵ κἂν ἀληθεύειν δοκῶσιν· ἀλλ΄ ὡς θανατοῦντας ὄφεις τοὺς τοιούτους ἀποστρέφου͵ ἵνα κἀκείνους τοῦ κακολο γεῖν ἀνακόψῃς καὶ τὴν σεαυτοῦ ψυχὴν πονηρίας ἀπαλλάξῃς.

32. Do not goad your brother by ambiguous language, lest you receive the same from him in turn and drive away the disposition of love from you both. Instead, go and correct him in loving familiarity, so that you may dissolve the causes of pain and deliver both of you from trouble and pain.

4.32 [ΛΒ] Μὴ λόγοις δι΄ αἰνιγμάτων τὸν ἀδελφὸν κεντήσῃς͵ ἵνα μὴ τὰ ὅμοια παρ΄ αὐτοῦ ἀντιδεχόμενος τὴν τῆς ἀγάπης διάθεσιν ἐξ ἀμφοτέρων ἀπελάσῃς· ἀλλὰ μετὰ παρρησίας ἀγαπητικῆς ὕπαγε ἔλεγξον αὐτόν͵ ἵνα τὰς αἰτίας τῆς λύπης λύσας ταραχῆς καὶ λύπης ἀμφοτέρους ἀπαλλάξῃς.

33. Examine your conscience with all honesty to determine whether it is your fault that your brother is not reconciled. Do not be dishonest with it since it knows your hidden secrets, accuses you at the time of your passing, and becomes an obstacle in time of prayer.

4.33 [ΛΓ] Ἐρεύνησον τὴν συνείδησιν μετὰ πάσης ἀκριβείας͵ μήποτε τῇ σῇ αἰτίᾳ ὁ ἀδελφὸς οὐ διηλλάγη· καὶ μὴ παραλογίζου ταύτην τὰ κρυπτά σου γινώ σκουσαν καὶ κατηγοροῦσάν σου ἐν τῷ καιρῷ τῆς ἐξόδου καὶ ἐν καιρῷ δὲ προσευχῆς πρόσκομμά σοι γινομένην.

34. Do not recall in time of peace what your brother said in time of hurt, even though the offensive things were said to your face, or were said to another about you and you heard them afterward, lest in retaining grudges you revert to pernicious hate for your brother.

4.34 [ΛΔ] Μὴ μνημόνευε ἐν τῷ καιρῷ τῆς εἰρήνης τῶν ἐν τῷ καιρῷ τῆς λύπης ὑπὸ τοῦ ἀδελφοῦ λεχθέντων͵ κἄν τε κατὰ πρόσωπον τὰ λυπηρὰ ἐρρέθῃ κἄν τε πρὸς ἄλλον περί σου καὶ μετὰ ταῦτα ἤκουσας· ἵνα μὴ τῶν λογισμῶν τῆς μνησικακίας ἀνεχόμενος εἰς τὸ ὀλέθριον μῖσος τοῦ ἀδελφοῦ ὑποστρέψῃς.

35. A rational soul that nourishes hate for a person cannot be at peace with God, who gives us the commandments. “For if,” he says, “you will not forgive men their offenses, neither will your heavenly Father forgive you your offenses.” ¹⁸¹ But if he does not want to be at peace, still keep yourself away from hate by praying sincerely for him and by not speaking ill of him to anyone.

4.35 [ΛΕ] Οὐ δύναται ψυχὴ λογικὴ πρὸς ἄνθρωπον μῖσος τρέφουσα πρὸς τὸν Θεὸν εἰρηνεῦσαι͵ τὸν τῶν ἐντολῶν δοτῆρα. Ἐὰν γάρ͵ φησί͵ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν͵ οὐδὲ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ἀφήσει ὑμῖν τὰ παραπτώματα ὑμῶν. Εἰ δὲ ἐκεῖνος εἰρηνεύειν οὐ θέλει͵ ἀλλὰ σύ γε σεαυτὸν ἀπὸ μίσους φύλαξον͵ προσευχόμενος ὑπὲρ αὐτοῦ γνησίως καὶ μὴ κακολογῶν αὐτὸν πρός τινα.

36. The unutterable peace of the holy angels is attained by these two dispositions: love for God and love for one another. This holds true as well for all the saints from the beginning. Thus we have been beautifully told by the Savior that “on these two commandments depend the whole law and the prophets.” ¹⁸²

4.36 [ΛϚ] Ἡ τῶν ἁγίων ἀγγέλων ἄφραστος εἰρήνη ταῖς δυσὶ ταύταις κεκράτηται διαθέσεσι· τῇ τε πρὸς τὸν Θεὸν καὶ τῇ πρὸς ἀλλήλους ἀγάπῃ· ὁμοίως δὲ καὶ πάντων τῶν ἀπ΄ αἰῶνος ἁγίων. Παγκάλως οὖν εἴρηται ὑπὸ τοῦ Σω τῆρος ἡμῶν ὅτι ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆ ται κρέμανται.

37. Do not be a pleaser of self and you will not hate your brother. Do not be a lover of self and you will love God.

4.37 [ΛΖ] Μὴ ἔσο αὐτάρεσκος καὶ οὐκ ἔσῃ μισάδελφος· καὶ μὴ ἔσο φίλαυτος καὶ ἔσῃ φιλόθεος.

38. If you have determined to live with spiritual brothers, renounce your will at the outset, for in no other way will you be able to be at peace either with God or with those you are living with.

4.38 [ΛΗ] Πνευματικοῖς ἀδελφοῖς συζῆσαι προῃρημένος͵ τοῖς σοῖς θελήμασιν ἀπὸ θυρῶν ἀπόταξαι· οὐ μὴ γὰρ ἑτέρῳ τρόπῳ εἰρηνεῦσαι δυνήσῃ οὔτε πρὸς τὸν Θεὸν οὔτε πρὸς τοὺς συζῶντας.

39. The one who has been able to acquire perfect love and who has let it control his whole life can say, “ ‘Lord Jesus,’ in the Holy Spirit.” ¹⁸³ In the contrary case, the opposite will, of course, be true.

4.39 [ΛΘ] Ὁ τελείαν ἀγάπην κτήσασθαι δυνηθεὶς καὶ ὅλον τὸν βίον αὐτοῦ πρὸς ταύτην ῥυθμίσας͵ οὗτος λέγει Κύριον Ἰησοῦν ἐν πνεύματι ἁγίῳ· καὶ ἐκ τοῦ ἐναντίου͵ τὰ ἐναντία δηλονότι.

40. Love of God is always fond of flying off to hold converse with him; love of neighbor prepares the mind to think always well of him.

4.40 [Μ] Ἡ μὲν εἰς Θεὸν ἀγάπη εἰς τὴν θείαν ὁμιλίαν ἀεὶ φιλεῖ πτερῶσαι τὸν νοῦν· ἡ δὲ εἰς τὸν πλησίον ἀεὶ καλὰ λογίζεσθαι περὶ αὐτοῦ παρασκευάζει.

41. It is characteristic of the one who still loves empty glory or who is attached to some material thing to take offense at men for the sake of passing things, or to bear them resentment or to have hate for them or to be a slave to shameful thoughts. To the soul that loves God, however, all these things are altogether foreign.

4.41 [ΜΑ] Τοῦ ἔτι δόξαν ἀγαπῶντος κενὴν ἤ τινι τῶν ὑλικῶν πραγμάτων προσ κειμένου ἐστὶ τὸ πρὸς ἀνθρώπους λυπεῖσθαι διὰ πρόσκαιρα ἢ μνησικακεῖν αὐτοῖς ἢ μῖσος ἔχειν πρὸς αὐτοὺς ἢ λογισμοῖς δουλεύειν αἰσχροῖς· τῆς δὲ φιλοθέου ψυχῆς πάντῃ ταῦτα ἀλλότρια.

42. When you neither say nor do anything intentionally shameful, nor bear any grudge against the one who has harmed you or spoken ill of you, and when in time of prayer you always keep your mind free of matter and form, then know that you have reached the full measure of detachment and of perfect love.

4.42 [ΜΒ] Ὅταν μηδὲν εἴπῃς μηδὲ πράξῃς αἰσχρὸν κατὰ διάνοιαν καὶ ὅταν τῷ ζημιώσαντι ἢ κακολογήσαντι μὴ μνησικάκῃς καὶ ὅταν ἐν τῷ καιρῷ τῆς προσευχῆς ἄϋλον καὶ ἀνείδεον ἀεὶ ἔχῃς τὸν νοῦν͵ τότε γνῶθι ὅτι ἔφθασας εἰς τὸ μέτρον τῆς ἀπαθείας καὶ τῆς τελείας ἀγάπης.

43. It is no small struggle to be delivered from vainglory; however, one is delivered by the discreet practice of virtue and more frequent prayer. An indication of this deliverance is to bear no more grudges against anyone who offends us now or has offended us in the past.

4.43 [ΜΓ] Οὐ μικρὸς ἀγὼν κενοδοξίας ἀπαλλαγῆναι· ἀπαλλάττεται δέ τις διὰ κρυπτῆς τῶν ἀρετῶν ἐργασίας καὶ συχνοτέρας προσευχῆς. Σημεῖον δὲ τῆς ἀπαλλαγῆς͵ τὸ μηκέτι μνησικακεῖν τῷ κακολογήσαντι ἢ κακολογοῦντι.

44. If you want to be just, assign to each part within you what it deserves, that is, to body and soul. To the rational part of the soul give spiritual reading and meditation and prayer. To the irascible part give spiritual love, which is opposed to hate. To the affective part give temperance and self-mastery. To the bodily part give food and clothing, and only what is necessary.

4.44 [ΜΔ] Εἰ θέλεις εἶναι δίκαιος͵ ἀπόνεμε ἑκάστῳ τῶν ἔν σοι μερῶν τὰ κατ΄ ἀ ξίαν· ψυχῇ λέγω καὶ σώματι. Καὶ τῷ μὲν λογιστικῷ τῆς ψυχῆς͵ ἀναγνώ σματα καὶ θεωρήματα πνευματικὰ καὶ προσευχήν· τῷ δὲ θυμικῷ͵ ἀγάπην πνευματικὴν τὴν τῷ μίσει ἀντικειμένην· τῷ δὲ ἐπιθυμητικῷ͵ σωφροσύνην καὶ ἐγκράτειαν· τῷ δὲ σαρκίῳ͵ διατροφὴν καὶ σκεπάσματα͵ τὰ μόνα ἀναγ καιότατα.

45. The mind functions according to nature when it keeps the passions subject, when it contemplates the principles of beings, and when it dwells in God’s presence.

4.45 [ΜΕ] Κατὰ φύσιν ὁ νοῦς ἐνεργεῖ͵ ὅταν τὰ πάθη ἔχῃ ὑποτεταγμένα καὶ τοὺς λόγους τῶν ὄντων θεωρῇ καὶ πρὸς τὸν Θεὸν διάγῃ.

46. As health and sickness have to do with the body of an animal and light and darkness with the eye, so do virtue and vice have to do with the soul and knowledge and ignorance with the mind.

4.46 [ΜϚ] Ὥσπερ ὑγίεια καὶ νόσος πρὸς τὸ σῶμα θεωρεῖται τοῦ ζώου καὶ φῶς καὶ σκότος πρὸς τὸν ὀφθαλμόν͵ οὕτως ἀρετὴ καὶ κακία πρὸς τὴν ψυχὴν καὶ γνῶσις καὶ ἀγνωσία πρὸς τὸν νοῦν.

47. The Christian is wise in these three things: in the commandments, in instruction, and in faith. The commandments separate the mind from the passions, instruction introduces it to the knowledge of beings, and faith brings it to the contemplation of the Holy Trinity.

4.47 [ΜΖ] Ἐν τοῖς τρισὶ τούτοις ὁ χριστιανὸς φιλοσοφεῖ· ἐν ταῖς ἐντολαῖς͵ ἐν τοῖς δόγμασι καὶ ἐν τῇ πίστει. Καὶ αἱ μὲν ἐντολαὶ τῶν παθῶν τὸν νοῦν χωρίζουσι· τὰ δὲ δόγματα εἰς τὴν γνῶσιν τῶν ὄντων αὐτὸν εἰσάγουσιν· ἡ δὲ πίστις͵ εἰς τὴν θεωρίαν τῆς ἁγίας Τριάδος.

48. Some of those who contend only beat back passionate thoughts, while others excise the passions themselves. One beats back passionate thoughts, for example, by psalmody, prayer, or uplifting of the mind, or by some other suitable occupation. But another excises the passions by despising the things for which he acquired the passions.

4.48 [ΜΗ] Οἱ μὲν τῶν ἀγωνιζομένων ἀποκρούονται μόνον τοὺς ἐμπαθεῖς λογι σμούς· οἱ δὲ καὶ αὐτὰ τὰ πάθη περικόπτουσι. Καὶ ἀποκρούεται μέν τις͵ οἷον ἢ ψαλμῳδίᾳ ἢ προσευχῇ ἢ μετεωρισμῷ ἢ ἄλλῳ τινὶ τοπικῷ περισπασμῷ· ἐκκόπτει δὲ τὰ πάθη τῶν πραγμάτων ἐκείνων περιφρονῶν πρὸς ἅπερ αὐτὰ κέκτηται.

49. The things for which we have acquired the passions are these: women, money, fame, and so forth. And one is able to despise women when with the help of solitude he weakens the body ¹⁸⁴ as he should through self-mastery. He despises money when he persuades the mind to be content in everything with just enough, and fame when he loves the secret practice of the virtues known only to God, and similarly for the rest. The one who despises these will never come to hate anyone.

4.49 [ΜΘ] Πρὸς ἅπερ τὰ πάθη κεκτήμεθα πράγματά εἰσι ταῦτα͵ οἷον γυνή͵ χρήματα͵ δόξα καὶ τὰ ἑξῆς. Καὶ τῆς μὲν γυναικὸς τότε δύναταί τις περι φρονεῖν͵ ὅτε καὶ μετὰ τὴν ἀναχώρησιν τὸ σῶμα ὡς δεῖ δι΄ ἐγκρατείας μα ραίνει· τῶν δὲ χρημάτων͵ ὅτε πείθει τὸν λογισμὸν ἐν παντὶ τῇ αὐταρκείᾳ στοιχῆσαι· τῆς δὲ δόξης͵ ὅτε τὴν κρυπτὴν ἀγαπήσει τῶν ἀρετῶν ἐργασίαν καὶ Θεῷ μόνῳ φαινομένην· καὶ ἐπὶ τῶν ἄλλων ὡσαύτως. Ὁ δὲ τούτων πε ριφρονῶν οὐδὲ εἰς μῖσός τινος ἔρχεταί ποτε.

50. The one who has renounced things such as a woman, wealth, and so forth, has made a monk of the outer man but not yet of the inner. The one who renounces the passionate representations of these things makes a monk of the inner man, that is, of the mind. Anyone can easily make a monk of the outer man if he really wishes to, but it is no small struggle to make a monk of the inner man. ¹⁸⁵

4.50 [Ν] Ὁ μὲν τοῖς πράγμασιν ἀποταξάμενος͵ οἷον τῇ γυναικὶ καὶ τοῖς χρή μασι καὶ τοῖς ἑξῆς͵ τὸν ἔξω ἄνθρωπον ἐποίησε μοναχόν͵ οὔπω δὲ καὶ τὸν ἔσω. Ὁ δὲ τοῖς τούτων ἐμπαθέσι νοήμασι͵ τὸν ἔσω ἄνθρωπον͵ ὅ ἐστιν ὁ νοῦς. Καὶ τὸν μὲν ἔξω ἄνθρωπον εὐκόλως τις ποιεῖ μοναχόν͵ μόνον ἐὰν θελήσῃ· οὐκ ὀλίγος δὲ ἀγὼν τὸν ἔσω ἄνθρωπον ποιῆσαι μοναχόν.

51. Who, then, in this life is entirely freed from passionate representations and has been deemed worthy of pure and immaterial prayer, which is the sign of the inner monk?

4.51 [ΝΑ] Τίς ἄρα ἐστὶν ἐν τῇ γενεᾷ ταύτῃ ὁ παντάπασιν ἀπαλλαγεὶς ἐμπαθῶν νοημάτων καὶ τῆς καθαρᾶς καὶ ἀΰλου καταξιωθεὶς προσευχῆς͵ ὅπερ ἐστὶ σημεῖον τοῦ ἔνδον μοναχοῦ;

52. Many passions lie hidden in our souls. They are exposed when their objects appear.

4.52 [ΝΒ] Πολλὰ πάθη ἐν ταῖς ψυχαῖς ἡμῶν κέκρυπται· τότε δὲ ἐλέγχονται͵ ὅταν τὰ πράγματα ἀναφαίνωνται.

53. It can be that someone is not troubled by the passions in the absence of the objects, and so enjoys a partial detachment. But if the objects do appear, then the passions immediately distract the mind. ¹⁸⁶

4.53 [ΝΓ] Δύναταί τις μὴ ὀχλεῖσθαι ὑπὸ τῶν παθῶν ἐν τῇ τῶν πραγμάτων ἀπουσίᾳ͵ μερικῆς τυχὼν ἀπαθείας· ἐὰν δὲ ἀναφανῶσι τὰ πράγματα͵ εὐθὺς τὰ πάθη τὸν νοῦν περισπῶσι.

54. Do not think that you have perfect detachment when the object is not present. When it does appear and you remain unmoved toward both the object itself and its subsequent recollection, know that then you have reached its frontiers. But you are not to become presumptuous, because virtue sustained kills the passions but virtue neglected rouses them anew.

4.54 [ΝΔ] Μὴ νόμιζε τελείαν ἔχειν ἀπάθειαν͵ τοῦ πράγματος μὴ παρόντος. Ὅταν δὲ ἀναφανῇ καὶ μείνῃς ἀκίνητος πρός τε τὸ πρᾶγμα καὶ τὴν μετὰ ταῦτα μνήμην αὐτοῦ͵ τότε γνῶθι σεαυτὸν τῶν ὅρων αὐτῆς ἐπιβεβηκέναι. Πλὴν μηδὲ οὕτω καταφρονήσῃς͵ διότι ἀρετὴ μὲν χρονίζουσα νεκροῖ τὰ πάθη͵ ἀμελουμένη δὲ πάλιν ἐγείρει αὐτά.

55. The one who loves Christ thoroughly imitates him as much as he can. Thus Christ did not cease to do good to men. Treated ungratefully and blasphemed, he was patient; beaten and put to death by them, he endured, not thinking ill of anyone at all. These three are the works of love of neighbor in the absence of which a person who says he loves Christ or possesses his kingdom deceives himself. For he says, “Not the one who says to me ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father.” ¹⁸⁷ And again, “The one who loves me will keep my commandments,” and so forth. ¹⁸⁸

4.55 [ΝΕ] Ὁ ἀγαπῶν τὸν Χριστόν͵ πάντως καὶ μιμεῖται αὐτὸν κατὰ δύναμιν. Οἷον ὁ Χριστὸς τοὺς ἀνθρώπους εὐεργετῶν οὐκ ἐπαύσατο καὶ ἀχαριστού μενος καὶ βλασφημούμενος ἐμακροθύμει καὶ τυπτόμενος ὑπ΄ αὐτῶν καὶ φονευόμενος ὑπέμενε͵ μηδενὶ τὸ σύνολον τὸ κακὸν λογιζόμενος. Ταῦτα δὲ τὰ τρία εἰσὶ τὰ ἔργα τῆς εἰς τὸν πλησίον ἀγάπης͵ ὧν χωρὶς ὁ λέγων ἀγαπᾶν τὸν Χριστὸν ἢ τῆς βασιλείας αὐτοῦ τυχεῖν ἑαυτὸν ἀπατᾷ· Οὐ γὰρ ὁ λέγων μοι͵ φησί͵ Κύριε Κύριε͵ οὗτος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν͵ ἀλλ΄ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου· καὶ πάλιν· Ὁ ἀγαπῶν ἐμὲ τὰς ἐντολάς μου τηρήσει· καὶ τὰ ἑξῆς.

56. The whole purpose of the Savior’s commandments is to free the mind from incontinence ¹⁸⁹ and hate and bring it to the love of him and of one’s neighbor, from which there springs the splendor of holy knowledge in all its actuality.

4.56 [ΝϚ] Ἅπας ὁ σκοπὸς τῶν ἐντολῶν τοῦ Σωτῆρος͵ ἵνα ἀκρασίας καὶ μίσους τὸν νοῦν ἐλευθερώσῃ καὶ εἰς τὴν αὐτοῦ ἀγάπην καὶ τοῦ πλησίον ἀγάγῃ͵ ἐξ ὧν τίκτεται τὸ φέγγος τῆς κατ΄ ἐνέργειαν ἁγίας γνώσεως.

57. Once granted a partial knowledge of God, do not be careless about love and self-mastery, for these purify the passionate aspect of the soul and are ever preparing for you the way to knowledge.

4.57 [ΝΖ] Μερικῆς γνώσεως παρὰ τοῦ Θεοῦ καταξιωθείς͵ μὴ ἀμέλει ἀγάπης καὶ ἐγκρατείας· αὗται γὰρ τὸ παθητικὸν μέρος τῆς ψυχῆς ἐκκαθαίρουσαι τὴν ἐπὶ τὴν γνῶσιν ὁδὸν ἀεί σοι εὐτρεπίζουσιν.

58. The way to knowledge is detachment and humility, without which no one will see the Lord.

4.58 [ΝΗ] Ὁδὸς ἐπὶ τὴν γνῶσίν ἐστιν ἀπάθεια καὶ ταπείνωσις͵ ὧν χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.

59. Since “knowledge makes boastful but love edifies,” ¹⁹⁰ link up love with knowledge and you will not be puffed up but rather a spiritual architect building up yourself and all those around you.

4.59 [ΝΘ] Ἐπειδὴ ἡ γνῶσις φυσιοῖ͵ ἡ δὲ ἀγάπη οἰκοδομεῖ͵ σύζευξον τῇ γνώσει τὴν ἀγάπην καὶ ἔσῃ ἄτυφος καὶ πνευματικὸς οἰκοδόμος καὶ σεαυτὸν οἰκο δομῶν καὶ πάντας τοὺς ἐγγίζοντάς σοι.

60. This is the reason why love edifies, because it neither envies nor grows angry with those who do envy, nor does it make a public display of what is the object of envy, nor think that it has already apprehended, ¹⁹¹ but confesses unabashedly its ignorance of what it does not know. In this way it renders the mind modest and constantly prepares it to advance in knowledge.

4.60 [Ξ] Ἐντεῦθεν ἡ ἀγάπη οἰκοδομεῖ͵ ἐπειδὴ οὐδὲ φθονεῖ οὐδὲ πρὸς τοὺς φθονοῦντας πικραίνεται οὐδὲ τὸ φθονούμενον δημοσιεύει ἐπιδεικτικῶς οὐδὲ λογίζεται ἑαυτὸν ἤδη κατειληφέναι καὶ ὧν δὲ οὐκ οἶδεν ὁμολογεῖ ἀνερυ θριάστως τὴν ἄγνοιαν· οὕτως οὖν τὸν νοῦν ἄτυφον ἀπεργάζεται καὶ προ κόπτειν εἰς τὴν γνῶσιν ἀεὶ παρασκευάζει.

61. It is normal that presumption and envy follow upon knowledge, especially in the beginning, presumption interiorly and envy both interiorly and exteriorly: interiorly for those who have knowledge, exteriorly for those who do not. Thus love overcomes these three: presumption, because it is not puffed up; interior envy, because it is not jealous; exterior envy, because it is patient and kind. ¹⁹² It is thus necessary for the one who has knowledge to take hold of love in order to keep his mind from any kind of wound.

4.61 [ΞΑ] Πέφυκέ πως παρέπεσθαι τῇ γνώσει οἴησις καὶ φθόνος͵ ἐν προοιμίοις μάλιστα· καὶ ἡ μὲν οἴησις͵ ἔνδοθεν μόνον· ὁ δὲ φθόνος͵ καὶ ἔνδοθεν καὶ ἔξωθεν· καὶ ἔνδοθεν μέν͵ πρὸς τοὺς ἔχοντας γνῶσιν· ἔξωθεν δέ͵ ἀπὸ τῶν ἐχόντων. Ἡ οὖν ἀγάπη τὰ τρία ἀνατρέπει· τὴν μὲν οἴησιν͵ ἐπειδὴ οὐ φυσιοῦ ται· τὸν δὲ ἔνδοθεν φθόνον͵ ἐπειδὴ οὐ ζηλοῖ· τὸν δὲ ἔξωθεν͵ ἐπειδὴ μακρο θυμεῖ καὶ χρηστεύεται. Ἀνάγκη οὖν τὸν ἔχοντα γνῶσιν προσλαβέσθαι καὶ τὴν ἀγάπην͵ ἵνα ἄτρωτον τὸν νοῦν ἐν παντὶ διαφυλάττῃ.

62. The one who has been gifted with the grace of knowledge but still has grief, resentment, and hate for his brother is like the person who stings his eyes badly with thorns and burrs. Knowledge is for that reason necessarily in need of love.

4.62 [ΞΒ] Ὁ τοῦ χαρίσματος τῆς γνώσεως καταξιωθεὶς καὶ λύπην ἢ μνησικακίαν ἢ μῖσος πρὸς ἄνθρωπον ἔχων͵ ὅμοιός ἐστι τοῦ ἀκάνθαις καὶ τριβόλοις τοὺς ὀφθαλμοὺς κατακεντοῦντος. Διὸ ἀναγκαίως δέεται ἡ γνῶσις τῆς ἀγάπης.

63. Do not devote all your time to the flesh, but assign it exercises according to its capacity and turn your whole mind inward. “For bodily exercise is of little profit, but piety is of universal profit, etc.” ¹⁹³

4.63 [ΞΓ] Μὴ ὅλην τὴν σχολήν σου περὶ τὴν σάρκα ἔχε͵ ἀλλὰ ὅρισον αὐτῇ τὴν κατὰ δύναμιν ἄσκησιν καὶ ὅλον τὸν νοῦν σου περὶ τὰ ἔνδον τρέψον· Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια πρὸς πάντα ἐστὶν ὠφέλιμος· καὶ τὰ ἑξῆς.

64. The one who ceaselessly devotes his energies to the interior life is temperate, patient, kind, and humble. Not only this, but he is also contemplative, united to God, and prayerful. And this is what the Apostle says, “Walk in the Spirit, etc.” ¹⁹⁴

4.64 [ΞΔ] Ὁ ἀδιαλείπτως περὶ τὰ ἔνδον τὰς διατριβὰς ποιούμενος σωφρονεῖ͵ μακροθυμεῖ͵ χρηστεύεται͵ ταπεινοφρονεῖ· οὐ μόνον͵ ἀλλὰ καὶ θεωρεῖ καὶ θεολογεῖ καὶ προσεύχεται· καὶ τοῦτό ἐστιν ὃ λέγει ὁ Ἀπόστολος· Πνεύματι περιπατεῖτε͵ καὶ τὰ ἑξῆς.

65. The one who does not know how to walk the spiritual way has no concern over passionate representations but devotes his whole time to the flesh. Either he is gluttonous or intemperate; or he is full of hurt, bitterness, or resentment, and so darkens his mind; or else he is injudicious in his ascetical practices and disquiets the understanding.

4.65 [ΞΕ] Ὁ τὴν πνευματικὴν ὁδὸν ὁδεύειν μὴ ἐπιστάμενος͵ τῶν ἐμπαθῶν νοη μάτων οὐ ποιεῖται φροντίδα͵ ἀλλ΄ ὅλην τὴν σχολὴν περὶ τὴν σάρκα ἔχει καὶ ἢ γαστριμαργεῖ καὶ ἀκολασταίνει͵ λυπεῖταί τε καὶ ὀργίζεται καὶ μνη σικακεῖ καὶ ἐντεῦθεν τὸν νοῦν σκοτίζει ἢ ἀμέτρως τῇ ἀσκήσει κέχρηται καὶ θολοῖ τὴν διάνοιαν.

66. Scripture takes away none of the things given by God for our use but it restrains immoderation and corrects unreasonableness. For example, it does not forbid eating or begetting children or having money or managing it, but it does forbid gluttony, fornication, and so forth. Nor does it even forbid us to think of these things, for they were made to be thought of; what it forbids is thinking of them with passion. ¹⁹⁵

4.66 [ΞϚ] Οὐδὲν τῶν ἐκ Θεοῦ εἰς χρῆσιν ἡμῖν δοθέντων ἀναιρεῖ ἡ Γραφή͵ ἀλλὰ τὴν ἀμετρίαν κολάζει καὶ τὴν ἀλογιστίαν διορθοῦται. Οἷον οὐ κωλύει ἐσθίειν οὐδὲ παιδοποιεῖν οὐδὲ χρήματα ἔχειν καὶ ὀρθῶς διοικεῖν͵ ἀλλὰ κωλύει γαστριμαργεῖν͵ πορνεύειν καὶ τὰ ἑξῆς· ἀλλ΄ οὐδὲ τὸ νοεῖν ταῦτα κωλύει· διὰ τοῦτο γὰρ καὶ γεγόνασιν· ἀλλὰ τὸ ἐμπαθῶς νοεῖν.

67. Some of the things we do for God are done because of the commandments, some not because of the commandments but through what one can call a free-will offering. For instance we are commanded to love God and our neighbor, to love our enemies, to refrain from adultery, murder, and so on. When we transgress these, we are subject to condemnation. However, there are other things which are not commanded, such as virginity, celibacy, poverty, the monastic life, and so forth. These have the nature of gifts, so that if from weakness we have been unable to observe some of the commandments we may propitiate our good Master with gifts.

4.67 [ΞΖ] Τὰ μὲν τῶν ὑφ΄ ἡμῶν κατὰ Θεὸν πραττομένων κατ΄ ἐντολὴν πράττεται· τὰ δὲ οὐ κατ΄ ἐντολήν͵ ἀλλ΄ ὡς ἄν τις εἴποι͵ καθ΄ ἑκούσιον προσφοράν. Οἷον κατ΄ ἐντολὴν μέν͵ τὸ ἀγαπᾶν τὸν Θεὸν καὶ τὸν πλησίον͵ τὸ ἀγαπᾶν τοὺς ἐχθρούς͵ τὸ μὴ μοιχεύειν͵ μὴ φονεύειν καὶ τὰ λοιπά· ἅτινα καὶ παρα βαίνοντες κατακρινόμεθα. Οὐ κατ΄ ἐντολὴν δέ͵ τὸ παρθενεύειν͵ ἡ ἀγαμία͵ ἡ ἀκτημοσύνη͵ ἡ ἀναχώρησις καὶ τὰ ἑξῆς· ταῦτα δώρων λόγον ἐπέχουσι͵ ἵνα ἐάν τινας τῶν ἐντολῶν κατορθῶσαι ἐξ ἀσθενείας μὴ δυνηθῶμεν͵ διὰ τῶν δώρων τὸν ἀγαθὸν ἡμῶν ἐξιλεωσώμεθα Δεσπότην.

68. The one who holds celibacy and virginity must necessarily keep his loins girt and his lamp burning, ¹⁹⁶ his loins through self-mastery and his lamp through prayer, contemplation, and spiritual love.

4.68 [ΞΗ] Ὁ τὴν ἀγαμίαν τιμῶν ἢ παρθενίαν ἀναγκαίως ὀφείλει ἔχειν τὴν ὀσφῦν περιεζωσμένην καὶ τὸν λύχνον καιόμενον· τὴν μὲν ὀσφῦν δι΄ ἐγκρατείας͵ τὸν δὲ λύχνον διὰ προσευχῆς καὶ θεωρίας καὶ ἀγάπης πνευματικῆς.

69. Some of the brothers suppose that they are excluded from the Holy Spirit’s gifts, for through their careless observance of the commandments they do not know that the sincere believer in Christ has within himself all the divine gifts collectively. But since through laziness we are far from having an active love for him, which reveals the divine treasures lying within us, we reasonably suppose that we are excluded from the divine gifts.

4.69 [ΞΘ] Τινὲς τῶν ἀδελφῶν ἐκτὸς ἑαυτοὺς εἶναι νομίζουσι τῶν τοῦ ἁγίου Πνεύ ματος χαρισμάτων· οὐ γὰρ ἴσασι διὰ τὴν ἀμέλειαν τῆς τῶν ἐντολῶν ἐργα σίας ὅτι ὁ τὴν εἰς Χριστὸν πίστιν ἀνόθευτον ἔχων πάντα τὰ θεῖα χαρίσματα συλλήβδην ἔχει ἐν ἑαυτῷ. Ἐπειδὴ γὰρ τῆς εἰς αὐτὸν κατ΄ ἐνέργειαν ἀγάπης διὰ τὴν ἀργίαν μακράν ἐσμεν͵ τῆς δεικνυούσης ἡμῖν τοὺς ἐν ἡμῖν θείους θησαυρούς͵ εἰκότως ἐκτὸς ἑαυτοὺς τῶν θείων νομίζομεν χαρισμάτων.

70. If, according to the Apostle, “Christ dwells in our hearts by faith,” ¹⁹⁷ and “all the treasures of wisdom and knowledge are hidden in him,” ¹⁹⁸ then all the treasures of wisdom and knowledge are hidden in our hearts. They are revealed to the heart in proportion to each one’s purification by the commandments.

4.70 [Ο] Εἰ ὁ Χριστὸς ἐν ταῖς καρδίαις ἡμῶν κατοικεῖ διὰ τῆς πίστεως͵ κατὰ τὸν θεῖον Ἀπόστολον͵ πάντες δὲ οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἐν αὐτῷ εἰσιν ἀπόκρυφοι· πάντες ἄρα οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἐν ταῖς καρδίαις ἡμῶν εἰσιν ἀπόκρυφοι· φανεροῦνται δὲ τῇ καρδίᾳ κατὰ τὴν ἀναλογίαν τῆς ἑκάστου διὰ τῶν ἐντολῶν καθάρσεως.

71. This is the treasure hidden in the field of your heart which you have not yet found because of laziness, for if you had found it you would then have sold everything to acquire that field. ¹⁹⁹ But now you abandon the field and give your attention to nearby things, in which you find nothing but thorns and burrs.

4.71 [ΟΑ] Οὗτός ἐστιν ὁ θησαυρὸς ὁ ἐν τῷ ἀγρῷ κεκρυμμένος τῆς καρδίας σου͵ ὃν οὔπω εὗρες διὰ τὴν ἀργίαν· εἰ γὰρ εὗρες͵ ἄρα ἂν πέπρακας πάντα καὶ ἐκτήσω τὸν ἀγρὸν τοῦτον. Νῦν δὲ τὸν ἀγρὸν ἀφεὶς τὰ περὶ τὸν ἀγρὸν περιέπεις͵ ἐν οἷς οὐδὲν ἄλλο εὑρίσκεται πλὴν ἀκανθῶν καὶ τριβόλων.

72. This is why the Savior says, “Blessed are the clean of heart, for they see God,” ²⁰⁰ because he is hidden in the heart of those who believe in him. They will see him and the treasures in him when they purify themselves by love and self-mastery, and the more intensely they strive the fuller will their vision be.

4.72 [ΟΒ] Διὰ τοῦτο λέγει ὁ Σωτήρ· Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ͵ ὅτι αὐτοὶ τὸν Θεὸν ὄψονται· ἐπειδὴ αὐτὸς ἐν τῇ καρδίᾳ κέκρυπται τῶν εἰς αὐτὸν πιστευόντων. Τότε δὲ ὄψονται αὐτὸν καὶ τοὺς ἐν αὐτῷ θησαυρούς͵ ὅτε δι΄ ἀγάπης καὶ ἐγκρατείας ἑαυτοὺς καθαίρουσι καὶ τοσούτῳ πλέον ὅσῳ τὴν κάθαρσιν ἐπιτείνουσι.

73. This is why he also says, “Sell what you possess and give to the poor and behold all things are clean for you,” ²⁰¹ that they no longer devote themselves to bodily things but hasten to purify the mind (which the Lord calls heart) from hate and intemperance. For the things which soil the mind do not permit it to see the Lord dwelling in it through the grace of holy baptism.

4.73 [ΟΓ] Διὰ τοῦτο πάλιν λέγει· Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημο σύνην καὶ ἰδοὺ πάντα ὑμῖν καθαρὰ ἔσται· ὡς μηκέτι τοῖς περὶ τὸ σῶμα σχολαζόντων πράγμασιν͵ ἀλλὰ τὸν νοῦν καθαίρειν σπευδόντων ἀπὸ μίσους καὶ ἀκρασίας͵ ὃν καρδίαν ὀνομάζει ὁ Κύριος. Ταῦτα γὰρ τὸν νοῦν ῥυποῦντα οὐκ ἐῶσι βλέπειν τὸν ἐν αὐτῷ κατοικοῦντα Κύριον διὰ τῆς χάριτος τοῦ ἁγίου βαπτίσματος.

74. Scripture calls the virtues ways, and the best of all the virtues is love. Therefore the holy Apostle says, “I show you a more excellent way,” ²⁰² because it leads to the despising of material things and to preferring nothing temporal to the eternal.

4.74 [ΟΔ] Ὁδοὺς ἡ Γραφὴ τὰς ἀρετὰς ὀνομάζει· μείζων δὲ πασῶν τῶν ἀρετῶν ἡ ἀγάπη καθέστηκε. Διὰ τοῦτο ἔλεγεν ὁ Ἀπόστολος· ἔτι καθ΄ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι· ὡς καταφρονεῖν πείθουσαν τῶν ὑλικῶν πραγμάτων καὶ μηδὲν τῶν προσκαίρων προτιμᾶν τῶν αἰωνίων.

75. The love of God is opposed to lust, for it persuades the mind to abstain from pleasures. Love of neighbor is opposed to anger, for it makes it disdain fame and money. These are the two silver pieces which the Savior gave to the innkeeper so that he could take care of you. ²⁰³ Now do not show yourself as senseless by joining up with the robbers, lest you be beaten up once again and be found not half dead but completely dead.

4.75 [ΟΕ] Ἡ εἰς Θεὸν ἀγάπη ἀνθίσταται τῇ ἐπιθυμίᾳ· πείθει γὰρ τὸν νοῦν ἐγκρα τεύεσθαι ἀπὸ τῶν ἡδονῶν. Ἡ δὲ εἰς τὸν πλησίον ἀνθίσταται τῷ θυμῷ· ποιεῖ γὰρ καταφρονεῖν δόξης καὶ χρημάτων. Καὶ ταῦτά εἰσι τὰ δύο δηνάρια͵ ἅπερ ὁ Σωτὴρ δέδωκε τῷ πανδοχεῖ͵ ἵνα σου ἐπιμέλειαν ποιήσηται. Ἀλλὰ μὴ φανῇς ἀγνώμων τοῖς λῃσταῖς συνδυάζων͵ μή ποτε πάλιν πληγῇς καὶ οὐκ ἔτι ἡμιθανής͵ ἀλλὰ νεκρὸς εὑρεθήσῃ.

76. Purify your mind of anger, resentment, and shameful thoughts, and then you will be able to know the indwelling of Christ.

4.76 [ΟϚ] Κάθαιρε τὸν νοῦν σου ἀπὸ ὀργῆς καὶ μνησικακίας καὶ τῶν αἰσχρῶν λογισμῶν καὶ τότε δυνήσῃ γνῶναι τὴν τοῦ Χριστοῦ ἐνοίκησιν.

77. Who enlightened you with the faith of the holy, adorable, and consubstantial Trinity? Or who made known to you the incarnate dispensation ²⁰⁴ of one of the holy Trinity? Or who taught you about the principles of incorporeal beings and those concerning the origin and end of the visible world, or about the resurrection from the dead and eternal life, or about the glory of the kingdom of heaven and the awful judgment? Was it not the grace of Christ dwelling in you, which is the pledge of the Holy Spirit? What is greater than this grace, or what is better than this wisdom and knowledge? Or what is loftier than these promises? But if we are lazy and careless and do not purify ourselves from the passions which defile us and blind our mind, in order to be able to see the principles of these things more clearly than the sun, let us blame ourselves and not deny the indwelling of grace.

4.77 [ΟΖ] Τίς σε ἐφώτισεν εἰς τὴν πίστιν τῆς ἁγίας καὶ προσκυνητῆς καὶ ὁμοουσίου Τριάδος; ῍Η τίς σοι ἐγνώρισε τὴν ἔνσαρκον οἰκονομίαν τοῦ ἑνὸς τῆς ἁγίας Τρίαδος; Τίς δέ σε ἐδίδαξε τοὺς περὶ ἀσωμάτων λόγους ἢ τοὺς περὶ γενέ σεως καὶ συντελείας τοῦ ὁρωμένου κόσμου ἢ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως καὶ τῆς αἰωνίου ζωῆς ἢ περὶ τῆς δόξης τῆς βασιλείας τῶν οὐρανῶν καὶ τῆς φοβερᾶς κρίσεως; Οὐχὶ ἡ χάρις τοῦ Χριστοῦ ἡ ἐνοικοῦσα ἔν σοι͵ ἥτις ἐστὶν ὁ ἀρραβὼν τοῦ ἁγίου Πνεύματος; Τί μεῖζον ταύτης τῆς χάριτος ἢ τί κρεῖττον ταύτης τῆς σοφίας καὶ τῆς γνώσεως; ῍Η τί τούτων τῶν ἐπαγγελιῶν ὑψηλό τερον; Εἰ δέ ἐσμεν ἀργοὶ καὶ ἀμελεῖς καὶ μὴ καθαίρομεν ἑαυτοὺς τῶν μο λυνόντων ἡμᾶς καὶ τὸν νοῦν ἡμῶν ἐκτυφλούντων παθῶν͵ ὥστε δυνηθῆναι τρανότερον τοῦ ἡλίου τοὺς περὶ τούτων λόγους ὁρᾶν͵ ἑαυτοὺς αἰτιασώμεθα καὶ μὴ τὴν τῆς χάριτος ἐνοίκησιν ἀρνησώμεθα.

78. God who has promised you everlasting happiness and placed in your heart the pledge of the Spirit has enjoined you to tend to your behavior so that the inner man, freed from the passions, might begin here and now to enjoy this happiness.

4.78 [ΟΗ] Ὁ ἐπαγγειλάμενός σοι ὁ Θεὸς τὰ αἰώνια ἀγαθὰ καὶ τὸν ἀρραβῶνα τοῦ Πνεύματος ἐν τῇ καρδίᾳ δεδοκὼς ἐνετείλατό σοι ἐπιμελεῖσθαί σου τοῦ βίου͵ ἵνα ὁ ἔσω ἄνθρωπος τῶν παθῶν ἐλευθερωθεὶς ἄρξηται ἀπεντεῦθεν τῆς τῶν ἀγαθῶν ἀπολαύσεως.

79. If you have been granted divine and sublime contemplations, pay close attention to love and self-mastery, so that by maintaining your sensitive element undisturbed you will also keep unfailing the splendor of your soul.

4.79 [ΟΘ] Τῶν θείων καὶ ὑψηλῶν καταξιωθεὶς θεωρημάτων͵ σφόδρα ἐπιμελοῦ ἀγάπης καὶ ἐγκρατείας͵ ἵνα τὸ παθητικὸν ἀτάραχον διαφυλάττων ἀνέκλειπ τον ἕξεις τὸ τῆς ψυχῆς σου φέγγος.

80. Curb the irascible element of the soul with love, weaken its concupiscible element with self-mastery, and give flight to its rational element with prayer, and the light of your mind will never be eclipsed. ²⁰⁵

4.80 [Π] Τὸ θυμικὸν τῆς ψυχῆς ἀγάπῃ χαλίνωσον καὶ τὸ ἐπιθυμητικὸν αὐτῆς ἐγκρατείᾳ μάρανον καὶ τὸ λογιστικὸν αὐτῆς προσευχῇ πτέρωσον· καὶ τὸ φῶς τοῦ νοῦ οὐκ ἀμαυροῦταί ποτε.

81. The things which destroy love are these: dishonor, damage, slander (either against faith or against conduct), beatings, blows, and so forth, whether these happen to oneself or to one’s relatives or friends. The one who destroys love on account of any of these has not yet learned what is the purpose of Christ’s commandments.

4.81 [ΠΑ] Τὰ τὴν ἀγάπην λύοντά εἰσι ταῦτα· οἷον ἀτιμία͵ ζημία͵ συκοφαντία ἢ εἰς πίστιν ἢ εἰς βίον͵ δαρμοί͵ πληγαὶ καὶ τὰ ἑξῆς· καὶ ταῦτα ἢ αὐτῷ συμβαίνοντα ἤ τινι τῶν αὐτοῦ ἢ συγγενῶν ἢ φίλων. Ὁ οὖν διά τι τούτων λύων τὴν ἀγάπην οὔπω ἔγνω τίς ὁ σκοπὸς τῶν τοῦ Χριστοῦ ἐντολῶν.

82. Be as eager as you can to love every man, but if you cannot do this yet, at least do not hate anyone. And you cannot do this unless you scorn the things of this world. ²⁰⁶

4.82 [ΠΒ] Σπούδασον ὅσον δύνασαι πάντα ἄνθρωπον ἀγαπῆσαι· εἰ δὲ τοῦτο οὔπω δύνασαι͵ κἂν μηδένα μισήσῃς. Οὐ δύνασαι δὲ οὐδὲ τοῦτο ποιῆσαι͵ εἰ μὴ τῶν τοῦ κόσμου πραγμάτων καταφρονήσῃς.

83. Such a one has offended you; do not hate him but rather the offense and the demon who contrived the offense. If you hate the offender, you hate a person and transgress the commandment, and what he did in word you do in deed. But if you keep the commandment, give proof of your love, and if you in any way can, help him so that he can be delivered from wickedness.

4.83 [ΠΓ] Ὁ δεῖνα ἐβλασφήμησε· μὴ μισήσῃς ἐκεῖνον͵ ἀλλὰ τὴν βλασφημίαν καὶ τὸν βλασφημεῖν παρασκευάσαντα δαίμονα. Εἰ δὲ τὸν βλασφημήσαντα μισεῖς͵ ἄνθρωπον ἐμίσησας καὶ τὴν ἐντολὴν παρέβης καὶ ὅπερ ἐκεῖνος τῷ λόγῳ ἐποίησε͵ ποιεῖς σὺ τῷ ἔργῳ. Εἰ δὲ τὴν ἐντολὴν φυλάττεις͵ τὰ τῆς ἀγάπης ἐπίδειξαι καὶ εἴ τι δύνασαι͵ βοήθησον͵ ἵνα τοῦ κακοῦ αὐτὸν ἀ παλλάξῃς.

84. Christ does not want you to have hate for anyone, or grief, or anger, or resentment in any way at all or for any temporal reason whatsoever. And this is thoroughly proclaimed in the four Gospels.

4.84 [ΠΔ] Οὐ θέλει σε ὁ Χριστὸς μῖσος ἔχειν πρὸς ἄνθρωπον ἢ λύπην ἢ ὀργὴν ἢ μνησικακίαν τὸ σύνολον καθ΄ οἱονδήποτε τρόπον ἢ δι΄ οἱονδήποτε πρᾶγμα πρόσκαιρον· καὶ τοῦτο πάντῃ βοῶσι τὰ τέσσαρα εὐαγγέλια.

85. Many of us talk but few of us act. But no one should falsify the word of God by his own carelessness. Rather, he should confess his weakness and not hide from God’s truth, lest he be charged with transgressing the commandments and misrepresenting God.

4.85 [ΠΕ] Πολλοί ἐσμεν οἱ λέγοντες͵ ὀλίγοι δὲ οἱ ποιοῦντες· ἀλλ΄ οὖν τὸν λόγον τοῦ Θεοῦ οὐδεὶς ὤφειλε νοθεύειν διὰ τὴν ἰδίαν ἀμέλειαν͵ ἀλλ΄ ὁμολογεῖν μὲν τὴν ἑαυτοῦ ἀσθένειαν͵ μὴ ἀποκρύπτειν δὲ τὴν τοῦ Θεοῦ ἀλήθειαν· ἵνα μὴ ὑπόδικοι γενώμεθα μετὰ τῆς τῶν ἐντολῶν παραβάσεως καὶ τῆς τοῦ Θεοῦ παρεξηγήσεως.

86. Love and self-mastery free the soul from passions; reading and contemplation deliver the mind from ignorance; and the state of prayer places it with God himself.

4.86 [ΠϚ] Ἀγάπη καὶ ἐγκράτεια παθῶν τὴν ψυχὴν ἐλευθεροῦσιν· ἀνάγνωσις καὶ θεωρία ἀγνοίας τὸν νοῦν ἀπαλλάττουσιν· ἡ δὲ τῆς προσευχῆς κατάστασις αὐτῷ παρίστησιν αὐτὸν τῷ Θεῷ.

87. When the demons see us disdaining the things of the world in order through them not to hate men and fall away from love, they then incite slanders against us, hoping that, unable to bear the hurt, we will come to hate those who slander us.

4.87 [ΠΖ] Ὅταν ἴδωσιν ἡμᾶς οἱ δαίμονες τῶν πραγμάτων τοῦ κόσμου κατα φρονοῦντας͵ ἵνα μὴ δι΄ αὐτὰ τοὺς ἀνθρώπους μισήσωμεν καὶ τῆς ἀγάπης ἐκπέσωμεν͵ τότε συκοφαντίας καθ΄ ἡμῶν ἐγείρουσιν͵ ἵνα τὴν λύπην μὴ φέροντες τοὺς συκοφαντήσαντας μισήσωμεν.

88. There is no hardship more oppressive to the soul than slander, whether one is slandered in his faith or in his conduct. And no one can disdain it except the one who like Susanna looks to God who alone can rescue in need, as he rescued her, and to reassure men, as he did in her case, and to encourage the soul with hope. ²⁰⁷

4.88 [ΠΗ] Οὐκ ἔστι πόνος ψυχῆς βαρύτερος συκοφαντίας͵ κἄν τε εἰς πίστιν κἄν τε εἰς βίον τις συκοφαντῆται· καὶ οὐδεὶς ταύτην καταφρονεῖν δύναται͵ εἰ μὴ μόνος ὁ εἰς τὸν Θεὸν ἀποβλεπόμενος ὡς ἡ Σουσάννα͵ τὸν μόνον δυνάμενον καὶ ἐξ ἀναγκῶν ῥύσασθαι͵ ὥσπερ κἀκείνην͵ καὶ τοὺς ἀνθρώπους πληρο φορῆσαι͵ ὡς καὶ περὶ ἐκείνης͵ καὶ τὴν ψυχὴν τῇ ἐλπίδι παραμυθήσασθαι.

89. To the extent that you pray from your soul for the one who spread scandal about you, God will reveal the truth to those who were told the scandal.

4.89 [ΠΘ] Ὅσον σὺ ἐκ ψυχῆς εὔχῃ ὑπὲρ τοῦ συκοφαντήσαντος͵ τοσοῦτον καὶ ὁ Θεὸς πληροφορεῖ τοὺς σκανδαλισθέντας.

90. Only God is good by nature, and only the one who imitates God is good by his will. His plan is to join the wicked to himself who is good by nature in order that they may become good. So, then, when he is reviled by them, he blesses them; when persecuted, he endures; when slandered, he entreats; when put to death, he intercedes for them. ²⁰⁸ He does all things in order not to fall away from the purpose of love, which is our God himself. ²⁰⁹

4.90 [Ϟ] Φύσει ἀγαθός͵ μόνος ὁ Θεός· καὶ γνώμῃ ἀγαθός͵ μόνος ὁ θεομίμητος· σκοπὸς γὰρ αὐτῷ ἐστι τῷ φύσει ἀγαθῷ τοὺς πονηροὺς συνάψαι͵ ἵνα γέ νωνται ἀγαθοί. Διὰ τοῦτο ὑπ΄ αὐτῶν λοιδορούμενος εὐλογεῖ͵ διωκόμενος ἀνέχεται͵ βλασφημούμενος παρακαλεῖ͵ φονευόμενος ὑπερεύχεται· πάντα ποιεῖ͵ ἵνα τοῦ σκοποῦ τῆς ἀγάπης μὴ ἐκπέσῃ͵ ἥτις ἐστὶν αὐτὸς ὁ Θεὸς ἡμῶν.

91. The Lord’s commandments teach us to use indifferent things in a correct way. The correct use of indifferent things purifies the state of the soul; the pure state of the soul gives rise to discernment, which gives rise to detachment, from which is begotten perfect love.

4.91 [ϞΑ] Αἱ μὲν ἐντολαὶ τοῦ Κυρίου διδάσκουσιν ἡμᾶς τοῖς μέσοις εὐλόγως χρήσασθαι πράγμασιν· ἡ δὲ εὔλογος τῶν μεσῶν χρῆσις τὴν τῆς ψυχῆς κα θαίρει κατάστασιν· ἡ δὲ καθαρὰ κατάστασις τίκτει τὴν διάκρισιν· ἡ δὲ διάκρισις τίκτει τὴν ἀπάθειαν͵ ἐξ ἧς τίκτεται ἡ τελεία ἀγάπη.

92. One does not yet possess detachment if when temptation comes he is unable to overlook the fault of a friend whether it is real or apparent. For when the underlying passions of the soul are aroused, they blind the understanding and do not allow it to look at the rays of truth or to discern the better from the worse. So then neither does such a person possess perfect love, which casts out the fear of judgment. ²¹⁰

4.92 [ϞΒ] Οὔπω ἔχει ἀπάθειαν ὁ διὰ σύμβασιν πειρασμοῦ τὸ ἐλάττωμα τοῦ φίλου παραβλέπειν μὴ δυνάμενος ἢ ὂν τυχὸν ἢ εἶναι δοκοῦν. Τὰ γὰρ ἐγκεί μενα τῇ ψυχῇ πάθη ἐκθαρασσόμενα ἐκτυφλοῖ τὴν διάνοιαν καὶ οὐκ ἐᾷ διαβλέψαι εἰς τὰς τῆς ἀληθείας αὐγὰς οὐδὲ διακρῖναι τὸ κρεῖττον ἀπὸ τοῦ χείρονος. Οὐκ ἄρα οὖν οὐδὲ τὴν τελείαν ἀγάπην ὁ τοιοῦτος ἐκτήσατο͵ τὴν ἔξω βάλλουσαν τὸν φόβον τῆς κρίσεως.

93. “Nothing can be compared to a faithful friend.” ²¹¹ This is because he regards his friend’s misfortunes as his own and supports him in hardships until death.

4.93 [ϞΓ] Φίλου πιστοῦ οὐκ ἔστιν ἀντάλλαγμα͵ ἐπειδὴ τὰς τοῦ φίλου συμφορὰς ἰδίας λογίζεται καὶ συνυποφέρει αὐτῷ μέχρι θανάτου κακοπαθῶν.

94. Friends are abundant—that is, in times of prosperity. In time of trial you can barely find one.

4.94 [ϞΔ] Πολλοὶ μὲν οἱ φίλοι͵ ἀλλ΄ ἐν καιρῷ εὐημερίας· ἐν δὲ καιρῷ πειρασμοῦ͵ μόλις κἂν ἕνα εὑρήσῃς.

95. You are to love every man from your soul, but in God alone are you to place your hope and to serve him with your whole strength. For so long as he protects us, all our friends respect us and all our enemies can do nothing against us. But if he should ever abandon us, all our friends shall turn away from us and all our enemies will prevail over us. ²¹²

4.95 [ϞΕ] Πάντα μὲν ἄνθρωπον ἐκ ψυχῆς ἀγαπητέον· ἐπὶ τῷ Θεῷ δὲ μόνῳ τὴν ἐλπίδα θετέον καὶ ἐξ ὅλης ἰσχύος αὐτὸν θεραπευτέον. Ἐφ΄ ὅσον μὲν γὰρ αὐτὸς ἡμᾶς συντηρεῖ͵ οἵ τε φίλοι πάντες ἡμᾶς περιέπουσι καὶ οἱ ἐχθροὶ πάντες πρὸς ἡμᾶς ἀδυνατοῦσιν· ἐπὰν δὲ αὐτὸς ἡμᾶς ἐγκαταλίπῃ͵ οἵ τε φίλοι πάντες ἡμᾶς ἀποστρέφονται καὶ οἱ ἐχθροὶ πάντες καθ΄ ἡμῶν ἰσχύουσι.

96. There are four general types of abandonment: The first is in the Lord’s incarnation in order that through seeming abandonment those who had been forsaken might be saved. The second type is for testing, as in the case of Job and Joseph, so that they might appear as pillars: one of courage, the other of chastity. The third type is for paternal instruction, as in the case of the Apostle, so that by being humble he might preserve the abundance of grace. The fourth type is a turning away, as with the Jews, so that by being punished they might be brought down to repentance. All of these types are saving and full of the divine goodness and wisdom.

4.96 [ϞϚ] Τέσσαρές εἰσι γενικοὶ ἐγκαταλείψεως τρόποι· ἡ μὲν οἰκονομική͵ ὡς ἐπὶ τοῦ Κυρίου͵ ἵνα διὰ τῆς δοκούσης ἐγκαταλείψεως οἱ ἐγπαταλελειμ μένοι σωθῶσιν· ἡ δὲ πρὸς δοκιμήν͵ ὡς ἐπὶ τοῦ Ἰὼβ καὶ τοῦ Ἰωσήφ͵ ἵνα ὁ μὲν ἀνδρείας͵ ὁ δὲ σωφροσύνης στῆλαι ἀναφανῶσιν· ἡ δὲ πρὸς παίδευσιν πατρικήν͵ ὡς ἐπὶ τοῦ Ἀποστόλου͵ ἵνα ταπεινοφρονῶν τὴν ὑπερβολὴν φυλάξῃ τῆς χάριτος· ἡ δὲ κατὰ ἀποστροφήν͵ ὡς ἐπὶ τῶν Ἰουδαίων͵ ἵνα κολαζόμενοι πρὸς μετάνοιαν κατακαμφθῶσι. Σωτήριοι δὲ οἱ πάντες τρόποι ὑπάρχουσι καὶ τῆς θείας ἀγαθότητος καὶ σοφίας ἀνάμεστοι.

97. Only the diligent observers of the commandments and the genuine initiates into the divine judgments do not forsake their friends who are undergoing trials with God’s consent. Those, however, who disregard the commandments and are not initiated into the divine judgments enjoy their friend when he is cheerful; but when he is feeling badly in adversity, they forsake him, and, it is even possible, side with his enemies.

4.97 [ϞΖ] Μόνοι οἱ ἀκριβεῖς τῶν ἐντολῶν φύλακες καὶ γνήσιοι τῶν θείων κριμάτων μύσται τοὺς κατὰ συγχώρησιν Θεοῦ πειραζομένους οὐκ ἐγκαταλιμπάνουσι φίλους. Οἱ δὲ τῶν ἐντολῶν καταφρονηταὶ καὶ τῶν θείων κριμάτων ἀμύητοι͵ ὅταν μὲν ὁ φίλος εὐημερῇ͵ συναπολαύουσιν αὐτῷ· ἐπὰν δὲ πειραζόμενος κακοπαθῇ͵ καταλιμπάνουσιν αὐτόν· ἔστι δὲ ὅτε καὶ μετὰ τῶν ἐναντίων ἵστανται.

98. The friends of Christ love everyone sincerely but are not loved by everyone. The friends of the world do not love everyone nor are they loved by everyone. The friends of Christ maintain the continuity of their love till the end. The friends of the world, on the contrary, maintain theirs until they clash with each other over the world’s goods.

4.98 [ϞΗ] Οἱ μὲν τοῦ Χριστοῦ φίλοι πάντας ἀγαπῶσι γνησίως͵ οὐχ ὑπὸ πάντων δὲ ἀγαπῶνται· Οἱ δὲ τοῦ κόσμου φίλοι οὐδὲ πάντας ἀγαπῶσι οὐδὲ ὑπὸ πάντων ἀγαπῶνται. Καὶ οἱ μὲν Χριστοῦ μέχρι τέλους τὴν συνέχειαν τῆς ἀγάπης διατηροῦσιν· οἱ δὲ τοῦ κόσμου͵ μέχρις οὗ ἀλλήλοις διὰ τὰ τοῦ κόσμου προσκρούσωσι.

99. “A faithful friend is a strong defense,” ²¹³ for when his friend is prospering he is a good counselor and sympathetic collaborator, and when he is in distress he is his sincerest supporter and most sympathetic defender.

4.99 [ϞΘ] Φίλος πιστός͵ σκέπη κραταιά͵ ἐπειδὴ καὶ εὐημεροῦντι τῷ φίλῳ σύμ βουλός ἐστι ἀγαθὸς καὶ συνεργὸς σύμψυχος· καὶ κακοπαθοῦντι͵ ἀντιλήπτωρ γνησιώτατος καὶ ὑπέρμαχος συμπαθέστατος.

100. Many people have said much about love, but only in seeking it among Christ’s disciples will you find it, for only they have the true love, the teacher of love, of whom it is written, “If I have prophecy and know all mysteries and all knowledge but do not have love, it profits me nothing.” ²¹⁴ Therefore, the one who possesses love possesses God himself, since “God is love. “ ²¹⁵ To him be glory forever. Amen.

4.100 [Ρ] Πολλοὶ μὲν πολλὰ περὶ ἀγάπης εἰρήκασιν͵ ἐν μόνοις δὲ τοῖς Χριστοῦ μαθηταῖς ταύτην ζητήσας εὑρήσεις͵ ἐπεὶ καὶ μόνοι αὐτὴν εἶχον τὴν ἀλη θινὴν ἀγάπην τῆς ἀγάπης διδάσκαλον͵ περὶ ἧς ἔλεγον· Ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν͵ ἀγάπην δὲ μὴ ἔχω͵ οὐδὲν ὠφελοῦμαι.ῃ Ὁ οὖν κτησάμενος τὴν ἀγάπην͵ αὐτὸν τὸν Θεὸν ἐκτή σατο͵ ἐπειδὴ ὁ Θεὸς ἀγάπη ἐστίν.ῃ Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.