THE obligation, which was promised to the blessed Pope Castor in the preface to those volumes which with God’s help I composed in twelve books on the Institutes of the Coenobia, and the remedies for the eight principal faults, has now been, as far as my feeble ability permitted, satisfied. I should certainly like to see what was the opinion fairly arrived at on this work both by his judgment and yours, whether, on a matter so profound and so lofty, and one which has never yet been made the subject of a treatise, we have produced anything worthy of your notice, and of the eager desire of all the holy brethren. But now as the aforesaid Bishop has left us and departed to Christ, meanwhile these ten Conferences of the grandest of the Fathers, viz., the Anchorites who dwelt in the desert of Scete, which he, fired with an incomparable desire for saintliness, had bidden me write for him in the same style (not considering in the greatness of his affection, what a burden he placed on shoulders too weak to bear it)--these Conferences I have thought good to dedicate to you in particular, O blessed Pope, Leontius, and holy brother Helladius. For one of you was united to him whom I have mentioned, by the ties of brotherhood, and the rank of the priesthood, and (what is more to the point) by fervour in sacred study, and so has an hereditary right to demand the debt due to his brother: while the other has ventured to follow the sublime customs of the Anchorites, not like some others, presumptuously on his own account, but seizing, at the inspiration of the Holy Ghost, on the right path of doctrine almost before he had been taught and choosing to learn not so much from his own ideas as from their traditions.

Debitum, quod beatissimo papae Castori in eorum uoluminum praefatione promissum est, quae de institutis coenobiorum et de octo principalium uitiorum remediis duodecim libellis domino adiuuante digesta sunt, in quo tenuitas nostri suffecit ingenii, utcumque sarcitum est. Uiderim sane quid super hoc uel illius uel uestri fuerit examinis aequitate perpensum, utrum in rebus tam profundis tamque sublimibus et quae in usum stili ut arbitror antea non uenerunt, dignum aliquid cognitione uestra omniumque sanctorum fratrum desiderio prompserimus. Nunc autem quia derelinquens nos pontifex supra dictus migrauit ad Christum, has interim decem conlationes summorum patrum, id est anachoretarum qui in heremo Sciti morabantur, quas ille inconparabili flagrans studio sanctitatis simili sibi iusserat sermone conscribi, non expendens prae multitudine caritatis quanto infirmas ceruices pondere praegrauaret, uobis potissimum, o beatissime papa Leonti et sancte frater Helladi, credidi consecrandas, alter siquidem uestrum memorato uiro et germanitatis affectu et sacerdotii dignitate et quod his maius est sancti studii feruore coniunctus hereditario fraternum debitum iure deposcit: alter anachoretarum instituta sublimia non ut quidam propria adgressus est praesumptione sectari, sed legitimum doctrinae tramitem sancto spiritu suggerente pene antequam disceret adprehendens non tam suis adinuentionibus quam illorum traditionibus maluit erudiri

in proportion as the Anchorite’s life
is grander than that of the Coenobium

and the contemplation of God, to which those inestimable men ever devoted themselves,
more sublime than ordinary practical life

quantum a coenobiis anachoresis et ab actuali uita, quae in congregationibus exercetur,

contemplatio dei, cui ille inaestimabiles uiri semper intenti sunt, maior actuque sublimior est.

in proportion as the Anchorite’s life is grander than that of the Coenobium, and the contemplation of God, to which those inestimable men ever devoted themselves, more sublime than ordinary practical life. It is yours therefore to assist our efforts by your pious prayers for fear lest so sacred a subject that is to be treated in an untried but faithful manner, should be imperilled by us, or lest by our simplicity should lose itself in the depths of the subject matter.

   Uestrum igitur est conatus nostros piis orationibus adiuuare, ne aut tam sancta materia inperito quidem, sed fideli sermone promenda periclitetur in nobis aut rursum eiusdem materiae abyssis obruantur nostra rusticitas.

Let us therefore pass from what is visible to the eye and the external mode of life of the monks, of which we treated in the former books,

to the life of the inner man, which is hidden from view;

Proinde ab exteriore ac uisibili monachorum cultu, quem prioribus digessimus libris,

ad inuisibilem interioris hominis habitum transeamus,

and from the system of the canonical prayers,

let our discourse mount to that continuance in unceasing prayer, which the Apostle enjoins,

et de canonicarum orationum modo

ad illius quam apostolus praecipit orationis perpetuae iugitatem ascendat eloquium,

And so may your prayers gain from Him, Who has deemed us worthy both to see them and to learn from them and to dwell with them, that He will vouchsafe to grant us a perfect recollection of their teaching, and a ready tongue to tell it, that we may explain them as beautifully and as exactly as we received them from them and may succeed in setting before you the men themselves incorporated, as it were, in their own Institutes, and what is more to the point, speaking in the Latin tongue. Of this however we wish above all to advertise the reader of these Conferences as well as of our earlier works, that if there chances to be anything herein which by reason of his condition and the character of his profession, or owing to custom and the common mode of life seems to him either impossible or very difficult, he should measure it not by the limits of his own powers but by the worth and perfection of the speakers, whose zeal and purpose he should first consider, as they were truly dead to this worldly life, and so hampered by no feelings for their kinsmen according to the flesh, and by no ties of worldly occupations

Obtineant itaque orationes uestrae ab eo qui dignos nos uel uisu eorum uel discipulatu uel consortio iudicauit, ut nobis earundem traditionum memoriam plenam et sermonem ad dicendum facilem conferre dignetur, quo tam sancte eas tamque integre quam ab ipsis accepimus explicantes ipsos quodammodo suis intitutis incorporatos et quod maius est Latino disputantes eloquio uobis exhibere possimus. Hoc sane uolumus ante omnia tam harum conlationum quam superiorum uoluminum praemonitum esse lectorem, ut si qua forte in his pro status sui et propositi qualitate siue pro usu et conuersatione communi uel inpossibilia putauerit esse uel dura, non ea secundum suae facultatis modulum, sed secundum dignitatem et perfectionem loquentium metiatur, quorum prius studium atque propositum mente concipiat, quo uere mortui huic conuersationi mundanae nullis affectibus parentum carnalium, nullis actuum saecularium nexibus obligantur.

Next let him bear in mind the character of the country in which they dwelt, how they lived in a vast desert, and were cut off from intercourse with all their fellow-men, and thus were able to have their minds enlightened, and to contemplate, and utter those things which perhaps will seem impossibilities to the uninitiated and uninstructed, because of their way of life and the commonplace character of their habits. But if any one wants to give a true opinion on this matter, and is anxious to try whether such perfection can be attained, let him first endeavour to make his purpose their own, with the same zeal and the same mode of life, and then in the end he will find that those things which used to seem beyond the powers of men, are not only possible, but really delightful. But now let us proceed at once to their Conferences and Institutes.

Deinde locorum quoque in quibus commorantur consideret qualitatem, qua in solitudine uastissima constituti atque ab uniuersorum mortalium consortio separati et per hoc inluminationem sensuum possidentes contemplantur uel proloquuntur ea, quae inexpertis atque ineruditis pro condicione et mediocritate consuetudinis suae inpossibilia forsitan uidebuntur. De quibus tamen si qui uoluerit ueram proferre sententiam et utrum impleri queant desiderat experiri, festinet prius eorum propositum simili studio et conuersatione suscipere, et tunc demum ea, quae supra facultatem hominis uidebantur, non solum possibilia, uerum etiam suauissima deprehendet. Sed nunc iam ad conlationes eorum et instituta properemus.

 CONFERENCE_1

COLLATIO PRIMA, Quae est prima abbatis Moysis. DE MONACHI INTENTIONE AC FINE 

1.15 Manifold Contemplation (prov/judg);  1.17  Scripture and Psalmody for Conpounction and Heavenly Meditation;   1.9 Three origins of thoughts (God/Devil/Self);   1.20 Fourfold Discernent of Thoughts

CAPUT PRIMUM. De habitatione Scythi, et proposito abbatis Moysis 

WHEN I was in the desert of Scete, where are the most excellent monastic fathers and where all perfection flourishes, in company with the holy father Germanus (who had since the earliest days and commencement of our spiritual service been my closest companion both in the coenobium and in the desert, so that to show the harmony of our friendship and aims, everybody would say that a single heart and soul existed in our two bodies), I sought out Abbot Moses, who was eminent amid those splendid flowers, not only in practical but also in contemplative excellence, in my anxiety to be grounded by his instruction: and together we implored him to give us a discourse for our edification; not without tears, for we knew full well his determination never to consent to open the gate of perfection, except to those who desired it with all faithfulness, and sought it with all sorrow of heart; for fear lest if he showed it at random to those who cared nothing for it, or only desired it in a half-hearted way, by opening what is necessary, and what ought only to be discovered to those seeking perfection, to unworthy persons, and such as accepted it with scorn, he might appear to lay himself open either to the charge of bragging, or to the sin of betraying his trust; and at last being overcome by our prayers he thus began.

I. Cum in heremo Sciti, ubi monachorum probatissimi patres et omnis commorabatur perfectio, abbatem Moysen, qui inter illos egregios flores suauius non solum actuali, uerum etiam theoretica uirtute fragrabat, institutione eius fundari cupiens expetissem una cum sancto abbate Germano (cum quo mihi ab ipso tirocinio ac rudimentis militiae spiritalis ita indiuiduum deinceps contubernium tam in coenobio quam in heremo fuit, ut cuncti ad significandam sodalitatis ac propositi nostri parilitatem pronuntiarent unam mentem atque animam duobus inesse corporibus), pariterque ab eodem abbate aedificationis sermonem fusis lacrimis posceremus (quippe cuius hunc animi rigorem manifestissime noueramus, ut nisi fideliter desiderantibus et cum omni cordis contritione quaerentibus nequaquam adquiesceret ianuam perfectionis aperire, ne scilicet, si passim uel nolentibus eam uel tepide sitientibus exhiberet, res necessarias et quae solis perfectionem cupientibus debent esse conpertae, indignis et fastidiose suscipientibus pandens aut iactantiae uitium aut proditionis crimen uideretur incurrere), tandem fatigatus precibus nostris ita exorsus est.

ALL the arts and sciences, said he, have some goal [scopos] or destination; and end or aim [telos] of their own, on which the diligent pursuer of each art has his eye, and so endures all sorts of toils and dangers and losses, cheerfully and with equanimity, e.g., the farmer, shunning neither at one time the scorching heat of the sun, nor at another the frost and cold, cleaves the earth unweariedly, and again and again subjects the clods of his field to his ploughshare, while he keeps before him his goal; viz., by diligent labour to break it up small like fine sand, and to clear it of all briers, and free it from all weeds, as he believes that in no other way can he gain his ultimate end, which is to secure a good harvest, and a large crop; on which he can either live himself free from care, or can increase his possessions.

II. Omnes, inquit, artes ac disciplinae scopon quendam, id est destinationem, et telos, hoc est finem proprium habent, ad quem respiciens uniuscuiusque artis industrius adpetitor cunctos labores et pericula atque, dispendia aequanimiter libenterque sustentat. Nam et agricola nunc torridos solis radios, nunc pruinas et glaciem non declinans terram infatigabiliter scindit et indomitas agri glebas frequenti subigit uomere, dum scopon seruat, ut eam cunctis sentibus expurgatam uniuersisque graminibus absolutam in modum solubilis harenae exercendo comminuat, finem, id est perceptionem copiosarum frugum et exuberantiam segetum non alias adepturum se esse confidens, quo uel ipse deinceps uitam securus exigere uel suam possit amplificare substantiam.

Again, when his barn is well stocked he is quite ready to empty it, and with incessant labour to commit the seed to the crumbling furrow, thinking nothing of the present lessening of his stores in view of the future harvest. Those men too who are engaged in mercantile pursuits, have no dread of the uncertainties and chances of the ocean, and fear no risks, while an eager hope urges them forward to their aim of gain. Moreover those who are inflamed with the ambition of military life, while they look forward to their aim of honours and power take no notice of danger and destruction in their wanderings, and are not crushed by present losses and wars, while they are eager to obtain the end of some honour held out to them.

2. Referta etiam frugibus horrea libenter exhaurit easque putribus sulcis instanti labore commendat, praesentem deminutionem futurarum messium contemplatione non sentiens. Illi etiam, qui negotiationum solent exercere commercia, non incertos pelagi timent casus, non ulla discrimina perhorrescunt, dum ad finem quaestus spe praepeti prouocantur. Nec non etiam hi qui militiae mundialis ambitione flammantur, dum prospiciunt honorum ac potentiae finem, peregrinationum exitia ac pericula non sentiunt nec praesentibus aerumnis bellisque franguntur, dum propositum sibi dignitatis finem cupiunt obtinere.

And our profession too has its own goal [scopos] and end, for which we undergo all sorts of toils not merely without weariness but actually with delight; on account of which the want of food in fasting is no trial to us, the weariness of our vigils becomes a delight; reading and constant meditation on the Scriptures does not pall upon us; and further incessant toil, and self-denial, and the privation of all things, and the horrors also of this vast desert have no terrors for us. And doubtless for this it was that you yourselves despised the love of kinsfolk, and scorned your fatherland, and the delights of this world, and passed through so many countries, in order that you might come to us, plain and simple folk as we are, living in this wretched state in the desert. Wherefore, said he, answer and tell me what is the goal and end, which incite you to endure all these things so cheerfully.

3. Habet ergo et nostra professio scopon proprium ac finem suum, pro quo labores cunctos non solum infatigabiliter, uerum etiam gratanter inpendimus, ob quem nos ieiuniorum inedia non fatigat, uigiliarum lassitudo delectat, lectio ac meditatio scripturarum continuata non satiat, labor etiam incessabilis nuditasque et omnium rerum priuatio, horror quoque huius uastissimae solitudinis non deterret. Ob quem uos ipsi procul dubio parentum spreuistis affectum et patrium solum ac delicias mundi tot pertransitis regionibus despexistis, ut ad nos homines rusticos et idiotas atque in hoc heremi squalore degentes peruenire possetis. Propter quod respondete, inquit, mihi quae sit destinatio uestra uel finis, quid ad haec omnia libentissime sustinenda uos prouocat.

AND when he insisted on eliciting an opinion from us on this question, we replied that we endured all this for the sake of the kingdom of heaven.

 III. Et cum persisteret nostram elicere super hac interrogatione sententiam, respondimus regni caelorum causa haec cuncta tolerari.

TO which he replied: Good, you have spoken cleverly of the (ultimate) end. But what should be our (immediate) goal [scopos] or mark , by constantly sticking close to which we can gain our end, you ought first to know. And when we frankly confessed our ignorance, he proceeded: The first thing, as I said, in all the arts and sciences is to have some goal, [scopos] i.e., a mark for the mind, mad constant mental purpose, for unless a man keeps this before him with all diligence and persistence, he will never succeed in arriving at the ultimate aim and the gain which he desires.

IIII. Ad quod ille : Bene, inquit : argute de fine dixistis. Qui uero debeat esse scopos noster, id est destinatio, cui iugiter inhaerentes finem ualeamus adtingere, prae omnibus nosse debetis. Et cum ignorationem confessi simpliciter fuissemus, adiecit : in omni ut dixi arte ac disciplina praecedit quidam scopos, id est animae destinatio siue incessabilis mentis intentio. Quam nisi quis omni studio perseuerantiaque seruauerit, nec ad finem desiderati fructus poterit peruenire.

For, as I said, the farmer who has for his aim to live free from care and with plenty, while his crops are springing has this as his immediate object and goal; viz., to keep his field clear from all brambles, and weeds, and does not fancy that he can otherwise ensure wealth and a peaceful end, unless he first secures by some plan of work and hope that which he is anxious to obtain. The business man too does not lay aside the desire of procuring wares, by means of which he may more profitably amass riches, because he would desire gain to no purpose, unless he chose the road which leads to it: and those men who are anxious to be decorated with the honours of this world, first make up their minds to what duties and conditions they must devote themselves, that in the regular course of hope they may succeed in gaining the honours they desire.

2. Nam ut dixi agricola finem habens secure copioseque uiuendi in prouentu segetum fecundarum scopon, id est destinationem gerit agrum suum cunctis sentibus expurgare eumque uniuersis infructuosis uacuare graminibus, nec aliter se quieti finis opulentiam adepturum esse confidit, nisi id, quod usu obtinere desiderat, quadam prius operis ac spei suae ratione possideat. Negotiator quoque conparandarum mercium desiderium non deponit, per quod possit quaestuosius diuitias congregare, quia frustra concupisceret lucrum, nisi uiam qua ad id tenderet elegisset. Et qui certis quibusque dignitatibus mundi huius cupiunt honorari, cui se officio uel ordini debeant mancipare ante proponunt, ut per legitimum spei tramitem finem quoque ualeant desideratae dignitatis adtingere.

And so the end of our way of life is indeed the kingdom of God. But what is the (immediate) goal [scopos] you must earnestly ask, for if it is not in the same way discovered by us, we shall strive and wear ourselves out to no purpose, because a man who is travelling in a wrong direction, has all the trouble and gets none of the good of his journey. And when we stood gaping at this remark, the old man proceeded: The end of our profession indeed, as I said, is the kingdom of God or the kingdom of heaven: but the immediate aim or goal, is purity of heart, without which no one can gain that end: fixing our gaze then steadily on this goal, as if on a definite mark, let us direct our course as straight towards it as possible, and if our thoughts wander somewhat from this, let us revert to our gaze upon it, and check them accurately as by a sure standard, which will always bring back all our efforts to this one mark, and will show at once if our mind has wandered ever so little from the direction marked out for it.

3. Itaque et uiae nostrae finis quidem est regnum dei. Qui uero sit scopos debet diligenter inquiri : qui si nobis similiter conpertus non fuerit, frustra nitendo fatigabimur, quia sine uia tendentibus labor est itineris, non profectus. Ad quod obstupescentibus nobis senex intulit : finis quidem nostrae professionis ut diximus regnum dei seu regnum caelorum est destinatio uero, id est scopos, puritas cordis, sine qua ad illum finem inpossibile est quempiam peruenire. In hac ergo destinatione defigentes nostrae directionis obtutus uelut ad certam lineam cursum rectissimum dirigimus, ac si paululum quid ab hac cogitatio nostra deflexerit, ad contemplationem eius ilico recurrentes rursus eam uelut ad quandam normam rectissime corrigimus, quae semper omnes conatus nostros ad unum hoc reuocans signum arguet statim, si a proposita directione mens nostra uel paululum deuiauerit.

AS those, whose business it is to use weapons of war, whenever they want to show their skill in their art before a king of this world, try to shoot their arrows or darts into certain small targets which have the prizes painted on them; for they know that they cannot in any other way than by the line of their aim secure the end and the prize they hope for, which they will only then enjoy when they have been able to hit the mark set before them; but if it happens to be withdrawn from their sight, however much in their want of skill their aim may vainly deviate from the straight path, yet they cannot perceive that they have strayed from the direction of the intended straight line because they have no distinct mark to prove the skilfulness of their aim, or to show up its badness: and therefore while they shoot their missiles idly into space, they cannot see how they have gone wrong or how utterly at fault they are, since no mark is their accuser, showing how far they have gone astray from the right direction; nor can an unsteady, look help them to correct and restore the straight line enjoined on them.

V. Quemadmodum hi, quibus usus est bellica tela tractandi, cum ante regem mundi huius artis suae cupiunt peritiam demonstrare, in paruissima quaedam scutula, quae depicta in se continent praemia, iacula uel sagittas intorquere contendunt, certi quod non alias nisi destinationis suae linea ad finem possint desiderati praemii peruenire, quo tum demum utique potientur, cum propositum scopon ualuerint obtinere : qui si forte ab eorum fuerit subtractus intuitu, quantumlibet a recto tramite cassa imperitorum deerret intentio, excidisse se tamen ab illius disciplinatae lineae directione non sentient, quia nullum habent certum signum quod uel peritiam directionis probet uel arguat prauitatem. Et ideo cum inutiles in ae¬ra uacuumque fuderint iactus, in quo peccauerint quoue decepti sint diiudicare non possunt, quippe quos nullum accusat indicium quantum a directione discesserint, nec quo deinceps corrigere uel reuocare debeant lineam disciplinae docere potest passiuus obtutus.

So then the end indeed which we have set before us is, as the Apostle says, eternal life, as he declares, “having indeed your fruit unto holiness, and the end eternal life;” (Rom.6.22) but the immediate goal is purity of heart, which he not unfairly terms “sanctification,” without which the afore-mentioned end cannot be gained; as if he had said in other words, having your immediate goal in purity of heart, but the end life eternal. Of which goal the same blessed Apostle teaches us, and significantly uses the very term, i.e., skopon, saying as follows, “Forgetting those things which are behind and reaching forward to those that are before, I press toward the mark, lot the prize of the high calling of the Lord:” (Phil.3.13, 14)

2. Ita igitur et nostri propositi finis quidem secundum apostolum uita aeterna est, ita eodem pronuntiante : habentes quidem fructum uestrum sanctificationem, finem uero uitam aeternam, scopos uero est puritas cordis, quam sanctificationem non inmerito nuncupauit, sine qua praedictus finis non poterit adprehendi; acsi dixisset aliis uerbis : habentes quidem scopon uestrum in cordis puritate, finem uero uitam aeternam. De qua destinatione docens nos idem beatus apostolus ipsum nomen, id est scopon, significanter expressit ita dicens : quae posteriora sunt obliuiscens, ad ea uero quae in ante sunt extendens me, ad destinatum persequor, ad brauium supernae uocationis domini.

which is more clearly put in Greek κατὰ σκοπὸν [scopos] διώκω, i.e., “I press toward the mark, as if he said, “With this aim, with which I forget those things that are behind, i.e., the faults of earlier life, I strive to reach as the end the heavenly prize.” Whatever then can help to guide us to this object [scopos]; viz., purity of heart, we must follow with all our might, but whatever hinders us from it, we must shun as a dangerous and hurtful thing. For, for this we do and endure all things, for this we make light of our kinsfolk, our country, honours, riches, the delights of this world, and all kinds of pleasures, namely in order that we may retain a lasting purity of heart.

3. Quod euidentius in Graeco ponitur  κατα σκοπον διωκω, id est secundum destinationem persequor, tamquam si dixisset :hac destinatione qua illa quae posteriora sunt obliuiscor, id est anterioris hominis uitia, ad finem brauii caelestis peruenire contendo. Quidquid ergo nos ad hunc scopon, id est puritatem cordis potest dirigere, tota uirtute sectandum est, quidquid autem ab hac retrahit, ut perniciosum ac noxium deuitandum. Pro hac enim uniuersa agimus atque toleramus, pro hac parentes, patria, dignitates, diuitiae, deliciae mundi huius et uoluptas uniuersa contemnitur, ut scilicet puritas cordis perpetua retineatur.

And so when this object is set before us, we shall always direct our actions and thoughts straight towards the attainment of it; for if it be not constantly: fixed before our eyes, it will not only make all our toils vain and useless, and force them: to be endured to no purpose and without any reward, but it will also excite all kinds of thoughts opposed to one another. For the mind, which has no fixed point to which it may return, and on which it may chiefly fasten, is sure to rove about from hour to hour and minute to minute in all sorts of wandering: thoughts, and from those things which come to it from outside, to be constantly changed into that state which first offers itself to it.

4. Hac itaque nobis destinatione proposita semper actus nostri et cogitationes ad eam obtinendam rectissime dirigentur. Quae si prae oculis nostris iugiter statuta non fuerit, non solum cunctos labores nostros uacuos pariter atque instabiles reddens in cassum eos ac sine ullo emolumento conpellet effundi, sed etiam cogitationes omnes diuersas sibique contrarias suscitabit. Necesse est enim mentem quo recurrat cuiue principaliter inhaereat non habentem per singulas horas atque momenta pro incursuum uarietate mutari atque ex his quae extrinsecus accedunt in illum statum continuo transformari qui sibi primus occurrerit.

For hence it arises that in the case of some who have despised the greatest possessions of this world, and not only large sums of gold and silver, but also large properties, we have seen them afterwards disturbed and excited over a knife, or pencil, or pin, or pen. Whereas if they kept their gaze steadily fixed out of a pure heart they would certainly never allow such a thing to happen for trifles, while in order that they might not suffer it in the case of great and precious riches they chose rather to renounce them altogether.

VI. Hinc namque est quod nonnullos mundi huius maximas facultates et non solum multa auri atque argenti talenta, uerum etiam praediorum magnificentiam contemnentes post haec uidimus pro scalpello, pro graphio, pro acu, pro calamo commoueri. Qui si contemplationem cordis mundi fixam tenerent, numquam utique pro paruis rebus admitterent, quod ne pro magnis ac pretiosis incurrerent opibus, easdem penitus abicere maluerunt.

For often too some guard their books so jealously that they will not allow them to be even slightly moved or touched by any one else, and from this fact they meet with occasions of impatience and death, which give them warning of the need of acquiring the requisite patience and love; and when they have given up all their wealth for the love of Christ, yet as they preserve their former disposition in the matter of trifles, and are sometimes quickly upset about them, they become in all points barren and unfruitful, as those who are without the charity of which the Apostle speaks: and this the blessed Apostle foresaw in spirit, and “though,” says he, “I give all my goods to feed the poor, and give my body to be burned, but have not charity, it profiteth me nothing.” (1 Cor.13.3)

2. Nam et plerumque nonnulli tanto zelo codicem seruant, ut eum ne leuiter quidem legi uel contingi ab aliquo sinant, et inde occasiones inpatientiae ac mortis incurrunt, unde monentur stipendia patientiae et caritatis adquirere, cumque omnes diuitias suas pro Christi amore disperserint, pristinum tamen cordis affectum in rebus minimis retentantes et pro ipsis nonnumquam mobiliter irascentes, ueluti qui non habeant apostolicam caritatem, ex omnibus infructuosi sterilesque redduntur. Quod in spiritu beatus apostolus praeuidens et si distribuero, inquit, in cibos pauperum omnes facultates meas et tradidero corpus meum ut ardeam, caritatem autem non habuero, nihil mihi prodest .

And from this it clearly follows that perfection is not arrived at simply by self-denial, and the giving up of all our goods, and the casting away of honours, unless there is that charity, the details of which the Apostle describes, which consists in purity of heart alone. For “not to be envious,” “not to be puffed up, not to be angry, not to do any wrong, not to seek one’s own, not to rejoice in iniquity, not to think evil” etc. what is all this except ever to offer to God a perfect and clean heart, and to keep it free from all disturbances?

3. Unde liquido conprobatur perfectionem non statim nuditate nec priuatione omnium facultatum seu dignitatum abiectione contingi, nisi fuerit caritas illa cuius apostolus membra describit, quae in sola cordis puritate consistit. Nam quid est aliud non aemulari, non inflari, non inritari, non agere perperam, non quaerere quae sua sunt, non super iniquitate gaudere, non cogitare malum et reliqua, nisi cor perfectum atque mundissimum deo semper offerre et intactum a cunctis perturbationibus custodire?

c07_purity of heart is charity

that through them we may be enabled to prepare our heart and to keep it unharmed by all evil passions,

and resting on these steps to mount to the perfection of charity,

and with regard to these observances, if by accident we have been employed in some good and useful occupation and have been unable to carry out our customary discipline, we should not be overcome by vexation or anger, or passion, with the object of overcoming which, we were going to do that which we have omitted.

 et non propter has obseruantias, si forte honesta ac necessaria occupatione praeuenti sollemnitatem districtionis nostrae non potuerimus implere, incidamus in tristitiam uel iram siue indignationem, ob quae expugnanda illud quod praetermissum est fueramus acturi.

we ought to practise with a view to our main object [scopos], i.e., purity of heart, which is charity,

 and we ought not on their account to drive away this main virtue, for as long as it is still found in us intact and unharmed, we shall not be hurt if any of the things which are of secondary importance are necessarily omitted; since it will not be of the slightest use to have done everything, if this main reason of which we have spoken be removed, for the sake of which everything is to be done.

  et non propter illa principalem hanc proturbare uirtutem, qua in nobis integra inlaesaque durante nihil oberit, si aliquid eorum quae sequentia sunt pro necessitate fuerit praetermissum : siquidem nec proderit uniuersa fecisse adempta hac qua diximus principali causa, cuius obtentu sunt omnia peragenda.

For on this account one is anxious to secure and provide for one’s self the implements for any branch of work, not simply to possess them to no purpose, nor as if one made the profit and advantage, which is looked for from them, to consist in the bare fact of possession but that by using them, one may effectually secure practical knowledge and the end of that particular art of which they are auxiliaries. Therefore fastings, vigils, meditation on the Scriptures, self-denial, and the abnegation of all possesions are not perfection, but aids to perfection: because the end of that science does not lie in these, but by means of these we arrive at the end.

3. Ob hoc enim quis ferramenta cuiuslibet artis instituere sibimet ac praeparare festinat, non ut ea possideat otiosa nec ut emolumenti illius fructum qui speratur ex ipsis in nuda instrumentorum possessione constituat, sed ut eorum ministerio peritiam finemque illius disciplinae cuius haec adiumenta sunt efficaciter adprehendat. Igitur ieiunia, uigiliae, meditatio scripturarum, nuditas ac priuatio omnium facultatum non perfectio, sed perfectionis instrumenta sunt, quia non in ipsis consistit disciplinae illius finis, sed per illa peruenitur ad finem.

He then will practise these exercises to no purpose, who is contented with these as if they were the highest good, and has fixed the purpose of his heart simply on them, and does not extend his efforts towards reaching the end, on account of which these should be sought: for he possesses indeed the implements of his art, but is ignorant of the end, in which all that is valuable resides. Whatever then can disturb that purity and peace of mind—even though it may seem useful and valuable—should be shunned as really hurtful, for by this rule we shall succeed in escaping harm from mistakes and vagaries, and make straight for the desired end and reach it.

4. In cassum igitur haec exercitia molietur, quisque his uelut summo bono contentus intentionem sui cordis huc usque defixerit et non ad capiendum finem, propter quem haec adpetenda sunt, omne studium uirtutis extenderit, habens quidem disciplinae illius instrumenta, finem uero, in quo omnis fructus consistit, ignorans. Quidquid igitur potest istam mentis nostrae puritatem tranquillitemque turbare, quamuis utile ac necessarium uideatur, ut noxium deuitandum est. Hac enim norma et errorum peruagationumque omnium dispersiones poterimus euadere et desideratum finem linea certae directionis adtingere.

c08_Mary and Martha-contemplation the soul's principal effort and chief good

THIS therefore should be our principal effort

–– this the steadfast goal of our heart

its constant, passionate pursuit:

VIII.Hic ergo nobis principalis debet esse conatus,

haec immobilis destinatio cordis

iugiter adfectanda,

that the soul may ever inhere in heavenly things and in God

 We have an excellent illustration of this state of mind and condition in the gospel in the case of Martha and Mary: for when Martha was performing a service that was certainly a sacred one, since she was ministering to the Lord and His disciples, and Mary being intent only on spiritual instruction was clinging close to the feet of Jesus which she kissed and anointed with the ointment of a good confession, she is shown by the Lord to have chosen the better part, and one which should not be taken away from her:

   Huius mentis uel actus figura etiam in euangelio per Martham et Mariam pulcherrime designatur. Cum enim Martha sancto utique ministerio deseruiret, utpote quae ipsi domino eiusque discipulis ministrabat, et Maria spiritali tantummodo intenta doctrinae Iesu pedibus inhaereret, quos osculans bonae confessionis liniebat unguento, praefertur tamen a domino, quod et meliorem elegerit partem et eam quae ab ea non possit auferri.

for when Martha was toiling with pious care, and was cumbered about her service, seeing that of herself alone she was insufficient for such service she asks for the help of her sister from the Lord, saying: “Carest Thou not that my sister has left me to serve alone: bid her therefore that she help me”—certainly it was to no unworthy work, but to a praiseworthy service that she summoned her: and yet what does she hear from the Lord? “Martha, Martha, thou art anxious and troubled about many things: but few things are needful, or only one. Mary hath chosen the good part, which shall not be taken away from her.” (Luke 10.40–42) You see then that the Lord makes the chief good consist solely in theoria; i.e., in divine contemplation:

2. Nam cum laboraret Martha pia sollicitudine ac dispensatione distenta, solam se uidens ad tantum ministerium non posse sufficere adiutorium sororis a domino postulat dicens : non tibi sedet quia soror mea reliquit me solam ministrare? dic ergo ei ut me adiuuet . Utique non ad uile opus, sed ad laudabile eam ministerium prouocabat. Et tamen quid audit a domino? Martha Martha, sollicita es et turbaris erga plurima : paucis uero opus est aut etiam uno. Maria bonam partem elegit, quae non auferetur ab ea . Uidetis ergo principale bonum in theoria sola, id est in contemplatione diuina dominum posuisse.

whence we see that all other virtues should be put in the second place, even though we admit that they are necessary, and useful, and excellent, because they are all performed for the sake of this one thing. For when the Lord says: “Thou art careful and troubled about many things, but few things are needful or only one,” He makes the chief good consist not in practical work however praiseworthy and rich in fruits it may be, but in contemplation of Him, which indeed is simple and “but one”; declaring that “few things” are needful for perfect bliss, i.e., that contemplation which is first secured by reflecting on a few saints: from the contemplation of whom, he who has made some progress rises and attains by God’s help to that which is termed “one thing,” i.e., the consideration of God alone, so as to get beyond those actions and services of Saints, and feed on the beauty and knowledge of God alone.

3. Unde ceteras uirtutes, licet necessarias et utiles bonasque pronuntiemus, secundo tamen gradu censendas esse decernimus, quia uniuersae huius unius patrantur obtentu. Dicens enim dominus : sollicita es et turbaris erga multa, paucis uero opus est aut etiam uno, summum bonum non in actuali quamuis laudabili opere et multis fructibus abundanti, sed in sua contemplatione quae uere simplex et una est collocauit, paucis opus esse pronuntians ad perfectam beatitudinem, id est illa theoria quae prius in paucorum seruatur consideratione sanctorum. A quorum contemplatione conscendens is qui adhuc in profectu positus est ad illuds quoque quod unum dicitur, id est dei solius intuitum ipso adiuuante perueniet, ut scilicet etiam sanctorum actus ac ministeria mirifica supergressus solius dei iam pulchritudine scientiaque pascatur.

“Mary” therefore “chose the good, part, which shall not be taken away from her. And this must be more carefully considered. For when He says that Mary chose the good part, although He says nothing of Martha, and certainly does not appear to blame her, yet in praising the one, He implies that the other is inferior. Again when He says “which shall not be taken away from her” He shows that from the other her portion can be taken away (for among human beings bodily ministry cannot last forever with a man), but teaches that this one’s desire can never have an end.

4. Maria ergo bonam partem elegit, quae non auferetur ab ea. Et hoc diligentius intuendum est. Nam cum dicit Maria bonam partem elegit, licet taceat de Martha et nequaquam eam uituperare uideatur, illam tamen laudans hanc inferiorem esse pronuntiat. Rursum cum dicit quae non auferetur ab ea, ostendit quod ab hac sua portio possit auferri (nec enim ministerium corporale cum homine poterit iugiter permanere), illius uero studium nullo prorsus aeuo docet posse finiri.

To which we, being deeply moved, replied what then? will the effort of fasting, dili- gence in reading, works of mercy, justice, piety, and kindness, be taken away from us, and not continue with the doers of them, especially since the Lord Himself promises the reward of the kingdom of heaven to these works, when He says: “Come, ye blessed of My Father, inherit the kingdom prepared for you from the beginning of the world. For I was an hungred, and ye gave Me to eat; I was thirsty and ye gave Me to drink:” etc. (Matt.15.34, 35) How then shall these works be taken away, which admit the doers of them into the kingdom of heaven?

VIIII. Ad quod nos ualde permoti : Quid ergo? diximus : labor ieiuniorum, lectionis instantia, opera misericordiae, iustitiae, pietatis et humanitatis auferentur a nobis et non permanebunt cum auctoribus suis, praesertim cum ipse dominus retributionem regni caelorum his operibus repromittat dicens : uenite benedicti patris mei, possidete paratum uobis regnum a constitutione mundi. Esuriui enim et dedistis mihi manducare, sitiui et dedistis mihi bibere , et cetera? quomodo ergo auferentur haec quae introducunt factores suos in regnum caelorum?

Moses. I did not say that the reward for a good work would be taken away, as the Lord Himself says: “Whosoever shall give to one of the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward:” (Matt.10.42) but I maintain that the doing of a thing, which either bodily necessity, or the onslaught of the flesh, or the inequalities of this world, compel to be done, will be taken away. For diligence in reading, and self-denial in fasting, are usefully practised for purifying the heart and chastening the flesh in this life only, as long as “the flesh lusteth against the spirit,” (Gal.5.17) and sometimes we see that even in this life they are taken away from those men who are worn out with excessive toil, or bodily infirmity or old age, and cannot be practised by them.

X. Moyses : Nec ego dixi mercedem boni operis auferendam dicente eodem domino : qui potum dederit uni ex minimis istis calicem aquae frigidae tantum in nomine discipuli, amen dico uobis, non perdet mercedem suam , sed actionem dico, quam uel necessitas corporalis uel inpugnatio carnis seu mundi huius inaequalitas administrari exigit, auferendam. Nam lectionis instantia uel ieiuniorum adflictio ad emundationem cordis et castigationem carnis in praesenti tantummodo utiliter exercentur, donec caro concupiscit aduersus spiritum . Quae nonnumquam ab his, qui labore nimio seu aegritudine corporis senioue defessi sunt, etiam in praesenti uidemus auferri nec ab homine posse iugiter exerceri.

How much more then will they come to an end hereafter, when “this corruptible shall have put on incorruption,”(1 Cor.15.53) and the body which is now “a natural body” shall have risen “a spiritual body” (1 Cor.15.44) and the flesh shall have begun to be such that it no longer lusts against the spirit? And of this the blessed Apostle also clearly speaks, when he says that “bodily exercise is profitable for a little: but godliness (by which he certainly means love) “is profitable for all things, having the promise of the life that now is and of that which is to come.” (1 Tim.4.8) This clearly shows that what is said to be useful for a little, is not to be practised for all time, and cannot possibly by itself alone confer the highest state of perfection on the man who slaves at it.

2. Quanto magis ergo haec in futuro cessabunt, cum corruptibile hoc induerit incorruptionem corpusque istud quod nunc animale est surrexerit spiritale et coeperit caro non esse iam talis ut aduersus spiritum concupiscat. De quibus etiam beatus apostolus manifeste pronuntiat corporalis, inquiens, exercitatio ad modicum utilis est : pietas autem (quae sine dubio caritas intellegitur) ad omnia utilis est, promissionem habens uitae quae nunc est et futurae . Quae ergo dicitur ad modicum esse utilis, manifeste pronuntiatur nec per omne tempus exerceri nec summam perfectionis per se solam laboranti posse conferre.

For the term “for a little” may mean either of the two things, i.e., it may refer to the shortness of the time, because bodily exercise cannot possibly last on with man both in this life and in the world to come: or it may refer to the smallness of the profit which results from exercising the flesh, because bodily austerities produce some sort of beginnings of progress, but not the actual perfection of love, which has the promise of the life that now is and of that which is to come: and therefore we deem that the practice of the aforesaid works is needful, because without them we cannot climb the heights of love.

3. Modicum quippe ad utrumque referri potest, id est uel ad breuitatem temporis, quod scilicet homini tam in praesenti quam in futuro exercitatio corporalis coaeterna esse non possit, uel certe ad paruitatem utilitatis quae de carnali exercitatione conquiritur, eo quod adflictio corporalis initia quaedam profectus, non ipsam perfectionem pariat caritatis, quae promissionem habet uitae praesentis et futurae. Et idcirco exercitia operum praedictorum necessaria esse censemus, quia sine ipsis ad caritatis fastigia non possit ascendi.

For what you call works of religion and mercy are needful in this life while these inequalities and differences of conditions still prevail; but even here we should not look for them to be performed, unless such a large proportion of poor, needy, and sick folk abounded, which is brought about by the wickedness of men; viz., of those who have grasped and kept for their own use (without however using them) those things which were granted to all by the Creator of all alike.

4. Haec etiam quae dicitis opera pietatis ac misericordiae necessaria sunt in hoc tempore, dum adhuc inaequalis diuersitas dominatur : quorum ne hic quidem expectaretur operatio, nisi inopum, indigentum infirmorumque pars maxima redundaret, quae iniquitate hominum facta est, eorum scilicet, qui ea quae omnibus a communi creatore concessa sunt in suos tantum occupata usus nec tamen utenda tenuerunt.

The Kingdom of Heaven IS CONTEMPLATION (attained by love in purity of heart)!

 to which those men who are urgent in devoting themselves to knowledge and purifying the heart, have chosen to give themselves up with all their might and main, betaking themselves, while they are still in the flesh, to that duty, in which they are to continue, when they have laid aside corruption, and when they come to that promise of the Lord the Saviour, which says “Blessed are the pure in heart for they shall see God.” (Matt.5.8.)

 Cui se hi, quibus cura est uel scientiae uel emundationi mentis insistere, iam in hoc saeculo constituti elegerunt omni conatu ac uiribus mancipare, illi scilicet semet ipsos officio adhuc in carne corruptionis positi deputantes, in quo erunt corruptione deposita permansuri, peruenientes ad illam promissionem domini saluatoris qua dicitur : beati mundo corde, quoniam ipsi deum uidebunt .

And why do you wonder that those duties enumerated above will cease, when the holy Apostle tells us that even the higher gifts of the Holy Spirit will pass away: and points out that charity alone will abide without end, saying “whether there be prophecies, they shall fail; whether there be tongues, they shall cease: whether there be knowledge, it will Come to an end,” but of this he says “Charity never faileth.”

XI. Et quid miramini si illa officia superius conprehensa transibunt, cum sanctus apostolus etiam sublimiora spiritus sancti charismata transitura describat, solam uero caritatem designet sine fine mansuram siue, inquiens, prohetiae, eucuabuntur : siue linquae, cessabunt : siue scientia, destruetur , dehac autem : caritas numquam excidit .

For all gifts are given for a time as use and need require, but when the dispensation is ended they will without doubt presently pass away: but love will never be destroyed. For not only does it work usefully in us in this world; but also in that to come, when the burden of bodily needs is cast off, it will continue in far greater vigour and excellence, and will never be weakened by any defect, but by means of its perpetual incorruption will cling to God more intently and earnestly. (1 Cor.13.8)

2. Omnia namque dona pro usu ac necessitate tribuuuntur ad tempus, consummata dispensatione mox procul dubio transitura, caritas uero nullo intercipietur tempore. Non solum enim in praesenti mundo utiliter operatur in nobis, set etiam in futuro sarcina corporeae necessitatis abiecta efficacior multo atque excellentior permanebit, nullo umquam corrumpenda defectu, sed per incorruptionem perpetuam flagrantius deo atque intentius adhaesura.

Germanus. Who then, while he is burdened with our frail flesh, can be always so intent on this contemplation, as never to think about the arrival of a brother, or visiting the sick, or manual labour, or at least about showing kindness to strangers and visitors? And lastly, who is not interrupted by providing for the body, and looking after it? Or how and in what way can the mind cling to the invisible and incomprehensible God, this we should like to learn.

XII. Germanus : Quis ergo potest fragili carne circumdatus ita esse huic theoriae semper adfixus, ut numquam cogitet de fratris aduentu, de uisitatione infirmi, de opere manuum, uel certe de humanitate peregrinis uel aduenientibus exhibenda? Postremo quis non interpelletur corporis ipsius prouisione uel cura? Aut quemadmodum mens uel in quo illi inuisibili et inconprehensibili deo ualeat cohaerere, cupimus edoceri.

 and grieve and sigh when it is withdrawn from this, and as often as it discovers itself to have fallen away from gazing on Him, it should admit that it has lapsed from the highest good, considering that even a momentary departure from gazing on Christ is fornication.

et a qua distractam se doleat atque suspiret totiensque se a summo bono sentiat reccidisse, quotiens se ab illo intuitu deprehenderit separatam, fornicationem iudicans uel momentaneum a Christi contemplatione discessum.

For everything depends on the inward frame of mind, and when the devil has been expelled. from this, and sins no longer reign in it, it follows that the kingdom of God as founded in us, as the Evangelist says “The kingdom of God cometh not with observation, nor shall men say Lo here, or lo there: for verily I say unto you that the kingdom of God is within you.” (Luke 17.20, 21) But nothing else can be “within you,” but knowledge or ignorance of truth, and delight either in vice or in virtue, through which we prepare a kingdom for the devil or for Christ in our heart:

Totum namque in animae consistit recessu, unde expulso diabolo ac nequaquam in ea iam regnantibus uitiis consequenter regnum dei fundatur in nobis dicente euangelista : regnum dei non ueniet cum obseruatione, neque dicent : ecce hic aut ecce illic est : amen enim dico uobis quia regnum dei intra uos est . Intra nos uero nihil aliud esse potest quam scientia aut ignoratio ueritatis et uel uitiorum amicitia uel uirtutum, per quae aut diabolo aut Christo regnum paramus in corde.

and of this kingdom the Apostle describes the character, when he says “For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost.” (Rom.14.17) And so if the kingdom of God is within us, and the actual kingdom of God is righteousness and peace and joy, then the man who abides in these is most certainly in the kingdom of God, and on the contrary those who live in unrighteousness, and discord, and the sorrow that worketh death, have their place in the kingdom of the devil, and in hell and death. For by these tokens the kingdom of God and the kingdom of the devil are distinguished: and in truth if lifting up our mental gaze on high we would consider that state in which the heavenly powers live on high, who are truly in the kingdom of God, what should we imagine it to be except perpetual and lasting joy?

3. Cuius etiam regni qualitatem describit apostolus ita dicens : non enim regnum dei est esca et potus, sed iustitia et pax et gaudium in spiritu sancto . Itaque si regnum dei intra nos est et ipsum regnum dei iustitia et pax et gaudium est, ergo qui in istis commoratur sine dubio in regno dei est, et e contrario illi qui in iniustitia et discordia et tristitia mortem operante uersantur, in regno diaboli et in inferno ac morte sunt constituti. His enim indiciis uel dei uel diaboli discernitur regnum. Et re uera si sublimi mentis intuitu consideremus status illum in quo degunt caelestes supernaeque uirtutes quae uere in regno dei sunt, qui alius esse credendus est quam perpetua iugisque laetitia?

For what is so specially peculiar and appropriate to true blessedness as constant calm and eternal joy? And that you may be quite sure that this, which we say, is really so, not on my own authority but on that of the Lord, hear how very clearly He describes the character and condition of that world: “Behold,” says He, “I create new beavers and a new earth: and the former things shall not be remembered nor come into mind. But ye shall be glad and rejoice forever in that which I create.” (Is.45.17, 18) And again “joy and gladness shall be found therein: thanksgiving and the voice of praise, and there shall be month after month, and Sabbath after Sabbath.” (Is.51.3; 66.23) And again: “they shall obtain joy and gladness; and sorrow and sighing shall flee away.” (Is.35.10)

4. Quid enim tam proprium uerae beatitudini tamque conueniens quam tranquillitas iugis et gaudium sempiternum? Et ut hoc ipsum quod dicimus ita esse non mea coniectura, sed ipsius domini auctoritate certius instruaris, audi eum qualitatem et statum mundi illius apertissime describentem : ecce, inquit, ego creo caelos nouos, et terram nouam : et non erunt in memoria priora, neque ascendent super cor. Sed gaudebitis et exultabitis usque in sempiternum in his, quae ego creo . Et rursum : gaudium et laetitia inuenietur in ea, gratiarum actio et uox laudis. Et erit mensis ex mense, et sabbatum ex sabbato . Et iterum : gaudium et laetitiam obtinebunt, fugiet dolor et gemitus.

And if you want to know more definitely about that life and the city of the saints, hear what the voice of the Lord proclaims to the heavenly Jerusalem herself: “I will make,” says He, “thine officers peace and thine overseers righteousness. Violence shall no more be heard in thy land, desolation nor destruction within thy borders. And salvation shall take possession of thy walls, and praise of thy gates. The sun shall be no more thy light by day, neither shall the brightness of the moon give light to thee: but the Lord shall be thine everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself: but the Lord shall be thine everlasting light, and the days of thy mourning shall be ended:” (Is.60.17–20)

5. Et si adhuc clarius de illa conuersatione et ciuitate sanctorum uultis agnoscere, adtendite quae ad ipsam Hierusalem uoce domini dirigantur : et ponam, inquit, uisitationem tuam pacem et praepositos tuos iustitiam. Non audietur ultra iniquitas in terra tua, uastitas et contritio in terminis tuis, et occupabit salus muros tuos, et portas tuas laudatio. Non erit tibi amplius sol ad lucendum per diem, nec splendor lunae inluminabit te : sed erit tibi dominus in lucem sempiternam, et deus tuus in gloriam tuam. Non occidet ultra sol tuus, et luna tua non minuetur : sed erit dominus in lucem sempiternam, et conplebuntur dies luctus tui .

and therefore the holy Apostle does not say generally or without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is “in the Holy Ghost.” (Cf.Rom.14.17) For he was perfectly aware of another detestable joy, of which we hear “the world shall rejoice,” (John 16.20) and “woe unto you that laugh, for ye shall mourn.” (Luke 6.25) In fact the kingdom of heaven must be taken in a threefold sense, either that the heavens shall reign, i.e., the saints over other things subdued, according to this text, “Be thou over five cities, and thou over ten;” (Luke 19.17, 19) and this which is said to the disciples: “Ye shall sit upon twelve thrones judging the twelve tribes of Israel:” (Matt.19.28) or that the heavens themselves shall begin to be reigned over by Christ, when “all things are subdued unto Him,” and God begins to be “all in all:” (1 Cor.15.28) or else that the saints shall reign in heaven with the Lord.

6. Et idcirco beatus apostolus non generaliter neque simpliciter omne gaudium regnum dei esse pronuntiat, sed signanter ac specialiter illud solum quod in spiritu sancto est . Nouit enim esse aliud quoque uituperabile gaudium, de quo dicitur : mundus iste gaudebit , et : uae uobis qui ridetis, quia plorabitis . Regnum sane caelorum tripliciter accipiendum est : aut quod regnaturi sint caeli, id est sancti in aliis subditis secundum illud : esto tu super quinque ciuitates, et tu super decem , illudque quod dicitur ad discipulos : sedebitis super sedes duodecim iudicantes duodecim tribus Israhel , aut quod ipsi caeli incipiant a Christo regnari, cum scilicet omnibus ei subiectis coeperit esse omnia in omnibus deus, uel certe quod sancti in caelis sint cum domino regnaturi.

Wherefore every one while still existing in this body should already be aware that he must be committed to that state and office, of which he made himself a sharer and an adherent while in this life, nor should he doubt that in that eternal world he will be partner of him, whose servant and minister he chose to make himself here: according to that saying of our Lord which says “If any man serve Me, let him follow Me, and where I am, there shall My servant also be.” (John 13.26) For as the kingdom of the devil is gained by consenting to sin, so the kingdom of God is attained by the practice of virtue in purity of heart and spiritual knowledge.

XIIII. Quamobrem in hoc corpore constitutus iam nouerit unusquisque illi se regioni uel ministerio deputandum, cuius in hac uita semet ipsum participem cultoremque praebuerit, illiusque se etiam in illo perenni saeculo consortem futurum esse non ambigat, cui nunc ministrum se sociumque maluerit exhibere, secundum sententiam domini ita dicentis : si quis mihi ministrat, me sequatur, et ubi sum ego, illic et minister meus erit . Nam quemadmodum diaboli regnum per coniuentiam suscipitur uitiorum, ita regnum dei per exercitationem uirtutum puritate cordis ac spiritali scientia possidetur.

But where the kingdom of God is, there most certainly eternal life is enjoyed, and where the kingdom of the devil is, there without doubt is death and the grave. And the man who is in this condition, cannot praise the Lord, according to the saying of the prophet which tells us: “The dead cannot praise Thee, O Lord; neither all they that go down into the grave (doubtless of sin). But we,” says he, “who live(not forsooth to sin nor I to this world but to God) will bless the Lord, from this time forth for evermore: for in death no man remembereth God: but in the grave (of sin) who will confess to the Lord?” (Ps.113.17, 18; vi.6) i.e., no one will.

2. Ubi autem regnum dei est, ibi procul dubio et uita habetur aeterna, et ubi regnum diaboli est, ibi mortem atque infernum esse non dubium est. In quo qui fuerit, nec laudare dominum potest secundum prophetae sententiam dicentis : non mortui laudabunt te, domine : neque omnes, qui descendunt in infernum (sine dubio : peccati). Sed nos, inquit, qui uiuimus (non uitiis scilicet nec mundo huic, sed deo), benedicimus dominum, ex hoc nunc et usque in saeculum . Non enim est in morte qui memor est dei : in inferno autem (peccati) quis confitebitur domino ? Id est nemo.

For no man even though he were to call himself a Christian a thousand times over, or a monk, confesses God when he is sinning: no man who allows those things which the Lord hates, remembereth God, nor calls himself with any truth the servant of Him, whose commands he scorns with obstinate rashness: in which death the blessed Apostle declares that the widow is involved, who gives herself to pleasure, saying “a widow who giveth herself to pleasure is dead while she liveth.” (1 Tim.5.6) There are then many who while still living in this body are dead, and lying in the grave cannot praise God; and on the contrary there are many who though they are dead in the body yet bless God in the spirit, and praise Him, according to this: “O ye spirits and souls of the righteous, bless ye the Lord:” (Dan.3.86 (LXX)) and “every spirit shall praise the Lord.” (Ps.40.6)

3. Nullus enim, tametsi milies semet ipsum uel Christianum esse profiteatur uel monachum, cum peccat confitetur domino, nullus admittens ea quae dominus execratur reminiscitur dei, nec seruum se ueraciter illius proflitetur, cuius praecepta contumaci temeritate contemnit. In qua morte illam uiduam quae est in deliciis beatus apostolus esse pronuntiat uidua, inquiens, quae in deliciis est, uiuens mortua est . Sunt ergo multi qui uiuentes in hoc corpore mortui sunt et in inferno iacentes deum laudare non possunt, et e contrario sunt qui cum mortui sint corpore, deum spiritu benedicunt atque conlaudant secundum illud : benedicite spiritus et animae iustorum dominum , et : omnis spiritus laudet dominum .

And in the Apocalypse the souls of them that are slain are not only said to praise God but to address Him also. (Cf.Rev.6.9, 10) In the gospel too the Lord says with still greater clearness to the Sadducees: “Have ye not read that which was spoken by God, when He said to you: I am the God of Abraham, and the God of Isaac and the God of Jacob. He is not the God of the dead but of the living: for all do live unto Him.” (Matt.23.31, 32) Of whom also the Apostle says: “wherefore God is not ashamed to be called their God: for He hath prepared for them a city.” (Heb.11.16) For that they are not idle after the separation from this body, and are not incapable of feeling, the parable in the gospel shows, which tells us of the beggar Lazarus and Dives clothed in purple, one of whom obtained a position of bliss, i.e., Abraham’s bosom, the other is consumed with the dreadful heat of eternal fire. (Cf.Luke 16.19 sq)

4. Et in Apocalypsi animae occisorum non solum laudare deum, sed etiam interpellare dicuntur . In euangelio quoque euidentius dominus ad Sadducaeos non legistis, inquit, quod dictum est a deo dicente uobis : ego sum deus Abraham et deus Isaac et deus Iacob? Non est deus mortuorum sed uiuentium . Omnes enim ei uiuunt. De quibus et apostolus propter quod, inquit, non confunditur deus uocari deus eorum : parauit enim illis ciuitatem . Nam quia nec otiosae sint post separationem huius corporis neque nihil sentiant, etiam euangelii parabola quae de illo paupere Lazaro et diuite purpurato profertur ostendit, quorum unus beatissimam sedem, id est sinus Abrahae requiem promeretur, alius intolerabili ardore aeterni ignis exuritur .

But if you care too to understand the words spoken to the thief “To-day thou shalt be with Me in Paradise,” (Luke 23.43) what do they clearly show but that not only does their former intelligence continue with the souls, but also that in their changed condition they partake of some state which corresponds to their actions and deserts? For the Lord would certainly never have promised him this, if He had known that his soul after being separated from the flesh would either have been deprived of perception or have been resolved into nothing. For it was not his flesh but his soul which was to enter Paradise with Christ.

5. Si autem et illud quod dicitur ad latronem : hodie mecum eris in paradiso uoluerimus intendere, quid aliud manifeste significat quam perdurare in animabus non solum pristinos intellectus, sed etiam uicissitudine eas congrua pro meritorum actuumque suorum perfrui qualitate? Hoc enim illi nequaquam dominus promisisset, si eius animam nosset post separationem carnis uel priuandam sensu uel in nihilum resoluendam. Non enim caro eius in paradiso, sed anima erat ingressura cum Christo.

At least we must avoid, and shun with the utmost horror, that wicked punctuation of the heretics, who, as they do not believe that Christ could be found in Paradise on the same day on which He descended into hell, thus punctuate “Verily, I say unto you to-day,” and making a stop apply “thou shall be with. Me in Paradise, in such a way that they imagine that this promise was not fulfilled at once after he departed from this life, but that it will be fulfilled after the resurrection, as they do not understand what before the time of His resurrection He declared to the Jews, who fancied that He was hampered by human difficulties and weakness of the flesh as they were: “No man hath ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven:” (John 3.13)

6. Cauenda sane, immo toto horrore est detestanda prauissima haereticorum illa distinctio, qui dum non credunt Christum potuisse eodem die quo in inferna descendit etiam in paradiso repperiri, ita distingunt amen dico tibi hodie, et interposita distinctione inferrunt mecum eris in paradiso, ut scilicet haec promissio non statim post transitum uitae huius inpleta, sed post resurrectionis aduentum intellegatur inplenda, non intellegentes illud quod ante resurrectionis suae diem protulit ad Iudaeos, qui eum ut semet ipsos credebant humanis angustiis et carnali infirmitate concludi : nemo ascendit in caelum nisi qui de caelo descendit, filius hominis qui est in caelo .

by which He clearly shows that the souls of the departed are not only not deprived of their reason, but that they are not even without such feelings as hope and sorrow, joy and fear, and that they already are beginning to taste beforehand something of what is reserved for them at the last judgment, and that they are not as some unbelievers hold resolved into nothing after their departure from this life: but that they live a more real life, and are still more earnest in waiting on the praises of God.

7. Quibus manifeste probatur animas defunctorum non solum suis sensibus non priuari, sed ne istis quidem affectibus, id est spe atque tristitia, gaudio ac metu carere, et ex eis quae sibi in illo generali examine reseruantur quiddam eas iam incipere praegustare, nec secundum opinionem quorumdam infidelium in nihilum eas resolui post huius commorationis excessum, sed uiuacius subsistere deique laudibus intentius inhaerere.

And indeed to put aside for a little Scripture proofs, and to discuss, as far as our ability permits us, a little about the nature of the soul itself, is it not beyond the bounds of I will not say the folly, but the madness of all stupidity, even to have the slightest suspicion that the nobler part of man, in which as the blessed Apostle shows, the image and likeness of God consists, (Cf.1 Cor.11.7; Col.3.10) will, when the burden of the body with which it is oppressed in this world is laid aside, become insensible, when, as it contains in itself all the power of reason, it makes the dumb and senseless material flesh sensible, by participation with it: especially when it follows, and the order of reason itself demands that when the mind has put off the grossness of the flesh with which it is now weighed down, it will restore its intellectual powers better than ever, and receive them in a purer and finer condition than it lost them.

8. Et re uera, ut sequestratis paulisper testimoniis scripturarum de ipsius animae natura secundum mediocritatem sensus nostri paucis aliqua disputemus, nonne ultra omnis ineptiae non dicam fatuitatem, sed insaniam est uel leuiter suspicari illam pretiosiorem hominis portionem, in qua etiam imago dei secundum beatum apostolum ac similitudo consistit , deposita hac qua retunditur in praesenti sarcina corporali insensibilem fieri, quae omnem rationis uim in se continens etiam mutam atque insensibilem materiam carnis participatione sui facit esse sensibilem, cum utique consequens sit et hoc rationis ipsius ordo contineat, ut exuta mens ista carnali qua nunc hebetatur pinguedine intellectuales uirtutes suas in melius reparet et puriores eas ac subtiliores recipiat potius quam amittat.

But so far did the blessed Apostle recognize that what we say is true, that he actually wished to depart from this flesh; that by separation from it, he might be able to be joined more earnestly to the Lord; saying: “I desire to be dissolved and to be with Christ, which is far better, for while we are in the body we are absent from the Lord:” and therefore “we are bold and have our desire always to be absent from the body, and present with the Lord. Wherefore also we strive, whether absent or present, to be pleasing to Him;” (Phil.1.23; 2 Cor.v.6) and he declares indeed that the continuance of the soul which is in the flesh is distance from the Lord, and absence from Christ, and trusts with entire faith that its separation and departure from this flesh involves presence with Christ.

9. In tantum autem hoc quod dicimus beatus apostolus uerum esse cognoscit, ut etiam optet ab hac carne discedere, ut separatione eius enixius ualeat domino copulari, dicens : desiderium habeo dissolui et cum Christo esse, multo enim melius , quoniam dum sumus in corpore peregrinamur a domino . Et idcirco audemus et bonam uoluntatem habemus magis peregrinari a corpore et praesentes esse ad dominum. Propter quod etiam contendimus siue praesentes placere illi , commorationem scilicet animae quae in hac carne est peregrinationem a domino atque absentiam a Christo esse pronuntians eiusque ab hac carne separationem atque discessum praesentiam esse ad Christum tota credulitate confidens.

And again still more clearly the same Apostle speaks of this state of the souls as one that is very full of life: “But ye are come to Mount Sion, and the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and the church of the first born, who are written in heaven, and the spirits of just men made perfect.” (Heb.12.22, 23) Of which spirits he speaks in another passage, “Furthermore we have had instructors of our flesh, and we reverenced them: shall we not much more be subject to the Father of spirits and live?” (Ibid., ver.9.)

10. Et euidentius iterum super hoc ipso uiuacissimo animarum statu idem apostolus sed accessistis, inquit, ad Sion montem et ciuitatem dei uiuentis, Hierusalem caelestem, et ad multorum milium angelorum frequentiam, et ecclesiam primitiuorum qui conscripti sunt in caelis, et spiritus iustorum perfectorum . De quibus spiritibus in alio loco deinde patres, inquit, carnis nostrae habuimus eruditores et reuerebamur : non multo magis subiciemur patri spirituum et uiuemus ?

c_17_Contemplation of providence justice saints nature mercy

by admiring His incomprehensible essence, a thing which still lies hid in the hope of the promise,

through the greatness of His creation,

and the consideration of His justice, (aequitatis)

and the aid of His daily providence:(dispensationis auxilio)

when with pure minds we contemplate what He has done with His saints in every generation,

when with trembling heart we admire His power with which He governs, directs, and rules all things,

or the vastness of His knowledge, and that eye of His from which no secrets of the heart can lie hid,

when we contemplate the sand of the sea, and the number of the waves measured by Him and known to Him,

when in our wonder we think that the drops of rain, the days and hours of the ages,

and all things past and future are present to His knowledge;

on that ineffable mercy of His, which with unwearied patience endures countless sins which are every moment being committed under His very eyes,

or the call with which from no antecedent merits of ours, but by the free grace of His pity He receives us;

or again the numberless opportunities of salvation which He grants to those whom He is going to adopt

  — that He made us be born in such a way as that from our very cradles His grace and the knowledge of His law might be given to us, that He Himself, overcoming our enemy in us simply for the pleasure of His good will, rewards us with eternal bliss and everlasting rewards, when lastly He undertook the dispensation of His Incarnation for our salvation, and extended the marvels of His sacraments (Mysteriorum) to all nations.

quod ita nos nasci praecepit, ut ab ipsis cunabulis gratia nobis legisque suae notitia traderetur, quod ipse aduersarium uincens in nobis pro solo bonae uoluntatis adsensu aeterna beatitudine ac perpetuis nos praemiis muneratur, cum postremo dispensationem incarnationis suae pro nostra salute suscepit ac mirabilia mysteriorum suorum in cunctis gentibus dilatauit.

according to the character of our life

and the purity of our heart,

  which considerations certainly no one will preserve lastingly, if anything of carnal affections still survives in him, because “thou canst not,” saith the Lord, “see My face: for no man shall see Me and live;” (Exod.33.20) viz., to this world and to earthly affections.

   Quas profecto nullus perpetuo retentabit, in quo adhuc aliquid carnalium uiuit affectuum, quia non poteris, ait dominus, uidere faciem meam : non enim uidebit me homo et uiuet , scilicet mundo huic affectibusque terrenis.

Germanus. How is it then, that even against our will, aye and without our knowledge idle thoughts steal upon us so subtilely and secretly that it is fearfully hard not merely to drive them away, but even to grasp and seize them? Can then a mind sometimes be found free from them, and never attacked by illusions of this kind?

XVI. Germanus : Quid ergo est quod etiam nolentibus, immo uero etiam nescientibus nobis ita superfluae cogitationes subtiliter ac latenter inrepunt, ut non solum eas expellere, uerum etiam intellegere ac deprehendere difficultatis inmodicae sit? Potest ergo mens aliquando ab istis uacua repperiri et numquam huiuscemodi inlusionibus incursari?

Moses. It is impossible for the mind not to be approached by thoughts, but it is in the power of every earnest man either to admit them or to reject them. As then their rising up does not entirely depend on ourselves, so the rejection or admission of them lies in our own power. But because we said that it is impossible for the mind not to be approached by thoughts, you must not lay everything to the charge of the assault, or to those spirits who strive to instil them into us, else there would not remain any free will in man, nor would efforts for our improvement be in our power:

XVII. Moyses : Mentem quidem non interpellari cogitationibus inpossibile est, suscipere uero eas siue respuere omni studenti possibile est. Quemadmodum igitur ortus earum non omnimodis pendet a nobis, ita probatio uel electio consistit in nobis. Nec tamen ex eo quod diximus inpossibile esse mentem cogitationibus non adiri, totum uel incursui uel illis spiritibus tribuendum est qui eas nobis nituntur ingerere. Alioquin nec liberum in homine maneret arbitrium nec in nobis staret nostrae correctionis industria.

but it is, I say, to a great extent in our power to improve the character of our thoughts and to let either holy and spiritual thoughts or earthly ones grow up in our hearts. For for this purpose frequent reading and continual meditation on the Scriptures is employed that from thence an opportunity for spiritual recollection may be given to us, therefore the frequent singing of Psalms is used, that

thence constant feelings of compunction may be provided,

and earnest vigils and fasts and prayers,

that the mind may be brought low and not mind earthly things,

but contemplate things celestial,

for if these things are dropped and carelessness creeps on us, the mind being hardened with the foulness of sin is sure to incline in a carnal direction and fall away.

2. Sed est, inquam, nostrum magna ex parte, ut cogitationum qualitas emendetur et uel sanctae ac spiritales in cordibus nostris uel terrenae carnalesque concrescant. Ideo namque frequens lectio et iugis adhibetur meditatio scripturarum, ut exinde nobis spiritalis memoriae praebeatur occasio, idcirco decantatio crebra psalmorum, ut adsidua nobis exinde conpunctio ministretur, idcirco uigiliarum ac ieiuniorum orationumque sedulitas adhibetur, ut extenuata mens non terrena sapiat, sed caelestia contempletur. Quibus rursum neglegentia inrepente cessantibus necesse est ut mens uitiorum squalore concreta in carnalem partem mox inclinetur et conruat.

AND this movement of the heart is not unsuitably illustrated by the comparison of a mill wheel, which the headlong rush of water whirls round, with revolving impetus, and which can never stop its work so long as it is driven round by the action of the water: but it is in the power of the man who directs it, to decide whether he will have wheat or barley or darnel ground by it. That certainly must be crushed by it which is put into it by the man who has charge of that business.

XVIII. Quod exercitium cordis non incongrue molarum similitudini conparatur, quas meatus aquarum praeceps impetu rotante prouoluit. Quae nullatenus quidem cessare possunt ab opere suo aquarum inpulsibus circumactae : in eius uero qui praeest situm est potestate, utrumnam triticum malit an hordeum loliumue comminui. Illud quippe est procul dubio conmolendum, quod ingestum ab illo fuerit cui operis illius cura commissa est.

So then the mind also through the trials of the present life is driven about by the torrents of temptations pouring in upon it from all sides, and cannot be free from the flow of thoughts: but the character of the thoughts which it should either throw off or admit for itself, it will provide by the efforts of its own earnestness and diligence: for if, as we said, we constantly recur to[:]

meditation on the Holy Scriptures

and raise our memory towards the recollection of spiritual things

and the desire of perfection

and the hope of future bliss,

spiritual thoughts are sure to rise from this, and cause the mind to dwell on those things on which we have been meditating.

2. Ita igitur etiam mens per uitae praesentis incursus undique ingruentibus temptationum torrentibus circumacta uacua quidem cogitationum aestibus esse non poterit : quales uero uel admittere uel parare sibi debeat, studii ac diligentiae suae prouidebit industria. Si enim ut diximus ad sanctarum scripturarum meditationem iugiter recurramus ac memoriam nostram ad recordationem spiritalium rerum et desiderium perfectionis spemque futurae beatitudinis erigamus, necesse est ut ortae cogitationes exinde spiritales in his quae meditati sumus mentem facient inmorari.

But if we are overcome by sloth or carelessness and spend our time in idle gossip, or are entangled in the cares of this world and unnecessary anxieties, the result will be that a sort of species of tares will spring up, and afford an injurious occupation for our hearts, and as our Lord and Saviour says, wherever the treasure of our works or purpose may be, there also our heart is sure to continue. (Cf.Matt.6.21)

3.Sin uero desidia seu neglegentia superati uitiis et otiosis confabulationibus occupemur seu curis mundanis et superfluis sollicitudinibus inplicemur, consequenter exinde uelut quaedam zizaniorum species generata operationem quoque nostro cordi noxiam ministrabit, et secundum sententiam domini saluatoris ubi fuerit thesaurus operum seu intentionis nostrae, ibi et cor nostrum necessario permanebit .

ABOVE all we ought at least to know that there are three origins of our thoughts, i.e., from God, from the devil, and from ourselves. They come from God when He vouchsafes to visit us with the illumination of the Holy Ghost, lifting us up to a higher state of progress, and where we have made but little progress, or through acting slothfully have been overcome, He chastens us with most salutary compunction, or when He discloses to us heavenly mysteries, or turns our purpose and will to better actions, as in the case where the king Ahasuerus, being chastened by the Lord, was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai, and promoted him to a position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews. (Cf.Esth.6.1 sq)

XVIIII. Illud sane prae omnibus nosse debemus tria cogitationum nostrarum esse principia, id est ex deo, ex diabolo et ex nobis. Et ex deo quidem sunt, cum spiritus sancti inlustratione nos uisitare dignatur, erigens nos ad sublimiorem profectum, et in quibus uel minus adquisiuimus uel desidiose agentes superati sumus saluberrima conpunctione castigat, uel cum reserat nobis caelestia sacramenta et propositum nostrum ad meliores actus uoluntatemque conuertit . Ut ibi cum rex Asuerus castigatus a domino libros annales instigatur inquirere, quibus Mardochaei beneficia recordatus summi eum gradu honoris exaltat ac protinus crudelissimam super nece gentis Iudaeae sententiam reuocat.

Or when the prophet says: “will hearken what the Lord God will say in me.” (Ps.84.(85) 9) Another too tells us “And an angel spoke, and said in me,” (Zech.1.14) or when the Son of God promised that He would come with His Father, and make His abode in us, (Cf.John 14.23) and “It is not ye that speak, but the Spirit of your Father which speaketh in you.” (Matt.10.20) And the chosen vessel: Ye seek a proof of Christ that speaketh in me.” (2 Cor.13.3)

2. Uel cum propheta commemorat : audiam quid loquatur in me dominus deus . Alius quoque et dixit, inquit, angelus, qui loquebatur in me. Uel cum dei filius uenturum se una cum patre et mansionem apud nos facturum esse promittit . Et : non estis uos qui loquimini, sed spiritus patris uestri qui loquitur in uobis . Et uas electionis : experimentum quaeritis eius qui in me loquitur Christi .

But a whole range of thoughts springs from the devil, when he endeavours to destroy us either by the pleasures of sin or by secret attacks, in his crafty wiles deceitfully showing us evil as good, and transforming himself into an angel of light to us: (Cf.2 Cor.11.4) as when the evangelist tells us: “And when supper was ended, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray” (John 13.2) the Lord: and again also “after the sop,” he says, “Satan entered into him.” (Ibid., ver.27) Peter also says to Ananias: “Why hath Satan tempted thine heart, to lie to the Holy Ghost?” (Acts 5.3) And that which we read in the gospel much earlier as predicted by Ecclesiastes: “If the spirit of the ruler rise up against thee, leave not thy place.” (Eccl.10.4)

3. Ex diabolo uero cogitationum nascitur series, cum subuertere nos tam uitiorum oblectatione quam etiam occultis conatur insidiis, subtilissima calliditate mala pro bonis fraudulenter ostentans et transfigurans se nobis in angelum lucis . Uel cum euangelista refert : et cena facta cum diabolus iam mississet in corde Iudae Simonis Scariotae ut traderet dominum . Et iterum post buccellam, inquit, introiuit in illum Satanas . Petrus quoque ad Annaniam quare, ait, temptauit Satanas cor tuum, mentiri te spiritui sancto . Et illud quod in euangelio multo ante per Ecclesiasten praedictum legimus : si spiritus potestatem habentis ascenderit super te, locum tuum ne dimittas .

That too which is said to God against Ahab in the third book of Kings, in the character of an unclean spirit: “I will go forth and will be a lying spirit in the mouth of all his prophets.” (1 Kings 22.22) But they arise from ourselves, when in the course of nature we recollect what we are doing or have done or have heard. Of which the blessed David speaks: “I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit.” (Ps.76.(77) 6, 7) And again: “the Lord knoweth the thoughts of man, that they are vain:” (Ps.93:(94) 11) and “the thoughts of the righteous are judgments.” (Prov.13.5) In the gospel too the Lord says to the Pharisees: “why do ye think evil in your hearts?” (Matt.9.4)

4. Illud quoque quod dicitur ad deum contra Achab in tertio Regnorum libro ex persona spiritus inmundi : egrediar et ero spiritus mendax in ore omnium prophetarum eius . Ex nobis autem oriuntur, cum eorum quae gerimus uel gessimus uel audiuimus naturaliter recordamur. De quibus beatus Dauid cogitaui, inquit, dies antiquos, et annos aeternos in mente habui, et meditatus sum, nocte cum corde meo exercitabar, et scobebam spiritum meum . Et iterum : dominus scit cogitationes hominum, quoniam uanae sunt , et : cogitationes iustorum iudicia . In euangelio quoque dominus ad Pharisaeos : quid cogitatis mala in cordibus uestris ?

WE ought then carefully to notice this threefold order, and with a wise discretion to analyse the thoughts which arise in our hearts, tracking out their origin and cause and author in the first instance, that we may be able to consider how we ought to yield ourselves to them in accordance with the merit of those who suggest them so that we may, desert as the Lord’s command bids us, become good money-changers, whose highest skill and whose training is to test what is perfectly pure gold and what is commonly termed tested, or what is not sufficiently purified in the fire; and also with unerring skill not to be taken in by a common brass denarius, if by being coloured with bright gold it is made like some coin of great value; and not only shrewdly to recognize coins stamped with the heads of usurpers, but with a still shrewder skill to detect those which have the image of the right king, but are not properly made, and lastly to be careful by the test of the balance to see that they are not under proper weight.

XX. Hanc igitur tripertitam rationem opportet nos iugiter obseruare et uniuersas cogitationes quae emergunt in corde nostro sagaci discretione discutere, origines earum et causas auctoresque primitus indagantes, ut quales nos eis praebere debeamus ex illorum merito qui eas suggerunt considerare possimus, ut efficiamur secundum praeceptum domini probabiles trapezitae . Quorum summa peritia est ac disciplina probare quodnam sit aurum purissimum et ut uulgo dicitur obrizum quodue sit minus purgatione ignis excoctum, aereo quoque uilique denario, si pretiosum nomisma sub colore auri fulgentis imitetur, prudentissima discretione non falli, et non solum nomismata tyrannorum uultus exprimentia sapienter agnoscere, sed etiam illa, quae sunt ueri quidem regis imagine, sed non legitime figurata, peritia sagaciore discernere, deinde ne quid illis a legitimo pondere deminutum sit censura trutinae diligenter inquirere.

(Ut efficiamur secundum proeceptum Domini probabiles trapezitoe.The saying to which Cassian here alludes, givnesqe trapexitai dovkimoi, is not found anywhere in the Gospels, but “is the most commonly quoted of all Apocryphal sayings, and seems to be genuine.” Westcott, Introd.to the Gospels, p.454.It is quoted among others by Origen in Joann.xix., and Jerome Ep.152.See these and other reff.in Anger’s Synopsis, p.274

[1] All of which things the gospel saying, which uses this figure, shows us that we ought also to observe spiritually; first that whatever has found an entrance into our hearts, and whatever doctrine has been received by us, should be most carefully examined to see whether it has been purified by the divine and heavenly fire of the Holy Ghost, or whether it belongs to Jewish superstition, or whether it comes from the pride of a worldly philosophy and only externally makes a show of religion. And this we can do, if we carry out the Apostle’s advice, “Believe not every spirit, but prove the spirits whether they are of God.” (1 John 4.1)

2. Quae omnia nos quoque spiritaliter obseruare debere euangelicus sermo sub huius nominis demonstrat exemplo : primum ut quidquid cordibus inrepserit nostris uel si quod nobis dogma fuerit intromissum, utrumne sit diuino illo et caelesti spiritus sancti igne purgatum an ad Iudaicam superstitionem pertinens seu de saecularis philosophiae tumore descendens in superficie tantum praeferat pietatem, diligentissime perscrutemur. Quod ita poterimus implere, si illud apostolicum fecerimus : nolite omni spiritui credere, sed probate spiritus si ex deo sint .

But by this kind those men also are deceived, who after having been professed as monks are enticed by the grace of style, and certain doctrines of philosophers, which at the first blush, owing to some pious meanings not out of harmony with religion, deceive as with the glitter of gold their hearers, whom they have superficially attracted, but render them poor and miserable for ever, like men deceived by false money made of copper: either bringing them back to the bustle of this world, or enticing them into the errors of heretics, and bombastic conceits: a thing which we read of as happening to Achan in the book of Joshua the son of Nun, (Cf.Josh.7) when he coveted a golden weight from the camp of the Philistines, and stole it, and was smitten with a curse and condemned to eternal death.

3. Quo genere illi quoque decepti sunt, qui post professionem monachi nitore sermonis et quibusdam sunt philosophorum dogmatibus inlecti, quae prima fronte piis quibusdam sensibus ac religioni consonis audientes uelut auri fulgore fallentia, quos semel superficie inlexerant, uelut nomismatibus aereis falsisque deceptos perpetuo nudos ac miseros reddiderunt, uel ad saeculi eos strepitum reuocantes uel ad haereticos errores ac praesumptiones tumidas pertrahentes. Quod etiam Achor in libro Iesu Naue legimus fuisse perpessum, qui de castris Allophylorum ligulam auream concupiscens atque furatus anathemate percuti atque aeterna meruit morte damnari .

[2] In the second place we should be careful to see that no wrong interpretation fixed on to the pure gold of Scripture deceives us as to the value of the metal: by which means the devil in his craft tried to impose upon our Lord and Saviour as if He was a mere man, when by his malevolent interpretation he perverted what ought to be understood generally of all good men, and tried to fasten it specially on to Him, who had no need of the care of the angels: saying, “For He shall give His angels charge concerning Thee, to keep Thee in all Thy ways: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone,” (Matt.4.6; Ps.90.11, 12) by a skilful assumption on his part giving a turn to the precious sayings of Scripture and twisting them into a dangerous sense, the very opposite of their true meaning, so as to offer to us the image and face of an usurper under cover of the gold colour which may deceive us. Or whether he tries to cheat us with counterfeits, for instance by urging that some work of piety should be taken up which as it does come from the true minds of the fathers, leads under the form of virtue to vice; and, deceiving us either by immoderate or impossible fasts, or by too long vigils, or inordinate prayers, or unsuitable reading, brings us to a bad end.

4. Secundo sollicite nos explorare conueniet, ne auro purissimo scripturarum praua interpretatio coaptata metalli pretiositate nos fallat. In quo etiam domino saluatori callidissimus diabolus uelut homini simplici temptauit inponere, dum ea, quae generaliter sunt super omnium iustorum intellegenda personis, maliuola interpretatione conrumpens specialiter huic qui angelorum custodia non egebat conatur aptare dicens : quia angelis suis mandauit de te, ut custodiant te in omnibus uiis tuis : et in manibus portabunt te, ne forte offendas ad lapidem pedem tuum : pretiosa scilicet eloquia scripturarum callida adsumptione conuertens et ad contrarium sensum noxiumque detorquens, ut imaginem tyrannici uultus sub colore nobis auri fallentis obiciat. Siue cum paracharaximis nos conatur inludere, quoddam scilicet pietatis opus admonens adfectandum, quod non de legitima seniorum procedens moneta sub praetextu uirtutum ducit ad uitia, uel inmoderatis inconpetentibusque ieiuniis seu uigiliis nimiis uel orationibus inordinatis uel incongrua lectione decipiens ad noxium pertrahit finem.

Or, when he persuades us to give ourselves up to mixing in the affairs of others, and to pious visits, by which he may drive us away from the spiritual cloisters of the monastery, and the secrecy of its friendly peacefulness, and suggests that we take on our shoulders the anxieties and cares of religious women who are in want, that when a monk is inextricably entangled in snares of this sort he may distract him with most injurious occupations and cares. Or else when he incites a man to desire the holy office of the clergy under the pretext of edifying many people, and the love of spiritual gain, by which to draw us away from the humility and strictness of our life.

5. Uel cum intercessiones ac uisitationes pias persuadet inpendere, quibus nos a spiritalibus monasterii claustris et secreto amicae quietis excutiat, sollicitudines etiam curasque suscipere religiosarum ac destitutarum suggerit feminarum, ut huiusmodi laqueis monachum inextricabiliter inretitum perniciosarum sollicitudinum occupatione distendat. Uel certe cum desiderare sanctum clericatus officium sub praetextu aedificationis multorum et amore lucri spiritalis instigat, per quod nos ab humilitate propositi huius ac districtione diuellat.

All of which things, although they are opposed to our salvation and to our profession, yet when covered with a sort of veil of compassion and religion, easily deceive those who are lacking in skill and care. For they imitate the coins of the true king, because they seem at first full of piety, but are not stamped by those who have the right to coin, i.e., the approved Catholic fathers, nor do they proceed from the head public office for receiving them, but are made by stealth and by the fraud of the devil, and palmed off upon the unskilful and ignorant not without serious harm. And even although they seem to be useful and needful at first, yet if afterwards they begin to interfere with the soundness of our profession, and as it were to weaken in some sense the whole body of our purpose, it is well that they should be cut off and cast away from us like a member which may be necessary, but yet offends us and which seems to perform the office of the right hand or foot.

6. Quae omnia cum sint nostrae saluti professionique contraria, tamen uelamine quodam misericordiae ac religionis obtecta facile inperitos incautosque decipiunt. Imitantur enim nomismata ueri regis, quia uidentur ad praesens plena pietatis, sed non sunt a legitimis monetariis, id est probatis et catholicis patribus figurata nec de cardinali ac publica conlationis eorum prodeunt officina, sed furtim fraude daemonum fabricata non sine detrimento inperitis quibusque et ignorantibus ingeruntur. Quae quamuis utilia ac necessaria uideantur ad praesens, tamen si soliditati professionis nostrae incipiant post haec esse contraria et totum quodammodo corpus nostri lebefactare propositi, tamquam necessarium quidem, sed scandalizans membrum et quod dextrae manus uel pedis agere uideatur officum proici a nobis atque abscidi salubre est.

For it is better, without one member of a command, i.e., its working or result, to continue safe and sound in other parts, and to enter as weak into the kingdom of heaven rather than with the whole mass of commands to fall into some error which by an evil custom separates us from our strict rule and the system purposed and entered upon, and leads to such loss, that it will never outweigh the harm that will follow, but will cause all our past fruits and the whole body of our work to be burnt in hell fire. (Cf.Matt.18.8)

7. Satius enim est absque unius praecepti membro, id est operatione uel fructu in ceteris sanum firmumque durare et tamquam debilem introire in regnum caelorum, quam cum soliditate mandati incidere in aliquod scandalum, quod perniciosa consuetudine separans nos a districtionis regula atque adrepti propositi disciplina inducat in tale dispendium, quod nequaquam futura detrimenta conpensans omnes praeteritos fructus totumque operationis nostrae corpus gehennae faciat ignibus concremari.

Of which kind of illusions it is well said in the Proverbs: “There are ways which seem to be right to a man, but their latter end will come into the depths of hell,” (Prov.16.25 (LXX)) and again “An evil man is harmful when he attaches himself to a good man,” (Prov.11.15 (LXX)) i.e., the devil deceives when he is covered with an appearance of sanctity: “but he hates the sound of the watchman,” (Prov.13.15 (LXX)) i.e., the power of discretion which comes from the words and warnings of the fathers.

8. De his generibus inlusionum etiam in Prouerbiis eleganter exprimitur : sunt uiae quae uidentur rectae esse uiro, nouissima autem earum uenient in profundum inferi , et iterum : malignus nocet cum se commiscuerit iusto , id est diabolus decipit cum fuerit colore sanctitatis obtectus. Odit autem sonum tutelae , id est discretionis uim quae de seniorum uerbis ac monitione procedit.

IN this manner we have heard that Abbot John who lived at Lycon, was recently deceived. For when his body was exhausted and failing as he had put off taking food during a fast of two days, on the third day while he was on his way to take some refreshment the devil came in the shape of a filthy Ethiopian, and falling at his feet, cried “Pardon me because I appointed this labour for you.” And so that great man, who was so perfect in the matter of discretion, understood that under pretence of an abstinence practised unsuitably, he was deceived by the craft of the devil, and engaged in a fast of such a character as to affect his worn out body with a weariness that was unnecessary, indeed that was harmful to the spirit; as he was deceived by a counterfeit coin, and, while he paid respect to the image of the true king upon it, was not sufficiently alive to the question whether it was rightly cut and stamped.

XXI. In quo etiam abbatem Iohannem, qui Lyci commoratur, nouimus nuper inlusum. Nam cum exhausto corpore atque defecto perceptionem cibi biduano ieiunio distulisset, accedenti ei ad refectionem die postero ueniens diabolus in figura Aethiopis tetri atque ad eius genua prouolutus, indulge, inquit, mihi, quia ego tibi hunc laborem indixi. Itaque ille uir tantus et in discretionis ratione perfectus sub colore continentiae incongruenter exercitae intellexit se ob hoc calliditate diaboli circumuentum talique distentum ieiunio, ut lassitudinem non necessariam immo etiam spiritui nocituram fatigato corpori superponeret, paracharaximo scilicet inlusus nomismate, dum in illo ueri regis imaginem ueneratus parum discutit an esset legitime figuratum.

[3] 2. But the last duty of this “good money-changer,” which, as we mentioned before, concerns the examination of the weight, will be fulfilled, if whenever our thoughts suggest that anything is to be done, we scrupulously think it over, and, laying it in the scales of our breast, weigh it with the most exact balance, whether it be full of good for all, or heavy with the fear of God: or entire and sound in meaning; or whether it be light with human display or some conceit of novelty, or whether the pride of foolish vain glory has not diminished or lessened the weight of its merit. And so straightway weighing them in the public balance, i.e., testing them by the acts and proofs of the Apostles and Prophets let us hold them as it were entire and perfect and of full weight, or else with all care and diligence reject them as imperfect and counterfeit, and of insufficient weight.

2. Ultima uero obseruatio huius probabilis trapezitae, quam de inquisitione ponderis esse praediximus, taliter inplebitur, si quidquid gerendum cogitatio nostra suggesserit omni scrupulo retractantes atque in nostri pectoris trutina conlocantes aequilibratione iustissima perpendamus, an plenum sit honestate communi, an timore dei sit graue, an integrum sensu, an humana ostentatione aut aliqua nouitatis praesumptione sit leue, an meriti eius pondus inanis cenodoxiae non imminuerit uel adroserit gloria. Et sic ea protinus ad examen publicum trutinantes, id est ad prophetarum et apostolorum actus ac testimonia conferentes uel tamquam integra atque perfecta et illis conpensantia teneamus, uel tamquam inperfecta atque damnosa nec illorum ponderi consonantia omni cautione ac diligentia refutemus.

This power of discerning will then be necessary for us in the fourfold manner of which we have spoken; viz.,

[1] first that the material does not escape our notice whether it be of true or of painted gold:

[2] secondly, that those thoughts which falsely promise works of religion should be rejected by us as forged and counterfeit coins, as they are those which are not rightly stamped, and which bear an untrue image of the king;

and that we may be able in the same way to detect those which in the case of the precious gold of Scripture, by means of a false and heretical meaning, show the image not of the true king but of an usurper;

and that we refuse those whose weight and value the rust of vanity has depreciated and not allowed to pass in the scales of the fathers, as coins that are too light, and are false and weigh too little; so that we may not incur that which we are warned by the Lord’s command to avoid with all our power, and lose the value and reward of all our labour. “Lay not up for yourselves treasures on the earth, where rust and moth corrupt and where thieves break through and steal.” (Matt.6.19)

XXII. Erit ergo hoc quadripertito quo diximus modo necessaria nobis ista discretio, id est ut primum materia nos auri ueri fucatiue non lateat,

 secundo ut has easdem cogitationes quae mentiuntur opera pietatis tamquam adulterina nomismata et paracharaxima reprobemus, utpote quae falsam imaginem regis non legitime signata contineant,

uel illa, quae in auro pretiosissimo scripturarum uitioso et haeretico sensu non ueri regis, sed tyranni praeferunt uultum,

similiter discernentes refutare possimus, siue illa, quorum pondus ac pretium aerugo uanitatis adrodens exagio seniorum non sinit adaequari, ut nomismata leuia atque damnosa minusque pensantia recusemus, ne in illud incidentes, quod obseruare tota uirtute praecepto domini commonemur, cunctis laborum nostrorum meritis stipendiisque fraudemur : nolite thesaurizare uobis thesauros in terra, ubi aerugo et tinea demolitur, et ubi fures effodiunt et furantur .

2. For whenever we do anything with a view to human glory we know that we are, as the Lord says, laying up for ourselves treasure on earth, and that consequently being as it were hidden in the ground and buried in the earth it must be destroyed by sundry demons or consumed by the biting rust of vain glory, or devoured by the moths of pride so as to contribute nothing to the use and profits of the man who has hidden it.

    We should then constantly search all the inner chambers of our hearts, and trace out the footsteps of whatever enters into them with the closest investigation lest haply some beast, if I may say so, relating to the understanding, either lion or dragon, passing through has furtively left the dangerous marks of his track, which will show to others the way of access into the secret recesses of the heart, owing to a carelessness about our thoughts. And so daily and hourly turning up the ground of our heart with the gospel plough, i.e., the constant recollection of the Lord’s cross, we shall manage to stamp out or extirpate from our hearts the lairs of noxious beasts and the lurking places of poisonous serpents.

2. Quidquid enim contemplatione humanae gloriae fecerimus, in terra nos thesaurizare secundum domini sententiam nouerimus, et consequenter illud tamquam humi reconditum in terramque defossum uel diuersis daemoniis populandum uel edaci cenodoxiae aerugine consumendum uel ita superbiae tineis deuorandum, ut ad nullam recondentis utilitatem emolumentumque respiciat. Omnes igitur cordis nostri recessus iugiter perscrutandi sunt et ascendentium in eos uestigia indagatione sagacissima retractanda, ne qua forte intellectualis ibidem bestia, uel leo uel draco, pertransiens perniciosa uestigia latenter inpresserit, quibus accessus etiam ceteris in adyta pectoris nostri per cogitationum neglegentiam praebeatur. Et ita per singulas horas atque momenta terram cordis nostri euangelico aratro, hoc est iugi dominicae crucis recordatione sulcantes uel noxiarum ex nobis ferarum cubilia uel uirulentorum serpentium exterminare latibula poterimus.

AT this the old man seeing that we were astonished, and inflamed at the words of his discourse with an insatiable desire, stopped his speech for a little in consequence of our admiration and earnestness, and presently added: Since your zeal, my sons, has led to so long a discussion, and a sort of fire supplies keener zest to our conference in proportion to your earnestness, as from this very thing I can clearly see that you are truly thirsting after teaching about perfection, I want still to say something to you on the excellence of discrimination and grace which rules and holds the field among all virtues, and not merely to prove its value and usefulness by daily instances of it, but also from former deliberations and opinions of the fathers.

XXIII. Ad haec obstupefactos nos intuens senex et ad uerba narrationis suae inexplebili ardore succensos, pro admiratione desiderii nostri paulisper sermone suspenso rursus adiecit : quoniam nos, o filii, ad disputationem tam longam uestra sedulitas prouocauit et ignis quidam conlationi nostrae feruentiores sensus pro uestro desiderio subministrat, ut ex hoc etiam ipso manifeste contempler in ueritate uos perfectionis sitire doctrinam, uolo uobis adhuc super discretionis eximietate uel gratia, quae inter cunctas uirtutes arcem ac primatum tenet, pauca disserere excellentiamque eius et utilitatem non solum cotidianis exemplis, sed etiam antiquis patrum consultationibus ac sententiis adprobare.

For I remember that frequently when men were asking me with sighs and tears for a discourse of this kind, and I myself was anxious to give them some teaching I could not possibly manage it, and not merely my thoughts but even my very power of speech failed me so that I could not find how to send them away with even some slight consolation. And by these signs we clearly see that the grace of the Lord inspires the speakers with words according to the deserts and zeal of the hearers. And because the very short night which is before us does not allow me to finish the discourse, let us the rather give it up to bodily rest, in which the whole of it will have to be spent, if a reasonable portion is refused, and let us reserve the complete scheme of the discourse for unbroken consideration on a future day or night.

2. Frequenter namque memini nonnullis huiusmodi sermonem cum gemitu lacrimisque poscentibus me quoque aliquid eis doctrinae conferre cupientem nullatenus potuisse et ita in me non solum sensus, uerum etiam ipsum eloquium defecisse, ut non inuenirem quemadmodum eos uel cum leui consolatione dimitterem. Quibus indiciis euidenter agnoscitur domini gratiam pro merito ac desiderio audientium disputantibus adspirare sermonem. Quem quia breuissimum istud quod superest noctis spatium non occurrit explere, indulgentes illud potius quieti corporeae, cui necesse est totum persolui, si id quod modicum est fuerit denegatum, plenum narrationis ordinem integro futuri diei seu noctis examini reseruemus.

For it is right for the best counsellors on discretion to show the diligence of their minds in the first place in this, and to prove whether they are or can be possessors of it by this evidence and patience, so that in treating of that virtue which is the mother of moderation they may by no means fall into the vice which is opposite to it; viz., that of undue length, by their actions and deeds destroying the force of the system and nature which they recommend in word. In regard then to this most excellent discretion, on which we still propose to inquire, so far as the Lord gives us power, it may in the first instance be a good thing, when we are disputing about its excellence and the moderation which we knew exists in it as the first of virtues, not to allow ourselves to exceed the due limit of the discussion and of our time.

3. Decet namque discretionis optimos consultores in hoc primum patefacere suae mentis industriam et utrum sint uel esse possint eius capaces hoc indicio ac patientia conprobare, ut de illa quae moderationis generatrix est uirtute tractantes nequaquam uitium quod ipsi contrarium est nimietatis incurrant, uim rationis ac naturae eius quam uerbis excolunt effectu atque opere uiolantes. In hoc ergo nobis discretionis bonum, de qua, quantum dominus dederit, adhuc indagare disponimus, primitus prosit, ut nos de ipsius excellentia et moderatione, quae prima eidem uirtus inesse cognoscitur, disserentes disputationis quoque uel temporis modum non permittat excedere.

And so with this the blessed Moses put a stop to our talk, and urged us, eager though we were and hanging on his lips, to go off to bed for a little, advising us to lie down on the same mats on which we were sitting, and to put our bundles under our heads instead of pillows, as these being tied evenly to thicker leaves of papyrus collected in long and slender bundles, six feet apart, at one time provide the brethren when sitting at service with a very low seat instead of a footstool, at another time being put under their necks when they go to bed furnish a support for their heads, that is not too hard, but comfortable and just right.

4. His itaque beatus Moyses conlationi nostrae dans finem adhuc nos auidos ac de suo ore pendentes degustare somnum paulisper hortatus est, isdem ipsis quibus insidebamus psiathiis admonens incubare, embrimiis pariter capiti nostro ceruicalium uice subpositis, quae crassioribus papyris in longos gracilesque fasciculos coactis sesquipedali interuallo pariter conligata nunc quidem humillimum sedile ad scabelli uicem fratribus in synaxi considentibus praestant, nunc uero subiecta ceruicibus dormientium praebent capiti non nimie durum, sed tractabile aptumque fulmentum.

For which uses of the monks these things are considered especially fit and suitable not only because they are somewhat soft, and prepared at little cost of money and labour, as the papyrus grows everywhere along the banks of the Nile, but also because they are of a convenient stuff and light enough to be removed or fetched as need may require. And so at last at the bidding of the old man we settled ourselves down to sleep in deep stillness, both excited with delight at the conference we had held, and also buoyed up with hope of the promised discussion.

5. Ad quos monachorum usus haec idcirco uel maxime oportuna habentur et congrua, quod non solum sint aliquatenus mollia paruoque et opere praeparentur et pretio, utpote passim papyro per ripas Nili fluminis emergente, sed etiam quod ad remouendum seu cum necesse fuerit admouendum habilis materiae leuisque naturae sint. Atque ita praecepto senis tandem sumus ad degustationem somni onerosa quiete conpositi, tam digestae conlationis inflammati gaudio quam repromissae disputationis expectatione suspensi.