JOHN CLIMACUS
The Ladder [ of Divine Ascent ]
Selections from Steps
1-3
 

John Climacus,
Dionysius, Athos, 17th c.


St. John Climacus, tr. Lazarus Moore (Harper, 1959) . Greek: Scala paradisi. PG 88, Paris: Migne, 1857-1866: c.631-1161.  

An Ascetic Treatise by Abba John, Abbot of the monks of Mount Sinai, sent by him to Abba John, Abbot of Raithu, at whose request it was written.

Λόγος ἀσκητικὸς τοῦ ἀββᾶ Ἰωάννου τοῦ ἡγουμένου τῶν ἐν τῷ Σινᾷ ὄρει μοναχῶν, ὃν καὶ ἐπέστειλε τῷ ἀββᾷ Ἰωάννῃ τῷ ἡγουμένῳ τῆς Ῥαϊθοῦ, προτραπεὶς παρ’ αὐτοῦ συντάξαι.

Step 1

 

 

 

STEP 1- On Renunciation of the World

(1.) Περὶ ἀποταγῆς βίου.

 

 

 

 

1.1. Our God and King is good, ultra-good and all-good (it is best to begin with God in writing to the servants of God). Of the rational beings created by Him and honoured with the dignity of free-will, Τοῦ ἀγαθοῦ καὶ ὑπεραγάθου καὶ παναγάθου ἡμῶν Θεοῦ καὶ βασιλέως (καλὸν γὰρ ἐκ Θεοῦ πρὸς τοὺς Θεοῦ θεράποντας ἄρξασθαι), πάντων τῶν ὑπ’ αὐτοῦ κτισθέντων λογικῶν αὐτεξουσιότητος ἀξιώματι τιμηθέντων,

[1] some are His friends,

[2] others are His true servants,

[3] some [servants] are worthless,

[4] some are completely estranged from God,

[5] and others, though feeble creatures are equally His opponents.

οἱ μέν εἰσιν αὐτοῦ φίλοι,

οἱ δὲ γνήσιοι δοῦλοι,

οἱ δὲ ἀχρεῖοι,

οἱ δὲ πάντη ἀπεξενωμένοι,

οἱ δὲ, εἰ καὶ ἀσθενεῖς, ὅμως ἀντίδικοι.

[1] By friends of God, dear and holy Father,[1] we simple people mean, properly speaking, those intellectual and incorporeal beings which surround God.

[2] By true servants of God we mean all those who tirelessly and unremittingly do and have done His will.

[3] By worthless servants we mean those who think of themselves as having been granted baptism, but have not faithfully kept the vows they made to God.

[4] By those estranged from God and made His enemies , we mean those who are unbelievers or heretics.

[5] Finally, the adversaries of God are those who have not only evaded and rejected the Lord’s commandment themselves, but who also wage bitter war on those who are fulfilling it.

Καὶ φίλους μὲν κυρίως ἡμεῖς οἱ ἰδιῶται, ὦ ἱερὰ κεφαλὴ, περὶ Θεοῦ [Θεὸν] ὑπειλήφαμεν, τὰς περὶ αὐτὸν νοεράς τε καὶ ἀσωμάτους οὐσίας·

γνησίως [γνησίους] δὲ δούλους, πάντας τοὺς τὸ θέλημα αὐτοῦ ἀόκνως, καὶ ἀπαραλείπτως ποιοῦντας, καὶ ποιήσαντας·

ἀχρείους δὲ δούλους, ὅσοι μὲν τοῦ βαπτίσματος ἀξιωθῆναι νομίζουσι, τὰς δὲ πρὸς αὐτὸν συνθήκας γνησίως οὐκ ἐφυλάξαντο·

ξένους δ’ ἐπὶ [ἀπὸ] Θεοῦ, καὶ ἐχθροὺς νοήσωμεν, ὅσοι ἢ ἄπιστοι, ἢ κακόπιστοι τυγχάνουσι.

Πολέμιοι δ’ εἰσὶν οἱ μὴ μόνον τὸ τοῦ Κυρίου πρόσταγμα διακρουσάμενοι, καὶ ἐξ ἑαυτῶν ἀποῤῥίψαντες, ἀλλὰ καὶ τοὺς τοῦτο κατεργαζομένους ἰσχυρῶς πολεμοῦντες.

1.2. Each of the classes mentioned above might well have a special treatise devoted to it. But for simple folk like us it would not be profitable at this point to enter into such lengthy investigations. Come then, in unquestioning obedience let us stretch out our unworthy hand to the [2] true servants of God who devoutly compel us and in their faith constrain us by their commands. Let us write this treatise with a pen taken from their knowledge and dipped in the ink of humility which is both subdued yet radiant. Then let us apply it to the smooth white paper of their hearts, or rather rest it on the tablets of the spirit, and let us inscribe the divine words (or rather sow the seeds).[2] And let us begin like this.

Ἐπεὶ οὖν πάντων τῶν προειρημένων ἕκαστος ἴδιόν τινα, καὶ πρέποντα λόγον κέκτηνται, ἡμῖν δὲ τοῖς ἀμαθέσιν οὐ λυσιτελὲς ἐπὶ τοῦ παρόντος τὰ τοιάδε διεξέρχεσθαι, φέρε δὴ, φέρε ἡμεῖς νῦν πρὸς τοὺς εὐσεβῶς ἡμᾶς τυραννήσαντας, καὶ πιστῶς βιασαμένους τοῖς αὐτῶν προστάγμασι, Θεοῦ γνησίους δούλους, τὴν ἑαυτῶν ἀνάξιον χεῖρα δι’ ὑπακοῆς ἀδιακρίτου ἐκτείναντες, καὶ παρὰ τῆς αὐτῶν γνώσεως τὸν τοῦ λόγου κάλαμον δεξάμενοι, τῇ σκυθρωπῇ καὶ λαμπούσῃ ταπεινοφροσύνῃ βάψαντες, ἐν ταῖς λείαις, καὶ λευκαῖς αὐτῶν καρδίαις, ὥσπερ ἔν τισι χάρταις,  μᾶλλον δὲ πλαξὶ πνευματικαῖς τοῦτον ἀναπαύσαντες, τὰ θεϊκὰ [θεῖα] λόγια, μᾶλλον δὲ σπέρματα διαζωγραφοῦντες λέγωμεν ὧδε.

1.3. God belongs to all free beings. He is the life of all, the salvation of all—faithful and unfaithful, just and unjust, pious and impious, passionate and dispassionate, monks and seculars, wise and simple, healthy and sick, young and old—just as the diffusion of light, the sight of the sun, and the changes of the weather are for all alike; ‘for there is no respect of persons with God’.[3]

Πάντων τῶν προαιρουμένων ὁ Θεὸς πάντων ἡ ζωή· πάντων ἡ σωτηρία πιστῶν, ἀπίστων· δικαίων, ἀδίκων· εὐσεβῶν, ἀσεβῶν· ἀπαθῶν, ἐμπαθῶν· μοναχῶν, κοσμικῶν· σοφῶν, ἰδιωτῶν· ὑγιῶν, ἀσθενῶν· νέων, προβεβηκότων. Ὥσπερ φωτὸς χύσις, καὶ ἡλίου θέα, καὶ ἀέρων ἐναλλαγὴ, καὶ ἀλλοίωσις οὐκ ἔστιν· «Οὐ γὰρ προσωποληψία παρὰ Θεῷ.»

1.4. The irreligious man is a mortal being with a rational nature, who of his own free will turns his back on life and thinks of his own Maker, the ever-existent, as non-existent. The lawless man is one who holds the law of God after his own depraved fashion,[4] and thinks to combine faith in God with heresy that is directly opposed to Him. The Christian is one who imitates Christ in thought, word and deed, as far as is possible for human beings, believing rightly and blamelessly in the Holy Trinity. The lover of God is he who lives in communion with all that is natural and sinless, and as far as he is able neglects nothing good. The continent man is he who in the midst of temptations, snares and turmoil, strives with all his might to imitate the ways of Him who is free from such. The monk is he who within his earthly and soiled body toils towards the rank and state of the incorporeal beings.[5] A monk is he who strictly controls his nature and unceasingly watches over his senses. A monk is he who keeps his body in chastity, his mouth pure and his mind illumined. A monk is a mourning soul that both asleep and awake is unceasingly occupied with the remembrance of death. Withdrawal from the world is voluntary hatred of vaunted material things and denial of nature for the attainment of what is above nature.

Ἀσεβής ἐστιν, φύσις λογικὴ, θνητὴ, ἑκουσίως τὴν ζωὴν ἀποφεύγουσα, καὶ τὸν οἰκεῖον Ποιητὴν, τὸν ἀεὶ ὄντα, οὐκ ὄντα λογιζομένη. Παράνομός ἐστιν ὁ τὸν νόμον τὸν ἐκ Θεοῦ μετ’ οἰκείας κακονοίας κατέχων, καὶ μεθ’ αἱρέσεως ἐναντίας πιστεύειν Θεῷ νομίζων. Χριστιανός ἐστιν, μίμημα Χριστοῦ κατὰ τὸ δυνατὸν ἀνθρώπων, λόγοις, καὶ ἔργοις, καὶ ἐννοίᾳ εἰς τὴν ἁγίαν Τριάδα ὀρθῶς καὶ ἀμέμπτως πιστεύων. Θεοφιλής ἐστιν ὁ πάντων τῶν φυσικῶν καὶ ἀναμαρτήτων ἐν μετουσίᾳ ὑπάρχων· καὶ τῶν κατὰ δύναμιν ἀγαθῶν μὴ ἀμελῶν. Ἐγκρατής ἐστιν ὁ ἐν μέσῳ πειρασμῶν, καὶ παγίδων, καὶ θορύβων ἀπηλλαγμένου τρόπους πάσῃ δυνάμει μιμεῖσθαι φιλονεικῶν. Μοναχός ἐστιν τάξις καὶ κατάστασις ἀσωμάτων ἐν σώματι ὑλικῷ καὶ ῥυπαρῷ ἐπιτελουμένη. Μοναχός ἐστιν ὁ μόνον τῶν τοῦ Θεοῦ ἐχόμενος ὅρων καὶ λόγων, ἐν παντὶ καιρῷ, καὶ τόπῳ, καὶ πράγματι. Μοναχός ἐστιν· βία φύσεως διηνεκὴς, καὶ φυλακὴ αἰσθήσεων ἀνελλιπής. Μοναχός ἐστιν ἡγνισμένον σῶμα, καὶ κεκαθαρμένον στόμα, καὶ πεφωτισμένος νοῦς. Μοναχός ἐστιν κατώδυνος ψυχὴ ἐν διηνεκεῖ μνήμῃ θανάτου ἀδολεσχοῦσα, καὶ ὑπνώττουσα, καὶ γρηγοροῦσα. Ἀναχώρησις κόσμου ἐστὶν ἑκούσιον μῖσος ἐπαινουμένης ὕλης, καὶ ἄρνησις φύσεως δι’ ἐπιτυχίαν τῶν ὑπὲρ φύσιν.

1.5. All who have willingly left the things of the world, have certainly done so either [1] for the sake of the future Kingdom, or [2] because of the multitude of their sins, or [3] for love of God. If they were not moved by any of these reasons their withdrawal from the world was unreasonable. But God who sets our contests waits to see what the end of our course will be.

Πάντες οἱ τὰ τοῦ βίου προθύμως καταλιπόντες, πάντως ἢ διὰ τὴν μέλλουσαν βασιλείαν· ἢ διὰ πλῆθος ἁμαρτημάτων· ἢ διὰ τὴν εἰς Θεὸν ἀγάπην τοῦτο πεποιήκασιν. Εἰ δ’ οὐδεὶς τῶν προειρημένων σκοπῶν αὐτοῖς προηγήσατο, ἄλογος ἡ τούτων ἀναχώρησις καθέστηκε.

1.6. The man who has withdrawn from the world in order [2] to shake off his own burden of sins, should imitate those who sit outside the city amongst the tombs, and should not discontinue his hot and fiery streams of tears and voiceless heartfelt groanings until he, too, sees that Jesus has come to him and rolled away the stone of hardness[6] from his heart, and loosed Lazarus, that is to say, our mind, from the bands of sin, and ordered His attendant angels: Loose him[7] from passions, and let him go to blessed dispassion.[8] Otherwise he will have gained nothing.

Πλὴν τὸ πέρας τοῦ δρόμου ὁποῖον καθέστηκεν, ὁ καλὸς ἡμῶν ἀγωνοθέτης ἐκδέχεται. Μιμείσθω ὁ τὸ ἑαυτοῦ φορτίον τῶν ἁμαρτημάτων σκορπῖσαι τοῦ κόσμου ἐξεληλυθὼς, τοὺς πρὸ τῶν τάφων καθημένους ἔξω τῆς πόλεως. Καὶ μὴ παύσηται τῶν θερμῶν, καὶ διαπύρων σταγόνων, καὶ ἀφώνων ὀλολυγμῶν τῆς καρδίας, ἕως οὗ ἴδῃ καὶ αὐτὸς τὸν Ἰησοῦν ἐληλυθότα, καὶ τὸν λίθον τῆς πυρώσεως ἐκ τῆς καρδίας ἀποκυλίσαντα· καὶ τὸν νοῦν ἡμῶν Λάζαρον τῶν σειρῶν τῶν ἁμαρτημάτων λύσαντα, καὶ τοῖς ὑπουργοῖς ἀγγέλοις, Λύσατε αὐτὸν ἐκ τῶν παθῶν, καὶ ἄφετε ὑπάγειν πρὸς τὴν μακαρίαν ἀπάθειαν, κελεύσαντα. Εἰ δὲ μὴ οὕτως, οὐδὲν ὠφέλημα.

 

 

Need for a Spiritual

Director

 

 

1.7. Those of us who wish to go out of Egypt and to fly from Pharaoh, certainly need some Moses as a mediator with God and from God, who, standing between action and contemplation, will raise hands of prayer for us to God, so that guided by Him we may cross the sea of sin and rout the Amalek of the passions.[9] That is why those who have surrendered themselves to God, deceive themselves if they suppose that they have no need of a director. Those who came out of Egypt had Moses as their guide, and those who fled from Sodom had an angel.[10] The former are like those who are healed of the passions of the soul by the care of physicians: these are they who come out of Egypt. The latter are like those who long to put off the uncleanness of the wretched body. That is why they need a helper, an angel, so to speak, or at least one equal to an angel. For in proportion to the corruption of our wounds we need a director who is indeed an expert and a physician.

Ὅσοι ἐξ Αἰγύπτου, καὶ τοῦ Φαραῶ ἐξελθεῖν, καὶ φυγεῖν βουλόμεθα, πάντως Μωσέως τινὸς καὶ ἡμεῖς  μεσίτου πρὸς Θεὸν, καὶ μετὰ Θεὸν δεόμεθα, ὅπως τε ὑπὲρ ἡμῶν μέσος πράξεως καὶ θεωρίας ἑστὼς τὰς χεῖρας πρὸς Θεὸν ἐκτείνοι, ἵνα οἱ καθοδηγούμενοι τήν τε θάλασσαν τῶν ἁμαρτημάτων περάσωσι, καὶ τὸν Ἀμαλὴκ τῶν παθῶν τροπώσωνται. Ἠπατήθησαν τοίνυν οἱ ἑαυτοὺς ἀποδιδόντες, καὶ μηδενὸς τοῦ προηγουμένου χρῄζειν ὑπονοήσαντες. Οἱ μὲν ἐξ Αἰγύπτου ἐξιόντες, Μωσέα· οἱ δὲ ἐκ Σοδόμων ἐκφυγόντες, ἄγγελον τὸν καθηγοῦντα ἐκέκτηντο. Καὶ οἱ μὲν τοῖς τὰ ψυχικὰ πάθη ἰωμένοις δι’ ἐπιμελείας ἰατρῶν ἐοίκασιν, οἵτινές εἰσιν οἱ ἐξ Αἰγύπτου ἐκπορευόμενοι. Οἱ δὲ τὴν τοῦ δυστήνου σώματος ἀκαθαρσίαν ἐπιποθοῦσιν ἐκδύσασθαι. Διὸ καὶ ἀγγέλου, ἢ γοῦν ἰσαγγέλου, ἵνα οὕτως εἴπω, τοῦ συμβοηθοῦντος ἐπιδέονται. Καὶ γὰρ τὴν σηπεδόνα τῶν τραυμάτων, τεχνίτου λίαν, καὶ ἰατροῦ ἐπιδεόμεθα.

1.8. Those who aim at ascending with the body to heaven, need violence indeed and constant suffering[11] especially in the early stages of their renunciation, until our pleasure-loving dispositions and unfeeling hearts attain to love of God and chastity by visible sorrow. A great toil, very great indeed, with much unseen suffering, especially for those who live carelessly, until by simplicity, deep angerlessness and diligence, we make our mind, which is a greedy kitchen dog addicted to barking, a lover of chastity and watchfulness. But let us who are weak and passionate have the courage to offer our infirmity and natural weakness to Christ with unhesitating faith, and confess it to Him; and we shall be certain to obtain His help, even beyond our merit, if only we unceasingly go right down to the depth of humility.

Βίας ἀληθῶς καὶ ἀπαύστων ὀδυνῶν οἱ εἰς οὐρανὸν μετὰ σώματος ἀνελθεῖν ἐπιχειρήσαντες δέονται· καὶ μάλιστα ἐν προοιμίοις αὐτοῖς τῆς ἀποταγῆς· ἄχρις οὗ τὸ φιλήδονον ἡμῶν ἦθος καὶ ἀνάλγητος καρδία, εἰς φιλοθεΐαν, καὶ ἁγνισμὸν διὰ πένθους ἐναργοῦς κατασταθῶσι. Μόχθος γὰρ ὄντως, μόχθος, καὶ πολλὴ καὶ ἀόρατος ἡ πικρία, καὶ μάλιστα τοῖς ἀμελῶς διακειμένοις, ἄχρις οὗ τὸν φιλομάκελλον κύνα νοῦν, καὶ φιλόβρομον, φίλαγνόν τινα καὶ φιλεπίσκοπον, δι’ ἁπλότητος, καὶ ἀοργησίας βαθείας, καὶ ἐπιμελείας ποιήσωμεν. Πλὴν θαρσῶμεν οἱ ἐμπαθεῖς, καὶ ἀδυνάμενοι, πίστει ἀδιστάκτῳ τὴν ἡμετέραν ἀσθένειαν, καὶ ψυχικὴν ἀδυναμίαν τῇ χειρὶ ἡμῶν, τῇ δεξιᾷ Χριστῷ προσφέροντες, καὶ ἐξομολογούμενοι· καὶ πάντως τὴν αὐτοῦ βοήθειαν, καὶ ὑπὲρ τὴν ἑαυτῶν ἀξίαν κομιζόμεθα· ἐν βυθῷ μέντοι ταπεινοφροσύνης ἑαυτοὺς διηνεκῶς καταφέροντες.

1.9. All who enter upon the good fight, which is hard and narrow, but also easy, must realize that they must leap into the fire, if they really expect the celestial fire to dwell in them. But, let everyone examine himself, and so let him eat the bread of it with its bitter herbs, and let him drink the cup of it with its tears, lest his service lead to his own judgment. If everyone who has been baptized has not been saved—I shall be silent about what follows.[12]

Γινωσκέτωσαν πάντες οἱ ἐν τῷ καλῷ ἀγῶνι τούτῳ τῷ σκληρῷ, καὶ στενῷ, καὶ ἐλαφρῷ προσερχόμενοι, ὡς εἰς πῦρ προσεληλύθασιν εἰσπηδῆσαι, εἴπερ πῦρ ἄϋλον ἐν ἑαυτοῖς ἐνοικῆσαι ἐκδέχονται. Δοκιμαζέτω δὲ ἕκαστος ἑαυτὸν, καὶ εἶθ’ οὕτως ἐκ τοῦ ἄρτου αὐτῆς τοῦ μετὰ πικρίδων, καὶ ἐκ τοῦ ποτηρίου αὐτῆς τοῦ μετὰ δακρύων ἐσθιέτω, καὶ πινέτω, ἵνα μὴ εἰς κρῖμα ἑαυτῷ στρατεύηται. Εἰ οὐ πᾶς ὁ βαπτιζόμενος σέσωσται, τὸ ἑξῆς σιωπήσομαι, πάντα ἀπαρνήσονται, πάντα καταφρονήσουσι·

 

 

Foundational Virtues and

Practices

 

 

1.10. Those who enter this contest must renounce all things, despise all things, deride all things, and shake off all things, that they may lay a firm foundation. A good foundation of three layers and three pillars is

πάντα καταγελάσονται· πάντα ἐκτινάξονται οἱ προσερχόμενοι, ἵνα καλὸν θεμέλιον καταβάλωνται. Καλὸς τρίδομος καὶ τρίστυλος θεμέλιος

[1] innocence,

[2] fasting

[3] and temperance.

ἀκακία,

νηστεία,

σωφροσύνη.

Let all babes in Christ begin with these virtues, taking as their model the natural babes. For you never find in them anything sly or deceitful. They have no insatiate appetite, no insatiable stomach, no body on fire; but perhaps as they grow, in proportion as they take more food, their natural passions also increase. Πάντες οἱ ἐν Χριστῷ νήπιοι διὰ τούτων ἀρχέσθωσαν, τεχμήριον λαμβάνοντες τὰ αἰσθητὰ νήπια. Οὐδὲν γίνεται παρὰ ἐκείνοις δεινὸν, οὐδὲν ὕπουλον εὑρεθήσεταί ποτε· οὐ κόρος ἀκόρεστος· οὐ γαστὴρ ἀχόρταστος· οὐ σῶμα πυρούμενον. Ἴσως γὰρ κατὰ τὴν αὔξησιν τῆς τροφῆς λοιπὸν προκόπτονται· καὶ τὴν πύρωσιν προσλαμβάνονται.

1.11. To lag in the fight at the very outset of the struggle and thereby to furnish proof of our coming defeat[13] is a very hateful and dangerous thing. A firm beginning will certainly be useful for us when we later grow slack. A soul that is strong at first but then relaxes is spurred on by the memory of its former zeal. And in this way new wings are often obtained.

Μισητὸν ἀληθῶς καὶ ἐπικίνδυνον τὸ ἐξ εἰσόδου τῆς πάλης χαυνωθῆναι τὸν παλαίοντα, πᾶσι διδόντα τεχμήριον τῆς ἑαυτοῦ σφαγῆς. Ἔστω ἡμῖν πάντως ἐκ τῆς στεῤῥᾶς ἀρχῆς, καὶ ἐν τῇ μετ’ αὐτὴν χαυνώσει ὠφέλεια. Ψυχὴ γὰρ ἀνδρισαμένη, καὶ ὑποχαλάσασα, ὑπὸ τῆς μνήμης τῆς ἀρχαίας σπουδῆς, ὡς ὑπὸ κέντρου. πλήσσεται. Διὸ  καὶ ἐκ τούτου πολλάκις τινὲς ἑαυτοὺς ἀνεπτέρωσαν.

1.12. When the soul betrays itself and loses the blessed and longed for fervour, let it carefully investigate the reason for losing this. And let it arm itself with all its longing and zeal against whatever has caused this. For the former fervour can return only through the same door through which it was lost.

Ὁπότ’ ἂν ἡ ψυχὴ ἑαυτὴν προδοῦσα τὴν θέρμην ἀπολέσῃ τὴν μακαρίαν καὶ ἐπήρατον, ζητησάτω ἐπιμελῶς ἐκ ποίας αἰτίας αὐτῆς ἐστέρηται, καὶ κατ’ ἐκείνης ὅλον τὸν πόθον, καὶ τὴν σπουδὴν ἀναλαβέτω. Οὐκ ἔστι γὰρ δι’ ἑτέρας πύλης αὐτὴν ἐπαναστρέψαι, εἰ μὴ δι’ ἧς καὶ ἐξελήλυθεν.

1.13. The man who renounces the world from fear is like burning incense, that begins with fragrance but ends in smoke. He who leaves the world through hope of reward is like a millstone, that always moves in the same way.[14] But he who withdraws from the world out of love for God has obtained fire at the very outset; and, like fire set to fuel, it soon kindles a larger fire.

Ὁ μὲν ἐκ φόβου τὴν ὑποταγὴν ποιησάμενος, ἴσως τῷ καιομένῳ θυμιάματι προσέοικεν, ἐν ἀρχαῖς μὲν ἐξ εὐωδίας ἀρξάμενον [ἴσως, ἀρξαμένῳ] ὕστερον δὲ εἰς καπνὸν καταλῆξαν [καταλήξαντι]· ὁ δὲ ἐκ μισθοῦ, ὀνικὸς μύλος καθίσταται, διὰ παντὸς ὡσαύτως κινούμενος· ὁ δὲ ἐξ ἀγάπης θείας τὴν ἀναχώρησιν ποιούμενος, εὐθέως πῦρ ἐν προοιμίοις κέκτηται·

1.14. Some build bricks upon stones. Others set pillars on the bare ground. And there are some who go a short distance and, having got their muscles and joints warm, go faster. Whoever can understand, let him understand this allegorical word.

καὶ ἴσως ἐν ὕλῃ βληθὲν, κατὰ πρόσωπον σφοδροτέραν τὴν πυρὰν ἐξάψοιεν. Εἰσί τινες οἱ ἐπάνω λίθων πλίνθους οἰκοδομοῦντες· καὶ εἰσὶν ἕτεροι, οἳ ἐπάνω γῆς στύλους ἑδραίωσαν· καὶ εἰσὶν ἄλλοι μικρὸν πεζεύσαντες, καὶ τῶν νεύρων, καὶ ἁρμῶν θαλφθέντες, ὀξυτέρως ἐβάδισαν, ὁ νοῶν νοείτω λόγον συμβολικόν.

1.25. Those who have really determined to serve Christ, with the help of spiritual fathers and their own self-knowledge will strive before all else to choose a place, and a way of life, and a habitation, and exercises suitable for them. For community life is not for all, on account of greed; and not for all are places of solitude, on account of anger. But each will consider what is most suited to his needs.

Πρὸ πάντων τοῦτο καὶ ζητήσουσι, καὶ ποιήσουσιν οἱ ἐν Χριστῷ γνησίως δουλεῦσαι βουλόμενοι, ἵνα καὶ τοὺς τόπους, καὶ τοὺς τρόπους, καὶ τὰ καθίσματα, καὶ τὰ ἐπιτηδεύματα διὰ πνευματικῶν Πατέρων, καὶ οἰκείας ἐπιγνώσεως ἁρμόζοντα ἑαυτοῖς ἐπιλέξωνται. Οὐ γὰρ πάντων τὰ κοινόβια, διὰ τὸ λιχνῶδες· οὐδὲ πάντων τὰ ἡσυχαστήρια, διὰ τὸ θυμῶδες· ἕκαστος δὲ ἐπισκέψεται ἐν ποίῳ πεποίωται.

1.26. The whole monastic state consists of three specific kinds of establishment:

Ἐν τρισὶ γενικωτάταις καταστάσεσι καθισμάτων ἅπασα ἡ μοναχικὴ πολιτεία περιέχεται·

[1]  either the retirement and solitude of a spiritual athlete, 

[2] or living in silence with one or two others,

[3] or settling patiently in a community.

ἢ ἐν ἀθλητικῇ ἀναχωρήσει, καὶ μονίᾳ·

ἢ μετὰ ἑνὸς, ἢ πολὺ δύο ἡσυχάζειν·

ἢ ἐν κοινοβίῳ ὑπομονητικῶς καθέζεσθαι.

Turn not to the right hand nor to the left,[20] but follow the King’s highway.[21] «Μὴ ἐκκλίνῃς, φησὶν ὁ Ἐκκλησιαστὴς, εἰς τὰ δεξιὰ, ἢ εἰς τὰ ἀριστερά·» ἀλλ’ ὁδῷ βασιλικῇ πορευθῇς·
Of the three ways of life stated above, the second is suitable for many people, for it is said: ‘Woe unto him who is alone when he falleth’ into despondency or lethargy or laziness or despair, ‘and hath not another among men to lift him up’. [22]‘For where two or three are gathered in My name, there am I in the midst of them,’ said the Lord.[23] ἡ γὰρ μέση τῶν προειρημένων πολλοῖς ἁρμόδιος καθέστηκεν. Τῷ μὲν γὰρ μόνῳ, οὐαὶ, φησὶν, ὅτι ἐὰν πέσῃ εἰς ἀκηδίαν, ἢ ὕπνον, ἢ ῥᾳθυμίαν, ἢ ἀπόγνωσιν, οὐκ ἔστιν ὁ ἐγείρων αὐτὸν ἐν ἀνθρώποις. Ὅπου δέ εἰσιν συνηγμένοι δύο, ἢ τρεῖς εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν, ὁ Κύριος εἴρηκεν.

1.27. So who is a faithful and wise monk? He who has kept his fervour unabated, and to the end of his life has not ceased daily to add fire to fire, fervour to fervour, zeal to zeal, love to love.[24]

Τίς ἄρα ἐστὶν ὁ πιστὸς, καὶ φρόνιμος μοναχὸς, ὃς τὴν θέρμην τὴν ἑαυτοῦ ἐφύλαξεν ἄσβεστον· καὶ μέχρι τῆς αὐτοῦ ἐξόδου καθ’ ἡμέραν [προστιθεὶς] πῦρ πυρὶ, καὶ θέρμην θέρμῃ, καὶ σπουδὴν σπουδῇ, καὶ πόθον πόθῳ οὐκ ἐπαύσατο;

This is the first step. Let him who has set foot on it not turn back.

Ὁ ἐπιβεβηκὼς μὴ στραφῇς εἰς τὰ ὀπίσω.  

Step 2 On detachment

 

 

 

 

STEP 2- On Detachment

(2.) ΛΟΓΟΣ Βʹ. Περὶ ἀπροσπαθείας, ἤγουν ἀλυπίας.

 

 

 

 

 

 

2.8. Let us pay close attention to ourselves so that we are not deceived into thinking that we are following the strait and narrow way when in actual fact we are keeping to the wide and broad way. The following will show you what the narrow way means:

οἱ τοιοῦτοι ἐλεεινῶς ὑπὸ τῆς τοῦ σώματος κινήσεως ἐῤῥυπώθησαν· πρόσχωμεν ἑαυτοῖς μήποτε ἐπὶ τὴν στενὴν καὶ τεθλιμμένην ὁδὸν λέγοντες ὁδεύειν, τὴν πλατεῖαν καὶ εὐρύχωρον κατέχοντες ἐπλανήθημεν. Στενὴν ὁδὸν ἐμφανίσει σοι 

mortification of the stomach,

all-night standing,

water in moderation,

short rations of bread,

θλίψις κοιλίας,

στάσις παννύχιος,

μέτρον ὕδατος,

ἄρτου ἔνδεια,

the purifying draught of dishonour,

sneers,

derision,

insults,

the cutting out of one’s own will,

patience in annoyances,

unmurmuring endurance of scorn,

ἀτιμίας πόμα καθάρσιον·

μυκτηρισμοὶ,

καταγέλωτες,

ἐμπαισμοὶ,

ἐκκοπὴ θελημάτων οἰκείων,

προσκρούσεων ὑπομονὴ,

περιφρονήσεως ἀγογγυσία,

disregard of insults,

and the habit, when wronged, of bearing it sturdily;

when slandered, of not being indignant;

when humiliated, not to be angry;

when condemned, to be humble.

ὕβρεων βία,

ἀδικούμενον ὑπομένειν ἰσχυρῶς,

καταλαλούμενον μὴ ἀγανακτεῖν,

ἐξουδενούμενον μὴ ὀργίζεσθαι,

κατακρινόμενον ταπεινῶσαι.

Blessed are they who follow the way we have just described, for theirs is the Kingdom of Heaven.[32] Μακάριοι οἱ τὴν ὁδὸν τῶν προειρημένων ὁδῶν πορευόμενοι, ὅτι αὐτῶν ἐστι ἡ βασιλεία τῶν οὐρανῶν.

2.9. No one will enter the heavenly bridechamber wearing a crown unless he makes the first, second and third renunciation.

Οὐδεὶς ἐν τῷ οὐρανίῳ νυμφῶνι στεφανηφορῶν ἐλεύσεται [A. στεφανηφόρος εἰσελεύσεται], μὴ τὴν πρώτην, καὶ δευτέραν, καὶ τρίτην ἀποταγὴν ἀποταξάμενος·

[1] I mean the renunciation of all business, and people, and parents;

[2] the cutting out of one’s will;

[3] and the third renunciation, of the conceit that dogs obedience.

λέγω δὴ τὴν πάντων πραγμάτων, καὶ ἀνθρώπων, καὶ γονέων,

καὶ τὴν ἐκκοπτὴν τοῦ ἰδίου θελήματος·

καὶ τρίτην ἀποταγὴν τῆς κενοδοξίας, τῆς ἐπακολουθούσης τῇ ὑπακοῇ·

‘Come ye out from among them, and be ye separate,’ saith the Lord, ‘and touch not the unclean world.’[33] For who amongst them has ever worked any miracles? Who has raised the dead? Who has driven out devils? No one. All these are the victorious rewards of monks, rewards which the world cannot receive; and if it could, then what is the need of asceticism or solitude? Ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε· καὶ ἀκαθαρσίας κόσμου μὴ ἅπτεσθε [ἅφησθε], λέγει Κύριος. Τίς γὰρ παρ’ ἐκείνοις θαύματα πεποίηκε πώποτε; τίς νεκροὺς ἤγειρε; τίς δαίμονας ἀπήλασεν; Οὐδείς. Ταῦτα γὰρ πάντα μοναχῶν τὰ ἔπαθλα, ἃ ὁ κόσμος χωρῆσαι οὐ δύναται. Εἰ γὰρ ἠδύνατο, περὶ τί ἡ ἄσκησις, ἤγουν ἡ ἀναχώρησις;

2.10. After our renunciation, when the demons inflame our hearts by reminding us of our parents and brethren, then let us [1] arm ourselves against them with prayer, and let us [2] inflame ourselves with the remembrance of the eternal fire, so that by reminding ourselves of this, we may quench the untimely fire of our heart.

Ὁπόταν οἱ δαίμονες μετὰ τὴν ἀποταγὴν τῇ πρὸς τοὺς γονεῖς ἡμῶν μνήμῃ, καὶ ἀδελφοὺς, καὶ καρδίαν ἡμῶν ἐκθερμαίνουσι, τότε ἡμεῖς τῇ προσευχῇ κατ’ αὐτῶν ὁπλισώμεθα, καὶ τῇ τοῦ αἰωνίου πυρὸς μνήμῃ ἑαυτοὺς πυρώσωμεν, ἵνα τῇ τούτου ὑπομνήσει τὸ ἄκαιρον τῆς καρδίας πῦρ κατασβέσωμεν.

 

 

Step 3On exile 

 

 

 

 

 

STEP 3- On Exile [or pilgrimage] [35]

(3.) ΛΟΓΟΣ Γʹ. Περὶ ξενιτείας.

 

 

 

 

 

 

3.1. Exile means that we leave forever everything in our own country that prevents us from reaching the goal of the religious life. Exile means modest manners, wisdom which remains unknown, prudence not recognized as such by most, a hidden life, an invisible intention, unseen meditation, desire for humiliation, longing for hardship, constant determination to love God, abundance of charity, renunciation of vainglory, depth of silence.

Ξενιτεία ἐστὶ κατάλειψις ἀνεπίστροφος πάντων τῶν ἐν τῇ πατρίδι, πρὸς τὸν τῆς εὐσεβείας σκοπὸν ἡμῖν ἀντιπραττόντων. Ξενιτεία ἐστὶν ἀπαῤῥησίαστον ἦθος, ἄγνωστος σοφία, ἀδημοσίευτος σύνεσις, ἀπόκρυφος βίος, ἀθεώρητος σκοπὸς, ἀφανὴς λογισμὸς, εὐτελείας ὄρεξις, στενοχωρίας ἐπιθυμία, πόθου θείου ὑπόθεσις, ἔρωτος πλῆθος, κενοδοξίας ἄρνησις, σιωπῆς βυθός.

3.2. Those who have come to love the Lord are at first unceasingly and greatly disturbed by this thought, as if burning with divine fire. I speak of separation from their own, undertaken by the lovers of perfection so that they may live a life of hardship and simplicity. But great and praiseworthy as this is, yet it requires great discretion; for not every kind of exile, carried to extremes, is good.

Πέφυκέ πως καὶ οὗτος ὁ λογισμὸς ἐν προοιμίοις τοῖς ἐρασταῖς Κυρίου ἀεννάως, καὶ ἐπιτεταμένως διενοχλεῖν, ὡς ἐν θείῳ πυρί· λέγω δὲ ὁ τῶν ἰδίων [Α. οἰκείων] μακρισμὸς, σκοπῶ εὐτελείας, καὶ θλίψεως, προτρεπόμενος τοὺς ἐραστὰς τοῦ τοιούτου καλοῦ. Πλὴν καθ’ ὅσον μέγας καὶ ἀξιέπαινός ἐστι, κατὰ τοσοῦτον πολλὴν καὶ τὴν διάκρισιν κέκτηται.

3.3. If every prophet goes unhonoured in his own country,[36] as the Lord says, then let us beware lest our exile should be for us an occasion of vainglory. For exile is separation from everything in order to keep the mind inseparable from God. Exile loves and produces continual weeping. An exile is a fugitive from every attachment to his own people and to strangers.

Οὐ γὰρ πᾶσα ξενιτεία ἄκρως γενομένη [γινομένη] καλή· εἰ πᾶς προφήτης ἄτιμος ἐν τῇ ἰδίᾳ πατρίδι, ὥς φησιν ὁ Κύριος, σκοπήσωμεν μή πως γένηται ἡμῖν ξενιτεία κενοδοξίας ὑπόθεσις. Ξενιτεία γάρ ἐστιν ὁ πάντων χωρισμὸς, διὰ τὸ τὸν λογισμὸν ποιῆσαι Θεοῦ ἀχώριστον. Ξενιτεία ἐστὶν ἀνεμπλήστου πένθους ἐραστὴς, καὶ ἐργάτης. Ξένος ἐστὶν ὁ πάσης ἰδίων καὶ ἀλλοτρίων σχέσεως φυγάς.

3.4. In hastening to solitude and exile, do not wait for world-loving souls, because the thief comes unexpectedly. In trying to save the careless and indolent along with themselves, many perish with them, because in course of time the fire goes out. As soon as the flame is burning within you, run; for you do not know when it will go out and leave you in darkness. Not all of us are required to save others. The divine Apostle says: ‘Each one of us shall give account of himself to God.’[37] And again he says: ‘Thou therefore who teachest another, teachest thou not thyself?’[38] This is like saying: I do not know whether we must all teach others; but teach yourselves at all costs.

Μὴ ἀνάμενε ἐπὶ τὴν μονίαν, ἢ ἐπὶ τὴν ξενιτείαν ἐπειγόμενος τὰς φιλοκόσμους ψυχάς· δι’ ὅτι ὁ κλέπτης ἀνυπονόητος. Πολλοὶ συσσῶσαι πειραθέντες ῥᾳθύμους καὶ ὀκνηροὺς, συναπώλοντο, τοῦ πυρὸς τῷ χρόνῳ ἀποσβεσθέντος. Δεξάμενος φλόγα τρέχε. Οὐ γὰρ γινώσκεις, τὸ, πότε σβέννυται, καὶ ἐν σκοτίᾳ σε καταλήψει. Ἄλλους μὲν σῶσαι οὐ πάντες ἀπαιτούμεθα. Φησὶ γὰρ ὁ θεῖος Ἀπόστολος· Ἆρα οὖν ἕκαστος ἡμῶν ἀδελφοὶ, περὶ ἑαυτοῦ λόγον δώσει τῷ Θεῷ. Καὶ πάλιν· Ὁ διδάσκων, φησὶν, ἕτερον σεαυτὸν οὐ διδάσκεις. Ὥσπερ ἔλεγε· Περὶ ἄλλων μὲν οὐκ οἶδα, ἑαυτοὺς δὲ πάντες πάντως.

3.5. In going into exile, beware of the demon of wandering and of sensual desire; because exile gives him his opportunity.

Ξενιτεύων ἀσφαλίζου τὸν γυρευτὴν, καὶ φιλήδονον δαίμονα. Ἡ γὰρ ξενιτεία ἀφορμὴν αὐτῷ δίδωσι.

3.6. Detachment is excellent; but her mother is exile. Having become an exile for the Lord’s sake, we should have no ties of affection at all lest we seem to be roving in order to gratify our passions.

Καλὴ ἡ ἀπροσπάθεια, ταύτης δὲ ξενιτεία μήτηρ· ὁ ξενιτεύσας διὰ τὸν Κύριον, οὐκ ἔτι σχέσεις ἔσχηκεν, ἵνα μὴ φανῇ διὰ πάθη πλαζόμενος.

3.7. Have you become an exile from the world? Do not touch the world any more; because the passions desire nothing better than to return.

Ὁ κόσμου ξενιτεύων, μηκέτι κόσμου προσψαύσῃς· πεφύκασι γὰρ τὰ πάθη φιλεπίστροφα εἶναι.

3.8. Eve was exiled from Paradise against her will, but the monk is a willing exile from his home. She would have liked the tree of disobedience again; and he would certainly expose himself to frequent danger from relatives according to the flesh.

Ἐξορίζεται ἀκουσίως ἡ Εὖα τοῦ παραδείσου, καὶ μοναχὸς ἑκουσίως τῆς ἑαυτοῦ πατρίδος. Ἡ μὲν γὰρ πάλιν του ξύλου τῆς παρακοῆς ἐπιθυμεῖν ἔμελλεν· ὁ δὲ κίνδυνον ἐκ τῶν κατὰ σάρκα συγγενῶν πάντως ὑφίστατο.

3.9. Run from places of sin as from the plague. For when fruit is not present, we have no frequent desire to eat it.

Ἀπόφευγε ὡς ἀπὸ μάστιγος, τοὺς τῶν πτωμάτων τόπους. Καρποῦ γὰρ μὴ παρόντος οὐ συνεχῶς ὀρεγόμεθα.

3.10. Be on the look out for this trick and wile of the thieves. For they suggest to us that we need not separate ourselves from people in the world and maintain that we shall receive a great reward if we can look upon women and still remain continent. We must not believe these suggestions, but rather the opposite.

Μηδὲ οὗτος ὁ τρόπος, καὶ δόλος τῶν κλεπτῶν λανθανέτω σε· ὑποβάλλουσι γὰρ ἡμῖν τῶν κοσμικῶν μὴ χωρίζεσθαι, πολὺν τὸν μισθὸν ἡμᾶς λέγοντες κομίζεσθαι, εἴπερ ὁρῶντες τὸ θῆλυ ἑαυτῶν κρατήσωμεν, οἷστισιν οὐ πείθεσθαι δεῖ, μᾶλλον δὲ τοὐναντίον ποιεῖν.

3.11. When we have lived a year or two away from our family, and have acquired some piety or contrition or continence, then vain thoughts begin to rise up in us and urge us to go again to our homeland, ‘for the edification of many’, they say, ‘and as an example, and for the profit of those who saw our former lax life’. And if we possess the gift of eloquence and some shreds of knowledge, the thought occurs to us that we could be saviours of souls and teachers in the world—that we may waste in the sea what we have gathered so well in the harbour. Let us try to imitate not Lot’s wife, but Lot himself. For when a soul turns back to what it has left, like salt, it loses its savour and becomes henceforth useless. Run from Egypt without looking back; because the hearts which look back upon it with affection shall not see Jerusalem, the land of tranquility.[39]’ Those who left their own people in childlike simplicity at the beginning, and have since been completely purified may profitably return to their former land, perhaps even with the intention, after saving themselves, of saving others, too. Yet Moses, who was allowed to see God Himself and was sent by God for the salvation of his own people, met many dangers in Egypt, that is to say, dark nights in the world.

Ὅταν τῶν οἰκείων ἡμῶν ἐπὶ χρόνον, ἢ χρόνους ἀναχωρήσαντες μικράν τινα εὐλάβειαν, ἢ κατάνυξιν, ἢ ἐγκράτειαν ἑαυτοῖς περιποιησώμεθα· τότε λοιπὸν οἱ λογισμοὶ τῆς ματαιότητος ἐπιστάντες πορεύεσθαι ἡμῖν πάλιν ἐπὶ τὴν οἰκείαν πατρίδα ἐπιτρέπουσιν εἰς οἰκοδομὴν πολλῶν, φησὶν, καὶ τύπον, καὶ ὠφέλειαν τῶν τὰς πράξεις ἡμῶν τὰς ἀθεμίτους σκοπούντων. Εἰ δὲ καὶ λόγου, καὶ φίλης γνώσεως εὐποροῦντες τυγχάνομεν, τότε λοιπὸν ὡς σωτῆρας ψυχῶν, καὶ διδασκάλους ἡμᾶς ἐν αὐτῷ κόσμῳ ὑποβάλλουσιν, ἵνα τὰ ἐν τῷ λιμένι συναχθέντα καλῶς, ἐν τῷ πελάγει κακῶς σκορπίσωσι. Μὴ τὴν γυναῖκα, ἀλλ’ αὐτὸν τὸν Λὼτ μιμεῖσθαι σπουδάσωμεν· ψυχὴ γὰρ στραφεῖσα ὅθεν ἐξῆλθεν, ὡς τὸ ἅλας μωρανθήσεται, καὶ ἀκίνητος λοιπὸν μένει. Φεῦγε Αἴγυπτον ἀμεταστρεπτί. Αἱ γὰρ στραφεῖσαι καρδίαι ἐκεῖ τὴν γῆν τῆς ἀπαθείας Ἱερουσαλὴμ οὐκ ἐθεάσαντο. Ἔστιν ἐν προοιμίοις διὰ τὸ νηπιῶδες ἀπολιπόντας τὰ οἰκεῖα, καὶ τελείως καθαρθέντας, πρὸς αὐτὰ συμφερόντως ἐπιστραφῆναι, ἴσως σκοπῷ τοῦ μετὰ τὸ σωθῆναι σῶσαί τινας. Καίπερ ἐκ Θεοῦ Μωσῆς ἐκεῖνος ὁ θεόπτης, πρὸς σωτηρίαν τοῦ ὁμοφύλου γένους ἀποσταλεὶς, πολλοὺς ἐν Αἰγύπτῳ τοὺς κινδύνους, ἤγουν ἐντῷ κόσμῳ τοὺς σκοτασμοὺς ἔσχηκε.

3.29. Devils often transform themselves into angels of light and take the form of martyrs, and make it appear to us during sleep that we are in communication with them. Then, when we wake up, they plunge us into unholy joy and conceit. But you can detect their deceit by this very fact. For angels reveal torments, judgments and separations; and when we wake up we find that we are trembling and sad. As soon as we begin to believe the devils in dreams, then they make sport of us when we are awake, too. He who believes in dreams is completely inexperienced. But he who distrusts all dreams is a wise man. Only believe dreams that foretell torments and judgment for you. But if despair afflicts you, then such dreams are also from devils.

Εἰς ἄγγελον φωτὸς καὶ μαρτύρων εἶδος πολλάκις μετασχηματίζονται, καὶ ἡμᾶς προσερχομένους αὐτοῖς καθ’ ὕπνους ὑπέδειξαν διυπνισθέντας δὲ χαρᾷ, καὶ οἰήσει κατεβάπτισαν. Τοῦτο δή σοι ἔσται τὸ σημεῖον πλάνης· κολάσεις καὶ κρίσεις, καὶ χωρισμοὺς ὑποδεικνύουσιν ἄγγελοι· διυπνισθέντας ἐντρόμους, καὶ σκυθρωποὺς ἀπεργάζονται. Ὁπόταν ἐν τοῖς ὕπνοις τοῖς δαίμοσι πείθεσθαι ἀρξώμεθα, τότε λοιπὸν καὶ ἐγρηγορότας ἐμπαίζουσιν. Ὁ ἐνυπνίοις πεισθεὶς εἰς ἅπαν ἀδόκιμος. Ὁ δὲ πᾶσιν ἀπιστῶν, φιλόσοφος οὗτος· πᾶσί σοι τοῖς κόλασιν, καὶ κρίσιν εὐαγγελιζομένοις πίστευε μόνοις· εἰ δὲ ἀπόγνωσίς σοι διενοχλεῖ, καὶ ταῦτα ἐκ δαιμόνων.

3.30. This is the third step, which is equal in number to the Trinity. He who has reached it, let him not look to the right hand nor to the left.

Ὁ τρίτος Τριάδος ἰσάριθμος δρόμος· ὁ ἐπιβεβηκὼς μὴ περιβλέψῃ δεξιὰ, ἢ ἀριστερά.  

 


[1] Lit. ‘head’, Gk. kephale, commonly used as a term of endearment.

[2] The words in parenthesis only occur in some texts.

[3] Romans ii, II

[4] Cf. Romans i, 18.

[5] Angels. Lit. ‘bodiless ones’.

[6] I.e. blindness, obtuseness.

[7] St. John xi, 44.

[8] ‘Dispassion’: Gk. apatheia, which is often misunderstood and mistranslated as ‘apathy’, ‘indifference’, or ‘insensibility’ in a Stoic sense. In ecclesiastical Greek, ‘dispassion’ means freedom from passion through being filled with the Holy Spirit of God as a fruit of divine love. It is a state of soul in which a burning love for God and men leaves no room for selfish and animal passions. How far it is from the cold Stoic conception may be seen from the fact that St. Diadochus can speak of ‘the fire of dispassion’. Cf. Step 28: 27. Throughout this translation apatheia is usually given as ‘dispassion’.

[9] Exodus xvii.

[10] Genesis xix.

[11] Cf. St. Matthew xi, 12.

[12] This means: ‘If every baptized person is not saved, so the same can be said about monks—not all who have made the vow are real monks and will be saved. But I prefer to pass over this matter in silence.’

[13] Lit. ‘slaughter’.

[14] That is, revolves round itself, is self-centred.

[15] This might also be translated: ‘dawdle over their training’.

[16] Psalm cxl, 4. The meaning is that in the midst of his sins he makes excuses for not becoming a monk. The excuses are not for his sins, but his sins are his excuses.

[17] The words in parenthesis are missing in some versions and may be an interpolation.

[18] Lit. ‘go near the bed of another’.

[19] Some texts add: ‘or rather, the easiness’.

[20] Proverbs iv, 28.

[21] Numbers xx, 57.

[22] Ecclesiastes iv, 10.

[23] St. Matthew xviii, 20.

[24] The order of these words varies in different MSS.

[25] Psalm lxii, 9. (R.V. Psalm lxiii, 8); ‘My soul followeth hard after Thee’. Using the Old Latin, Agglutinata est anima mea post Te, my soul is glued behind Thee, St. Augustine asks: ‘What is that glue? It is love.’ And St. Chrysostom compares this close union to the nails of the Cross.

[26] Jeremiah xvii, 16.

[27] St. Luke ix, 62.

[28] St. Matthew viii, 22.

[29] St. Mark x, 21.

[30] St. Matthew viii, 22.

[31] I.e. the story of the rich young man.

[32] St. Matthew v, 3—12.

[33] 2 Corinthians vi, 17.

[34] St. Matthew xii, 45.

[35] This is a double translation for a single Greek word xeniteia which means ‘living as a stranger’ (not necessarily as a vagrant) and might be translated ‘unworldliness’. But several considerations, notably paragraphs 6 and 22 of this chapter, have led me to think that in our author’s time the word contained a notion of movement also, and might be rendered ‘pilgrimage’. However, in the text we have kept to the word ‘exile’.

[36] St. John iv, 44.

[37] Romans xiv, 12.

[38] Romans ii, 21.

[39] ‘Dispassion’, Gk. apatheia. Jerusalem means ‘City of Peace’. The only true peace is freedom from passion, and the technical word for this is ‘dispassion’.

[40] apathes, i.e. free from human emotions and feelings.

[41] St. Matthew xii, 49.

[42] Psalm xxiii, 6.

[43] St. Matthew vi, 24.

[44] St. Matthew x, 34.

[45] Abraham.

[46] Genesis xii, 1.

[47] 1 Corinthians xv, 33.

[48] ‘Worldly and disorderly’, a pun on kosmos, ‘world’ and akosmos, ‘disorder’.

 


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