LETTER 25 [Bunge: To Anatolius]

κε.  [p.581]

1. It was always my preference that with the Lord’s help you would lead the monastic life, wherein you may “destroy every [tempting-]thought and every obstacle that arises against the knowledge of Christ,”(2 Cor 10:4-5). But you imagine that having fled the Praetorians - if, indeed, you really have fled them - you have fulfilled the works of righteousness and even advanced so far as to say, “graciously receive, O Lord, the voluntary offering of my mouth,” (Ps. 118:108) as if you had fulfilled everything in the law (cf. Rom. 13:10; Gal. 5:14).

εγω μεν δια του κυριου προειλομην ζωην μονηρη διαγειν σε τους λογισμους καθελοντα τε και παν υψωμα επαιρομενον κατα της γνωσεως Χ. συ δε των πραιτωριανων αποτρεψαμενος – ει δη αληθως αποτετραψαι – ως την δικαιοσυνην εργωι τετελειωκας οιει και παλιν ως και υπερεκεινα τουτου κατηντησας ωστε δυνασθαι λεγειν τα εκουσια του στοματος μου ευδοκησον κυριε {ψ118}  ως παντα τα εν νομωι επιτελεσαντα. 

2. But in regard to the other [tempting-] thoughts you fail to understand that they proceed from the heart (Mt 15:19) and soil the nous; and if it mentally consents to them, it draws near to sin. And there is a spiritual contradiction (antirrhesis) to use against them in regard to both sins of intention and of action. For consenting to sin, even in thought, is accounted as sin: and see how Moses teaches you, saying “Do not agree with them!” (cf. Ex 23:32, Dt 23:6) And in the Gospel the Lord condemns the nous as adulterer that only looks passionately on a woman, (Mt 5:28) as well as one that mentally angers a brother (Mt 5:22).

τους γαρ αλλους ουκ εννοις λογισμους της καρδιας εκπορευομενος τε και τον νουν σπιλουντας οις ει συγκατατιθεται εν τηι διανοιαι μετακλινουσιν αυτον προς την αμαρτιαν· περι δε τουτου πνευματικη αντιρρησις κειται ως εις εμποδισμον της αμαρτιας της τε κατα προαιρεσιν και της δι' εργου· συμφωνειν δε τηι αμαρτιαι καν εν λογισμωι αμαρτια λογιζεται επει μωυσης σε διδασκει λεγων μη συμφωνει αυτοις και ο κυριος εν τωι ευαγγελιωι ως [169ββ] μοιχου καταδικαζει του εμπαθως εις γυνακα βλεποντος και του εις τον αδελφον αυτου καν εν διαλογισμωι οργιζοντος. 

3. These commandments uproot from the heart consent to lawlessness, and “prepare” in the nous “the way for the Lord” (cf. Mk 1:3). But the ignorant consider it foolish to undertake this path and imagine they fulfill the apostolic path in a single moment, as if keeping the commandments were hindered only by the passions of the body: for the [tempting-] thoughts that arise from these are transitory, while jealousy and resentment endure into old age.

αυται αι εντολαι την ανομιαι αυγκαταθεσιν της καρδιας εκριζουσι τε και την του [π.583] Κυριου οδον εν τωι νοι ευτρεπιζουσιν· οι δε ανοητοι ως γελοιον τι φροντιζουσιν το ταυτην την οδον πορευεσθαι και οιονται οτι παραυτικα την αποστολικν οδον εξετελεσαν ως της νομου τηρησεως δια των του σωματος μονον παθων κωλυομενης· οι δε εκ τουτων λογισμοι ολιγοχρονιοι εισι ο δε φθονος και η μνησικακια και εως της πολιας συμπαρεκτεινινται.

4. Perhaps the [tempting-] thoughts of the praetorium do not afflict you; but is it not possible that you are afflicted by [tempting-] thoughts of vainglory?  Take care that although physically in “Jerusalem” your spirit is distant from “Bethany” through which your tempting thoughts of avarice (cf. John 12:4-8) and its associated failings incline towards shopping, buying and selling (cf Mt 21:12) salt, vinegar, and bread, while there are starving thousands deserving of daily bread (cf. Mk. 14:7; Mt. 6:11)

ισως οι απο πραιτωριανων λογισμοι ου με καταποντιζουσι· μη ποτε εν λογισμοις κενοδοξιας καταποντιζεσθαι με ου δυνατον; προσεχε μη ποτε σωματικως εν ιερουσαλημ παροικουντος σου ο νους υπερεκεινα βηθανιας ηι λογισμοις φιλαργυριας και ευτραπελιας δεδεμενος και τεθραμμενος λογοις [170αα] αγορασεως τε και πρασεως αλος και οξους και ελαιου και αρτου μψριων ποσων πεινωντων του επιουσιου αρτου χρηιζοντων.

5. But forgive me, I beg you. I answered your letter because you wrote me that you dwell in a place receptive of God, “who made heaven and earth” (Ps113:23). Know, too, that he dwells “in your midst” as John the Baptist testified (Jn 1:26).  And he awaits you as you progress through your works towards “Bethlehem”: through the spiritual vision of your purified nature you become “resurrection” and through understanding the divine logoi you become what is called “ascension” and “Mount of Olives”.

αλλ' αφες μοι δεομαι σου, προς γαρ την επιστολην σου  αποκεκριμαι σοι οτι γεγραφας ως παροικεις εν τοπωι θεου δεκτικωι του ουρανον τε και γην ποιησαντος· γιγνωσκε οτι μεσος σου στηκει κατα ιωαννου του βαπτιστου τεκμηριον {Jn 1:26}· προσμενων σε εστε δια των εργων σου βηθλεεμ εσηι και δια τησ πνευματικης οψεως τησ καθαρας φυσεως σου αναστασις * εσηι και δια της επιστημης σου των θειων λογων αναληψις και κληθησηι ορος ελαιων.

6. But if you wish to comprehend the state of your heart, whether it careful is or inattentive, then observe yourself at the time of prayer. With which fantasies is your nous confused and distracted; which comes first, impassioned or dispassionate [thoughts]? If it is besieged by the first, then it is inattentive to the commandments of God; and the passions bloom setting in motion indignation and desire, together with a whole crowd of sufferings.

μα´  Εἰ βούλει τῆς καρδίας σου τὴν κατάστασιν ἐπιγνῶναι, σπουδαζούσης ἢ ῥαθυμούσης, πρόσεχε σεαυτῷ ἐν καιρῷ προσευχῆς, ὑπο ποίων φαντασιῶν ὁ νοῦς σου κλονεῖται καὶ περισπᾶται, πρότερον ὑπο ἐμπαθῶν ἢ ἀπαθῶν· κν μὲν ὑπὸ τῶν προέρων λογισμῶν πολεμεῖται, ἀμελεῖ τῶν ἐντολῶν τοῦ Θεοῦ καὶ ἀκμάζει105 τὰ πάθη, θυμὸν καὶ ἐπιθυμίαν κινοῦντα, ͅ καὶ ὄχλον αὐτῷ μετὰ ὀδύνης παρέχοντα·

But if it finds itself disturbed by the second, then it is not observant in reading and prayer: rather, it is being utterly ruined through [preoccupation with] various events and new stories, constantly wishing “to say or hear something new.” (Acts 17:21) Nevertheless, “fight the good fight” (1Tim 6:12), in order to be “crowned with the wreath of justice” (2 Tim 4:8) and to behold Christ the bridegroom, (Mt 25:1) whom you now seek through good works, which is in actuality the search for the Lord.

ἐὰν δὲ καὶ ὑπὸ τῶν δευτέρων ταράσσεται, οὐ προσέχει ἀναγνώσεσι καὶ προσευχῆ, ἀλλ᾿ὑπὸ συντυχιῶν πολλῶν καὶ διηγημάτων καινῶν καταλέλυται, καινότερον ἀεί τι λέγειν καὶ ἀκούειν βουλόμενος. Ἀλλ᾿ ἀγωνίζου τὸν καλὸν ἀγῶνα, ἵνα  καὶ σὺ στεφανωθῇς τῷ τῆς δικαιοσύνης στεφάνῳ καὶ ἴδῳῃς τὸν νυμφίον Χριστὸν, ὃν νῦν διὰ τῶν ἀγαθῶν ἔργων ζητεῖς106· τοῦτο γάρ ἐστιν ὄντως τὸ ζητῆσαι τὸν Κύριον.

Greek of Letter 25.6 in Claire Guillaumont “Fragments grecs inédits d’Évagre le Pontique” Texte und Untersuchungen 133 (1987): 209-221.

* See Peri Logismon 42, Longer Recens. (A travers 55) for association of the light of the Holy Trinity and the vision of the Bridegroom

  LETTER 51