Sermo 11

Of the Same Author: An Ascetical Discourse and Exhortation concerning Renunciation of the World and Spiritual Perfection. "Come to me, all you who labor and are burdened, and I will give you rest," says the divine voice, whether it hints at the rest there or the rest here. At any rate, it summons us, on the one hand urging us to cast off the burden of much property by laying it aside for the needy, and on the other hand, after we have cast off through good works and confession the swarm of sins that arises from this property, to run to the cross-bearing life of the monks. Therefore, the one who has chosen to obey Christ and is hastening toward the poor and undistracted life is truly admirable and blessed. But, I beg, let him not do this without examination, nor subscribe for himself a tolerable life and an invincible salvation; but rather let him train himself beforehand for a good reputation in endurance of bodily and spiritual afflictions, so that, having thrown himself into unexpected struggles, and then being unable to withstand the trials that come upon him, he may not be found running back to the things from which he departed, with shame and ridicule, returning to the world with condemnation of soul, and becoming a scandal to many, instilling in all impressions of the weakness of the life in Christ—a danger which all of you who read the Gospels know, wherein the divine voice says: "It is better for him that a millstone be hung around his neck and he be thrown into the sea, than that he scandalize one of these little ones.

For not only will he be liable to the penalty for desertion, but also for the destruction of those overturned by him, even if he seems to persuade himself with insane reasonings that, while living in the world, he can propitiate the divine by good works—which is impossible for him. For he who was not strong enough in the life free from sin, because of its freedom from distraction, to bear the wrestlings of the enemy, how will he be able to accomplish anything virtuous in the life full of sin and ruled by him? And even if one were to correct his own life, he will not escape the charge of abandoning Christ, just as the disciples mentioned in the Gospel, concerning whom the divine evangelist says: "Many of the disciples went back, and no longer walked with Jesus, saying, 'His word is hard; who can listen to him?'" For this reason also the benevolent God, caring for our salvation, divided the conduct of human life into two ways—I mean marriage and virginity—so that he who cannot bear the contest of virginity might come to cohabitation with a woman, knowing that he will be required to give an account of temperance and sanctification, and of likeness to the saints in marriage and child-rearing. Such a one was Abraham in the Old Testament, who, by preferring God, sacrificed his only-begotten son without compassion, and boasted, and kept the doors of his tent wide open, preparing for the reception of those who were about to be entertained as guests. For he did not hear: "Sell your possessions, and give to the poor." And greater than these were Job, and very many others, David and Samuel.

In the New Testament, such as Peter was, and the rest of the apostles. For every man will be required to render the fruits of love toward God and toward neighbor, and for the transgression of these commandments and of all, he will pay the penalties. Just as the Lord also makes clear in the Gospels, saying: "He who loves father or mother more than me is not worthy of me"; and, "He who does not hate his father and his mother and his wife and his children, and even his own soul, cannot be my disciple." So does it seem to you that the Gospels have been laid down for those under a wife? Behold, it has been made clear to you that all men will be required to render obedience to the Gospel, both monks and those in marriages. For the one who has entered into marriage, the indulgence for incontinence and for desire for and intercourse with the female will suffice; but the rest of the commandments, enacted alike for all, are not without danger for those who transgress them. For Christ, when evangelizing the commandments of the Father, spoke to those in the world; and if it happened that he was asked privately and answered his own disciples, he testified, saying: "What I say to you, I say to all." Do not, then, sink down, O you who have chosen communion with a woman, as though you had authority to embrace the world. For you need greater labors and watchfulness for the attainment of salvation, since you have chosen to dwell in the midst of snares and the power of apostate forces, and have the incitements of sins before your eyes, and are assailed night and day by the desire for them, all your senses being pried open.

Know, therefore, that you will not escape the wrestling-ground against the apostate, nor will you seize victory over him without many labors for the guarding of the evangelical doctrines. For how will you be able to deny the battle against the enemy, when you are in the arena of combat? Which is the whole earth under heaven, in which we are taught by the book of Job that he goes about and walks, like a rabid dog, seeking whom he may devour. If, then, you deny the battle against the antagonist, depart to another world, in which he is not; and the denial of the struggle against him and the safe idleness from the evangelical doctrines will be yours. But if this is impossible, hasten to learn the art of the contest against him, being taught by the Scriptures the technique of wrestling; so that, defeated by him through ignorance, you may not be consigned to the eternal fire. And let these things, however, be said in passing to those who in marriages carelessly neglect the guarding of the commandments of Christ without danger. But you, the lover of the heavenly ways of life, and the practitioner of the angelic conduct, and desiring to become a fellow soldier of the holy disciples of Christ, strengthen yourself for the endurance of afflictions, and approach the assembly of monks courageously; and at the beginning of your renunciation, act manfully, not to be dragged down by the attachment of your fleshly relatives, being strengthened by the exchange of mortal things for immortal ones.

When you make the deposition of the affairs that belong to you, be unbending, sending them forth to the heavens with full assurance, concealing them in the bosoms of the poor, and finding them with God with great increase. When torn from friends and companions, do not become distressed, being joined to Christ who was crucified for you; what could we consider more friendly than him? When, by the cooperation of God, you have conquered this first bout against your enemy, do not cast yourself away like some dishonored vessel. For already by the renunciation of earthly affairs you have honored yourself before Christ; but with much care and circumspection, make it your aim to find a man who is an unerring guide for your way of life, one who knows well how to lead those who journey to God, flourishing in virtues, having testimony from his own works of his love for God, possessing knowledge of the divine Scriptures; undistracted, unavaricious, unmeddlesome, tranquil, God-loving, poor-loving, not prone to anger, not bearing grudges, great in edification of those who approach him, not vainglorious, not haughty, not flattering, not easily turned aside, preferring nothing to God. And if

If you find such a man, give yourself over to him, having spat out and cast away every will of your own, so that you may be found as a pure vessel, preserving the good things placed in you for your praise and glory. For if you leave behind in yourself any of the passions that previously existed in you, having transformed the good things deposited in you into vinegar, you will be cast out like some useless vessel. This is the second struggle against the antagonist of our salvation. For good teachers have good lessons; certainly, bad ones have bad. For when our evil adversary is unable to persuade us to remain in the confusion and ruin of the world, he hastens to persuade us not to give ourselves over to a strict life, or to a man who brings all our sins before our eyes and corrects them, but to one of those who are mad for glory and who, under the pretext of condescension toward those living with them, establish their own passions, so that, having again made us subject to countless passions in this inconspicuous way, he may place us under his own bonds of sin. But if you give yourself over to a man of many virtues, you will become an heir of the good things in him, most blessed before God and men.

If you seek, out of concern for your body, a teacher who is indulgent toward the passions within you—or rather, one who falls down with you—then you have undertaken the contest of renunciation in vain, having delivered yourself over to a life of passion, using a blind guide and being led toward a pit. For if a blind man leads a blind man, both will fall into a pit. It is enough for the disciple to become like his teacher. The voice is of God, and it will not err. You must conduct yourself according to the law of the athlete; otherwise, you will not be crowned, as the Apostle said: "And if one competes, he is not crowned unless he competes lawfully." If, then, by the grace of God you find (for if you seek, you will surely find) a teacher of good works, keep to yourself, doing nothing contrary to his judgment. For everything done outside of him is a kind of theft and sacrilege leading to death, not to benefit, even if it seems good to you. For if it is good, why is it done in secret and not in the open? Question your reasoning, which contrives to rob you through right-handed means; for through seemingly good acts of disobedience, it prepares your left-handed deeds. Do not wish to heal the bites of wild beasts by incantations, being inexperienced in chanting, lest, having drawn the serpents and been entwined by them, and then being powerless to resist, you be consumed by them without forgiveness. Do not rely on nobility of flesh, and seek honor; for the fleshly man does not receive the things of the Spirit.

Do not attempt to alter anything of the truth by custom, and by your own vanity to trip up those who are striving while heaping upon yourself a burden of sins—not in a softer bed, nor in garments, or footwear, or any other form, or in a variation of foods, or a table beyond the time of your renunciation, or in standing, or in sitting, or in a more restful or cleaner handiwork. For all these things, not only when they are present to you, but even when sought after, will not have a good outcome. For if you do not quickly recognize the devilish method and cut it out of your heart, they will bring about your fall from the life in Christ. But, setting yourself to be more dishonored and more sinful than all men, a stranger and a wanderer, taken in by pity by those who renounced before you, hasten to be last of all and a servant of all. For these things will bring you true honor and glory, not those. Having ears open for obedience and hands ready for the fulfillment of what is heard, have a silent mouth and a watchful heart. Be idle concerning idle talk, but intelligent and knowledgeable for the saving hearings of the divine Scriptures. Let the hearing of worldly tales be a bitter taste to you, but the tales of holy men honeycombs.

Hasten to imitate those who have trained before you in character, and do not wait to be taught each thing. Strive to extend yourself to the greater virtues, and do not neglect the lesser ones. Do not despise a fault, even if the thing done is smaller than any scandal. But rather hasten to correction through repentance, even if many err in many things, both small and great, and remain unrepentant. Do not become a judge of others' failings. For they have a righteous Judge who will render to each according to his works. You keep hold of your own, and lighten, as much as you are able, your own burden. For he who weighs down his own load, he himself will also bear it. Repentance is salvation; folly, however, is the death of repentance. Hide yourself from the more frivolous people; reveal yourself, for the most part, to God. Decline every public appearance, as much as is in you, fleeing the dissipations of your heart. Have you left your cell? You have abandoned continence; you have stooped to the world; you have met with a harlot woman, who, having beguiled you, with provocative words your ears, with the beauty of her face your eyes, with dainty foods your taste, as with a hook, will draw you to herself; then, entwining herself with your limbs and clasping you to her bosom, she softens the steadfastness of your desire for continence; and so, having gently drawn you away from the virtuous life, she corrupts you within herself. But if, somewhere, being helped by God, you are able to escape her nets, you have returned to your cell, but you are not the same.

But one who is slack and diseased, and ill-disposed toward every work of the virtues, can return to his proper state only after a long time. For desire for each kind of life will constrain you in your thoughts, and only with great labor will you be able to award the victory prizes to your soul. If, then, it should happen that you depart from your cell on account of some circumstance, having girded yourself with the fear of God and having fixed the love of Christ in your hand, having wrestled down the assaults of pleasures with all self-control, as soon as the need arises, leap away, not lingering, but using a swift wing for your return, like some innocent dove, deserting to the ark that sent you forth, bearing in your mouth the mercies of Christ; thus persuading the thoughts within that the saving rest is inaccessible in any other place. Whether you are young in flesh or in mind, flee from association with your contemporaries, and run away from them as from a flame. For the enemy, having set many on fire through them, has delivered them to the eternal fire, having cast them down into the abominable pit of the pentapolitans under the pretense of spiritual love. And those who were saved in the sea and every wind and wave, while they were carefree within the harbors, he has delivered to the deep with their entire ship. Sit down in a seat far from him long beforehand. In the reclining of sleep, let your garments not be near his; rather, use an elder as an intermediary.

When she speaks to you, or sings face to face, bow your head and answer her back, lest, by fixing your gaze upon her face, you receive the seed of desire from the enemy sower and bear sheaves of corruption and destruction. In a house or a place where there is no one to see your deeds, do not be found with her, under the pretext of studying divine scriptures or any other, even most necessary, need. For nothing is more necessary than the soul, for which Christ died. Do not trust a crafty thought that suggests to you that it is without scandal; be assured that this very thing is a scandal, as the abundant experience of those who have fallen presents these things clearly to you. Trust my words, spoken from a brotherly heart. Run to elders who are difficult of access, who with proverbial words anoint the young toward virtuous deeds, but in no way harm by their presence. Guard your heart with every watchfulness. For just as gold is ceaselessly spied upon by thieves night and day, and is snatched unexpectedly, and you do not know it—see that the enemy does not deceive you by the sin of the forefather, and quickly cast you out of the paradise of delight. For he who drew Adam away from life by the theft of food, and also expected to trip up Jesus, will not be ashamed to mix for you all the more the first cause of evils, knowing this to be a strong poison. For the passion of gluttony is not naturally inclined to display its own strength in a multitude of foods, but in desire and a small taste.

If, then, desire for a brief taste is strong enough to subject you to the passion of gluttony, it will tirelessly deliver you to death. For just as a certain nature of water, when divided by many channels, causes the entire region around the channels to flourish, so also the passion of gluttony, if it is taken up into your heart, watering all your senses, planting the material of evil in you, will make your soul a dwelling place of wild beasts. For I have seen many men overcome by passions who have come to health, but I have not seen a single one among all who was a secret eater or a glutton, except either those who broke away from the life of continence and were corrupted by the world, or those who tried to hide among the continent and fought alongside the devil in self-indulgence. For these men are liars, perjurers, oath-breakers, opponents, strikers, brawlers, deniers of food, illiberal, delicate, fault-finding, inquisitive, lovers of darkness, voluntary enemies of every virtuous way of life. For in order to conceal the passion of gluttony, they fall into the swarm of evils; these men are in appearance among the saved, but in reality among the condemned. This passion delivered Adam to death, and brought an end to the world through the pleasure of the belly. Noah is laughed at, Ham is cursed, Esau falls from his birthright and marries into the Canaanites, Lot becomes a daughter's husband, his own son-in-law and father-in-law; the father becomes a husband, and the grandfather a father, insulting the boundaries of nature on both sides.

This also made Israel a worshiper of idols, and caused their corpses to fall in the desert. This also made some of the prophets, sent from God to rebuke an impious king, into food for a wild beast; and he whom King Jeroboam with all his royal power could not withstand, when caught by the deceit of the belly, meets a pitiful death. But Daniel, a man of desires, having mastered his belly, ruled over the Chaldean kingdom, became a destroyer of idols, a slayer of the dragon, a tamer of lions, a foreteller of the incarnation of God, and an interpreter of hidden mysteries. The three holy youths, having shown themselves superior to the pleasure of the belly, scorned the king’s wrath and fearlessly dared that terrible burning furnace which King Nebuchadnezzar was able to kindle. They proved the golden image, made into a god, to be inert; and taking as spoils what had been constructed by Satan over a long time to the dishonor of God’s glory, they offered it to their own Master. They caused that most hateful king and his entire army arrayed against God, together with all creation, to hymn God. And, to sum up all, if you master your belly, you will dwell in paradise; but if you do not master it, you become a victim of death. Be a faithful treasury of the virtues, and have as key the tongue of your spiritual father. Let it open your mouth for the partaking of bread, and let it close it. Do not admit the serpent as your counselor, who wishes to despoil you instead of giving good counsel. Guard yourself against the sin of secret eating, up to the taste of the tongue.

For if it is able to turn you in a small matter, it has thrown you in the wrestling match and holds you in its bonds. Do not lend your ears to everyone who speaks, and do not answer everyone who prattles something, in conversations that do not accord with the aim of asceticism. Become a hearer of good teachings, and by the study of these preserve your heart. Guard your ears from worldly tales, lest you stain your soul with a sprinkling of filth. Do not grow weary of listening intently to what is spoken by others, nor thrust your head into the midst of those conversing, lest you be mocked and also make them slanderers. Do not be meddlesome, nor wish to see everything, lest you take in the ichor of passions into your mind. See as need requires, hear as need requires, speak as need requires, answer as need requires. Do not be forward in sitting down before a superior. And if you are invited, do not become a fellow-sitter, but after looking around here and there, hasten to find a lower seat, so that God may glorify you through humility. When asked, answer with a fitting and humble voice; when not asked, keep silence. When another is asked, keep your mouth shut, lest your tongue, driven by a rash heart, escape and strike one of those who practice asceticism precisely, and place you under the bonds of accusations. When seated, you will not allow your leg to rest upon the other foot, for this is a sign of inattention and a distracted soul. When conversing with one lesser than you, or when asked something by him, you will not make your answers carelessly, looking down upon the brother to the insult of God. For he who dishonors a poor man provokes the one who made him, says the Proverb.

Let the word of consolation leap forth before your other utterances, confirming your love for your neighbor. Let it be placed in the middle and be the most complete part of the conversation, with a cheerful face, so that you may give joy to the one conversing with you. Rejoice in every success of your neighbor, and glorify God; for his successes are yours, as yours are his. Decline the first places and the first seats in assemblies; pursue the last place, so that you may rather hear, "Friend, come up higher." At table, let your left hand not be disorderly, nor dominate the right. Rather, let it be idle; if not, at least let it serve the right. In every summons to your prayer, let your mouth resound, and remain with the rule until the very end of the prayer, considering abandonment a great loss. For if, when eating for the sustenance of your flesh, you are reluctant to leave the table before the necessary completion, and would not easily do so without great need, how much more must you remain at your spiritual nourishment and strengthen your own soul with prayer? For as much as the heaven differs from the earth, and the things in heaven from those on earth, so much does the soul differ from the body. The soul is an imitation of heaven; for in it dwells the Lord. The flesh is from the earth, in which mortal men and irrational animals dwell. Therefore, measure the needs of the body against the hours of the prayers, and be prepared not to obey a thought that draws you away from the rule.

It is customary for the demons, at the hours of prayer, under the pretext of a seemingly reasonable cause, to urge us to withdraw, so that they may lead us away, under a fair appearance, from the saving prayer. Do not say, making excuses, "Alas for my head, alas for my belly," putting forward invisible witnesses of non-existent pain, and yielding the vigor of vigil for the sake of rest. But rather have secret prayers, which God sees in secret, and He will repay you in the open. Have a supplementary resource of excellent conduct, so that you may find hidden wealth in a day of need. In the daily duties of your service, along with the labor of the body, also have a word of consolation for the love of those being served, so that your service may be acceptable, seasoned with salt. Do not let the tasks that fall to you be done by another, so that the reward, taken from you, may not be given to another, and another be glorified in your wealth while you are humbled. Perform the works of your service becomingly and diligently, as serving Christ. For "cursed," it says, "is everyone who does the works of the Lord negligently." Fear misuse from excess and contempt, even if the services in your hands seem humble, as God is watching. Great is the work of service, and it leads to the kingdom of heaven. For it is a net of virtues, bearing all the commandments of God within itself: and first of all, the all-virtuous humility, bringing with it the swarm of good things; then, "I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and weak, and in prison, and you served me.

And especially when the debt is discharged with humble mind, without arrogance, anger, or murmuring. Be an emulator of those who live rightly, and inscribe their deeds upon your heart. Pray to be among the few. For the good is rare; therefore, few are those who enter into the kingdom of heaven. Do not reckon that all in the cell are saved, both base and good. For it is not so. Many approach the virtuous life, but few accept its yoke. For the kingdom of heaven belongs to the violent, and the violent seize it. The saying is evangelical. He called violence the mortification of the body, which the disciples of Christ voluntarily undergo in the denial of their own wills and of the body's rest, and in the observance of all Christ's commandments. If, therefore, you wish to seize the kingdom of God, become violent; subject your neck to the yoke of Christ's servitude. Tighten the collar around your throat; let it press your neck; thin it by the toil of virtues, in fasts, in vigils, in obedience, in stillness, in psalmody, in prayers, in tears, in manual labor, in endurance of every affliction coming upon you from both demons and men. Let no high-minded reasoning persuade you to yield to the labors over time, lest, being found naked of virtues at the gates of departure, you be found outside the gates of the kingdom. Let no rank of clergy exalt you, but rather humble you. For progress of soul is progress in humility; but deficiency and dishonor are born from high-mindedness.

The more you happen to approach the greater priestly ranks, the more you should humble yourself, fearing the example of the sons of Aaron. Knowledge of piety is knowledge of humility and gentleness. Humility is an imitation of Christ; but arrogance, boldness, and shamelessness are an imitation of the devil. Become an imitator of Christ, and not of the Antichrist; of God, and not of the Antigod; of the Master, and not of the runaway; of the merciful, and not of the merciless; of the philanthropist, and not of the misanthrope; of those of the bridal chamber, and not of those of darkness. Do not hasten to command the brotherhood, lest you place upon your own neck the alien burdens of sins. Examining the work of each day, compare it with the one before, and hasten toward improvement. Advance in the virtues, that you may become near to the angels. Dwell in your cell not for days or months, but for cycles of many years, hymning your Master by night and by day, imitating the cherubim. If you begin thus, and thus also finish, having traveled the narrow path in your brief time of asceticism, by the grace of God you will enter paradise in the radiance of the lamp of the soul, rejoicing with Christ for ever and ever. Amen.