Sayings of the Desert Fathers: Thematic Listing
As translated by Benedicta Ward, SLG
Note: For an excellent synthesis of many of the figures below, please look here, where Joshua Hoffert has provided an excellent synthesis of their lives and sayings.
One further note: Read the sayings very slowly and do not move to the next one until you have sought to apply the first.
• THE ALL-ENCOMPASSING NATURE OF THE MONASTIC LIFE
• CHARACTERISTICS OF A MONK
• THE LIFE OF ASCETICISM
• ENDURING MARK OF A MONK—REFUSAL TO PASS JUDGMENT
• LIFE AS WARFARE: TEMPTATION AND RESISTING SIN
• CONFESSION AND RECOGNITION OF ONE’S OWN SIN—POVERTY OF SPIRIT
• PRAYER
• FEAR OF GOD
• TIME
• THE SCRIPTURES
• TRUTH
• RIGHTEOUSNESS
• THE VIRTUES
• THE VICES
• PARADOX
[Note: As noted prior, this is a totally different form of theological reading than we are accustomed. Each saying is born out of years (sometimes decades and lifetimes) of the Christian life. As is often advised, do not read more than 2-3 sayings at a time and move on only when you have sought to apply the teaching.]
THE ALL-ENCOMPASSING NATURE OF THE MONASTIC LIFE
The Desert Fathers did not have a ‘systematic way.’ They had the hard work and experience of a lifetime of striving to re-direct every aspect of body, mind, and soul to God (Benedicta Ward).
Abba Anthony
Someone asked Abba Anthony, ‘What must one do in order to please God?’ The old man replied, ‘Pay attention to what I tell you; whoever you may be, always have God before your eyes; whatever you do, do it according to the testimony of Holy Scripture; and in whatever place you live, do not easily leave. Keep these three precepts and you will be saved.’
Abba Pambo asked Abba Anthony, ‘What ought I to do?’ and the old man said to him, ‘Do not trust in your own righteousness, do not worry about the past, but control your tongue and your stomach.’
Abba Ammonas
An old man questioned Abba Ammonas in the following way, ‘Three thoughts occupy me: should I wander in the deserts, or should I go to a foreign land where no one knows me, or should I shut myself up in a cell without opening the door to anyone, eating only every second day?’ He replied, ‘It is not right for you to do any of these three things. Rather, sit in your cell and eat a little every day, keeping the word of the publican always in your heart, and you may be saved.’
Abba Bessarion
Abba Doulas, the disciple of Abba Bessarion said, ‘One day when we were walking beside the sea I was thirsty and I said to Abba Bessarion. “Father, I am very thirsty.” He said a prayer and said to me, “Drink some of the sea water.” The water proved sweet when I drank some. I even poured some into a leather bottle for fear of being thirsty later on. Seeing this, the old man asked me why I was taking some. I said to him, “Forgive me, it is for fear of being thirsty later on.” Then the old man said, “God is here, God is everywhere.”
A brother who shared a lodging with other brothers asked Abba Bessarion, ‘What should I do?’ The old man replied, ‘Keep silence and do not compare yourself with others.’
Abba Benjamin
As he was dying, Abba Benjamin said to his sons, ‘If you observe the following, you can be saved, “Be joyful at all times, pray without ceasing and give thanks for all things.”’
Abba Joseph
Abba Joseph came to Abba Lot and said to him: ‘Father, according to my strength I keep a moderate rule of prayer and fasting, quiet and meditation, and as far as I can I control my imagination; what more must I do? And the old man rose and held his hand towards the sky so that his fingers became like flames of fire and he said: ‘If you will, you shall become all flame.’
Isidore of Pelusium
To live without speaking is better than to speak without living. For the former who lives rightly does good even by his silence but the latter does not good even when he speaks. When words and life correspond to one another they are together the whole of philosophy.
Joseph of Panephysis
Abba Joseph said to Abba Lot, ‘You cannot be a monk unless you become like a consuming fire.’
Joseph of Thebes
Three works are approved in the eyes of the Lord; when a man is ill and temptation falls upon him, if he welcomes them with gratitude; secondly, when someone carries out all his works purely in the presence of God, having no regard for anything human; in the third place, when someone remains in submission to a spiritual father in complete renunciation of his own will. The last will gain a lofty crown indeed. As for me I have chosen illness.
John Cassian
The brothers surrounded Abba John who was at the point of death and ready to depart eagerly and joyously to God. They asked him to leave them a concise and salutary saying as their inheritance, which would enable them to become perfect in Christ.
Groaning he said to them, I have never done my own will, nor taught anything which I had not previously carried out.
Abba Cronius
A brother said to Abba Cronius, ‘Speak a word to me.’ He said to him, ‘When Elisha came to the Shunamite, he did not find her busy with anyone else. So she conceived and bore a child through the coming of Elisha’ (II Kings 4). The brother said to him, ‘What does this mean?’ The old man said, ‘If the soul is vigilant and withdraws from all distraction and abandons its own will, then the spirit of God invades it and it can conceive because it is free to do so.’
Abba Longinus
One day Abba Longinus questioned Abba Lucius about three thoughts saying first, ‘I want to go into exile.’ The old man said to him, ‘If you cannot control your tongue, you will not be an exile anywhere. Therefore control your tongue here, and you will be an exile.’
Next he said to him, ‘I wish to fast.’ The old man replied, ‘Isaiah said, “If you bend your neck like a rope or a bulrush that is not the fast I will accept; but rather, control your evil thoughts”’ (Isaiah 58).
He said to him the third time, ‘I wish to flee from men.’ The old man replied, ‘If you have not first of all lived rightly with men, you will not be able to live rightly in solitude.’
Abba Poemen
Vigilance, self-knowledge and discernment; these are the guides of the soul
To throw yourself before God, not to measure your progress, to leave behind all self will; these are the instruments for the work of the soul.
Do not give your heart to that which does not satisfy your heart.
The voice cries out to a man to his last breath, ‘Be converted today.’
If a man understands something and does not practice it, how can he teach it to his neighbor?
Abba Pambo
They said of Abba Pambo that as he was dying, at the very hour of his death, he said to the holy men who were standing near him, Since I came to this place of the desert and built my cell and dwelt here, I do not remember having eaten bread which was not the fruit of my hands and I have not repented of a word I have said up to the present time; and yet I am going to God as one who has not yet begun to serve him.’
Abba Felix
Some brothers who had some seculars with them, went to see Abba Felix and they begged him to say a word to them. But the old man kept silence. After they had asked for a long time he said to them, ‘You wish to hear a word?’ They said, ‘Yes, Abba.’
Then the old man said to them,
‘There are no more words nowadays. When the brothers used to consult the old men and when they did what was said to them, God showed them how to speak. But now, since they ask without doing that which they hear, God has withdrawn the grace of the word from the old men and they do not find anything to say, because there are no longer any who carry their words out.’
Hearing this, the brothers groaned, saying, ‘Pray for us, abba.’
Abba Phortas
Abba Phortas said, ‘If God wants me to live, he knows how to deal with me; but if he does not wish it, what is the good of living?’ Though he was bedridden, he did not accept anything from anyone. But he used to say, ‘Suppose one day someone brings me something and it is not brought for the love of God, not only have I nothing to give him in return, but he will not receive recompense from God, because he did not bring it for God’s sake; thus the donor will suffer a wrong. It is necessary that those who are consecrated to God and look only to him, should be so well disposed that they do not consider anything as an injury, not even if someone wrongs them ten thousand times.’
CHARACTERISTICS OF A MONK
Abba Zacharias
One day Abba Moses said to brother Zacharias, ‘Tell me what I ought to do?’ At these words the latter threw himself on the ground at the old man’s feet and said, ‘Are you asking me, Father?’ The old man said to him, ‘Believe me, Zacharias, my son, I have seen the Holy Spirit descending upon you and since then I am constrained to ask you.’ Then Zacharias drew his hood off his head, put it under his feet and trampled on it, saying, ‘The man who does not let himself be treated thus, cannot become a monk.’
Abba Isaiah
Nothing is so useful to the beginner as insults. The beginner who bears insults is like a tree that is watered everyday.
Theodore of Pherme
A brother lived in the Cells and in his solitude he was troubled. He went to tell Abba Theodore of Pherme about it. The old man said to him, ‘Go, be more humble in your aspirations, place yourself under obedience and live with others.’ Later he came back to the old man and said, ‘I do not find any peace with others.’ The old man said to him, ‘If you are not at peace either alone or with others, why have you become a monk? Is it not to suffer trials?
Tell me how many years you have worn the habit?’ He replied, ‘For eight years.’ Then the old man said to him, ‘I have worn the habit seventy years and on no day have I found peace. Do you expect to obtain peace in eight years?’ At these words the brother went away strengthened.
Abba Moses
A brother questioned Abba Moses saying, ‘I see something in front of me and I am not able to grasp it.’ The old man said to him, ‘If you do not become dead like those who are in the tomb you will not be able to grasp it.’
Abba Poemen said that a brother asked Abba Moses how someone could consider himself as dead towards his neighbor. The old man said to him, ‘If a man does not think in his heart that he is already three days dead and in the tomb, he cannot attain this saying.’
The monk must die to everything before leaving the body, in order not to harm anyone.
Abba Poemen
Teach your mouth to say that which you have in your heart.
He said, ‘If a monk can overcome two things, he can become free from the world.’ The brother asked him what these two things were and he said, ‘Bodily ease and vain-glory.’
A monk does not complain of his lot, a monk does not return evil for evil, a monk is not angry.
He also said, ‘Wickedness does not do away with wickedness; but if someone does you wrong, do good to him, so that by your action you destroy his wickedness.’
THE LIFE OF ASCETICISM
The monks went without sleep because they were watching for the Lord; they did not speak because they were listening to God; they fasted because they were fed by the Word of God. It was the end that mattered, the ascetic practices were only a means. All their efforts, all personal relationships, life in all its aspects, were to be brought slowly in to the central relationship with God in Christ. All the means to this end were just that, the means and no more; they could be changed or discarded as necessary (Benedicta Ward).
Giving up Everything
Abba Anthony
A brother renounced the world and gave his goods to the poor, but he kept back a little for his personal expenses. He went to see Abba Anthony. When he told him this, the old man said to him, ‘If you want to be a monk, go into the village, buy some meat, cover your naked body with it and come here like that.’ The brother did so, and the dogs and birds tore at his flesh. When he came back the old man asked him whether he had followed his advice. He showed him his wounded body, and Saint Anthony said, ‘Those who renounce the world but want to keep something for themselves are torn in this way by the demons who make war on them.’
(The meat, the carcass of a dead animal, comprises all of the goods of the world, which, to one who has fully renounced them, are now dead to him and, as such, are of no real use; but to one who has renounced them only in part, they become the means by which his mind, body, and spirit may be encumbered and attacked. The story of Ananias and his wife in Acts 5:1-11 is strikingly similar)
Abba Arsenius
One day a magistrate came, bringing him the will of a senator, a member of his family who had left him a very large inheritance. Arsenius took it and was about to destroy it. But the magistrate threw himself at his feet saying, ‘I beg you, do not destroy it or they will cut off my head.’ Abba Arsenius said to him, ‘But I was dead long before this senator who just died,’ and he returned the will to him without accepting anything.’
Abba Ammonas
Abba Ammonas was asked, ‘What is the “narrow and hard way” (Matt. 7:14)? He replied, ‘The “narrow and hard way” is this, to control your thoughts, and to strip yourself of your own will, for the sake of God. This is also the meaning of the sentence, “Lo we have left everything and followed you” (Matt. 19:27).
Abba Euprepius
Bodily things are compounded of matter. He who loves the world loves occasion of falling. Therefore if we happen to lose something, we must accept this with gratitude, realizing that we have been set free from care.
Amma Theodora
Amma Theodora asked Archbishop Theophilus about some words of the apostle saying, ‘What does this mean, “Knowing how to profit by circumstances”?’ (Col. 4:5). He said to her, ‘This saying shows us how to profit at all times. For example, is it a time of excess for you? By humility and patience buy up the time of excess, and draw profit from it. Is it the time of shame? Buy it up by means of resignation and win it. So everything that goes against us can, if we wish, become profitable to us.’
Macarius the Great
One day Macarius the Egyptian went from Scetis to the mountain of Nitria for the offering of Abba Pambo. The old man said to him, Father, say a word to the brethren.’ He said, ‘I have not yet become a monk myself, but I have seen monks. One day when I was sitting in my cell, my thoughts were troubling me, suggesting that I should go to the desert and see what I could see there. I remained for five years, fighting against this thought, saying, perhaps it comes from the demons. But since this thought persisted, I left for the desert.
There I found a sheet of water and an island in the midst, and the animals of the desert came to drink there. In the midst of these animals I saw two naked men, and my body trembled, for I believed there were spirits. Seeing me shaking, they said to me, “Do not be afraid, for we are men.” Then I said to them, ‘Where do you come from, and how did you come to this desert?” They said, “We come from a monastery and having agreed together, we came here forty years ago. One of us is an Egyptian and the other a Libyan.”
They questioned me and asked me, “How is the world? Is the water rising in due time? Is the world enjoying prosperity?” I replied it was, then I asked them, “How can I become a monk?” They said to me, “If you do not give up all that is in the world, you cannot become a monk.” I said to them, “But I am weak, and I cannot do as you do.” So they said to me: “If you cannot become like us, sit in your cell and weep for your sins.” I asked them, “When the winter comes are you not frozen? And when the heat comes do not your bodies burn?”
They said, “It is God who has made this way of life for us. We do not freeze in winter, and the summer does us no harm.” That is why I said that I have not yet become a monk, but I have seen monks.’
Abba Poemen
If a thought of bodily need overtakes you, put the matter right at once; and if it comes a second time, put it right again, but the third time, if it presents itself, do not pay any attention to it, for it is not being any use to you.
Abba Isaac came to see Abba Poemen and found him washing his feet. As he enjoyed freedom of speech with him he said, ‘How is it that others practice austerity and treat their bodies hardly?’ Abba Poemen said to him, We have not been taught to kill our bodies, but to kill our passions.”
Amma Syncletica
Blessed Sycletica was asked if poverty is a perfect good. She said, ‘For those who are capable of it, it is a perfect good. Those who can sustain it receive suffering in the body but rest in the soul, for just as one washes coarse clothes by trampling them underfoot and turning them about in all directions, even so the strong soul becomes much more stable thanks to voluntary poverty.’
Love to God as the Essence of the Ascetic Life
Amoun of Nitria
Abba Amoun of Nitria came to see Abba Anthony and said to him, ‘Since my rule is stricter than yours how is it that your name is better known among men than mine is?’
Abba Anthony answered, ‘It is because I love God more than you.’
Dependence on God Alone as the Sole Means of Maintaining the Ascetic Life
Abba Netras
It was related of Abba Netras, the disciple of Abba Silvanus, that when he dwelt in his cell on Mount Sinai, he treated himself prudently, with regard to the needs of his body; but when he became bishop of Pharan, he curbed himself with great austerity. His disciple said to him, ‘Abba, when we were in the desert, you did not practice such asceticism.’
The old man said to him, ‘There in the desert, I had interior peace and poverty and I wished to manage my body so as not to be ill and not need what I did not have. But now I am in the world and among its cares and even if I am ill here, there will be someone to look after me and so I do this in order not to destroy the monk in me.
ENDURING MARK OF A MONK—REFUSAL TO PASS JUDGMENT
Abba Agathon
Whenever his thoughts urged him to pass judgment on something which he saw, he would say to himself, ‘Agathon, it is not your business to do that.’ Thus his spirit was always recollected.
Theodore of Pherme
There is no other virtue than that that of not being scornful.
Abba Isaac the Theban
“One day Abba Isaac the Theban went to a monastery. He saw a brother committing a sin and he condemned him. When he returned to the desert, an angel of the Lord… came and stood in front of the door of his cell, and said, ‘I will not let you enter.’
But he persisted saying, ‘What is the matter?’ and the angel replied, ‘God has sent me to ask you where you want to throw the guilty brother whom you have condemned?"
Immediately he repented and said, ‘I have sinned, forgive me.’
Then the angel said, ‘Get up, God has forgiven you. But from now on, be careful not to judge someone before God has done so.”
Joseph of Panephysis
Abba Poemen said to Abba Joseph, ‘Tell me how to become a monk.’ He said, ‘If you want to find rest here below, and hereafter in all circumstances say, Who am I? and do not judge anyone.’
Macarius the Great
Abba Paphnutius, the disciple of Abba Macarius, said, ‘I asked my Father to say a word to me and he replied, “Do no evil to anyone, and do not judge anyone. Observe this and you will be saved.”’
They said of Abba Macarius the Egyptian that one day he went up from Scetis to the mountain of Nitria. As he approached the place he told his disciple to go on ahead. When the latter had gone on ahead, he met a priest of the pagans. The brother shouted after him saying, ‘Oh, oh, devil, where are you off to? The priest turned back and beat him and left him half dead. Then picking up his stick, he fled.
When he had gone a little further, Abba Macarius met him running and said to him, ‘Greetings! Greetings, you weary man!’ Quite astonished, the other came up to him and said, ‘What good do you see in me, that you greet me in this way?’ The old man said to him, ‘I have seen you wearing yourself out without knowing that you are wearing yourself out in vain.’
The other said to him, ‘I have been touched by your greeting and I realized that you are on God’s side. But another wicked monk who met me insulted me and I have given him blows enough for him to die of them.’ The old man realized that he was referring to his disciple. Then the priest fell at his feet and said, ‘I will not let you go till you have made me a monk.’ When they came to the place where the brother was, they put him onto their shoulders and carried him to the church in the mountain.
When the people saw the priest with Macarius they were astonished and they made him a monk. Through him many pagans became Christians. So Abba Macarius said, ‘One evil word makes even the good evil, while one good word makes even the evil good.’
A brother at Scetis committed a fault. A council was called to which Abba Moses was invited, but he refused to go to it. Then the priest sent someone to say to him, ‘Come, for everyone is waiting for you.’ So he got up and went. He took a leaking jug, filled it with water and carried it with him. The others came out to meet him and said to him, ‘What is this, Father?’ The old man said to them, ‘My sins run out behind me, and I do not see them, and today I am coming to judge the errors of another.’ When they heard that they said no more to the brother but forgave him. (cf. John 8:3-11)
The monk must die to his neighbor and never judge him at all, in any way whatever.
If the monk does not think in his heart that he is a sinner, God will not hear him. The brother said, ‘What does that mean, to think in his heart that he is a sinner?’ Then the old man said, ‘When someone is occupied with his own faults, he does not see those of his neighbor.
A brother asked the old man, ‘Here is a man who beats his servant because of a fault he has committed; what will the servant say?’ The old man said, ‘If the servant is good, he should say, “Forgive me, I have sinned.”’ The brother said to him, ‘Nothing else?’ The old man said, ‘No, for from the moment he takes upon himself responsibility for the affair and says, “I have sinned,” immediately the Lord will have mercy on him.
The aim in all these things is not to judge one’s neighbor. For truly, when the hand of the Lord caused all the first-born in the land of Egypt to die, no house was without its dead.’ The brother said, ‘What does that mean?’ The old man said, ‘If we are on the watch to see our own faults, we shall not see those of our neighbor. It is folly for a man who has a dead person in his house to leave him there and go to weep over his neighbor’s dead.
To die to one’s neighbor is this:
To bear your own faults and not to pay attention to anyone else wondering whether they are good or bad. Do no harm to anyone else, do not think anything bad in your heart towards anyone, do not scorn the man who does evil, do not put confidence in him who does wrong to his neighbor, do not rejoice with him who injures his neighbor. This is what dying to one’s neighbor means.
Do not rail against anyone, but rather say, “God knows each one.” Do not agree with him who slanders, do not rejoice at his slander and do not hate him who slanders his neighbor.
This is what it means not to judge.
Do not have hostile feelings towards anyone and do not let dislike dominate your heart; do not hate him who hates his neighbor.
This is what peace is:
Encourage yourself with this thought, “Affliction lasts but a short time, while peace is forever, by the grace of God the Word. Amen.”’
Abba Motius
Concerning Abba Motius, his disciple, Abba Isaac, told this: ‘This old man was the first to build a monastery at Heracliopolis and when he left he went to another and did the same there. But through the power of the devil, there was a brother who opposed him and grieved him. The old man got up and withdrew to his own village; he built a monastery there and lived as a recluse.
After some time the old men came from the place he had left, bringing with him the brother who had distressed him, to ask him to take him into his hermitage. When they drew near to the place where Abba Sores was, they left their sheep skins with this abba together with the brother in question. When they knocked, Motius put up the ladder, looked out, recognized them and said, ‘Where are your sheepskins?’
They said, ‘Down there, with the brother.’ As soon as he heard the name of the brother who had distressed him, in his joy the old man took a hatchet, battered down the door and came running to where the brother was. He went to him first of all and made a prostration to him, and embraced him. He took him into his cell. For three days he entertained them all and relaxed with them, which he was not accustomed to do; then he got up and went home with them. Later, he became a bishop. In fact he was a wonder-worker, and Blessed Cyril made his disciple, a bishop also.’
Abba Nisterius
Every day strive to come before God without sin. Pray to God in his presence, for he really is present. Do not impose rules on yourself; do not judge anyone.
Nisterus the Cenobite
Abba Poemen asked Abba Nisterus how he had managed to gain this virtue: whenever a troublesome matter came up in the monastery, he did not say anything and he never intervened. He answered, ‘Forgive me, abba, but when I came for the first time to the monastery, I said to myself, “You and the donkey are the same. The donkey is beaten but he does not speak, and when ill-treated, he does not reply; now you must do the same, as the psalmist says, ‘I was like a beast towards thee; nevertheless, I am continually with thee”’’ (Ps. 73:22-23).
Abba Xanthius
A dog is better than I am for he has love and he does not judge.
Abba Poemen
If a man has sinned and denies it, saying: ‘I have not sinned,’ do not reprimand him; for that will discourage him. But say to him, ‘Do not lose heart, brother, but be on guard in the future,’ and you will stir his soul to repentance.
A man may seem to be silent, but if his heart is condemning others he is babbling ceaselessly. But there may be another who talks from morning till night and yet he is truly silent; that is, he says nothing that is not profitable.
A brother questioned Abba Poemen, saying, ‘What does it mean to be angry with your brother without a cause?’ He said, ‘If your brother hurts you by his arrogance and you are angry with him because of it, that is getting angry without cause. If he plucks out your right eye and cuts off your right hand, and you get angry with him, you are angry without cause. But if he separates you from God, then be angry with him.’
A brother questioned Abba Poemen saying, ‘If I see a brother whom I have heard is a sinner, I do not want to take him into my cell, but when I see a good brother I am happy to be with him.’ The old man said, ‘If you do a little good to the good brother, do twice as much for the other. For he is sick.
Now, there was an anchorite called Timothy in a coenobium. The abbot, having heard of a brother who was being tempted, asked Timothy about him, and the anchorite advised him to drive the brother away. Then when he had been driven away, the brother’s temptation fell upon Timothy to the point where he was in danger.
Then Timothy stood up before God and said, “I have sinned. Forgive me.” Then a voice came which said to him, “Timothy, the only reason I have done this to you is because you despised your brother in the time of his temptation.”’
A brother asked, ‘How can I deem myself less than a murderer?’ The old man said, ‘When a man has really comprehended this saying, if he sees a man committing murder he says, “He has only committed this one sin but I commit sins every day.”’
A brother asked Abba Poemen, ‘How can a man avoid speaking ill of his neighbor?’ The old man said to him, ‘We and our brother are two images; when a man is watchful about himself, and has to reproach himself, in his heart he thinks his brother better than he; but when he appears to himself to be good, then he thinks his brother evil compared to himself.’
Abba Pambo
Abba Theodore of Pherme asked Abba Pambo, ‘Give me a word.’ With much difficulty he said to him, ‘Theodore, go and have pity on all, for through pity, one finds freedom of speech before God.’
Abba Paphnutius
When I was walking along the road, I happened to lose my way and found myself near a village and I saw some people who were talking about evil things. So I stood still, praying for my sins. Then behold an angel came, holding a sword and he said to me, ‘Paphnutius, all those who judge their brothers perish by this sword, but because you have not judged, but have humbled yourself before God, saying that you have sinned, your name is written in the book of the living!’
Abba Pior
There was at that time a meeting at Scetis about a brother who had sinned. The Fathers spoke, but Abba Pior kept silence. Later, he got up and went out; he took a sack, filled it with sand and carried it on his shoulder. He put a little sand also in a small bag which he carried in front of him.
When the Fathers asked him what this meant he said, ‘In this sack which contains much sand, are my sins which are many; I have put them behind me so as not to be troubled about them and so as not to weep; and see here are the little sins of my brother which are in front of me and I spend my time judging them. This is not right, I ought rather to carry my sins in front of me and concern myself with them, begging God to forgive me for them.’ The Fathers stood up and said, ‘Truly, this is the way of salvation.’
Abba Sisoes
A brother whom another brother had wronged came to see Abba Sisoes and said to him, ‘My brother has hurt me and I want to avenge myself.’ The old man pleaded with him saying, ‘No, my child, leave vengeance to God.’ He said to him, ‘I shall not rest until I have avenged myself.’
The old man said, ‘Brother, let us pray.’ Then the old man stood up and said, ‘God, we no longer need you to care for us, since we do justice for ourselves.’ Hearing these words, the brother fell at the old man’s feet, saying, ‘I will no longer seek justice from my brother; forgive me, abba.’
Abba Silvanus
As Abba Silvanus was sitting with the brethren one day he was rapt in ecstasy and fell with his face to the ground. After a long time he got up and wept. The brethren besought him saying, ‘What is it, Father?’ But he remained silent and wept. When they insisted on his speaking, he said, ‘I was taken up to see the judgment and I saw there many of our sort coming to punishment and many seculars going into the kingdom.’
LIFE AS WARFARE: TEMPTATION AND RESISTING SIN
Abba Bessarion
‘When you are at peace, without having to struggle, humiliate yourself for fear of being led astray by joy which is inappropriate; we magnify ourselves and we are delivered to warfare. For often, because of our weakness, God does not allow us to be tempted, for fear we should be overcome.’
Cyrus of Alexandria
Abba Cyrus was asked about temptation, and he replied, ‘If you do not think about it, you have no hope, for if you are not thinking about it, you are doing it. I mean, he who does not fight against the sin and resist it in his spirit will commit the sin physically.
Abba Doulos
If the enemy induces us to give up our inner peace, we must not listen to him, for nothing is equal to this peace and the privation of food. The one and the other join together to fight the enemy. For they make interior vision keen.
Abba Evagrius
Take away temptation and no one will be saved.
Abba John the Dwarf
If a king wanted to take possession of his enemy’s city, he would begin by cutting off the water and the food and so his enemies, dying of hunger, would submit to him. It is the same with the passions of the flesh: if a man goes about fasting and hungry the enemies of his soul grow weak
John the Dwarf
Abba Poeman said of John the Dwarf that he had prayed to God to take his passions away from him so that he might become free from care. He went and told an old man this: ‘I find myself in peace, without an enemy.’
The old man said to him, ‘Go, beseech God to stir up warfare so that you may regain affliction and humility that you used to have, for it is by warfare that the soul makes progress.’ So he besought God and when warfare came, he no longer prayed that it might be taken away, but said, ‘Lord, give me strength for the fight.’
Abba Matoes
Satan does not know by what passion the soul can be overcome. He sows, but without knowing if he will reap, sometimes thoughts of fornication, sometimes thoughts of slander, and similarly for the other passions. He supplies nourishment to the passion which he sees the soul is slipping towards.
A brother went to Abba Matoes and said to him, ‘How is it that the monks of Scetis did more than the Scriptures required in loving their enemies more than themselves?’ Abba Matoes said to him, ‘As for me I have not yet managed to love those who love me as I love myself.’
Abba Moses
The old man was asked, ‘What should a man do in all the temptations and evil thoughts that come upon him?’ The old man said to him, ‘He should weep and implore the goodness of God to come to his aid, and he will obtain peace if he prays with discernment. For it is written, “With the Lord on my side I do not fear. What can man do to me?” (Ps. 118:6)
Abba Poemen
The distinctive mark of a monk is made clear through temptations.
Abba Anoub asked Abba Poemen about the impure thoughts whi the heart of man brings forth and vain desires. Abba Poemen said to him, ‘Is the axe any use without someone to cut with?’ (Is. 10:15). If you do not make use of these thoughts, they will be ineffectual too.’
Abraham, the disciple of Abba Agathon, questioned Abba Poemen saying, ‘How do the demons fight against me?’ Abba Poemen said to him, ‘The demons fight against you? They do not fight against us at all as long as we are doing our own will. For our will become the demons, and it is these which attack us in order that we may fulfill them. But if you want to see who the demons really fight against, it is against Moses and those who are like him.’
If Nebuzaradan, the captain of the guard, had not come, the temple of the Lord would not have been burned: (II Kings 25:8-12) that is to say: if slackness and greed did not come into the soul, the spirit would not be overcome in combat with the enemy
If someone shuts a snake and a scorpion up in a bottle, in time they will be completely destroyed. So it is with evil thoughts: they are suggested by the demons; they disappear through patience.
A brother came to see Abba Poemen and said to him, ‘Abba, I have many thoughts and they put me in danger.’ The old man led him outside and said to him, ‘Expand your chest and do not breathe in.’ He said, ‘I cannot do that.’ The old man said to him, ‘If you cannot do that, no more can you prevent thoughts from arising, but you can resist them.’
A brother questioned him in these words: ‘What does, “See that none of you repays evil for evil” mean’ (I. Thess. 5:15)? The old man said to him, ‘Passions work in four stages—first, in the heart; secondly, in the face; thirdly, in words; and fourthly, it is essential not to render evil for evil in deeds. If you can purify your heart, passion will not come into your expression; but if it comes into your face, take care not to speak; but if you speak, cut the conversation short in case you render evil for evil.
It was said of a brother that he had to fight against blasphemy and he was ashamed to admit it. He went where he heard some great old men lived to see them, in order to open his heart to them but when he got there, he was ashamed to admit his temptation. So he kept going to see Abba Poemen. The old man saw he was worried, and he was sorry he did not tell him what was wrong.
So one day he forestalled him and said, ‘For a long time you have been coming here to tell me what is troubling you, and when you are here you will not tell me about it, but each time you go away unhappy, keeping your thought to yourself. Now tell me, my child, what it is all about.’
He said to him, ‘The demon wars against me to make me blaspheme God and I am ashamed to say so.’ So he told him all about it and immediately he was relieved. The old man said to him, ‘Do not be unhappy, my child, but every time this thought comes to you say, “It is no affair of mine, may your blaspheme remain upon you, Satan, for my soul does not want it.” Now everything that the soul does not desire, does not long remain,’ and the brother went away healed.
A brother questioned Abba Poemen, ‘What ought I to do about all the turmoils that trouble me?’ The old man said to him, ‘In all our afflictions let us weep in the presence of the goodness of God, until he shows mercy on us.’
A brother asked Abba Poemen, ‘Can a man be dead?’ He replied, ‘He who is inclined to sin starts to die, but he who applies himself to good will live and will put it into practice.’
Abba Poemen was asked for whom this saying is suitable, ‘Do not be anxious about tomorrow’ (Matt. 6:34). The old man said, ‘It is said for the man who is tempted and has not much strength, so that he should not be worried, saying to himself, “How long must I suffer this temptation?” he should rather say every day to himself, “Today.”’
He also said, ‘The first time flee; the second time, flee; and the third, become like a sword.’
Amma Sarah
It was related of Amma Sarah that for thirteen years she waged warfare against the demon of fornication. She never prayed that the warfare should cease but she said, ‘O God, give me strength.’
Once the same spirit of fornication attacked her more insistently, reminding her of the vanities of the world. But she gave herself up to the fear of God and to asceticism and went onto her little terrace to pray. Then the spirit of fornication appeared corporally to her and said, ‘Sarah, you have overcome me.’ But she said, ‘It is not I who have overcome you, but my master, Christ.’
Amma Syncletica
In the beginning are a great many battles and a good deal of suffering for those who are advancing towards God; and afterwards, ineffable joy. It is like those who wish to light a fire; at first, they are choked by the smoke and cry, and by this means obtain what they seek (as it is said: “Our God is a consuming fire” [Heb. 12:29]): so we also must kindle the divine fire in ourselves through tears and hard work.’
She also said, ‘We must arm ourselves in every way against the demons. For they attack us from outside, and they also stir us up from within; and the soul is then like a ship when great waves break over it, and at the same time it sinks because the hold is too full. We are just like that: we lose as much by the exterior faults we commit as by the thoughts inside us. So we must watch for the attacks of men that come from outside us, and also repel the interior onslaughts of our thoughts.’
She also said, ‘Many are the wiles of the devil. If he is not able to disturb the soul by means of poverty, he suggests riches as an attraction. If he has not won the victory by insults and disgrace, he suggests praise and glory. Overcome by health, he makes the body ill. Not having been able to seduce it through pleasures, he tries to overthrow it by involuntary sufferings. He joins to this, very severe illness, to disturb the faint-hearted in their love for God. But he also destroys the body by very violent fevers and weighs it down with intolerable thirst.
If, being a sinner, you undergo all these things, remind yourself of the punishment to come, the everlasting fire and the sufferings inflicted by justice, and do not be discouraged here and now.
Rejoice that God visits you and keep this blessed saying on your lips: “The Lord has chastened me sorely but he has not given me over unto death” (Ps. 118:18).
You were iron, but fire has burnt the rust off you. If you are righteous and fall ill, you will go from strength to strength.
Are you gold? You will pass through fire purged.
Have you been given a thorn in the flesh (II Cor 12:1)? Exult, and see who else was treated like that; it is an honour to have the same sufferings as Paul.
Are you being tried by fever? Are you being taught by cold? Indeed Scripture says: “We went through fire and water; yet thou hast brought us forth to a spacious place” (Ps. 66:12). You have drawn the first lot? Expect the second. By virtue offer holy words in a loud voice. For it is said: “I am afflicted and in pain” (Ps. 69:29). By this share of wretchedness you will be made perfect. For he said: “The Lord hears when I call him” (Ps. 4:3). So open your mouth wider to be taught by these exercises of the soul, seeing that we are under the eyes of our enemy.
Abba Or
He gave this counsel, ‘Whenever you want to subdue your high and proud thoughts, examine your conscience carefully: Have you kept all the commandments? Have you loved your enemies and been kind to them in their misfortunes? Have you counted yourself an unprofitable servant and the worst of all sinners? If you find you have done all this, do not therefore think well of yourself as if you had done everything well but realize that even the thought of such things is totally destructive.’
CONFESSION AND RECOGNITION OF ONE’S OWN SIN—POVERTY OF SPIRIT
Abba Anthony
‘This is the great work of a man: always to take the blame for his own sins before God and to expect temptation to his last breath.’
Abba Elias
What can sin do where there is penitence? And of what use is love when there is pride
Abba Matoes
The nearer a man draws to God, the more he sees himself a sinner. It was when Isaiah the prophet saw God, that he declared himself ‘a man of unclean lips’ (Is. 6:5).
When I was young I would say to myself: perhaps one day I shall do something good; but now that I am old, I see that there is nothing good about me.
Abba Mius
A soldier asked Abba Mius if God accepted repentance. After the old man had taught him many things he said, ‘Tell me, my dear, if your cloak is torn, do you throw it away?’ He replied, ‘No, I mend it and use it again.’ The old man said to him, ‘If you are so careful about your cloak, will not God be equally careful about his creature?’
Abba Xanthias
The thief was on the cross and he was justified by a single word; and Judas who was counted in the number of the apostles lost all his labour in one single night and descended from heaven to hell. Therefore, let no-one boast of his good works, for all those who trust in themselves fall.’
Abba Poemen
A brother questioned Abba Poemen saying, ‘I have committed a great sin and I want to do penance for three years.’ The old man said to him, ‘That is a lot.’ The brother said, ‘For one year?’ The old man said again, ‘That is a lot.’ Those who were present said, ‘For forty days?’ He said again, ‘That is a lot.’ He added, ‘I myself say that if a man repents with his whole heart and does not intend to commit the sin any more, God will accept him after only three days.’
A brother questioned Abba Poemen saying, ‘What does it mean to repent of a fault?’ The old man said, ‘Not to commit it again in the future. This is the reason the righteous were called blameless, for they gave up their faults and became righteous.’
Abba Joseph related that Abba Isaac said, ‘I was sitting with Abba Poemen one day and I saw him in ecstasy and I was on terms of great freedom of speech with him, I prostrated myself before him and begged him, saying, “Tell me where you were.” He was forced to answer and he said, “My thought was with Saint Mary, the mother of God, as she wept by the cross of the Savior. I wish I could always weep like that.”’
He also said, groaning, ‘All the virtues come to this house except one and without that virtue it is hard for a man to stand.’ Then they asked him what virtue was, and he said, ‘For a man to blame himself.’
Abba Sarmatus
Abba Sarmatus said, ‘I prefer a sinful man who knows he has sinned and repents, to a man who has not sinned and considers himself to be righteous.’
PRAYER
The Cell
The cell was of central importance: ‘Sit in your cell and it will teach you everything,’ they said. The point was that unless a man could find God here, in this one place, he would not find him by going somewhere else (Bededicta Ward).
Prayer
Prayer was not an activity undertaken for a few hours each day, it was a life continually turned towards God. The aim was hesychia, quiet, the calm through the whole man that is like a still pool of water, capable of reflecting the sun. To be in true relationship with God, standing before him in every situation—that was the spiritual life, the monastic life, the aim and the way of the monk (Benedicta Ward).
Abba Alonius
‘Unless a man can say, “I alone and God are here,” he will not find the prayer of quiet.’
Abba Agathon
The brethren asked him, ‘Amongst all good works, which is the virtue that requires the greatest effort?’ He answered, ‘Forgive me but I think there is no labour greater than that of prayer to God.
For every time a man wants to pray, his enemies, the demons, want to prevent him, for they know that it is only by turning him from prayer that they can hinder his journey. Whatever good work a man undertakes, if he perseveres in it, he will attain rest. But prayer is warfare to the last breath.’
Clement of Alexandria
In the Seventh Book of the ‘Stromata,’ he said that the great business of a philosopher, that is, a wise Christian, is prayer. Such an one prays in every place, at every time, not indeed using many words, or thinking to be heard for his much speaking, but in secret in the depths of his soul, while walking or conversing with his fellow-men, or reading, at the table, when at work. His praises rise to God unceasingly; not only in the morning, and at noon, but in all his actions he glorifies God as do the Seraphim. Continual contemplation through prayer on spiritual things makes him meek, gentle, patient, whilst strong as iron to battle with temptation, giving no hold upon himself, either to pleasure or to sorrow.’
Abba Epiphanius
The blessed Epiphanius, Bishop of Cyprus, was told this by the abbot of a monastery which he had in Palestine, ‘By your prayers we do not neglect our appointed round of psalmody, but we are very careful to recite Terce, Sext and None.’ Then Epiphanius corrected them with the following comment, ‘It is clear that you do not trouble about the other hours of the day if you cease from prayer. The monk should have prayer and psalmody continually on his heart.’
Amma Theodora
It is good to live in peace, for the wise man practices perpetual prayer. It is truly a great thing for a virgin or a monk to live in peace, especially for the younger ones. However, you should realize that as soon as you intend to live in peace, at once evil comes and weighs down your soul through accidie, faintheartedness, and evil thoughts. It also attacks your body through sickness, debility, weakening of the knees, and all the members. It dissipates the strength of soul and body, so that one believes one is ill and no longer able to pray.
But if we are vigilant, all these temptations fall away. There was, in fact, a monk who was seized by cold and fever every time he began to pray, and he suffered headaches, too. In this condition, he said to himself, “I am ill, and near to death; so now I will get up before I die and pray.’ By reasoning in this way, he did violence to himself and prayed. When he had finished, the fever abated also. So, by reasoning in this way, the brother resisted, and prayed and was able to conquer his thoughts.
Macarius the Great
Abba Macarius was asked, ‘How should one pray?’ The old man said,
‘There is no need at all too make long discourses; it is enough to stretch out one’s hands and say, “Lord, as you will, and as you know, have mercy.” And if the conflict grows fiercer say, “Lord, help!” He knows very well what we need and shows us his mercy.’
Abba Moses
If a man’s deeds are not in harmony with his prayer, he labours in vain. The brother said, ‘What is this harmony between practice and prayer?’ The old man said, ‘We should no longer do those things against which we pray. For when a man gives up his own will then God is reconciled with him and accepts his prayers.’ The brother asked, ‘In all the affliction which the monk gives himself, what helps him?’ The old man said, ‘It is written, “God is our refuge and strength, a very present help in trouble”’(Ps. 46:1).
Abba Nilus
Everything you do in revenge against a brother who has harmed you will come back to your mind at the time of prayer.
Prayer is the seed of gentleness and the absence of anger
Prayer is a remedy against grief and depression.
Go, and sell all that belongs to you and give it to the poor and taking up the cross, deny yourself; in this way you will be able to pray without distraction.
Whatever you have endured out of love of wisdom will bear fruit for you at the time of prayer.
If you want to pray properly, do not let yourself be upset or you will run in vain.
Do not always be wanting everything to turn out as you think it should, but rather as God pleases, then you will be undisturbed and thankful in your prayer.
Abba Poemen
A brother asked Abba Poemen, ‘How should a man behave? The old man said to him, ‘Look at Daniel: no-one found anything in him to complain about except for his prayers to the Lord his God.’
Abba Sisoes
Abraham, Abba Sisoes’ disciple, was tempted one day by the devil and the old man saw that he had given way. Standing up, he stretched up his hands towards heaven, saying, ‘God, whether you will, or whether you will not, I will not let you alone till you have healed him,’ and immediately the brother was healed.
Amma Sarah
Amma Sarah said, ‘If I prayed God that all men should approve of my conduct, I should find myself a penitent at the door of each one, but I shall rather pray that my heart may be pure towards all.’
FEAR OF GOD
Abba Euprepius
A brother questioned the same old man, ‘How does the fear of God dwell in the soul?’ The old man said, ‘If a man is possessed of humility and poverty, and if he does not judge others, the fear of God will come to him.’
May fear, humility, lack of food and compunction be with you.
Abba James
Just as a lamp lights up a dark room, so the fear of God, when it penetrates the heart of man illuminates him, teaching him all the virtues and commandments of God.
Macarius the Great
Some Fathers questioned Abba Macarius the Egyptian, ‘Why is it whether you eat, or whether you fast, your body is always emaciated?’ The old man said to them, ‘The little bit of wood that is used to poke the vinebranches when they are burning ends by being entirely burnt up by the fire; in the same way, a man purifies his soul in the fear of God, and the fear of God burns up his body.’
Augustine (De Doctrina Cristiana)
The 7 Steps to Wisdom
(1) The Fear of God: Before all it is necessary that we be turned by the fear of God toward a recognition of His will, so that we may know what He commands that we desire and what He commands that we avoid
(Psalm 111:10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth forever;
Prov. 1:7 The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction;
Prov. 9:10—The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is understanding).
Of necessity this fear will lead us to thought of our mortality and of our future death and will affix all our proud motions, as if they were fleshly members fastened to nails, to the wood of the cross.
(2) Belief in the Scriptures: meekness through piety: Then it is necessary that we become meek through piety so that we do not contradict the Divine Scripture, either when it is understood and is seen to attack some of our vices, or when it is not understood and we feel as though we are wiser than it is and better able to give precepts. But we should rather think and believe that which is written to be better and more true than anything which we could think of by ourselves, even when it is obscure.
(3) Love of God and Neighbor for the sake of God: In this knowledge every student of the divine Scriptures must exercise himself, having found nothing else in them except, first, that God is to be loved for Himself, and his neighbor for the sake of God; and second, that he is to love God with all his heart, with all his soul, and with all his mind; and third, that he should love his neighbor as himself, that is, so that all love for our neighbor should, like all love for ourselves, be referred to God. Lamentation: Then it follows that the student first will discover in the Scriptures that he has been enmeshed in the love of this world, or of temporal things, a love far remote from the kind of love of God and of our neighbor which Scripture itself prescribes. Then, indeed, that fear which arises from the thought of God’s judgment, and that piety which can do nothing except believe in and accede to the authority of the sacred books, will force him to lament his situation. For this knowledge of a good hope thrusts a man not into boasting but into lamentation.
(4) Fortitude brought by prayer leading to love of the eternal: This attitude causes him to ask with constant prayers for the consolation of divine assistance lest he fall into despair, and he thus enters the fourth step of fortitude, in which he hungers and thirsts for righteousness. And by means of this affection of the spirit he will extract himself from all mortal joy in transitory things, and as he turns aside from this joy, he will turn toward the love of eternal things, specifically toward that immutable unity which is the Trinity.
(5) The Counsel of Mercy brought by a glimpse of the Trinity which purges one’s mind of the things of the world and leads him to the love his neighbor: When, in so far as he is able, he has seen this Trinity glowing in the distance, and has discovered that because of his weakness he cannot sustain the sight of that light, he purges his mind, which is rising up and protesting in the appetite for inferior things, of its contaminations, so that he comes to the fifth step, the counsel of mercy. Here he eagerly exercises the love of his neighbor and perfects himself in it.
(6) Love of One’s Enemy as one dies to the world allowing the view of God to become clearer: And now, filled with hope and fortified in strength, when he arrives at the love of his enemy he ascends to the sixth step, where he cleanses that eye through which God may be seen, in so far as He can be seen by those who die to the world as much as they are able. For they are able to see only in so far as they are dead to this world; in so far as they live in it, they do not see. And now although the light of the Trinity begins to appear more certainly, and not only more tolerably but also more joyfully, it is still said to appear “through a glass in a dark manner” (I Cor. 13:12) for “we walk more by faith than by sight” (II Cor. 5:7) when we make our pilgrimage in this world, although “our community is in heaven” (Phil 3:20). On this step he so cleanses the eye of his heart that he neither prefers his neighbor to the Truth nor compares him with it, nor does he do this with himself because he does not so treat him whom he loves as himself.
(7) Total Resignation to the Truth in which one ascends to Wisdom: Therefore this holy one will be of such simple and clean heart that he will not turn away from the Truth either in a desire to please men or for the sake of avoiding any kind of adversities to himself which arise in this life. Such a son ascends to wisdom, which is the seventh and last step, where he enjoys peace and tranquility. “For the fear of the Lord is the beginning of wisdom.”
Abba Poemen
He said that someone asked Abba Paesius, ‘What should I do about my soul, because it is insensitive and does not fear God? He said to him, ‘Go, and join a man who fears God, and live near him, he will teach you, too, to fear God.’
TIME
Gregory the Theologian
‘The whole life of a man is but one single day for those who are working hard with longing.’
(Excerpt from a German-Swiss novel: Yes, every day we live is a sort of little life in itself.)
Abba Poemen
He also said concerning Abba Prior that every day he made a new beginning.
Abba Moses asked Abba Silvanus, ‘Can a man lay a new foundation every day?’ The old man said, ‘If he works hard, he can lay a new foundation at every moment.’
THE SCRIPTURES
Abba Pambo
When he came to the brothers he went and found an old man and said to him, “Teach me a psalm,” for he was illiterate, and the old man began to teach him this psalm: “I said, ‘I will watch my ways so as to be unable to sin with my tongue.'” [Ps 38:2 (LXX)]. And after the old man had given him the beginning of the text, Pambo stopped him, saying, “My father, since I haven’t yet learned the beginning of the text, I will not learn the rest.”
And when Abba Pambo went to his cell, he spent eight years putting into practice the saying that he had learned, for he came into contact with no one, saying, “Unless I first master my tongue, I will come into contact with no one lest I fall into sin on account of my tongue.”
After eight years, he went and paid a visit to the old man who had given him the psalm. The old man said to him, “Pambo, why haven’t we seen you until today? Why didn’t you come to learn the psalm?” Abba Pambo said to him, “Since I hadn’t learned the first verse, I didn’t return to you to get the second since God had not given me the grace until now to learn it. In order not to act as if I despised you, I have come to visit you, my father. For if I learn the first verse, I will come to see you again.” And when he returned to his cell, he stayed there another ten years and did not come into contact with anyone.
Abba Epiphanius
Reading the Scriptures is a great safeguard against sin. He also said, ‘Ignorance of the Scriptures is a precipice and a deep abyss.’
It is a great treachery of salvation to know nothing of the divine law.
Abba Euprepius
It is a great thing to pray without distraction but to chant psalms without distraction is even greater.
Macarius the Great
Mediate on the Gospel and the other Scriptures, and if an alien thought arises within you, never look at it but always look upwards, and the Lord will come at once to your help.
Abba Poemen
Abba John, who had been exiled by the Emperor Marcian, said, ‘We went to Syria one day to see Abba Poemen and we wanted to ask him about purity of heart. But the old man did not know Greek and no interpreter could be found. So, seeing our embarrassment, the old man began to speak Greek, saying, ‘The nature of water is soft, that of stone is hard; but if a bottle is hung above the stone, allowing the water to fall drop by drop, it wears away the stone. So it is with the word of God; it is soft and our heart is hard, but the man who hears the word of God often, opens his heart to the fear of God.’
Abba Sisoes
Abba Ammoun of Rhaithou asked Abba Sisoes, ‘When I read the Scriptures, my mind is wholly concerned on the words so that I may have something to say if I am asked.’ The old man said to him, ‘That is not necessary; it is better to enrich yourself through purity of spirit and to be without anxiety and then to speak.’
TRUTH
Abba Epiphanius
Melchizidek, the image of Christ, blessed Abraham the father of the Jews; how much more does truth itself, which is the Christ, bless and sanctify all those who believe in it.
RIGHTEOUSNESS
Abba Epiphanius
God sells righteousness at a very low price to those who wish to buy it: a little piece of bread, a cloak of no value, a cup of cold water, a mite.
THE VIRTUES
Love for One’s Neighbor
Abba Anthony:
‘Our life and death is with our neighbor. If we gain our brother, we have gained God, but if we scandalize our brother, we have sinned against Christ.’
Abba Agathon
If I could meet a leper, give him my body, and take his, I should be very happy. That indeed is perfect charity.
Abba John the Dwarf
‘A house is not built by beginning at the top and working down. You must begin with the foundations in order to reach the top.’ They said to him, ‘What does this saying mean?’ He said,
‘The foundation is our neighbor, whom we must win, and that is the place to begin. For all the commandments of Christ depend on this one.’
John the Eunuch
Abba John said, ‘Our Father, Abba Anthony, said he had never put his own personal advantage before the good of a brother.’
John of the Ladder
Summary: The first degree of love is to do no evil; the second degree of love is to do good according to your capability; the third degree of love is not only to forgive the sins of the other, but to do penance for them and to identify with them more than the sinner himself; and the ultimate degree of love is to feel the pain of the other and to die the death of the other so that they might live.
Abba Poemen
Abba Poemen said, ‘I will tell you why we have so much difficulty; it is because we do not care about our brother whom the Scriptures tells us to receive. Moreover we do not remember the woman of Canaan (Matt. 15:22) who followed the Lord crying and begging for her daughter to be cured, and the Lord heard her and gave her peace.’
Love for Christ as the Source of Enduring Love for One’s Neighbor
Abba John the Dwarf
There was an old man at Scetis, very austere of body, but not very clear in his thoughts. He went to see Abba John to ask him about forgetfulness. Having received a word from him, he returned to his cell and forgot what Abba John had said to him. He went off again to ask him and having heard the same word from him he returned with it. As he got near his cell, he forgot it again. This he did many times; he went there, but while he was returning he was overcome by forgetfulness. Later, meeting the old man he said to him, ‘Do you know, abba, that I have forgotten again what you said to me? But I did not want to overburden you, so I did not come back.’
Abba John said to him, ‘Go and light a lamp.’ He lit it. He said to him, ‘Bring some more lamps, and light them from the first.’ He did so. Then Abba John said to the old man, ‘Has that lamp suffered any loss from the fact that other lamps have been lit from it?’ He said, ‘No.’ The old man continued, ‘So it is with John; even if the whole of Scetis came to see me, they would never separate me from the love of Christ. Consequently, whenever you want to, come to me without hesitation.’
So thanks to the endurance of these two men, God took forgetfulness away from the old man. Such was the works of the monks of Scetis; they inspire fervor in those who are in the conflict and do violence to themselves to win others to do good.
Faith
Abba Euprepius
Knowing that God is faithful and mighty, have faith in him and you will share what is his. If you are depressed, you do not believe. We all believe that he is mighty and we believe all is possible to him. As for your own affairs, behave with faith in him about them, too, for he is able to work miracles in you also.
Humility
Abba Anthony
‘I saw the snares that the enemy spreads out over the world and I said groaning, “What can get through from such snares?” Then I heard a voice saying to me, “Humility.”’
Amma Theodora
She also said that neither asceticism, nor vigils nor any kind of suffering are able to save, only true humility can do that. There was an anchorite who was able to banish the demons; and he asked them, ‘What makes you go away? Is it fasting?’ They replied, ‘We do not eat or drink.’ ‘Is it vigils?’ They replied, ‘We do not sleep.’ ‘Is it separation from the world?’ ‘We live in deserts.’ ‘What power sends you away then?’ They said, ‘Nothing can overcome us, but only humility.’
Abba Macarius
When Abba Macarius was returning from the marsh to his cell one day carrying some palm leaves, he met the devil on the road with a scythe. The latter struck at him as much as he pleased, but in vain, and he said to him. ‘What is your power, Macarius, that makes me powerless against you? All that you do, I do, too; you fast, so do I; you keep vigil; and I do not sleep at all; in one thing only do you beat me.’ Abba Macarius asked what that was. He said, ‘Your humility. Because of that I can do nothing against you.’
[2 points: 1) There is no external action which distinguishes a saint from a demon. Neither fasting, vigils, self-banishment or exile; for even the devil himself can claim each of these things. Rather, it is the recognition of one’s rebellion against God and continual inner state of mourning over such sins, which, when it is applied outwards, leads to meekness and gentleness in the way we treat others; and when it is directed towards and centered on Christ, leads to joy and peace rooted in the assurance of infinite mercy and forgiveness;
2) The application of this virtue is the means not only of separating the saint from the devil, but of destroying, moment by moment, his works in this life. As Brother Lawrence says, ‘With our minds and hearts fixed on God, we shall bruise the head of the serpent, and beat all of his weapons down to the ground.’]
Abba Matoes
A brother questioned Abba Matoes saying, ‘Give me a word.’ He said to him, ‘Go, and pray God to put compunction in your heart, and give you humility; be aware of your faults; do not judge others but put yourself below everyone; put freedom of speech far from you; control your tongue and your belly; drink only a small quantity of wine; and if someone speaks about some topic, do not argue with him but if he is right, say, “Yes”; if he is wrong say, “You know what you are saying.” And do not argue with him about what he has said. That is humility.’
Abba Serapion
A brother went to find Abba Serapion. According to his custom, the old man invited him to say a prayer. But the other, calling himself a sinner and unworthy of the monastic habit, did not obey. Next Abba Serapion wanted to wash his feet, but using the same words again, the visitor prevented him. Then Abba Serapion made him eat and he began to eat with him. Then he admonished him saying, ‘My son, if you want to make progress stay in your cell and pay attention to yourself and your manual work; going out is not so profitable for you as remaining at home.’
When he heard these words the visitor was offended and his expression changed so much that the old man could not but notice it. So he said to him, ‘Up to now you have called yourself a sinner and accused yourself of being unworthy to live, but when I admonished you lovingly, you were extremely put out. If you want to be humble, learn to bear generously what others unfairly inflict upon you and do not harbor empty words in your heart.’ Hearing this, the brother asked the old man’s forgiveness and went away greatly edified.
Self-Control
Abba Ammonas
Abba Anthony predicted that Abba Ammonas would make progress in the fear of God. He led him outside the cell, and showing him a stone, said to him, ‘Hurt this stone, and beat it.’ He did so. Then Anthony asked him, ‘Has the stone said anything?’ He replied, ‘No.’ Then Anthony said, ‘You too will be able to do that,’ and that is what happened. Abba Ammonas advanced to the point where his goodness was so great, he took no notice of wickedness.
Abba Anoub
Abba John said of Abba Anoub and Abba Poemen and the rest of their brethren who came from the same womb and were made monks in Scetis, that when the barbarians came and laid waste to that district for the first time, they left for a place called Terenuthis until they decided where to settle. They stayed in an old temple several days. Then Abba Anoub said to Abba Poemen, ‘For love’s sake do this: let each of us live in quietness, each one by himself, without meeting one another the whole week.’ Abba Poemen replied, ‘We will do as you wish.’ So they did this. Now there was in the temple a statue of stone. When he woke up in the morning, Abba Anoub threw stones at the face of the statue and in the evening he said to it, ‘Forgive me.’ During the whole week he did this.
On Saturday they came together and Abba Poemen said to Abba Anoub, ‘Abba, I have seen you during the whole week throwing stones at the face of the statue and kneeling to ask it to forgive you. Does a believer act thus?’ The old man answered him, ‘I did this for your sake. When you saw me throwing stones at the face of the statue, did it speak, or did it become angry?’ Abba Poemen said, ‘No.’ ‘Or again, when I bent down in penitence, was it moved, and did it say, “I will not forgive you?”’ Again Abba Poemen answered, ‘No.’ Then the old man resumed, ‘Now we are seven brethren; if you wish us to live together, let us be like this statue, which is not moved whether one beats it or whether one flatters it.’
Abba Matoes
A brother said to Abba Matoes, ‘Give me a word.’ He said to him, ‘Restrain the spirit of controversy in yourself and in everything, weep; have compunction for the time is drawing near.
A brother questioned Abba Matoes saying, ‘What am I to do? My tongue makes me suffer, and every time I go among men, I cannot control it, but I condemn them in all the good they are doing and reproach them with it. What am I to do?’ The old man replied, ‘If you cannot contain yourself, flee into solitude. For this is a sickness. He who dwells with brethren must not be square but round, so as to turn himself towards all.’ He went on, ‘It is not through virtue that I live in solitude, but through weakness; those who live in the midst of men are the strong ones.’
Obedience
Isidore the Priest
It is the wisdom of the saints to recognize the will of God. Indeed, in obeying truth, man surpasses everything else, for he is the image and likeness of God. Of all evil suggestions, the most terrible is that of following one’s own heart, that is to say, one’s own thought, and not the law of God. A man who does this will be afflicted later on, because he has not recognized the mystery, and he has not found the way of the saints in order to work in it. For now is the time to labour for the Lord, for salvation is found in the day of affliction: for it is written: ‘By your endurance you will gain your lives’ (Luke 21:19).
Amma Syncletica
She also said, ‘As long as we are in the monastery, obedience is preferable to asceticism. The one teaches pride, the other humility.’
Labour
Abba Arsenius
An old man was sitting in his cell and a voice came to him which said, ‘Come and I will show you the works of men.’ He got up and followed. The voice led him to a certain place and shewed him an Ethiopian cutting wood and making a great pile. He struggled to carry it but in vain. But instead of taking some off, he cut more wood which he added to the pile. He did this for a long time. Going on a little further, the old man was shown a man standing on the shore of a lake drawing up water and pouring it into a broken receptacle, so that the water ran back into the lake.
Then the voice said to the old man, ‘Come, and I will shew you something else.’
He saw a temple and two men on horseback, opposite one another, carrying a piece of wood crosswise. They wanted to go in through the door, but could not because they held their piece of wood crosswise.
The voice said to him, ‘These men carry the yoke of righteousness with pride, and do not humble themselves so as to correct themselves and walk in the humble way of Christ. So they remain outside the Kingdom of God. The man cutting the wood is he who lives in many sins and instead of repenting he adds more faults to his sins. He who draws the water is he who does good deeds, but mixing bad ones with them, he spoils even his good works. So everyone must be watchful of his actions, lest he labour in vain.
Abba Elias
If the spirit does not sing with the body, labour is in vain. Whoever loves tribulation will obtain joy and peace later on.
Theodore of Pherme
A brother came to Abba Theodore and began to converse with him about things which he had never yet put into practice. So the old man said to him, ‘You have not yet found a ship nor put your cargo aboard it and before you have sailed, you have already arrived at the city. Do the work first; then you will have the speed you are making now.
Abba Moses
If a man’s deeds are not in harmony with his prayer, he labours in vain. The brother said, ‘What is this harmony between practice and prayer?’ The old man said, ‘We should no longer do those things against which we pray. For when a man gives up his own will then God is reconciled with him and accepts his prayers.’ The brother asked, ‘In all the affliction which the monk gives himself, what helps him?’ The old man said, ‘It is written, “God is our refuge and strength, a very present help in trouble”’ (Ps. 46:1).
Abba Nisterius
A brother questioned an old man saying, ‘What good work should I do so that I may live?’ The old man said, ‘God knows what is good. I have heard it said that one of the Fathers asked Abba Nisterus the Great, the friend of Abba Anthony, and said to him, “What good work is there that I could do?” He said to him, “Are not all actions equal? Scripture said that Abraham was hospitable and God was with him. David was humble, and God was with him. Eilias loved inner peace and God was with him. So, do whatever you see your soul desires according to God and guard your heart.”’
Abba Poemen
If three men meet, of whom the first fully preserves interior peace, and the second gives thanks to God in illness, and the third serves with a pure mind, these three are doing the same work.
The will of man is a brass wall between him and God and a stone of stumbling. When a man renounces it, he is saying to himself, ‘By my God, I can leap over the wall’ (Ps. 18:29). If a man’s will is in line with what is right, then he can really labour.
A brother said to Abba Poemen, ‘If I give my brother a little bread or something else, the demons tarnish these gifts saying it was only done to please men.’ The old man said to him, ‘Even if it is to please men, we must give the brother what he needs.’ He told him the following parable, ‘Two farmers lived in the same town; one of them sowed and reaped a small and poor crop, while the other, who did not even trouble to sow reaped absolutely nothing. If a famine comes upon them, which of the two will find something to live on?’ The brother replied, ‘The one who reaped the small poor crop.’ The old man said to him, ‘So it is for us; we sow a little poor grain, so that we will not die of hunger.’
A bother asked Abba Poemen, ‘Some brothers live with me; do you want me to be in charge of them?’ The old man said to him, ‘No, just work first and foremost, and if they want to live like you, they will see it themselves.’ The brother said to him, ‘But it is they themselves, Father, who want me to be in charge of them.’ The old man said to him, ‘No, be their example, not their legislator.’
Abba Silvanus
Unhappy is the man whose reputation is greater than his work
Works of Mercy
Amma Sarah
She also said, ‘It is good to give alms for men’s sake. Even if it is only done to please men, through it one can begin to seek to please God.’
Summary
Abba Poemen
When a man prepares to build a house, he gathers together all he needs to be able to construct it, and he collects different sorts of materials. So it is with us; let us acquire a little of the virtues.
THE VICES
As the Cause of Isolation
Isidore of Pelusia
Vice takes men away from God and separates them from another. So we must turn from it quickly and pursue virtue, which leads to God and unites us with another. Now the definition of virtue and of philosophy is: simplicity with prudence.
Hatred
Abba Isaiah
When someone wishes to render evil for evil, he can injure his brother’s soul even by a single nod of the head.
Avarice
When someone asked him of avarice, he replied, ‘Not to believe that God cares for you, to despair of the promises of God and to love boasting.’
Accidie (Desponency)
Theodore of Scetis
A thought comes to me which troubles me and does not leave me free; but not being able to lead me to act, it simply stops me progressing in virtue; but a vigilant man would cut it off and get up to pray.
Excess
Abba Poemen
Everything that goes to excess comes from the demons
PARADOX
Abba Epiphanius
The Canaanite woman cries out, and she is heard (Mt 15); the woman with the issue of blood is silent, and she is called blessed (Luke 8); the Pharisee speaks, and he is condemned (Mt 9); the publican does not open his mouth, and he is heard (Luke 18).
Isidore of Pelusium
To live without speaking is better than to speak without living. For the former who lives rightly does good even by his silence but the latter does not good even when he speaks. When words and life correspond to one another they are together the whole of philosophy.
Abba Poemen
A brother asked Abba Poemen, ‘Is it better to speak or to be silent?’ The old man said to him, ‘The man who speaks for God’s sake does well; but he who is silent for God’s sake also does well.’
A man may seem to be silent, but if his heart is condemning others he is babbling ceaselessly. But there may be another who talks from morning till night and yet he is truly silent; that is, he says nothing that is not profitable.
Amma Syncletica
Amma Syncletica said, ‘There are many who live in the mountains and behave as if they were in the town, and they are wasting their time. It is possible to be a solitary in one’s mind while living in a crowd, and it is possible for one who is a solitary to live in the crowd of his thoughts.’
Abba Moses
A brother questioned Abba Moses saying, ‘I see something in front of me and I am not able to grasp it.’ The old man said to him, ‘If you do not become dead like those who are in the tomb you will not be able to grasp it.’