Works of the Fathers

-St. Gregory Palamas.

After the Only-begotten Son of God became incarnate for our sake from the Virgin, and by His life in the flesh fulfilled and completed the Law given through Moses, and introduced the Law of Grace for us to keep, and in relation to the Church replaced that ancient Law—since then the Jewish people have been expelled from the holy Church, and in their place we, chosen from among the Gentiles, have been brought in. The Lord has united us to Himself and to the Father, making us kin as sons and brothers, and even as His own Parents (O inexpressible love for mankind!). For He says: “Whoever does the will of My Father in heaven is My brother, and sister, and mother” (Matt. 12:50).

Yet today in the Church we celebrate the memory of the Forefathers, most of whom were Jews. Why is this? It is so that all may know that it was not unjust, unreasonable, or unworthy of God who effected this change and brought about such a replacement—that the Jews were expelled and the Gentiles adopted as sons. Rather, just as among the called Gentiles only those who obey (Christ’s teaching) are reckoned as kin to God, so too with regard to the people of Israel and those from Adam down to that people—and there were a great many such—only those are true Israelites who lived among them according to God’s will. To them belonged the prophecies; through them were given the types and shadows; to them were made the promises. And only they are the true Fathers and Forefathers—first of the Virgin who bore Christ, the God of all, according to the flesh, and then, through Him, ours as well (they are Forefathers and Fathers).

These Fathers and Forefathers have not been cast out from Christ’s Church, and today we boldly celebrate their feast as those who belong to the company of the fulfilled saints. For in Christ there is neither old nor new: “There is neither Greek nor Jew, barbarian, Scythian, slave nor free, but Christ is all and in all” (cf. Gal. 3:28; Col. 3:11). A “Jew” is not one who is such outwardly, nor is “circumcision” that which is outward in the flesh; but a true “Jew” is one inwardly, and true circumcision is that of the heart, in the spirit and not in the letter (cf. Rom. 2:28–29). All who have this circumcision are one in it—whether ancient or new—those who pleased God by living in a manner pleasing to Him, whether before the Law, under the Law, or after the Law in the Gospel of Grace.

Thus, if anyone carefully examines God’s entire dispensation toward the human race from beginning to end, he will see that it is consistent and coherent with itself. For just as now the chosen are selected from every nation—only the worthy are renamed (as God’s own), while the unfit are cast out (“for many are called, but few are chosen,” as the Lord said, Matt. 20:16)—so too in the time of those ancient people, and afterward among the Jewish people, and even among those who were renamed, only the chosen are accepted, while the great multitude of the unfit are cast out from their number as well.

Thus, among the descendants of Seth, called “sons of God,” those who lusted after the daughters of men, as Scripture says (Gen. 6:2), became rejected. There was also an unfit multitude among the Jews—not only among the proselytes living in their midst, but even among the native-born Jews. For example, Esau, the very brother of Jacob, the first called “Israel” (Gen. 32:28), who was disobedient to his parents (Gen. 26:34–35; 27:46), and Absalom, the son of the Prophet and King David who ruled Israel immediately after Saul, who plotted against his father’s life—both proved alien to the sacred lineage.

So too among us: not all who are named after Christ—as not all those formerly named after Israel—are reckoned in Christ’s lineage, but only those who live according to His will and keep His commandments, making up what is lacking through repentance. Judas Iscariot was not only among the called, but among the Apostles—and not merely among the Apostles, but among the Twelve, the very chief ones. Yet having estranged himself from kinship with Christ, he became the most alien of all from the name that speaks of kinship. Why did this happen? Because he had no zeal for the proclaimed Kingdom of Heaven, nor did he take to heart the astonishing works and teaching of the Savior. For the signs and works of God that are beheld lead those who desire to see them to faith; hearing the sacred teaching, together with truth in God, reveals a life pleasing to God. Through both, despising all that is fleshly and earthly, we direct our thoughts toward the hope prepared in heaven.

But Judas desired none of this; he looked to the earth and saw the meaning of life in theft, in earthly and base gain, in the supposed material benefit he imagined would come to him from it. He loved things repeatedly and most strongly forbidden by the Father, Master, and Teacher of all. Thus he was no fellow-apostle of Christ, but kin to those to whom the Lord said: “You seek Me, not because you saw signs, but because you ate of the loaves and were filled” (John 6:26). For just as those, though they saw the signs, ate the bread, and heard the words of the Self-subsistent Word incarnate for us, later cried out to Pilate, “Away with Him, away with Him, crucify Him” (John 19:15)—so too Judas, having seen with his own eyes (and to a greater degree than others), having experienced the greatness and divinity of the Lord, later betrayed Him to the murderers.

Yet He endured (O unspeakable magnanimity!) “even death, death on a cross” (Phil. 2:8), for the victorious sign over the originator of evil, and to teach us patience and show that temptations and afflictions bring us benefit. For the Prophet says: “In affliction we remembered You” (cf. Isa. 26:16 or 26:18 in some versions); and: “I will bear the indignation of the Lord” (Mic. 7:9); and: “Your chastening will receive me” (cf. Ps. 17:36 LXX), that is, it raised up and persuaded me, bent as I was toward bodily cares and bodily things, to look only to You.

But if even in time of affliction you do not turn to God, if you are not corrected by His chastisement, then what time or what event will ever contribute to your correction? Someone may object: “But does not the body need food and other necessities?” Indeed, very much so! How could it be otherwise? Therefore, if you possess all things—having received them, of course, from God (for as the Apostle says: “What do you have that you did not receive?” 1 Cor. 4:7)—give thanks to the Giver, rendering Him gratitude through deeds: just as He obeyed your will and fulfilled your desire, so too draw near, listen, learn what His will is, obey it, and act accordingly, that, like a prudent man, you may be praised. For the Lord says: “Whoever hears these words of Mine and does them will be like a wise man” (cf. Matt. 7:24). And consequently, not only in regard to passing and earthly things, but also in regard to future, abiding, and heavenly things, you will have Him as a generous Benefactor. For He says: “Well done, good and faithful servant; you were faithful over a little, I will set you over much; enter into the joy of your master” (Matt. 25:21).

If at present you suffer material want or fear impending ruin, again draw near to Him, again entreat Him, again show Him obedience. For it is written: “Be subject to the Lord and entreat Him” (Ps. 36:7 LXX). Again, His good servant is known by deeds; for He is the One who, according to the Psalm, “gives food in due season, opening His hand and satisfying all living things with favor” (cf. Ps. 144:15–16 LXX). He is the One who said: “I will never leave you nor forsake you” (Josh. 1:5). He is the One who says: “My servants shall eat,” but to those who are not His servants: “You shall be hungry” (Isa. 65:13).

Why do you imitate in irrational animals that which is harmful to you—namely, their bent posture toward the belly and their inability to rise from earthly things—although you were created upright, so that you might have thoughts of the higher things and seek what is above? Why, like that woman bowed down whom Satan had bound for eighteen years, do you yourself wish to remain bound, although this Word of Life, who released her, desires and is able easily to loose you, if only you draw near to Him, listen to Him, and obey—rather than stopping your ears, fleeing away, and resisting?

Why do you imitate in irrational creatures what harms you, but not what would benefit you? Hear the Prophet speaking of how the young lions, when in need of food, roar and seek it from God, and receive it to seize as prey. For it is said: “The young lions roar after their prey and seek their food from God” (Ps. 103:21 LXX). In speaking of young lions, he abundantly provides those who have understanding the opportunity to draw a conclusion about all other animals as well: for if the lion—of all beasts the most voracious, predatory, and powerful in hunting—cannot seize food for itself unless God gives it, what can be said of the other, weaker animals?

This is what Christ Himself sets forth in the Gospel using the example of birds: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them” (Matt. 6:26). What need I say of land animals, flying creatures, sea-dwellers, or amphibians? For Christ says: “And if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven—not toiling, not watching—will He not much more clothe you, O you of little faith?” (cf. Matt. 6:30).

Brethren, “seek first the kingdom of God and His righteousness” (Matt. 6:33)—and not only will you inherit this inalienable kingdom of God forever, being justified by His grace, but “all these things will be added to you” as well. But if you seek chiefly not the kingdom of God and His righteousness, but rather what feeds and pampers this corruptible body, then you will not obtain even that—unless you fall into still greater evil for the sake of the same body, thereby bringing condemnation and harm upon your eternal soul. This is seen in the example of the Rich Man (from the Lord’s parable of the Rich Man and Lazarus), who hears from Abraham: “You received your good things in your lifetime” (Luke 16:25).

Once the people of Israel craved meat in the wilderness, and God gave them quail in countless numbers: “And they ate and were well filled, for He gave them what they craved” (Ps. 77:29 LXX)—“but while the meat was still in their mouths, the wrath of God rose against them, and He killed the strongest of them and struck down the chosen men of Israel” (Ps. 77:30–31 LXX). Why “the strongest of them”—that is, why did God’s wrath strike many from the multitude? Because they fearlessly grumbled and blasphemed against God and against Moses, who by God’s command was their leader. And why did He strike down “the chosen men of Israel”? Because they did not restrain the multitude from inclining toward evil.

Behold, such are those who are cast out from the holy Church and the kingdom of God, whether they be from among the ancient people or from the New Israel. This is what the Lord showed in the Gospels when He said: “Many will come from east and west and north and south and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness” (cf. Matt. 8:11–12; Luke 13:28–29).

Who are these “sons of the kingdom” who will be cast into the outer darkness? They are those who, though they confess faith with their lips, deny God by their deeds—abominable, disobedient, and unfit for any good work (cf. Titus 1:16). And who are those who will recline with Abraham, Isaac, and Jacob in the kingdom of heaven? They are those who, with right faith, follow the Law or the teaching of Grace and manifest their faith through works.

If anyone desires to be numbered with them, to escape the outer darkness, and to be counted worthy of the never-setting light of the kingdom of God, and to dwell eternally with the saints in heaven—let him “put off the old man who is corrupted according to the deceitful lusts” (Eph. 4:22)—which are drunkenness, fornication, adultery, uncleanness, greed, love of money, hatred, anger, slander, and every evil passion—and “put on the new man who is renewed in knowledge according to the image of Him who created him” (cf. Col. 3:10), in love, brotherly affection, purity, self-control, and every kind of virtue. Through these Christ dwells in us, reconciling us to Himself and to one another, to the glory of Himself and of His beginningless Father and of the co-eternal and life-giving Spirit, now and ever and unto the ages of ages. Amen.

-St. Gregory the Theologian.

What shall we say about the Maccabees? For this present assembly is in their honor. Although they are not honored by many, because their contest did not come after Christ, yet they are worthy to be honored by all, because they showed endurance for the sake of their ancestral laws. Having become martyrs before Christ’s sufferings, what would they not have done if they had been persecuted after Christ and had imitated His death for our sake? And without such a model, having displayed such great valor, would they not have appeared even more courageous if they had suffered while gazing upon Christ’s example?

But there is also a certain mystical and hidden teaching (very persuasive to me, at least, and to every God-loving soul): that none of those who attained perfection before Christ’s coming achieved it without faith in Christ. For the Word, although He was clearly revealed later, in His own appointed time, was nevertheless known even beforehand to pure minds, as is shown by many who were honored before Christ. Therefore, the Maccabees cannot be belittled because they suffered before the Cross. Rather, since they suffered in accordance with the Cross, they are worthy of praise and should be honored with words—not so that their own glory might increase (for what could words add to the glory of those whose deeds are already glorious?), but so that those who praise them may be glorified, and those who hear may emulate their valor, finding in their memory a spur to equal exploits.

Who the Maccabees were, where they came from, under whose initial guidance and instruction they reached such a height of valor and glory that they are honored with these annual processions and assemblies, and that a glory greater than the visible honors is preserved for them in the soul of every person—all this the book composed about the Maccabees will show to the curious and diligent. That book philosophizes on the theme that reason is sovereign over the passions and master of inclinations toward both directions—toward virtue and toward vice—and, as proof of this, among many other testimonies, it adduces the exploits of the Maccabees. But for me, it will suffice to say the following.

Here is Eleazar, the first to suffer before Christ (just as Stephen was the first to suffer after Christ)—a priest and an elder, gray in hair and gray in wisdom—who formerly offered sacrifices and prayers for the people, and now offers himself to God as a more perfect sacrifice, for the purification of the entire nation. A blessed beginning of the contest! At once a loud proclamation and a silent instruction! But he also brings forth seven youths—the fruit of his own teaching—a living sacrifice, holy and acceptable to God (Rom. 12:1), a sacrifice more glorious and purer than any under the Law. For it is most just and fitting to attribute the sons’ valor to their father.

There are the sons—manly and great-souled, noble offspring of a noble mother, zealous contenders for the truth, worthy not of the times of Antiochus but of better ones, true disciples of the Mosaic Law, faithful guardians of ancestral customs. They form one of those numbers revered among the Jews—the number distinguished by the mystery of the seven-day rest. Breathing as one, aiming at one goal, knowing one path to life: to die for God! They are as much brothers in soul as in flesh. They vie with one another in desiring death (a wondrous spectacle!); like treasures, they snatch the torments from each other; they stand firm for their nurse—that is, the Law. They fear the torments prepared for them far less than they desire those yet unseen. They fear only one thing: that the tormentor might cease his tortures, that one of them might remain uncrowned, forcibly separated from his brothers, and become a poor victor by unfortunately escaping suffering.

There is the mother—courageous and manly, both tenderly loving her children and loving God. In her maternal heart she endures torments unnatural to endure. She does not pity her suffering sons but is tormented by the fear that they might not suffer; she grieves less for those who have departed than she desires that the survivors join them. She has greater concern for the latter than for those who have gone before, because the former still face an uncertain struggle, while death has made the others secure. She has already entrusted some to God; for the others she still anxiously prays that God will receive them. What a manly soul in a woman’s body! What wondrous and magnanimous zeal! Truly an Abrahamic sacrifice—and, if it is not bold to say, even greater than Abraham’s! Abraham willingly offers one son—true, his only-begotten, born according to the promise, the son for whom the promise was given and (more importantly) who was destined to be the beginning and root not only of a race but of similar sacrifices. But she consecrates to God an entire nation of sons; she surpasses both mothers and priests in the number of her offerings, ready for intelligent burnt offerings and spiritual sacrifices hastening to the altar.

She points to her breasts, reminds them of her nursing, appeals to her gray hair, uses her old age as intercession for her pleas—not to save her children from death, but to urge them toward suffering, for she considers delay in death a danger for them, not death itself. Nothing shakes her, nothing weakens her, nothing deprives her of joy: neither the prepared wooden racks, nor the wheels set up, nor the pulleys, nor the scaffolds, nor the sharpness of iron claws, nor the sharpened swords, nor the boiling cauldrons, nor the kindled fire, nor the fearsome tormentor, nor the gathering crowd, nor the encircling military guard, nor her fellow tribesmen standing by, nor the rending of limbs, nor the tearing of flesh, nor streams of flowing blood, nor the destruction of youth, nor the present horrors, nor the anticipated sufferings. And what is heaviest for others in such cases—the prolongation of the calamity—was for her the lightest. She delighted in the spectacle, however long the sufferings lasted—not only because of the variety of the tortures employed (all of which affected her less than a single one would have affected another), but also because the persecutor exhausted every kind of speech: now abusing, now threatening, now cajoling. For to what means did he not resort in order to achieve his desire?

But in my opinion, the responses of the youths to the tormentor display such wisdom and courage that, just as the valor of others taken together is insignificant compared to their endurance, so even their endurance itself is minor in comparison to their prudent words. It was characteristic of them alone to suffer in such a way and to respond to the tormentor’s threats with such philosophy—to all the things with which they were intimidated, things that utterly failed to overcome either the courageous sons or their even more courageous mother.

She, rising above all, combining spiritual strength with maternal love, offers herself as a beautiful funeral gift to her children and follows those who had departed before her. And in what manner? She voluntarily proceeds to suffering, not even allowing an impure body to touch her pure and manly flesh. And what funeral orations she pronounces! The sons’ responses to the tormentor were beautiful—indeed, the most beautiful of the beautiful. For are not those words beautiful with which they armed themselves and overthrew the tormentor? But the mother’s words were even more beautiful: first her exhortations, and then her funeral speeches.

So, what did the sons say? It is most timely now to refresh this in your memory, so that you may have from these events a model both of ascetic struggle and of martyric discourse. Each of the brothers said something of his own, as the persecutor’s word armed him, the order of suffering, and the zeal of his soul. But if all their words are brought together into one, they spoke as follows:

“Antiochus, and all you who stand here! We have one King—God, from whom we received our being and to whom we shall return. One Lawgiver—Moses, whom (we swear by the afflictions he endured for virtue and by his many wonders) we will not betray or bring into dishonor, even if another Antiochus threatens, one fiercer than you. For us, there is one safe refuge: to keep the commandments and not transgress the Law, by which we are fenced about as by truth. We have one glory: for the glory of our Law, to despise every glory. One wealth: the goods we hope for. And there is nothing fearful for us except one thing—to fear anything more than God.

“With such thoughts and such weapons we enter the battle; with such youths you have to deal. Though this world is desirable to us, and our native land, friends, relatives, peers, this great and glorious Temple, our ancestral feasts, mysteries, and all in which we place our superiority over other nations—yet none of these is more desirable than God and suffering for a good cause. No, do not think it! For there is another world for us, higher and more enduring than the visible one. Our fatherland is the heavenly Jerusalem, which no Antiochus will dare besiege or hope to capture—so strong and impregnable it is! Our kinship is divine inspiration and all those nobly born. Our friends are the prophets and patriarchs, who serve as models of piety for us. Our peers are all who now suffer and share our endurance. Our Temple is the magnificent heaven; our festival is the assembly of Angels. We have one great—even the greatest—mystery, hidden from many: God, who is the goal even of the mysteries here below.

“So, do not further deceive us with promises of trivial and worthless things. Dishonor will not bring us honor; harm will not enrich us; we will not consent to such a wretched bargain. Cease your threats—or rather, we ourselves will threaten you, to expose your impotence and show what punishments we have ready for you. For we too have fire with which we torment persecutors. Do you think you are contending with nations, cities, and the most effeminate kings—some of whom prevail, while others perhaps are defeated—because the peril for them is not of this kind? You rise up against God’s Law, against the well-inscribed tablets, against our ancestral decrees, which have weight both by their lofty significance and by their antiquity. You rise up against seven brothers who live as if with one soul and will disgrace you with seven trophies of victory. It is no great thing to conquer them; but a great shame to be defeated by them!

“We are the descendants and disciples of those whom a pillar of fire and cloud guided, for whom the sea parted, the river stood still, the sun halted, bread rained down, the raising of hands put thousands to flight, overthrowing them by prayer; before whom beasts were tamed, fire did not touch, whose courage kings admired and yielded to. We will say something even you yourself know well: we are disciples of Eleazar, whose courage you have tested. First the father completed his contest; now the children enter the struggle. The priest has departed; the sacrifices will follow him.

“You terrify us with much, but we are ready for even more. And what will you do to us with your threats, you arrogant one? What evil will you inflict on us? No one will surpass in strength those ready for every suffering. Why does the crowd delay? Why do they not begin the work? Why wait for a merciful command? Where are the swords? Where the chains? Let them kindle more fire, release the fiercest beasts, prepare the finest instruments of torture—so that everything is royal and costly!

“I am the firstborn; offer me first as sacrifice.

“I am the youngest of the brothers; better to reverse the order.

“No, let one of the middle ones become the first victim, so that we all are honored equally.

“But you spare us and wait, hoping we will change our minds.

“Again, and not once only, we repeat the same word to you: we will not taste the unclean, we will not give our consent. Sooner will you respect our decrees than we submit to yours. In short: either invent new torments, or be convinced that we despise those you have prepared for us.”

Thus the brothers spoke to the tormentor. And how they exhorted one another! What a spectacle they presented—truly beautiful and sacred! For God-loving souls, it is more pleasing than anything that can be seen or heard. Even I, at the mere recollection, am filled with delight; I behold the contestants before my mind’s eye and take pleasure in the narrative about them.

They embraced and kissed one another; for them, it was a festival, as if the contests were already completed. “Come, brothers,” they cried, “come, let us hasten to the torments while the tormentor still burns with wrath against us, lest we lose salvation if he softens. The banquet is prepared; let us not deprive ourselves of it. It is beautiful to see brothers who ‘dwell together’ (Ps. 132:1), rejoice together, and serve as shields for one another—but even more beautiful if they suffer together for virtue. If it were possible to fight for ancestral decrees with weapons in hand, even then death would be praiseworthy. But since circumstances do not demand this, let us offer our bodies as sacrifice. And why not sacrifice them? If we do not die now, shall we never die? Shall we never pay the debt to nature? Better to turn into a gift what we must yield by necessity: let us outwit death; let us make what is common to all our own possession and purchase life with the price of death.

“Let none of us be a lover of life or cowardly. Let the tormentor, stumbling over us, despair even of the others. Let him appoint the order himself—who suffers after whom. If someone concludes the series of the persecuted, it will make no difference in the fervor of our zeal. Let the first to suffer be a path for the others, and the last a seal of the contest. Let us all with equal firmness resolve in our hearts to win crowns for the whole house, so that the persecutor has no share in us and cannot, in his boiling rage, boast of victory over all by conquering one. Let us prove that we are brothers to one another not only by birth but even in death; let us all suffer as one, and let each of us suffer equally with all.

“Receive us, Eleazar; follow after us, mother. Bury magnificently your dead in Jerusalem—if only something remains for the tomb. Tell of us to succeeding generations, and to your worshippers show the sacred burial place of those born from one womb.”

Thus they spoke and acted, encouraging one another according to their age, like a boar sharpening one tusk against the other. All preserved the same zeal—to the pleasure and wonder of their fellow tribesmen, to the fear and terror of their enemies. And though the enemies had boldly arrayed themselves against the whole nation, they were so shamed by the unity of the seven brothers contending for piety that they lost even the pleasing hope of overcoming the rest.

And the courageous mother—truly worthy of such valiant sons—this great and lofty-spirited nursling of the Law, torn by two powerful motions of the heart, felt within herself a mixture of joy and fear: joy because of the courage of her sons and all that she beheld; fear because of the uncertainty of the future and the excess of their torments. Like a bird that sees a serpent crawling toward her chicks or some other predator plotting against them, she fluttered around them, beat her wings, entreated, and shared in her children’s sufferings. And what did she not say, what did she not do, to inspire them to victory! Now she snatched drops of blood, now lifted severed limbs, now reverently fell upon the remains; she gathered the members of one son while handing another over to the tormentors and preparing a third for the contest. To all she proclaimed: “Beautifully done, children! Beautifully done, my valiant contestants—almost incorporeal while yet in the flesh, defenders of the Law in my old age and of the holy city that nurtured you and raised you to such heights of valor! A little longer, and we have conquered! The tormentors are wearying—this alone I fear. A little longer, and I am the most blessed of mothers, and you the most blessed of youths! But are you grieved to part from your mother? I will not abandon you; I promise you this. I am no hater of my own children.”

When she saw that all had ended their lives and by their death had freed her from anxiety, then with bright eyes she lifted her head and, like an Olympic victor, raising her hands with bold spirit, loudly and solemnly declared: “I thank You, Holy Father! I thank You, our instructor—the Law! I thank you, our father and champion of your children, Eleazar! I thank You that the fruit of my pangs has been accepted, and I have become the most sacred of mothers! Nothing remains to me for the world; all has been given to God—all my treasure, all the hopes of my old age. What great honor is mine! How beautifully my old age is secured! Now I am rewarded for your upbringing, children—I have seen how you contended for virtue, been deemed worthy to behold all of you crowned; I even regard your tormentors as benefactors. I am ready to express gratitude to the persecutor for this arrangement, by which I was preserved for sufferings last, so that, after leading forth those I bore onto the stage and completing a martyric contest in each of them, I might depart hence in full security after offering all the sacrifices.

“And I will not tear my hair, rend my garments, lacerate my flesh with nails; I will not arouse weeping, summon mourners, shut myself in dark seclusion so that the very air might lament with me; I will not await comforters or offer the bread of sorrow. All this befits faint-hearted mothers who are mothers only in the flesh, whose children die leaving no good name behind them. But you, my dearest children, have not died but been offered as a gift to God; you are not forever parted from me but only transplanted for a time; you are not scattered but gathered together; no beast has devoured you, no wave swallowed you, no brigand destroyed you, no disease crushed you, no war consumed you, nor has any other calamity—greater or lesser—common to men befallen you. I would weep—yes, bitterly weep—if something like that had happened to you. Then I would prove my maternal love with tears, as I prove it now by shedding none. More than that: then I would truly mourn you—if you had saved yourselves to your own harm by escaping torment, if the tormentors had triumphed over you and prevailed over even one of you, as now the persecutors themselves are defeated by you. But what has occurred today is praise, joy, glory, exultation, and rejoicing for those who remain.

“Yet I too am offered as a sacrifice after you. And I shall be compared to Phinehas, glorified with Hannah—even more so, for Phinehas was zealous alone, while you appeared as numerous avengers of fornicators, striking down not carnal but spiritual fornication; and Hannah dedicated to God one son, given by God and newly born, whereas I consecrated seven grown men who offered themselves voluntarily. Let Jeremiah complete my funeral oration—not lamenting but praising the reverend end! You ‘were purer than snow, whiter than milk, and your assembly more beautiful than coral—born and offered to God’ (Lam. 4:7)! What more? Join me also to my children, tormentor, if mercy can be expected even from enemies. Join me too—such a contest would be more glorious for you. Oh, how I wish I might endure all the torments they endured, so that my blood might mingle with theirs and my aged flesh with theirs! For my children’s sake, I love even the instruments of their sufferings. But if this is not to be: at least let my dust be united with their dust, and one tomb receive us! Do not envy an end equally honorable to those equally honorable in valor.

“Farewell, mothers; farewell, children! And may mothers thus rear those they bear, and children thus be reared! We have given you a beautiful example of how to contend the good contest.”

Thus she spoke and joined herself to her sons. But how?—you will ask. As if ascending a bridal bed, she rushed upon the pyre to which she had been condemned. She did not wait for anyone to lead her up, nor allow an impure body to touch her pure and manly flesh.

Thus Eleazar enjoyed the priesthood; thus he himself was consecrated and consecrated others to the heavenly mysteries—not with outward sprinklings but with his own blood, sanctifying Israel and making the last day of his life a perfecting mystery! Thus the sons enjoyed their youth—not enslaving themselves to pleasure but mastering the passions, purifying the body and departing to the impassible life! Thus the mother enjoyed her numerous offspring, thus was adorned by her children in their lifetime and rested together with those who had departed! Those born for the world she presented to God; by the number of their contests she reckoned anew the pangs of their birth; and she recognized the children’s seniority from the order in which they died—for all contended, from first to last, and as wave follows wave, so they—one after another—displayed valor, each more eagerly than the last advancing to suffering, already strengthened by the example of those who had suffered before him. Therefore the tormentor was glad that she had not been mother to more children; otherwise he would have remained even more shamed and defeated. And only then did he first learn that not everything can be overcome by force, when he encountered unarmed youths who, armed only with piety, were ready with greater zeal to endure all things than he himself was prepared to inflict sufferings upon them.

Such a sacrifice was wiser and more majestic than Jephthah’s, for here neither the fervor of a vow nor the desire for an unexpected victory made the offering necessary, as there; on the contrary, it was entirely voluntary, and its reward was the hoped-for goods alone. Such a contest was in no way inferior to Daniel’s, who was given to the lions and conquered the beasts by raising his hands; it yields nothing to the courage of the youths in Assyria, whom an angel refreshed in the flames when they refused to transgress their ancestral law and touch unclean and unhallowed foods. And in zeal, it is no less than those sacrifices later offered for Christ. For those who suffered for Christ—as I said at the beginning of this discourse—had before their eyes Christ’s blood, and their leader in the contests was God Himself, who offered for us so great and wondrous a gift; whereas the Maccabees had before them neither many nor similar examples of valor.

All Judea marveled at their endurance; she rejoiced and triumphed as if she herself were then crowned, for she too had a contest at stake—even the greatest contest ever facing Jerusalem: either to see the ancestral Law trampled on that day or to be glorified. The fate of the entire Jewish people hung on the Maccabees’ contest and stood, as it were, on the edge of a sword. Even Antiochus was astonished; his threats turned to wonder, for enemies too can marvel at great deeds when anger passes and the deed justifies itself. Therefore he withdrew without success, repenting much; he praised his father Seleucus for his respect toward the Jewish people and generosity to the Temple, bitterly reproached Simon who had incited the war, acknowledging him as the cause of the inhumanity and disgrace.

Let us imitate the Maccabees—priests, mothers, and children alike. Let priests imitate Eleazar in honor of this spiritual father who displayed the most excellent example in both word and deed. Let mothers imitate the courageous mother, that they may prove truly child-loving and present their children to Christ, so that marriage itself may be sanctified by such an offering. Let children honor the holy youths and dedicate the time of youth not to shameful passions but to the struggle against passions, to manly warfare against our daily Antiochus, who wages war through all our members and persecutes us in manifold ways. For I desire that there be contestants for every time and circumstance, from every class and age—subject both to open assaults and hidden snares of the enemies. I desire that they draw on ancient guides but also on new ones, and like bees gather from everywhere what is most useful into one sweet honeycomb, so that God—who is glorified in the Son and in the Spirit, who knows His own and is known by them, who is confessed and confesses, glorified and glorifies—may be glorified in us through both the Old and New Testaments, in Christ Himself, to whom be glory forever. Amen.

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BOOK ONE. VISIONS

First Vision. The Reproof of Hermas for his own weaknesses and for his neglect in correcting his children

I. The one who had brought me up sold a certain young girl at Rome. After many years I saw her again, recognized her, and began to love her as a sister. Some time later, while she was bathing in the river Tiber, I gave her my hand and drew her out of the river. When I beheld her beauty, I reasoned in my heart, saying: “How happy I would be if I had a wife of such beauty and character.” This alone I thought, and nothing more. Some time after this, as I walked and glorified the creations of God, admiring how magnificent and beautiful they are, I fell asleep while walking. A Spirit seized me and carried me away through a pathless region through which a man could not pass; the place was precipitous, rugged, and broken by waters. Having crossed that river, I came to level ground, knelt down, and began to pray to the Lord and to confess my sins. While I prayed, the heaven opened, and I saw that woman whom I had desired, greeting me from heaven and saying: “Hail, Hermas!” Looking upon her, I said: “Lady, what are you doing here?” She answered: “I have been taken up here to accuse you of your sins before the Lord.” “Lady,” I said, “are you now to be my accuser?” “No,” she replied, “but hear the words that I am about to speak to you. God who dwells in the heavens, who created that which was not, and increased and multiplied it for the sake of His holy Church, is angry with you because you have sinned against me.” I answered: “Sinned against you? In what way? When did I ever speak an unseemly word to you? Have I not always regarded you as a lady and honoured you as a sister? Why do you falsely accuse me of such wicked and evil things?” She smiled and said: “The desire for sin arose in your heart. Or do you not think that it is an evil thing for a righteous man if an evil desire arises in his heart? It is indeed a sin, and a great one. For the righteous man entertains righteous purposes. As long as his purposes are righteous, his repute stands firm in the heavens, and he finds the Lord gracious in all his deeds. But those who harbour evil in their hearts bring upon themselves death and captivity—especially those who set their affections on this world, glory in their riches, and cling not to the good things that are to come. Their souls shall repent in vain, for they have no hope but have abandoned themselves and their life. But pray to God, and He will heal your sins, and those of your whole house, and of all the saints.”

II. As soon as she had spoken these words, the heavens were shut, and I remained trembling and full of sorrow. I said within myself: “If this is reckoned against me as sin, how can I be saved? Or how shall I propitiate God for my countless sins? With what words shall I entreat the Lord to be merciful to me?” While I was pondering these things and debating in my heart, I saw before me a great white chair made as it were of snow-white wool. Then came an aged woman in shining garments, having a book in her hand. She sat down alone and greeted me: “Hail, Hermas!” In grief and tears I answered: “Hail, lady!” She said to me: “Why are you downcast, Hermas—you who were patient, temperate, and always cheerful? Why is your countenance sad?” I replied: “Because of an excellent woman who says that I sinned against her.” She said: “Far be such a thing from the servant of God! Nevertheless, the desire for her did arise in your heart. To have such a desire is a sin to the servants of God. Such a thought ought not to be in a heart that is pure, especially not in yours, Hermas, who abstain from every evil desire and are full of simplicity and great innocence.”

III. “Yet it is not for this reason alone that God is angry with you, but because your household has committed impiety against the Lord and against their parents. Though you loved your children, you did not admonish your house but allowed them to become terribly corrupt. For this cause the Lord is angry with you. Nevertheless, He will heal all the past evils in your house; for because of their sins and iniquities you have been overwhelmed by the affairs of this world. But the great mercy of the Lord has had pity on you and your house, and will strengthen you and establish you in His glory. Only do not waver, but be of good courage and strengthen your household. For as the smith hammering his work conquers the task he has undertaken, so also the righteous word daily repeated overcomes all evil. Cease not therefore to admonish your children; for I know that if they repent with all their heart, they shall be written in the books of life with the saints.” Having said this, she asked me: “Do you wish to hear me read?” “Yes, lady,” I said. She said: “Listen,” and opening the book she read gloriously things which I could not remember, for the words were so terrible that a man could not bear them. But the last words I remembered, for they were profitable to us and gentle: “Behold the God of hosts, who by His invisible power and great understanding created the world, and by His glorious counsel adorned His creation, and by His mighty word fixed the heaven and founded the earth upon the waters, and by His own wisdom and providence created His holy Church, which He also blessed—behold, He will change the heavens and the mountains, the hills and the seas, and all things shall become level for His elect, that He may fulfil the promise which He made with great glory and rejoicing, if they keep the commandments of God which they have received in great faith.”

IV. When she had finished reading and rose from the chair, there came four young men who carried the chair and departed toward the east. Then she called me to her, touched my breast, and said: “Did my reading please you?” I answered: “Lady, these last things please me, but the former were severe and hard.” She said: “These last words are for the righteous; the former are for the heathen and the apostates.” While she was still speaking, two men appeared, took her upon their shoulders, and departed toward the east where the chair had gone. She went away joyfully, and as she departed she said: “Be strong, Hermas!”

Second Vision. The Call of Hermas to preach repentance to his children and to all the faithful

I. As I was walking in the neighbourhood of Cumae about the same time as the year before, I remembered the vision of the previous year, and again the Spirit seized me and carried me to the same place as before. When I came to the spot, I knelt down and began to pray to the Lord and to glorify His name, because He had counted me worthy and had made known to me my former sins. When I arose from prayer, I beheld before me the aged woman whom I had seen the year before, walking and reading a little book. She said to me: “Can you declare these things to the elect of God?” I answered: “Lady, I cannot retain so much in my memory; give me the book that I may copy it.” “Take it,” she said, “and afterwards return it to me.” I took it and went away into a certain part of the field, and copied it letter by letter, for I could not distinguish the syllables. When I had finished the letters of the book, suddenly the book was snatched out of my hand, but by whom I did not see.

II. After fifteen days, during which I fasted much and besought the Lord, the meaning of the writing was revealed to me. It was this: “Your children, Hermas, have blasphemed the Lord and in great wickedness have betrayed their parents. They have gained the name of betrayers of parents, yet they have not profited by their treachery; to their sins they have added wantonness and the pollutions of iniquity, and so their iniquities have been filled to the brim. Make these words known therefore to all your children and to your wife, who is about to become your sister; for she too is not restrained in her tongue, with which she sins. When she hears these words she will restrain it and obtain mercy. After you have made known to them the words which the Master commanded me to reveal to you, then all the sins which they formerly committed shall be forgiven them, and they shall be forgiven to all the saints who have sinned up to this day, if they repent with all their heart and remove double-mindedness from their hearts. For the Lord has sworn by His glory concerning His elect: if, now that this day has been fixed as a limit, sin shall still continue, they shall not obtain salvation. For the repentance of the righteous has an end; the days of repentance for all the saints are fulfilled, though for the heathen repentance is permitted until the last day. You shall therefore say to the rulers of the Church that they direct their ways in righteousness, that they may receive in full the promises with great glory. Stand fast therefore, you who work righteousness, and be not double-minded, that your passage may be with the holy angels. Blessed are you who endure the great tribulation that is coming, and whosoever shall not deny his life. For the Lord has sworn by His Son that those who deny their Lord have been rejected from their life—that is, those who are about to deny Him in the days that are coming; but to those who formerly denied Him, because of His great mercy He has shown mercy.”

III. “But you, Hermas, remember no longer the wrongs of your children, nor neglect your wife; let them be corrected and cleansed from their former sins. They will be disciplined by righteous teaching if you bear them no grudge for their offences. Grudge-bearing works death, but forgiveness works eternal life. You yourself, Hermas, have endured great personal tribulations because of the transgressions of your house, since you paid no attention to them as though they did not concern you, and gave yourself up to your evil pursuits. But that you did not depart from the living God saves you, and your simplicity and great self-control save you, if you remain in them. These things save all who act thus and walk in innocence and simplicity. Such men shall prevail against all wickedness and abide unto life eternal. Blessed are all they that do righteousness; they shall never perish. But you will say: ‘Behold, great tribulation comes.’ If it seems good to you, deny Him again. The Lord is near to them that turn to Him, as it is written in the book of Eldad and Modat, who prophesied to the people in the wilderness.”

IV. During my sleep, brethren, a very beautiful young man appeared to me and said: “Who do you think the aged woman was from whom you received the book?” “The Sibyl,” I said. “You are wrong,” he replied; “it is not she.” “Who then is she?” I asked. “She is the Church,” he said. I asked why she was aged. “Because,” he answered, “she was created first of all; for her sake the world was made.” Afterwards I had a vision in my house. The aged woman came and asked whether I had already given the book to the elders. I said I had not. “You have done well,” she said, “for I have some words to add. When I have finished all the words, they shall be made known through you to all the elect. Therefore you shall write two little books: one you shall send to Clement, and one to Grapte. Clement shall send it to the cities abroad, for that is his commission; Grapte shall instruct the widows and the orphans; and you shall read it in this city with the elders who preside over the Church.”

Third Vision. The Building of the Tower, which represents the Church

I. Brethren, the following vision was shown to me. After I had often fasted and besought the Lord to reveal to me the revelation that He had promised through the aged woman, that same night she appeared and said to me: “Since you are so importunate and eager to know everything, come into the field about the sixth hour, and I will appear to you and show you what you must see. Choose the place yourself.” I chose a beautiful and secluded spot. But before I could even name it to her, she said: “I will come wherever you wish.”

So, brethren, I noted the hour and went to the field, to the place I had appointed. And I saw a bench set up, with a linen cushion upon it and a fine linen covering spread over it. Seeing these preparations and no one present, I was astonished; my hair stood on end, and a shudder seized me because I was alone. But coming to myself and remembering the glory of God, I took courage, knelt down, and confessed my sins to the Lord as I always did. Then the aged woman came with the six young men I had seen before. She stood behind me, listened while I prayed and confessed to God, touched me, and said: “Cease praying only for your sins; pray also for righteousness, that you may receive a portion of it for your household.”

She took me by the hand, led me to the bench, and said to the young men: “Go and build.”

When the young men had withdrawn and we were alone, she said: “Sit here.” “Lady,” I replied, “let the elders sit first.” “Do what I tell you,” she insisted, “sit.”

I wished to sit on the right side, but she motioned with her hand that I should sit on the left. When I was grieved that she would not let me sit on the right, she said: “Do not be sad, Hermas. The place on the right belongs to those who have already pleased God and suffered for His name. You still lack much to sit with them. But remain in your simplicity as before, and you shall sit with them—and so shall all who do the works they have done and endure what they endured.”

II. “Lady,” I said, “I wish to know what they endured.” “Listen,” she replied: “wild beasts, scourgings, imprisonments, crosses—for the sake of the Name. For this reason the right side of the sanctuary belongs to them and to everyone who suffers for the Name of God; to the rest belongs the left. Yet to both—those who sit on the right and those on the left—the same gifts and promises are given; only those on the right have a certain honour. You desire to sit on the right with them, but you have many weaknesses. You will be cleansed from your weaknesses, and all who are not double-minded shall be cleansed from their weaknesses in that day.”

Having said this, she wished to depart, but I fell at her feet and besought her by the Lord to show me the vision she had promised. She again took me by the hand, raised me, seated me on the bench on the left, and lifting a certain shining staff, she asked: “Do you see a great thing?” “Lady, I see nothing.” “Do you not see before you a great tower being built upon the waters, of shining square stones?”

Indeed, a square tower was being built by those six young men who had come with her. Countless other men were bringing stones—some from the deep, others from the land—and handing them to the six young men, who took them and built. The stones drawn from the deep were placed in the building just as they were, for they were smooth and square, fitting so perfectly together that their joints could not be seen; the tower appeared to be built of a single stone. Of the stones brought from the land, however, not all were used. Some were rejected because they were rough; others had cracks; others were white and round and did not fit the building. Some stones they broke and cast far away. And I saw those rejected stones fall upon the road, yet they did not remain there: some rolled into desolate places, others fell into fire and burned, others fell near the water yet could not roll into it, though they seemed to desire to do so.

III. When she had shown me this, she wished to hurry away. I said to her: “Lady, what profit is it to me to have seen these things if I do not understand what they mean?” She answered: “You are a curious man, wanting to know everything about the tower.” “Yes, lady, that I may tell the brethren, that they may rejoice and, hearing this, glorify the Lord.” “Many shall hear,” she said, “and hearing, some will rejoice, others will weep. Yet even the latter, if they hear and repent, shall also rejoice. Hear now the parable of the tower, for I will reveal everything to you. Trouble me no more about revelation; these revelations are completed and have their fulfilment. Yet you do not cease asking for revelations because you are insistent. The tower that you see being built is I myself, the Church, who have appeared to you now and formerly. Ask therefore whatever you wish concerning the tower, and I will reveal it, that you may rejoice with the saints.”

“Lady,” I said, “since once you deemed me worthy to be shown everything, show it.” “What is proper to be revealed to you shall be revealed; only let your heart be with God and doubt not whatever you see.”

“Lady,” I asked, “why is the tower built upon waters?” “As I told you before, you are diligent in inquiry and search carefully; by searching you find the truth. Hear then why the tower is built upon waters: your life was saved and shall be saved through water. The tower is founded by the word of the almighty and glorious Name and is upheld by the invisible power of the Lord.”

IV. I answered: “A glorious and wonderful thing! But who, lady, are the six young men who build?” “They are the holy angels of God, the first-created, to whom the Lord delivered all His creation to increase, to build up, and to rule over the whole creation. By their hands the building of the tower shall be completed.” “And who are the others who bring the stones?” “They also are holy angels of God, but these six are greater. When the building of the tower is finished, they shall all rejoice together around the tower and glorify God because the building is completed.”

I asked: “I would know, lady, the meaning and distinction of the stones.” She answered: “Are you more worthy than all others that this should be revealed to you? There are others more excellent to whom these visions should have been revealed. But that the name of God may be glorified, it has been revealed to you and shall yet be revealed, for the sake of those who are double-minded and doubt in their hearts whether these things are so or not. Tell them that all these things are true, nothing is outside the truth, but everything is strong and sure and established.”

V. “Hear now concerning the stones that go into the building. The square and white stones that fit perfectly together are the apostles, bishops, teachers, and deacons who walked in the holiness of God, who exercised their oversight and ministry holily and undefiled for the elect of God—some having fallen asleep, others still living—who always agreed with one another and were at peace among themselves and listened to one another. Therefore their joints in the building of the tower fit perfectly together.

The stones that come from the deep and are placed in the building, joining with the others already built in, are those who have already died and suffered for the sake of the Lord’s name.

Those that are laid in the foundation without being shaped are those whom the Lord has approved because they walked in the straight way of the Lord and rightly kept His commandments.

Those that are brought and placed in the building are the young in faith and the faithful; they are admonished by the angels to do good, for no iniquity was found in them.

Those that are rejected and cast aside near the tower are those who have sinned and wish to repent; therefore they are not thrown far from the tower, because they will be useful for the building if they repent. Those who are about to repent, if they repent now while the tower is still building, shall be strong in the faith; but if the building is completed, they will have no place and will be rejected, lying only near the tower.”

VI. “Do you wish to know who are the stones that are broken and cast far from the tower?” “Yes, lady.” “They are the children of iniquity who believed in hypocrisy and from whom wickedness never departed. Therefore they have no salvation, for they are useless for the building because of their sins. They are broken and cast far away because of the Lord’s anger, for they provoked Him.

As for the many other stones you saw lying unused: the rough ones are those who have known the truth but did not remain in it and do not associate with the saints—therefore they are useless; those with cracks are those who hold grudges against one another in their hearts; they have peace when together, but when they separate, malice remains in their hearts—these cracks are the grudges; the shorter ones are those who have believed but still retain much iniquity; therefore they are incomplete; the white and round stones that do not fit the building are those who have faith but also the riches of this world. When tribulation comes, for the sake of their riches and their cares they deny their Lord.”

“And when will they be useful for the building?” “When the riches that delight them are cut away, then they will be useful to God. For just as a round stone cannot become square unless portions are cut off and removed, so those who are rich in this world cannot be useful to the Lord unless their riches are cut away. Learn this first from yourself: when you were rich you were useless; now you are useful and profitable to life. Be useful to God, for you yourself also were one of those stones.”

VII. “The other stones you saw cast far from the tower, rolling on the road and then into desert places, are those who believed but through their double-mindedness abandoned the true way, thinking they could find a better one; they are deluded and suffer, wandering in desert paths.

Those that fell into the fire and burned are those who have finally departed from the living God; the thought of repentance no longer enters their hearts because of their shameful lusts and the crimes they commit.

Those that fell near the water but could not roll into it are those who have heard the word and wish to be baptised in the name of the Lord; then, when the holiness of the truth comes to their remembrance, they change their minds and again follow their evil desires.”

Thus she finished the explanation of the tower. Still bold, I asked her: “Is there repentance for all those stones that were rejected and did not fit into the building? Will they have a place in this tower?” “There is repentance for them,” she said, “but they cannot be fitted into this tower. They will be fitted into another place, much lower, and only after they have suffered and fulfilled the days of their sins. For this reason they will be removed: because they partook of the righteous Word. Then it shall come to pass that they are taken out of their punishments when the evil deeds they committed come to their heart and they repent. But if it does not come to their heart, they will not be saved because of the hardness of their heart.”

VIII. When I ceased asking her about all these things, she said: “Do you wish to see something else?” Being very eager to see more, I rejoiced greatly. She looked at me, smiled, and said: “Do you see seven women around the tower?” “Yes, lady.” “This tower is supported by them according to the commandment of the Lord. Hear now their functions.

The first, who holds it with her hands, is called Faith; through her the elect of God are saved. The second, who is girded and acts manfully, is called Continence; she is the daughter of Faith. Whoever follows her shall be blessed in his life, for he will forsake all evil deeds and every evil desire and inherit eternal life.

The other five are called: Simplicity, Innocence, Modesty, Knowledge, and Love. When you do all the works of their mother (Faith), you shall be able to live.

Their powers are linked and follow one another in the order of their birth: from Faith is born Continence, from Continence Simplicity, from Simplicity Innocence, from Innocence Modesty, from Modesty Knowledge, from Knowledge Love. Their works are pure, chaste, and holy. Whoever serves them and holds fast to their works shall have his dwelling in the tower with the saints of God.”

I asked her about the times, whether the end was already at hand. She cried out loudly: “Foolish man! Do you not see that the tower is still being built? When the building of the tower is finished, then comes the end. Ask me nothing more. This reminder and the renewal of your spirits is sufficient for you and the saints. These things were revealed not for you alone, but that you might declare them to all. After three days, Hermas, you must understand the words I am about to speak to you, that you may declare them to the ears of the saints, so that, hearing and doing them, they may be cleansed from their iniquities—and you with them.”

IX. “Hear me, my children. I brought you up in great simplicity, innocence, and reverence by the mercy of the Lord, who poured out His righteousness upon you that you might be justified and sanctified from all wickedness and deceit. Yet you do not wish to cease from your wickedness. Now therefore listen to me: be at peace among yourselves, visit one another, bear one another’s burdens, and do not partake alone of God’s creatures, but share them generously with those in need.

For some, through much eating, bring weakness upon their flesh and injure it; others, who have no food, likewise suffer in their flesh because they lack sufficient nourishment, and their bodies waste away. This intemperance is harmful to you who have and do not share with those in need. Consider the judgment that is coming. You who have more than enough, seek out the hungry while the tower is still unfinished; for after the tower is completed you will desire to do good but will find no opportunity.

Beware therefore, you who glory in your riches, lest those in need groan and their groaning ascend to the Lord, and you be shut out with your goods outside the door of the tower.

Now I speak to you who preside over the Church and occupy the chief seats: do not be like the sorcerers. The sorcerers carry their drugs in bottles, but you carry your drug and poison in your hearts. You are hardened and will not cleanse your hearts and unite in pure affection that you may have mercy from the great King.

Watch therefore, children, lest these divisions deprive you of your life. How can you wish to instruct the elect of the Lord while you yourselves lack instruction? Instruct one another therefore and be at peace among yourselves, that I also, standing joyfully before your Father, may give account of you to the Lord.”

X. When she ceased speaking with me, the six young men who were building came and carried her to the tower; four others took up the bench and carried it also to the tower. I did not see the faces of these last, for they were turned away. As she went, I asked her to reveal to me the meaning of the three forms in which she had appeared. She answered: “About these things another must inquire.”

For, brethren, in the first vision last year she appeared to me as very old and seated on a chair. In the second vision her face was younger, but her body and hair were aged; she spoke to me standing, and was more cheerful than before. In the third vision she was altogether younger, beautiful, joyful, and seated on a bench. I was greatly troubled about these different appearances until one night the aged woman appeared to me in a vision and said: “Every prayer needs humility. Fast therefore, and you shall receive from the Lord what you ask.”

So I fasted one day, and that same night a young man appeared and said: “Why do you constantly ask for revelations in prayer? Take care lest by asking too much you injure your flesh. These revelations are sufficient for you. Can you see stronger revelations than those you have already seen?”

I answered: “Sir, I ask only one thing—that the revelation concerning the three forms of the aged woman may be fully explained.” He replied: “How long will you be foolish? Your double-mindedness makes you foolish because you do not set your heart upon the Lord.” I said: “But from you, sir, we shall learn these things more accurately.”

XI. “Hear,” he said, “concerning the forms that trouble you. Why in the first vision did she appear as an aged woman seated on a chair? Because your spirit was aged and withered, having no strength because of your weaknesses and double-mindedness. For as the elderly, who have no hope of renewing their youth and expect nothing but their last sleep, so you, weakened by worldly occupations, gave yourselves up to slackness, cast your cares upon the Lord, and did not commit them to Him. Your spirit was broken, and you grew old in your sorrows.”

“Why then was she seated on a chair?” “Because every weak person sits on a chair on account of weakness, that the weakness of the body may be supported. This is the meaning of the first vision.”

XII. “In the second vision you saw her standing, with a younger face and more cheerful than before, though her body and hair were aged. Hear this parable: when a man grows very old and has abandoned all hope because of his weakness and poverty, he waits only for his last day. Then suddenly an inheritance is left him. Hearing of it, he rises rejoicing, strength returns to him, he no longer lies down but stands up, and his spirit, which had withered from his former troubles, is renewed. So it was with you when you heard the revelation the Lord showed you. He had compassion on you, renewed your spirits, you laid aside your weaknesses, strength came to you, you were made strong in faith, and the Lord, seeing your strength, rejoiced. Therefore He showed you the building of the tower, and will show you other things if you remain at peace with one another with all your heart.”

XIII. “In the third vision you saw her younger, beautiful, joyful, and her form radiant. It is like this: when good news comes to a man who is sorrowful, he immediately forgets his former grief, thinks of nothing but the news he has heard, is strengthened by the joy, and his spirit is renewed. So you also have received a renewal of your spirits by seeing these good things. And because you saw her seated on a bench, it signifies a firm position, for a bench has four legs and stands firmly; the world too is upheld by four elements. Therefore those who repent completely shall become young again and well established—all who repent with their whole heart. Now you have the revelation complete. Ask no more about revelations; if anything is needed, it shall be revealed to you.”

Fourth Vision. Concerning the coming tribulation upon Christians

I. Twenty days later, brethren, I had a vision of the tribulation that is to come. I was walking along the Campanian road, about ten stadia off the public highway—the place is little frequented. While walking alone, I prayed the Lord to confirm the revelations He had shown me through His holy Church, to strengthen me and grant repentance to all His servants who had stumbled, that His great and glorious name might be glorified because He deemed me worthy to be shown His wonders. While I was glorifying and thanking Him, a voice answered me: “Do not be double-minded, Hermas!” I began to reason within myself: “Why should I be double-minded when I have been so established by the Lord and have seen glorious things?”

Having gone a little farther, brethren, I suddenly saw a cloud of dust rising to heaven. At first I thought a herd of cattle was approaching, raising the dust. It was about a stadium away, but the dust rose higher and higher until I perceived something supernatural in it. The sun shone out a little, and behold—I saw a huge beast, something like a whale, and from its mouth fiery locusts were coming forth. The beast was about a hundred feet long, and its head was like a potter’s vessel. I began to weep and besought the Lord to save me from it. Then I remembered the word I had heard: “Do not be double-minded, Hermas.” So, brethren, clothed with faith in God and remembering the great things He had shown me, I boldly went toward the beast. The monster rushed forward with such fury and violence that it could have destroyed a city in its onset. I came near it, and the huge creature stretched itself out on the ground and merely put forth its tongue; it did not stir until I had passed by it. The beast had on its head four colours: black, then fire- and blood-red, then golden, and finally white.

II. After I had passed the beast and gone forward about thirty feet, behold—a young woman met me, adorned as though coming forth from a bridal chamber, all in white: white shoes, white robes down to the forehead, a white veil as her head-covering, and white hair. From the former visions I recognised that it was the Church, and I rejoiced. She greeted me: “Hail, O man!” I greeted her in return. She said: “Did nothing meet you on the way?” “Lady,” I replied, “such a beast met me as could destroy whole peoples; but by the power of the Lord and His great mercy I escaped it.” “You escaped happily,” she said, “because you cast your care upon God and opened your heart to Him, believing that you can be saved by no one but His great and glorious name. Therefore the Lord sent His angel who has authority over the beasts—his name is Thegri—and he shut its mouth so that it could not harm you. You have escaped a great tribulation because of your faith and because you did not doubt in the presence of such a beast. Go therefore and declare to the elect of the Lord His mighty deeds, and tell them that this beast is a type of the great tribulation that is coming. If therefore you prepare yourselves and repent with all your heart before the Lord, you will be able to escape it—if your heart becomes pure and undefiled, and you serve the Lord blamelessly for the rest of the days of your life. Cast your cares upon the Lord, and He will heal them. Trust the Lord, you who are double-minded, for He can do all things: He can both turn away His wrath from you and send scourges upon you who are double-minded. Woe to those who hear these words and despise them; it would have been better for them not to have been born.”

III. I asked her about the four colours on the beast’s head. She answered: “Again you are inquisitive about such things.” “Yes, lady,” I said, “explain what they mean.” “Listen,” she replied. “The black is the world in which you dwell. The fiery and bloody colour means that this world must perish through blood and fire. The golden part is you who have fled from this world; for as gold is tested by fire and becomes useful, so you who live among them are tested. Those who endure and are burned by them shall be purified. As gold casts away its dross, so you shall cast away all sorrow and tribulation and be cleansed, becoming fit for the building of the tower. The white part is the age to come, in which the elect of God shall dwell; for those who are elected by God unto eternal life shall be spotless and pure. Therefore cease not to speak these things to the ears of the saints. You have also the type of the great tribulation that is coming. If you wish, it shall be nothing to you. Remember what was written for you.”

Having said this, she departed, and I did not see where she went. There was a noise, and I turned back in fear, thinking the beast was coming.

SECOND BOOK. COMMANDMENTS

Prologue

When I had prayed at home and was sitting on my couch, a man of glorious appearance entered—dressed as a shepherd, with a white goatskin cloak, a wallet on his shoulder, and a staff in his hand. He greeted me, and I returned his greeting. Immediately he sat beside me and said: “I have been sent by the most holy angel to dwell with you for the remaining days of your life.”

I thought he had come to test me and said: “Who are you? For I know him to whom I have been entrusted.” “Do you not recognise me?” “No.” “I am that shepherd to whom you were entrusted.”

While he was speaking, his appearance changed, and I recognised that it was he to whom I had been entrusted. At once I was confused; fear seized me, and I was utterly broken with sorrow that I had answered him so foolishly and senselessly. But he said: “Do not be troubled, but be strong in the commandments I am about to give you. I was sent to show you again all that you saw before—especially the things that are profitable for you. First of all, write down my commandments and parables, so that you may read them from time to time and be better able to keep them.”

Therefore I wrote the commandments and parables as he commanded me. If, when you hear them, you keep them, walk in them, and perform them with a pure heart, you shall receive from the Lord all that He promised you. But if, after hearing them, you do not repent but continue adding to your sins, you shall receive the opposite from the Lord. All these things the Shepherd, the angel of repentance, commanded me to write thus.

First Commandment. On faith in the one God

First of all, believe that God is one—He who created and completed all things, who brought everything from non-existence into being. He comprehends all things, yet is Himself incomprehensible, indefinable by words and inconceivable by mind. Believe in Him therefore, fear Him, and in fearing Him practise self-control. Keep these things, and you will cast away from yourself all wickedness, clothe yourself with every virtue of righteousness, and live to God—if you keep this commandment.

Second Commandment. On avoiding slander and giving alms in simplicity

He said to me: “Have simplicity and be innocent; be like little children who do not know the evil that destroys the life of men. First, speak evil of no one, and do not enjoy hearing anyone speak evil. If you listen, you will share the sin of the slanderer, for by believing him you yourself will have something against your brother. Slander is deadly: it is a restless demon that never remains at peace but always dwells in discord. Refrain from it, and you will always have peace with all. Clothe yourself with reverence, in which there is no evil offence but all is smooth and joyful. Do good; from the fruit of your labour which God gives you, give simply to all who are in need, without doubting to whom you give. Give to all, for God wishes His gifts to be shared by all. Those who receive will give account to God why and for what they received. Those who received in necessity will not be condemned, but those who received in hypocrisy will suffer punishment. The giver is innocent, for as he received a ministry from the Lord, he fulfilled it simply, making no distinction to whom he gave or did not give. This ministry, performed in simplicity, was honourable before God. Whoever therefore ministers simply shall live to God. Keep this commandment therefore as I have told you, that your repentance and that of your household may be found in simplicity, and your heart pure and undefiled.”

Third Commandment. On avoiding falsehood

He also said to me: “Love truth, and let all truth proceed from your mouth, that the Spirit which God has placed in this flesh may be found true before all men, and the Lord who dwells in you may be glorified; for the Lord is true in every word, and in Him there is no falsehood. Those therefore who lie reject the Lord and defraud Him, not returning the deposit they received—for they received from Him a Spirit free from falsehood. If they return it false, they have polluted the commandment of the Lord and become robbers.”

When I heard this I wept bitterly. Seeing me weep, he said: “Why do you weep?” “Sir,” I replied, “I do not know whether I can be saved.” “Why?” “Because, sir, never in my life have I spoken a true word, but have always lived deceitfully with everyone and passed off my lie as truth to all; no one ever contradicted me, but confidence was placed in my word. How then, sir, can I live after having done these things?”

“Your reasoning,” he said, “is good and true; for as a servant of God you ought to have walked in truth and not have joined an evil conscience with the spirit of truth, nor grieved the holy and true Spirit of God.” “Sir,” I answered, “never have I heard such words so clearly.” “Now you hear them. Keep them, that even the lies you formerly told in your business dealings may become credible now that these words are true; for even those lies can become trustworthy if from now on you speak the truth. If you keep the truth, you can attain life. And whoever hears this commandment and departs from all falsehood shall live to God.”

Fourth Commandment. On chastity and remarriage

I. He said to me: “I command you to keep chastity, and let no thought enter your heart about another man’s wife, or about fornication, or about any such evil things—for to do so is a great sin. Always remember the Lord at every hour, and you will never sin. But if any such evil thought rises in your heart, you commit a great sin; and those who do such things follow the way of death. Take heed therefore and abstain from such thoughts. For where purity dwells, there iniquity ought not to enter the heart of a righteous man.”

I said to him: “Sir, permit me to ask a few questions.” “Ask,” he replied.

“Sir,” I said, “if a man has a wife who is faithful in the Lord, and he finds her in adultery, does the husband sin if he continues to live with her?” “As long as he is ignorant of the sin, the husband does not sin by living with her. But if the husband knows of her sin and the woman does not repent but persists in her fornication, and the husband continues to live with her, he becomes guilty of her sin and a partaker in her adultery.”

“What then, sir,” I asked, “if the woman remains in her vice?” “Let him put her away and remain by himself. But if, after putting away his wife, he marries another, he also commits adultery.”

“And if, sir, after the wife is put away she repents and wishes to return to her husband, shall she not be taken back?” “Indeed,” he said, “if the husband does not take her back he sins greatly; the sinner who repents must be received—but not repeatedly. For the servants of God there is but one repentance. Therefore, for the sake of repentance, the husband ought not to marry again. This rule applies both to the wife and to the husband. Moreover, adultery is committed not only by defiling the flesh; whoever acts as the Gentiles do also commits adultery. Therefore, if anyone persists in such deeds and does not repent, keep away from him and do not live with him, otherwise you also share in his sin. This is why you are commanded to remain single, whether husband or wife—for in such cases repentance is possible. I do not give occasion for this to happen, but only that the one who has sinned should sin no more. As for former sins, there is One who can give healing, for He has power over all.”

II. Again I asked him: “Since the Lord has counted me worthy that you should dwell with me always, bear with me while I say a few more words, for I understand nothing and my heart has been hardened by my former deeds. Make me understand, for I am very foolish.”

He answered: “I am the overseer of repentance and give understanding to all who repent. Do you not think that repentance itself is great understanding? The sinner who repents realises that he has done evil before the Lord, the deed remains in his heart, he repents and no longer does evil but does good generously, and humbles his soul and torments it because he sinned. See then that repentance is great understanding.”

“That is why, sir,” I said, “I inquire carefully into everything: first, because I am a sinner; second, because I want to know what I must do to live, for my sins are many and various.” “You shall live,” he said, “if you keep my commandments and walk in them. And whoever hears and keeps these commandments shall live to God.”

III. I said to him: “Sir, I have heard from certain teachers that there is no other repentance except that which took place when we descended into the water and received remission of our former sins.” “You have heard rightly,” he replied, “for so it is. He who has received remission of sins ought never to sin again but to live in purity. But since you inquire diligently into everything, I will explain this also—not to give occasion for error to those who are about to believe or have just now believed in the Lord. Those who have just now believed or are about to believe have no repentance for sins, only remission of their former sins. For those who were called before these days the Lord has appointed repentance; for the Lord, knowing the heart and foreknowing all things, knew the weakness of men and the manifold cunning of the devil, that he would do harm to the servants of God and deal wickedly with them. Therefore the merciful Lord had compassion on His creation and established repentance, and to me was given authority over this repentance. But I say to you: after that great and holy calling, if anyone is tempted by the devil and sins, he has one repentance. But if he sins and repents repeatedly, it profits such a man nothing; hardly shall he live.”

I said: “I came to life again when I heard these things so plainly from you, for I know that if I add no more to my sins I shall be saved.” “You shall be saved,” he said, “and all who do these things.”

IV. Again I asked him: “Sir, since you bear with me patiently once more, explain this also to me: if a husband or wife dies and the survivor marries, does the one who marries sin?” “He does not sin,” he replied. “But if he remains single he gains for himself greater honour and glory before the Lord. Yet even if he marries he does not sin. Preserve therefore purity and holiness, and you shall live to God. All that I say and shall say to you from this day forward—when you have been entrusted to me and I dwell in your house—keep; and your former sins shall be forgiven if you keep my commandments. And all shall be forgiven who keep these my commandments and walk in this purity.”

Fifth Commandment. On long-suffering and patience

I. “Be long-suffering and understanding,” said the Shepherd, “and you will rule over every evil work and accomplish all righteousness. If you are long-suffering, the Holy Spirit that dwells in you will be pure, unpolluted by any evil spirit; finding room to expand, He will rejoice and be glad with the vessel in which He dwells, and will serve God with much cheerfulness, having well-being within Himself. But if anger creeps in, the Holy Spirit, being delicate, is immediately straitened, and, not having a pure place, seeks to leave the man. For He is choked by the evil spirit and has no room to serve the Lord as He desires, being polluted by the bitterness. When therefore both dwell together in the same vessel—the Holy Spirit and the spirit of anger—it is harmful to the man.

Take a little wormwood and pour it into a jar of honey: is not the whole jar of honey spoiled? So great a quantity of honey is ruined by a very little wormwood; it destroys the sweetness of the honey so that it is no longer pleasing to its owner, because it has become bitter and lost its usefulness. But if no wormwood is put into the honey, the honey remains sweet and useful to its owner.

See: long-suffering is sweeter than honey and profitable to the Lord; He dwells in it. Anger, on the contrary, is bitter and useless. If anger is mixed with long-suffering, the spirit is defiled, and the man’s prayer is not acceptable to God.”

“Sir,” I said, “I would like to know the power of anger, that I may guard myself against it.”

“If you and your house do not guard against it,” he replied, “you have destroyed all your hope. But guard against it, for I am with you. All who repent with their whole heart will also guard against it, for I will be with them and preserve them. For all such will be justified by the most holy angel.”

II. “Now hear,” he continued, “how evil is the working of anger, how it ruins the servants of God by its action, and turns them away from righteousness. It cannot harm those who are full of faith, because the power of God is with them; but it misleads the empty and double-minded.

When it sees such men at rest, it slips into their hearts; then, for no reason at all, the man or woman becomes embittered over everyday matters—about food, about some trifling word, about a friend, about giving or receiving, or some other foolish thing. All these things are foolish, empty, senseless, and harmful to the servants of God.

But long-suffering is great and strong, has mighty and firm power, and flourishes in great spaciousness; it is cheerful, joyful, carefree, glorifying the Lord at all times, having no bitterness in itself, always remaining gentle and tranquil. This long-suffering dwells with those who have perfect faith.

Anger, however, is foolish, frivolous, and senseless. From foolishness comes bitterness, from bitterness wrath, from wrath rage, and from rage fury. This fury, compounded of so many evils, becomes a great and incurable sin. When all these spirits dwell in one vessel together with the Holy Spirit, the vessel cannot contain them but overflows. The gentle Spirit, not being accustomed to dwell with an evil spirit nor with hardness, departs from such a man and seeks to dwell with meekness and quietness. When He has left the man, the man becomes empty, full of evil spirits, unstable in all his actions, dragged this way and that by evil spirits, altogether blinded, and having no good counsel.

Thus it happens to all the angry. Therefore depart from anger, the most wicked spirit, and clothe yourself with long-suffering; resist bitterness and anger, and you will be found in company with the purity that is beloved of the Lord. See then that you never neglect this commandment. For if you master this commandment, you will also be able to keep the others that I am about to give you. Be strong and empowered in them, and let all who wish to walk in them be strong also.”

Sixth Commandment. On the two angels with every man, and their suggestions

I. “I commanded you in the first commandment,” said the Shepherd, “to guard faith, fear, and self-control.” “Yes, sir,” I answered. “But now I wish to show you their powers also, that you may understand what power and effect each of them has. Their effects are twofold: one belongs to righteousness, the other to iniquity. Trust the righteous, but do not trust the unrighteous. Righteousness has a straight path; iniquity a crooked one. Walk therefore the straight and level path, and leave the crooked. The crooked path has no tracks, is full of obstacles, rocky and thorny; it is harmful to those who walk in it. But those who walk the straight path go evenly and without stumbling, for it is neither rough nor thorny. You see then that it is better to walk this way.”

“I am pleased, sir,” I said, “to walk in this way.” “You will walk it,” he replied, “and whoever turns to the Lord with his whole heart will walk in it.”

II. “Now hear about faith. There are two angels with a man—one of righteousness, the other of wickedness.”

“How then, sir,” I asked, “shall I know their workings, since both angels dwell with me?”

“Listen and understand. The angel of righteousness is gentle, modest, meek, and peaceful. When he rises in your heart, he immediately speaks to you of righteousness, purity, reverence, contentment, every upright deed, and every glorious virtue. When all these things come into your heart, know that the angel of righteousness is with you. These are the works of the angel of righteousness—trust him and his works.

Now see the works of the angel of wickedness. He is first of all angry, bitter, and foolish; his works are evil and overthrow the servants of God. When therefore he comes into your heart, recognise him by his works.”

“How I shall discern him, sir, I do not know.”

“Listen. When anger or bitterness overtakes you, know that he is in you. Then come the desire for many activities, extravagance in rich foods and drinks, much carousing, various unnecessary luxuries, desire for women, greed, haughtiness, pride, and whatever is akin to these—when these things rise in your heart, know that the angel of wickedness is with you. Recognise therefore his works, turn away from him, and do not trust him, for his works are evil and harmful to the servants of God.

Here you have the effects of both angels. Understand them, trust the angel of righteousness, and depart from the angel of wickedness, for his instruction is evil in every matter. Even if a man be most faithful and the thought of this angel rises in his heart, that man or woman must sin. But if an evil man or woman has the thought of the good angel, they must necessarily do something good.

See then that it is good to follow the angel of righteousness. If you submit to him and do his works, you shall live to God; and whoever does the works of this angel shall live to God.”

Seventh Commandment. On fearing God, but not the devil

“Fear the Lord,” he said, “and keep His commandments. By keeping the commandments of God you will be powerful in every action and your work will be incomparable. Fearing the Lord, you will do all things well. This is the fear you must have in order to be saved.

But do not fear the devil; for if you fear the Lord you will rule over the devil, for he has no power. Where there is no power, there is no fear; but where there is glorious power, there is fear. Everyone who has power is feared; he who has no power is despised by all.

Yet fear the works of the devil, for they are evil. Fearing the Lord, you will not do the works of the devil but will abstain from them.

Fear is of two kinds. If you wish to do evil, fear the Lord and you will not do it. Likewise, if you wish to do good, fear the Lord and you will do it. Therefore the fear of the Lord is strong, great, and glorious. Fear the Lord, then, and you shall live to Him; and all who fear Him and keep His commandments shall live to God.”

“Why, sir,” I asked, “did you say concerning some: ‘they shall live to God’?” “Because all creation fears the Lord, but not all keep His commandments. Those who fear Him and keep His commandments have life with God; but those who do not keep His commandments have no life in them.”

Eighth Commandment. On restraining oneself from evil and doing good

“I told you,” he continued, “that the creatures of God are twofold; for self-control also is twofold. From some things one must restrain oneself, from others not.”

“Explain to me, sir,” I said, “from what one must restrain oneself, and from what not.”

“Restrain yourself from evil and do it not; but do not restrain yourself from good—do it. For if you restrain yourself from doing good, you commit a great sin; but if you restrain yourself from evil and do it not, you do great righteousness. Restrain yourself therefore from all iniquity and do what is good.”

“What kinds of evil, sir, must we restrain ourselves from?”

“Hear,” he said: “from adultery and fornication, from unlawful carousing, from wicked luxury, from many kinds of food and extravagance, from pride and haughtiness, from lying and slander, from hypocrisy, malice, and all blasphemy. These are the most wicked deeds in the life of men. From all these the servant of God must restrain himself. Whoever does not restrain himself from them cannot live to God.

Now hear also the deeds that follow these: theft, lying, robbery, false witness, greed, evil desire, deceit, vainglory, boastfulness, and whatever is like them. Do you not think these things evil?”

“Exceedingly evil for the servants of God.”

“The servant of God must therefore restrain himself from all these. That he may live to God, let him be clothed with righteousness and restrain himself from all these evil deeds.

Now hear the good deeds you must do in order not to sin: believe God, fear Him, practise self-control, and do every good thing—nothing is better than these in the life of men. If a man keeps these and does not depart from them, he is blessed in his life.

Then there are these: help widows, visit orphans and the needy, redeem the servants of God from distress, be hospitable (for hospitality leads to good works), oppose no one, be quiet, become poorer than all men, reverence the aged, practise righteousness, keep brotherhood, bear insult, be long-suffering, have no grudge, comfort those who are cast down in soul, do not cast away those who stumble in the faith but turn them back and make them cheerful, admonish sinners, do not oppress debtors and the needy, and whatever is like these.

Do these things seem good to you?”

“There is nothing better than these!” I cried.

“Do them therefore, and do not abstain from them, and you shall live to God. Keep this commandment therefore. If you do good and do not abstain from it, you shall live to God; and all who act thus shall live to God. Again, if you refrain from evil and do it not, you shall live to God; and all who keep these commandments and walk in them shall live to God.”

Ninth Commandment. One must ask of God constantly and without doubting

He continued: “Put away doubting from yourself and do not hesitate at all to ask anything of the Lord, saying to yourself: ‘How can I ask something of the Lord and receive it, having sinned so much against Him?’ Do not think this way, but turn to the Lord with your whole heart and ask of Him without doubting, and you will know His great compassion: He will not forsake you but will fulfil the request of your soul. For God is not like men who bear malice; He has no malice and has compassion on His creation.

Therefore cleanse your heart from all the vanities of this world, from the words already spoken to you, and ask of the Lord and you will receive all things; none of your requests will be refused if you ask of the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt toward God are the double-minded, and they obtain nothing at all of their requests. But those who are perfect in faith ask everything, trusting in the Lord, and receive because they ask without doubting, being in no way double-minded. Every double-minded man, unless he repents, will with difficulty be saved.

Cleanse your heart therefore from doubting, put on faith (for it is strong), and trust God; when you ask anything of the Lord you will receive it. And if, when you ask anything of the Lord, you are slow to receive, do not doubt because you have not immediately received the request of your soul; for surely it is because of some trial or some transgression you yourself do not know that you are slow in receiving. Do not cease therefore making the request of your soul, and you will receive it. But if you grow weary and doubt while asking, blame yourself and not Him who gives to you.

See this doubting: it is evil and senseless, and uproots many from the faith—even those who are very faithful and strong. For this doubting is a daughter of the devil and works great evil against the servants of God. Despise doubting therefore and master it in every deed, clothing yourself with faith which is strong and powerful. Faith promises all things and accomplishes all things; doubting, having no confidence in itself, fails in everything it undertakes.

You see then that faith is from above, from the Lord, and has great power; but doubting is an earthly spirit from the devil and has no power. Serve therefore faith which has power, and keep away from doubting which has no power, and you shall live to God; and all who are so minded shall live to God.”

Tenth Commandment. On the spirit of sadness that darkens the soul and hinders the success of prayer

I. “Cast away from yourself all sadness,” he said, “for it is the sister of double-mindedness and of anger.”

“How, sir,” I asked in astonishment, “is it the sister of these two? Sadness seems to me one thing, anger another, and double-mindedness something else again.”

“You are foolish,” he replied. “Do you not understand that sadness is the wickedest of all spirits and most terrible to the servants of God? More than all other spirits it destroys a man and crushes the Holy Spirit out of him—and again it saves him.”

“Sir, I am without understanding and do not grasp these parables. How can sadness both crush and save?”

“Listen,” he said. “Those who have never sought the truth nor inquired into the divine nature, but have merely believed and then plunged into pagan pursuits and other affairs of this world, do not understand the parables of divinity; their minds are darkened by such actions, they become corrupt and barren. Just as good vines, if neglected, are choked by weeds and thistles and perish, so men who have only believed and then fall into these many worldly affairs lose their understanding, comprehend nothing at all about righteousness, and when they hear of divinity and truth their heart is occupied with their great business, and they perceive nothing.

But those who have the fear of God, who seek after divine truth and have their heart turned toward the Lord, quickly perceive and understand everything that is said to them, because they have the fear of the Lord in them. For where the Lord dwells, there is much understanding. Cleave therefore to the Lord, and you will understand and perceive all things.”

II. “Hear now, foolish man, how sadness crushes the Holy Spirit and again saves. When the double-minded man undertakes any work and fails because of his double-mindedness, sadness enters into him and grieves the Holy Spirit and crushes Him. Then again, when anger clings to a man over some matter and he becomes bitterly aroused, sadness enters his heart because of the evil he has done in his anger, he repents that he did evil. This sadness therefore seems to bring salvation because he repented after doing evil. Both actions grieve the Spirit: double-mindedness because it did not succeed in its undertaking, and anger because it did evil. Both are grievous to the Holy Spirit—double-mindedness and anger.

Remove sadness therefore from yourself and do not afflict the Holy Spirit that dwells in you, lest He entreat God against you and depart from you. For the Spirit of God, which was given to this flesh, endures neither sadness nor constriction.

Clothe yourself therefore with cheerfulness, which always has favour with God and is acceptable to Him, and rejoice in it. Every cheerful man does good, thinks good, and despises sadness. The sad man, however, always does evil. First, he does evil because he grieves the Holy Spirit, which was given to man as a cheerful Spirit. Secondly, by grieving the Holy Spirit he commits iniquity by neither praying nor confessing to God. For the prayer of the sad man never has power to ascend to the altar of God.”

“Why, sir,” I asked, “does the prayer of the sad man not ascend to the altar?”

“Because,” he said, “sadness sits in his heart. Sadness mingled with prayer does not allow the prayer to ascend pure to the altar. For as vinegar mixed with wine has not the same pleasantness, so sadness mixed with the Holy Spirit has not the same purity of prayer. Cleanse yourself therefore from this evil sadness, and you shall live to God; and all shall live to God who cast away sadness from themselves and put on all cheerfulness.”

Eleventh Commandment. On discerning true and false prophets by their deeds

The Shepherd showed me men seated on benches and one man seated on a chair, and said: “Do you see those seated on the benches? They are the faithful. But the one on the chair is a false prophet who destroys the understanding of the servants of God—of the double-minded, not of the faithful. These double-minded come to him as to a soothsayer and ask him what will happen to them. That false prophet, having no power of the Divine Spirit in him, speaks with them according to their inquiries and fills their souls with empty promises according to their desires. Being empty himself, he gives empty answers to empty men, for whatever is asked he answers according to the emptiness of the man who asks. Yet he does speak some truth, for the devil fills him with his own spirit in the hope of overthrowing some of the righteous.

Those therefore who are strong in the faith of the Lord, clothed with truth, do not cling to such spirits but keep away from them. But the double-minded and those who often repent resort to him as the heathen do to soothsayers, and bring upon themselves greater sin by idolatry; for he who inquires of a false prophet about any matter is an idolater, empty of the truth, and foolish.

Every spirit given by God is not questioned but, having the power of divinity, speaks everything of itself because it is from above, from the power of the Divine Spirit. But the spirit that is questioned and speaks according to human desires is earthly and light, having no power; it does not speak at all unless it is questioned.”

“How then, sir,” I asked, “shall a man know which of them is a true prophet and which a false prophet?”

“Hear,” he said, “about both kinds of prophets; and as I am about to tell you, by this means test the man who says he has the Divine Spirit.

First, he who has the Divine Spirit from above is meek, quiet, humble, refrains from all evil and vain desire of this world, makes himself poorer than all men, answers nothing to anyone when consulted, does not speak in private, nor does the Holy Spirit speak when a man wishes to speak, but only when God wishes him to speak. When therefore the man who has the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and prayer is made to God by the assembly, then the angel of the prophetic spirit that is attached to him fills the man, and being filled with the Holy Spirit he speaks to the multitude as the Lord wills. In this way the Spirit of divinity is made manifest. Such is the power of the Divine Spirit of the Lord.

Now hear about the earthly and empty spirit that has no power. First, the man who seems to have the Spirit exalts himself and wishes to have the chief place; he is bold, shameless, talkative, lives in great luxury and many pleasures, accepts payment for his prophecy, and without payment does not prophesy. Can the Divine Spirit take payment and prophesy? It is not possible for a prophet of God to do this; the spirit of such prophets is earthly. Next, he never approaches an assembly of righteous men but avoids them; he associates with the double-minded and empty, prophesies to them in corners, and deceives them by speaking everything according to their desires—he is empty and answers empty things, for an empty vessel placed with other empty vessels is not broken but they fit together. But when he comes into an assembly full of righteous men who have the Divine Spirit and prayer is made, that man is emptied, the earthly spirit flees from him in fear, and the man is struck dumb and utterly shattered, unable to speak a word. For if you store wine or oil in a storeroom and place an empty jar among them, when you come to open the storeroom you will find the empty jar still empty. So the empty prophets, when they come among spirits that are full of the Divine Spirit, are found to be just as they came.

You have here the life of both kinds of prophets. Test therefore by his deeds and his life the man who says he is inspired. Trust the Spirit that comes from God and has power; but the earthly and empty spirit that has no power—do not trust it at all, for it comes from the devil.

Listen to the parable I will tell you. Take a stone and throw it toward heaven—can you reach it? Or take a water-pump and pump water toward heaven—can you pierce the sky?”

“How could that be possible, sir?” I exclaimed.

“As these things are impossible,” he said, “so also are the earthly spirits powerless and ineffective. Now understand the power that comes from above. Hail is a very small grain, yet when it falls on a man’s head how much pain it causes! Or again, a drop of water falling from the roof upon a stone wears the stone away. You see that even the smallest things falling from above upon the earth have great power. So also the Divine Spirit that comes from above is powerful. Trust this Spirit, therefore, and flee from the other.”

Twelfth Commandment. On removing evil desires and that the commandments of God can be kept by the faithful

I. He said to me: “Remove from yourself every evil desire and clothe yourself with good and holy desire. For having clothed yourself with good desire you will hate evil desire and bridle it as you wish. Evil desire is wild and very hard to tame; it is terrible and by its wildness consumes men exceedingly. Especially does it consume those who have not clothed themselves with good desire but are mixed up with this world; these it delivers to death.”

“What, sir,” I asked, “are the works of evil desire that deliver men to death? Make them known to me that I may keep away from them.”

“Listen to the works by which evil desire brings death to the servants of God.

II. Chief of all is the desire for another man’s wife or another woman’s husband, for great wealth, for multitudes of unnecessary foods and drinks, and many other foolish luxuries—for every luxury is foolish and empty for the servants of God. These desires therefore are evil and bring death to the servants of God. This evil desire is a daughter of the devil. You must therefore abstain from evil desires, that by abstaining you may live to God. But as many as are mastered by them and do not resist them will perish finally, for these desires are deadly.

Clothe yourself therefore with the desire of righteousness, and armed with the fear of the Lord resist them. For the fear of the Lord dwells in good desire. When evil desire sees you armed with the fear of the Lord and resisting it, it will flee far from you and no longer appear to you, fearing your weapons. When you have conquered and been crowned for this contest, come to the desire of righteousness, deliver to it the victory you have won, and serve it as it wishes. If you serve good desire and submit to it, you will be able to master evil desire and subdue it as you wish.”

III. “Sir,” I said, “I would like to know in what way I must serve good desire.”

“Listen: practise the fear of God and faith, love of truth, and all that is good. Doing these things you will be a well-pleasing servant of God and live to Him; and everyone who serves good desire and practises these things shall live to God.”

Thus he completed the twelve commandments and said to me: “You have these commandments; walk in them, and exhort those who hear you that their repentance may be pure for the remaining days of their life. This ministry that I give you fulfil diligently, and you will accomplish much. For you will find favour among those who are about to repent and will be believed, for I will be with you and will compel them to obey you.”

I said to him: “Sir, these commandments are great and beautiful and glorious, able to gladden the heart of the man who can keep them. But I do not know whether these commandments can be kept by man, because they are very hard.”

He answered: “If you set it before yourself that they can be kept, you will easily keep them and they will not be hard; but if it once enters your heart that they cannot be kept by man, you will not keep them. Now I say to you: if you do not keep them but neglect them, you will not have salvation, nor your children, nor your house—because you have already judged for yourself that these commandments cannot be kept by man.”

IV. He spoke these things to me very angrily, so that I was confounded and feared him exceedingly. His appearance changed so much that a man could not bear his anger. When he saw me altogether disturbed and confounded, he began to speak more gently and cheerfully: “Foolish man, without understanding, double-minded—do you not perceive the glory of God, how great and mighty and marvellous it is, that He created the world for man’s sake, subjected all creation to him, and gave him all authority to rule over everything under heaven? If then man is lord of all the creatures of God and rules over all, is he not able to rule also over these commandments? The man who has the Lord in his heart can rule over all and over all these commandments. But to those who have the Lord only on their lips while their heart is hardened and they are far from the Lord, these commandments are hard and inaccessible.

Put the Lord therefore into your hearts, you who are empty and fickle in faith, and you will know that nothing is easier, nothing more pleasant, nothing more gentle than these commandments. Turn to the Lord, you who walk in the commandments of the devil—commandments that are hard, bitter, cruel, and foul—and do not fear the devil, for he has no power against you. For I, the angel of repentance, who overcome him, am with you. The devil has fear only, but his fear has no strength. Do not fear him, therefore, and he will flee from you.”

V. I said to him: “Sir, listen to a few words from me.”

“Speak,” he said.

“Man, sir, is eager to keep the commandments of God, and there is no one who does not ask of the Lord that he may be strengthened in His commandments and be subject to them; but the devil is hard and overpowers them.”

“He cannot overpower the servants of God who hope in Him with their whole heart. The devil can wrestle with them but cannot overthrow them. If you resist him, he will be defeated and flee from you in disgrace. But those who are empty fear the devil as though he had power. When a man has filled many jars with good wine and among them a few jars are nearly empty, when he comes to the jars he does not examine the full ones (for he knows they are full) but examines the nearly empty ones, fearing they may have turned sour—for nearly empty jars quickly turn the wine sour and lose its taste. So the devil comes to the servants of God to test them. Those who are full in the faith resist him strongly, and he departs from them, having no place to enter. Then he goes to those who are not full and, finding room, enters into them and does what he wishes, and they become slaves to him.

VI. But I, the angel of repentance, say to you: do not fear the devil. I was sent to be with you who repent with your whole heart and to establish you in the faith. Believe God, you who because of your sins have despaired of your life and add sin to sin, burdening your life: if you turn to the Lord with your whole heart and practise righteousness the remaining days of your life, serving Him rightly according to His will, He will heal your former sins and you will have power over the works of the devil. Do not fear at all the threats of the devil, for they are powerless as the sinews of a dead man. Listen to me therefore: fear Him who has power to save and to destroy, keep these commandments, and you will live to God.”

I said to him: “Sir, now I am strengthened in all the commandments of the Lord because you are with me; and I know that you will crush all the power of the devil, and we shall overcome him and prevail against all his works. And I hope, sir, that I shall be able, with the Lord’s help, to keep these commandments you have given.”

“You will keep them,” he said, “if your heart is pure toward the Lord; and all will keep them who cleanse their hearts from the vain desires of this world and live to God.”

THIRD BOOK. PARABLES

First Parable: We have no abiding city in this world; we must seek the one to come

The Shepherd said to me: “Do you know that you, the servants of God, are strangers in a foreign land? Your true city is far from this one. If then you know the city in which you are destined to dwell, why do you here buy estates, build costly houses, and erect unnecessary buildings? Whoever prepares such things in this city does not intend to return to his own city.

O foolish, double-minded, and wretched man! Do you not perceive that all these things belong to another and are under the power of another? For the lord of this city will say: ‘Either obey my laws or depart from my territory.’ What then will you do—you who have a law in your own city? For the sake of your fields and the rest of your possessions, will you utterly renounce your own law and walk according to the law of this city? Take heed: it may be unprofitable for you to renounce your own law. If you desire to return to your city, you will not be received, but will be shut out from it.

Take care therefore. As one living in a foreign land, make no further provision for yourself than what is sufficient for mere subsistence; be ready, so that when the master of this city wishes to banish you for not submitting to his law, you may depart to your own city and live according to your own law with joy and without insult.

Take heed therefore, you who serve God and have Him in your hearts: perform the works of God, remembering His commandments and the promises He has made; trust Him that He will fulfil them if His commandments are kept. Instead of fields, redeem afflicted souls as each of you is able; visit widows and orphans; do not neglect them. Spend your wealth and all your possessions, which you have received from the Lord, on such fields and houses as these. For to this end the Master enriched you—that you might perform these ministries for Him. It is much better to purchase such fields, houses, and possessions as you will find in your own city, into which you are about to enter.

This kind of lavish spending is good and joyful; it brings neither sorrow nor fear, but joy. Do not practise the lavish spending of the heathen, for it is harmful to the servants of God. Practise rather your own lavish spending, in which you can rejoice. Do not counterfeit or touch what belongs to another, nor desire it; for it is evil to covet the goods of others. Do your own work, and you will be saved.”

Second Parable: As the vine is supported by the elm, so the rich man is helped by the prayer of the poor

As I was walking in the field and observing an elm and a vine, and considering their fruits, the Shepherd appeared to me and said: “What are you thinking about the elm and the vine?”

“I am thinking, sir,” I replied, “that they are exceedingly well suited to each other.”

“These two trees,” he said, “are a type for the servants of God.”

“I would like to know, sir, the meaning of this type.”

“Behold,” he said, “the elm is a tree that bears no fruit, yet the vine, unless it climbs up the elm, cannot bear much fruit; lying on the ground it produces rotten fruit. When therefore the vine clings to the elm, it bears fruit both from itself and from the elm. You see then that the elm also gives much fruit—no less than the vine, but rather more.”

“How more, sir?” I asked.

“Because the vine, clinging to the elm, bears its fruit in abundance and in good condition; but when cast upon the ground, it bears little fruit, and that bad. This parable therefore applies to the servants of God—to the poor and to the rich.”

“How, sir? Explain it to me.”

“Listen,” he said. “The rich man has much wealth, but in the things of the Lord he is poor, being distracted about his riches; his prayer is very feeble, and the little he offers up to the Lord has little power. When therefore the rich man supplies the poor with what he needs, the poor prays to the Lord for the rich; and God, because the poor is rich in intercession and his prayer has great power before God, bestows upon the rich all good things. Thus both become partakers of a good work.

So then, he who does these things shall not be forsaken by God, but shall be written in the book of life. Blessed are those who have riches and understand that they are enriched from the Lord; for he who understands this will be able to do some good.”

Third Parable: As in winter living trees cannot be distinguished from dead ones, so in this world the righteous cannot be distinguished from the wicked

He showed me many trees that had no leaves but appeared to be withered; they all looked alike to me.

“Do you see these trees?” he asked.

“I see, sir,” I replied; “they are alike and withered.”

“These trees you see,” he answered, “are the people who live in this world.”

“Why then, sir, do they look withered and alike?”

“Because,” he said, “in this age neither the righteous nor the sinners are distinguishable, but they are all alike. For this age is winter to the righteous; living among sinners, they are not manifest. Just as in winter trees that have shed their leaves are all alike, and it is not apparent which are dead and which are living, so in this age it is not apparent which are the righteous and which the sinners; they all look alike.”

Fourth Parable: As in summer living trees are distinguished from withered ones by their fruit and green leaves, so in the age to come the righteous will be distinguished from the wicked by their blessedness

Again he showed me many trees, some budding, some withered.

“Do you see these trees?” he asked.

“I see, sir,” I replied; “some are budding, others withered.”

“Those that are budding,” he said, “are the righteous who are to dwell in the world to come. For the world to come is summer to the righteous, but winter to sinners. When therefore the mercy of the Lord shines forth, then those who serve God will be manifest, and all men will be made manifest. For as in summer the fruits of each tree appear and it is known what kind it is, so also the fruits of the righteous will be manifest, and all of them will be known to be flourishing in that world.

But the heathen and sinners—the withered trees you saw—will be found withered and fruitless in that world, and will be burnt as firewood; and it will be made plain that their deeds were evil throughout their lives. The sinners will be burnt because they sinned and did not repent; the heathen will be burnt because they did not know their Creator.

Bear fruit therefore, that in that summer your fruit may be known. Refrain from much business, and you will never fall into sin. For those who are busy with much business sin much also, being distracted by their affairs and serving their Lord in no way. How then,” he continued, “can such a man ask anything of the Lord and receive it, when he does not serve the Lord? Those who serve Him will receive their requests; but those who do not serve Him will receive nothing.

If one is devoted to a single work, he can also serve the Lord; for his mind will not be corrupted away from the Lord, but he will serve Him with a pure mind. If therefore you do this, you will be able to bear fruit for the world to come; and everyone who does this will bear fruit.”

Fifth Parable: Concerning true fasting and purity of body

I. While I was fasting and sitting on a certain mountain, giving thanks to the Lord for all that He had done for me, I saw the Shepherd sitting beside me and he said: “Why have you come here so early in the morning?” “Because, sir,” I replied, “I am keeping a station.” “What is a ‘station’?” he asked. “I am fasting, sir,” I said. “But what kind of fasting is this that you are keeping?” “The way I have always been accustomed to fast.”

“You do not know how to fast unto God,” he said, “and this useless fasting that you keep is of no value to Him.”

“Why do you say that, sir?”

“I tell you that the fasting you think you are keeping is not a true fast. I will teach you what is a complete fast acceptable to God. Listen: God does not desire such empty abstinence. For by fasting in this way you do nothing for righteousness. But fast unto God in this manner: do no evil in your life, serve the Lord with a pure heart, keep His commandments, walk in His precepts, and let no evil desire arise in your heart. Believe in God, and if you do these things, fear Him, and abstain from every evil deed, you will live to God. If you do this, you will accomplish a great fast acceptable to God.”

II. “Hear the parable concerning fasting that I am about to tell you. A certain man had a field and many slaves. In part of the field he planted a vineyard. Choosing a slave who was most faithful and pleasing, he called him and said: ‘Take this vineyard that I have planted and stake it until I return, and do nothing else to the vineyard.’ He promised the slave freedom if he obeyed. Then he went away on a journey.

The slave staked the vineyard as commanded. When he saw the vineyard staked and the ground full of weeds, he reasoned with himself: ‘I have fulfilled the master’s command; now I will dig around the vineyard so that it may be more beautiful, and without weeds it will yield more fruit, not being choked.’ So he dug the vineyard, pulled out all the weeds, and the vineyard became beautiful and flourishing.

After some time the master returned, entered the vineyard, and saw it well staked, dug, clean of weeds, and the vines thriving. He was exceedingly pleased with the slave’s work. Calling his beloved son, who was his heir, and his friends who were his counsellors, he told them what he had commanded the slave and what the slave had done beyond that. They rejoiced with the slave at the testimony the master had given him.

The master said to them: ‘I promised this slave freedom if he kept the commandment I gave him. He kept it and, besides, did good work in the vineyard that greatly pleased me. For this labour I will make him co-heir with my son, because he thought of what was good and did not neglect it but carried it out.’

The son and the friends approved the master’s intention to make the slave co-heir.

A few days later the master held a feast and sent to the slave many dishes from the banquet. The slave took what was sufficient for himself and distributed the rest to his fellow-slaves. They rejoiced, began to pray for him that he might find still greater favour with the master for his kindness, and told the master all that had happened. When the master heard it, he rejoiced even more at the slave’s conduct and again called his son and friends, telling them of the slave’s generosity; and they still more strongly approved making the slave co-heir with the son.”

III. I said: “Sir, I do not understand these parables; I cannot comprehend them unless you explain them.”

“I will explain everything I say and show you,” he replied. “Keep the commandments of the Lord, and you will be acceptable to Him and enrolled among those who keep His commandments. But if you do any good beyond the commandments of God, you will gain for yourself greater glory and be more honourable before God than you would otherwise have been. If therefore, while keeping the commandments of God, you add these services, you will rejoice—if you keep them according to my instruction.”

“Sir,” I said, “whatever you command me I will keep, for I know that you are with me.”

“I will be with you,” he said, “because you have such zeal for doing good; and I will be with all who have the same zeal. This fasting,” he continued, “when the commandments of the Lord are kept, is very good. Thus shall you keep this fast:

First, avoid every evil word and every evil desire, and cleanse your heart from all the vanities of this world. If you keep these things, this fast will be perfect. Do this: having fulfilled what is written, on the day you fast taste nothing but bread and water; compute the cost of the food you would have eaten that day and give that amount to a widow, an orphan, or someone in need. Thus you will humble your soul, and the one who receives will be filled and will pray for you to the Lord.

If you complete the fast in this way, as I command you, your sacrifice will be acceptable to God, and this fast will be recorded; the service thus performed is beautiful, joyful, and acceptable to the Lord. These things you shall observe with your children and your whole household, and in observing them you will be blessed; and all who hear and keep them will be blessed, and whatever they ask of the Lord they will receive.”

IV. I earnestly begged him to explain the parable of the field, the master, the vineyard, the slave who staked it, the weeds pulled out, the son, and the friends who were counsellors; for I understood it was a parable.

He answered: “You are exceedingly bold in asking. You should ask nothing at all; if anything needs to be explained, it will be made clear to you.”

“Sir,” I said, “whatever you show me I will see in vain if I do not know what it means; I will hear the parables in vain if you do not explain them.”

He answered again: “Whoever is a servant of God and has the Lord in his heart asks understanding of Him and receives it; he understands every parable, and the words of the Lord spoken in parables are made known to him. But those who are sluggish and slow to pray hesitate to ask the Lord, though the Lord is most generous and gives richly to all who ask. But you, having been strengthened by the holy angel and having received from him such effective prayer, why, if you are not lazy, do you not ask understanding of the Lord and receive it?”

“Because you are with me,” I said, “it is necessary that I ask and inquire of you; you show me everything and speak with me. If I had seen or heard these things without you, I would have asked the Lord to explain them.”

V. “I told you before,” he said, “that you are crafty and bold in demanding explanations of the parables. Since you are so persistent, I will explain the parable of the field and the rest, that you may make it known to all.

The field is this world. The master of the field is the Creator who created all things and established them. The son is the Holy Spirit. The slave is the Son of God. The vineyard is the people whom He planted. The stakes are the holy angels of the Lord who keep His people together. The weeds pulled out of the vineyard are the iniquities of the servants of God. The foods sent from the banquet are the commandments that the Lord gave His people through His Son. The friends and counsellors are the first holy angels who were created. The master’s absence is the time that remains until His coming.”

VI. I said: “Sir, everything is great, wonderful, and glorious. Could I, or any man however wise, have understood these things? Now, sir, explain one more thing.”

“Ask what you wish.”

“Why, sir, is the Son of God represented as a slave in the parable?”

“Listen,” he said. “The Son of God is not represented as a slave, but as one having great authority and lordship.”

“How, sir? I do not understand.”

“Because God planted the vineyard—that is, created the people—and handed them over to His Son. The Son appointed the angels to guard them, and Himself laboured much and suffered much to cleanse their sins. For no vineyard can be dug or weeded without labour and toil. Having cleansed the sins of the people, He showed them the paths of life, giving them the law He received from His Father.

You see that He is Lord of the people, having received all authority from His Father. Now hear why the Lord took counsel with His Son and the glorious angels concerning the inheritance of the slave. The Holy Spirit, who pre-existed and created all creation, God caused to dwell in the flesh that He desired. This flesh, in which the Holy Spirit dwelt, served the Spirit well, walking in holiness and purity, in no way defiling the Spirit. Since it lived honourably and purely, cooperated with the Holy Spirit, and behaved well in every deed, choosing a modest and pure way of life, God took counsel with His Son and the glorious angels that this flesh, having served the Spirit blamelessly, should have a place of abode and not seem to have lost the reward of its service. For all flesh in which the Holy Spirit has dwelt, if found undefiled and spotless, will receive a reward. You have the explanation of this parable.”

VII. “I rejoice, sir,” I said, “to hear this explanation.”

“Hear further,” he said. “Keep this flesh pure and undefiled, that the Spirit dwelling in it may bear witness to it, and your flesh may be justified. See that it never enters your heart that this flesh of yours is perishable, and you abuse it in some defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile the Spirit, you will not live.”

“But, sir,” I asked, “if anyone through ignorance has defiled his flesh before hearing these words, how can such a man be saved?”

“God alone can heal the sins of ignorance committed in the past, for all power belongs to Him. But from now on guard yourself, and the all-powerful and compassionate Lord will grant healing for your former deeds—if from now on you do not defile your flesh or the Spirit. For they share in common and one cannot be defiled without the other. Keep both pure, therefore, and you will live to God.”

Sixth Parable: Concerning the two classes of voluptuous men and their punishments

I. While I was sitting in my house glorifying the Lord for all I had seen, and reflecting that the commandments are beautiful, powerful, glorious, joyful, and able to save a man’s soul, I said to myself: “I shall be blessed if I walk in these commandments; whoever walks in them will be blessed.”

As I said this, I suddenly saw the Shepherd sitting beside me and saying: “Why are you doubting about the commandments I gave you? They are beautiful. Doubt nothing, but clothe yourself with faith in the Lord, and you will walk in them; I will give you strength to keep them. These commandments are profitable to those who intend to repent; if they do not walk in them, their repentance is in vain. You therefore who repent, cast away the wickedness of this world which wears you out; clothe yourselves with every virtue of righteousness, that you may keep these commandments and add no more to your sins. If you add no more sin, you will cancel many former sins. Walk in my commandments, and you will live to God. All these things have been spoken to you by me.”

After he had said this, he continued: “Let us go into the field, and I will show you shepherds of sheep.”

“Let us go, sir,” I said.

We came to a plain and he showed me a young shepherd dressed in fine yellow (saffron) garments; his flock was large, the sheep were well-fed and playful, joyfully leaping about. The shepherd himself was joyful over his flock, his face cheerful as he walked among the sheep.

II. He said to me: “Do you see this shepherd?”

“I see him, sir.”

“This is the angel of luxury and deceit. He wears out the souls of the servants of God, turning them from the truth, enticing them with evil desires so that they forget the commandments of the living God, walk in vain deceits and luxuries, and are destroyed by this evil angel—some to death, others to corruption.”

“How, sir,” I asked, “do I distinguish ‘to death’ and ‘to corruption’?”

“Listen. The sheep you saw joyfully leaping are those who have utterly forsaken God and given themselves to the desires of this world. For them there is no repentance unto life, because to their other sins they have added blasphemy against the name of the Lord. Their life is death. But the sheep you saw not leaping but grazing in one place are those who have given themselves to luxury and deceit but have not uttered blasphemy against the Lord. They are corrupted away from the truth; in them there is hope of repentance by which they may live. Corruption therefore has some hope of renewal; but death brings eternal destruction.”

We went a little farther, and he showed me a great shepherd, wild-looking, clothed in a white goatskin, with a bag on his shoulder, a knotted and hard staff, and a great whip. His look was very bitter and fierce—so much so that I was afraid of him. This shepherd took from the young shepherd the sheep that lived in luxury and pleasure but did not leap, and drove them into a steep, thorny, and briary place where the sheep could scarcely move, being caught in the thorns and miserably afflicted, beaten, driven here and there without rest or pause.

III. Seeing the sheep so beaten and tormented, I was grieved and asked: “Sir, who is this cruel and merciless shepherd who has no compassion for these sheep?”

“This,” he answered, “is the angel of punishment. He belongs to the just angels and is appointed to punish. He takes those who wander from God and walk in the desires and deceits of this world and chastises them as they deserve with terrible and various punishments.”

“I would know, sir,” I said, “what these various punishments are.”

“Listen: the various torments and punishments are the torments that every man suffers in his daily life—losses, poverty, various diseases, instability, insults from the unworthy, and many other trials. Many, with unsteady purpose, undertake many things and accomplish nothing, then say their efforts are unprofitable and do not realise that they have done evil; they blame the Lord instead. When they have suffered every affliction, they are handed over to me for good instruction, are strengthened in the faith of the Lord, and for the rest of their days serve Him with a pure heart. When they repent, the evil deeds they did come to mind; then they glorify God, saying He is a righteous Judge and that each has suffered justly according to his deeds. From then on they serve the Lord with a pure heart, prosper in all their doings, receive from the Lord whatever they ask, and thank Him for being delivered to me and no longer suffer any evil.”

IV. I said: “Sir, do those who have forsaken the fear of God suffer as long in punishment as they enjoyed pleasure?”

“They suffer just as long,” he replied.

“That is too little,” I said. “Those who gave themselves to pleasure and forgot God should be punished sevenfold.”

“You are foolish,” he said, “and do not understand the power of torment.”

“If I understood, sir, I would not ask you to explain.”

“Listen to the power of both—pleasure and torment. The time of pleasure is one hour; the time of torment has the power of thirty days. If a man indulges in pleasure for one day, he is tormented for one year. As many days as a man spends in pleasure, so many years he is tormented. You see that the time of worldly pleasure and deceit is very short, while the time of punishment and torment is long.”

V. “Sir,” I said, “I still do not fully understand the time of pleasure and torment; explain it more clearly.”

“Your foolishness clings to you,” he answered. “Why do you not cleanse your heart and serve God? Take care lest, when the time is fulfilled, you be found foolish. Listen now, if you wish to understand.

He who indulges for one day, doing whatever he pleases, is filled with great foolishness; the next day he does not remember what he did the day before, for pleasure and deceit have no memory because of the folly with which he is clothed. But when punishment and torment cling to a man for one day, he is punished and tormented for a whole year, for punishment and torment have long memory. Suffering thus for a whole year, he then remembers the pleasure and deceit, realises that it is because of them that he suffers, and acknowledges that he has suffered justly.

Thus are punished all who give themselves to pleasure and deceit—because, though they received life, they delivered themselves to death.”

“Sir, what pleasures are harmful?”

“Whatever a man does with enjoyment is pleasure to him. The angry man, when he satisfies his passion, finds pleasure; the adulterer, the drunkard, the slanderer, the liar, the covetous, the robber—all find pleasure when they satisfy their inclination. All such pleasures are harmful to the servants of God; for these they suffer and are punished.

But there are also pleasures that bring salvation to men. Many find pleasure in doing what is right and receive joy from it; such pleasure is profitable to the servants of God and brings life to such men. But the former pleasures bring torments and punishments; and those who are punished and do not repent will destroy themselves.”

Seventh Parable: That those who repent must bring forth fruits worthy of repentance

A few days later I saw the Shepherd in the same field where I had seen the shepherds before. He asked me: “What are you seeking?”

“I have come, sir,” I replied, “to beg you to command the angel of punishment to depart from my house, for he afflicts me greatly.”

“You must endure many tribulations,” he answered, “for so the glorious angel has commanded concerning you; he wishes to test you.”

“What evil have I done, sir, that I should be delivered to this angel?”

“Listen,” he said. “Your sins are many, but not so many that you should be delivered to this angel. Yet your household has committed great iniquities and sins; the glorious angel was embittered by their deeds and commanded that for a time you should be afflicted, so that they also might repent and cleanse themselves from all the desires of this age. When they repent and are cleansed, the angel of punishment will depart from you.”

“Sir,” I said, “even if they have acted in such a way as to anger the glorious angel, what have I done?”

“They cannot be afflicted otherwise,” he replied, “unless you, the head of the whole house, are afflicted. For when you are afflicted, of necessity they also are afflicted; but while you prosper, they can suffer no affliction.”

“But see, sir,” I said, “they have already repented with all their heart.”

“I know too that they have repented with all their heart. Do you think the sins of those who repent are immediately remitted? No; the one who repents must torment his own soul, be greatly humbled in every action, and be afflicted with many and various tribulations. When he has suffered all that is appointed for him, then the One who made and empowered all things will be moved with compassion toward him and grant him healing. This He will surely do when He sees the heart of the penitent clean from every evil deed. It is profitable for you and your house to suffer now. Why say more? You must be afflicted as that angel of the Lord commanded who delivered you to me. Give thanks to the Lord that He counted you worthy to be shown the affliction beforehand, that knowing it in advance you may bear it with strength.”

“Sir,” I begged, “be with me, and I will be able to endure every affliction.”

“I will be with you,” he said, “and I will even ask the angel of punishment to afflict you more lightly. Yet you will suffer only a little while, and you will be restored again to your former state. Only remain humble and serve the Lord with a pure heart—you, your children, and your household. Walk in my commandments that I have given you, and your repentance can become strong, pure, and undefiled. If you and your house keep these commandments, all affliction will depart from you; yes, affliction will depart from all who walk in these my commandments.”

Eighth Parable: There are many kinds of the elect and of penitents; according to the measure of their repentance, all will receive reward in proportion to their good works

I. He showed me a great willow tree whose branches overshadowed plains and mountains; under its shade had come all who are called by the name of the Lord. Beside the willow stood a glorious angel of the Lord, very tall, with a great pruning-hook; with it he was cutting branches from the willow and giving little rods to the people who were under the shade of the willow. After all had received the rods, the angel laid down the pruning-hook, and the tree remained whole, just as I had seen it.

I marvelled and said to myself: “How can the tree remain whole after so many branches have been cut off?”

The Shepherd said to me: “Do not wonder that the tree remained whole after so many branches were cut off. Wait until you see everything, and it will be made clear what this means.”

The angel who had distributed the rods called them back again. In the same order in which they had received them they were summoned and returned their rods. The angel of the Lord took them and examined them.

From some he received rods dry and as though moth-eaten; he commanded these to stand apart. Others returned rods dry but not moth-eaten; these also he ordered to stand apart. Others returned rods half-dry and with cracks; these stood apart. Others returned rods half-dry and half-green. Some brought rods two-thirds dry and one-third green; others two-thirds green and one-third dry. Some returned rods completely green, only the tips dry and cracked. Others had rods almost entirely dry, only a little green. But most returned rods green, just as they had received them; the angel rejoiced greatly over these. Some returned rods green with shoots; the angel rejoiced over them too. Some returned rods not only green with shoots but also bearing fruit; the faces of those who brought such rods were very joyful, and the angel himself rejoiced exceedingly, as did the Shepherd.

II. Then the angel of the Lord commanded crowns to be brought. Crowns were brought, looking as though made of palm branches, and he crowned the men who had returned rods with shoots and fruit, and sent them into the tower. He also sent into the tower those who had returned rods green with shoots but without fruit, giving them a seal. All who went into the tower had the same clothing, white as snow. Those who had returned their rods green as they received them he also sent away, giving them white clothing and a seal.

When he had finished this, he said to the Shepherd: “I go away; you send these within the walls, each to the place he deserves. Examine their rods carefully; see that none pass you by. If any do, I will test them at the altar.” Having said this to the Shepherd, he departed.

After the angel left, the Shepherd said to me: “Let us take the rods from them and plant them; perhaps some will revive.”

I said: “Sir, how can these dry rods become green again?”

“This tree is a willow,” he answered, “and always loves life. If these rods are planted and receive a little moisture, many of them will revive. Let us try pouring water on them; if any can live again, I will rejoice; if not, at least it will be seen that I was not negligent.”

He commanded me to call them in the order they had stood. They came group by group and gave their rods to the Shepherd. He received them and planted each in its row. After planting them all, he poured so much water on them that the rods were completely covered.

When he had watered them, he said: “Let us go now; in a few days we will return and inspect all the rods. He who created this tree wishes all the branches cut from it to live. I too hope that most of these rods, having received moisture, will revive.”

III. I asked: “Sir, explain to me what this tree is; I am perplexed, for though so many branches were cut off, the tree remains whole, and nothing seems to have been removed from it.”

“Listen,” he said. “This great tree that overshadows plains, mountains, and all the earth is the Law of God given to the whole world. This Law is the Son of God, proclaimed to the ends of the earth. The people under its shade are those who have heard the proclamation and believed in Him. The great and glorious angel is Michael, who has authority over this people and governs them; it is he who puts the Law into the hearts of believers. He therefore examines those to whom he has given it, to see if they have kept it.

You see the rods of each one; the rods are the Law. You see many rods made useless, and you will know all those who have not kept the Law; you will see the dwelling-place of each. Those whose rods remained green and with shoots he sent into the tower because they fulfilled the Law and kept it. Those who transgressed the Law he left under my authority for repentance. Those who pleased the Law are under his own authority.”

“Who then, sir, are those crowned and entering the tower?”

“Those crowned are they who contended with the devil and overcame him; they suffered for the Law. The others who returned rods green with shoots but without fruit suffered likewise for the Law but did not die nor deny it. Those who returned rods green as they received them were holy and righteous, walked with a pure heart, and kept the commandments of the Lord. The rest you will know when I examine the rods that were planted and watered.”

IV. After a few days we returned to the place. The Shepherd sat in the angel’s place, and I stood beside him. He said to me: “Gird yourself with a towel and serve me.” I girded myself with a clean linen cloth made of sackcloth. Seeing me ready to serve, he said: “Call the men whose rods were planted, in the order each gave them.”

I went into the plain, called them all, and they stood in their ranks.

He said: “Let each pull out his rod and bring it to me.”

First came those whose rods had been dry and chipped as though moth-eaten; since they were found just as before—dry and rotten—he commanded them to stand apart.

Next came those whose rods had been dry but not moth-eaten. Some of them returned green rods, others dry and rotten as though moth-eaten. Those who returned green rods he ordered to stand apart; those who returned dry and rotten he ordered to stand with the first group.

Then came those whose rods had been half-dry with cracks. Many returned green and without cracks; some returned green with shoots and fruit, like those who had been crowned and entered the tower; others returned dry and rotten, some half-dry with cracks, a few green. He separated them all into their groups.

V. Next came those whose rods had been green but cracked. All these returned green rods and took their places; the Shepherd rejoiced that they had all been changed and healed of their cracks.

Then came those whose rods had been half-green and half-dry. Some returned them wholly green, some half-dry, some dry and rotten, some green with shoots.

Next came those whose rods had been two-thirds green and one-third dry. Many returned green, many half-dry, others dry and rotten.

Then those whose rods had been two-thirds dry and one-third green. Many returned half-dry, some dry and rotten, some half-dry with cracks, a few green.

Then those whose rods had been green but with dry tips and cracks. Some returned them green, others green with shoots.

Finally those whose rods had been almost entirely dry with only a little green. Most of these returned rods green with shoots and even fruit; the rest returned them green. The Shepherd rejoiced greatly over these.

VI. When he had examined all the rods, he said to me: “I told you this tree loves life. Do you see how many have repented and been saved?”

“I see, sir.”

“That you may know,” he continued, “the mercy of the Lord is great and glorious; He has given His Spirit to those who are worthy of repentance.”

“Why then, sir, did not all repent?”

“Those whose hearts He foresaw would be pure and who would serve Him with all their heart—He granted repentance. But to those whose deceit and wickedness He foresaw, who would pretend to repent only to profane His name again—He did not grant repentance.”

“Sir, now make known to me the meaning of each group that returned the rods, and their places, that those who have believed and received the seal but have broken it and not kept it whole may, hearing and recognising their deeds, repent, receive from you a seal, glorify the Lord for having compassion on them, and sending you to renew their spirits.”

“Listen,” he said.

“Those whose rods were found dry and moth-eaten are the apostates and traitors of the Church who blasphemed the Lord in their sins and were ashamed of the Name by which they were called. These are dead to God; you see that none of them repented though they heard my commandments. Life has departed from them.

Those who returned dry but not moth-eaten are near them: they are hypocrites who brought in strange teachings and perverted the servants of God, especially those who had sinned, not allowing them to repent but persuading them with foolish doctrines. These have hope of repentance. You see that many of them have repented since I declared my commandments to them; and more will yet repent. Those who will not repent have lost their life; but those who have repented have become good, and their dwelling was appointed within the first walls, some even within the tower. You see that repentance brings life to sinners, but refusal to repent brings death.

VII. “Those who returned rods half-dry with cracks are the double-minded—they are neither alive nor dead. Those who returned half-dry rods with cracks are double-minded and slanderers; they never have peace among themselves but always cause division. Yet repentance is possible for them. You see that some have repented; those who repent quickly will have their dwelling in the tower; those who repent more slowly will dwell within the walls; but those who do not repent and remain in their deeds will surely die.

Those who returned green rods with cracks have always been faithful and good, but have some rivalry and envy among themselves concerning primacy and honour. All such are foolish to contend about primacy. Yet since they were otherwise good, when they heard my commandments they purified themselves and repented quickly. Their dwelling therefore is in the tower. But if any turn again to dissension, they will be cast out of the tower and lose their life. Life belongs to all who keep the commandments of the Lord; in the commandments there is no contention about primacy or any kind of glory, but only patience and humility. In such is the life of the Lord; those who neglect the commandments cast themselves into death.

VIII. “Those whose rods were half-dry and half-green are they who are engrossed in business and do not cleave to the saints. For this reason half of them live and half are dead. Many, hearing my commandments, repented and dwell in the tower. Some utterly fell away; for them there is no repentance, for they blasphemed the Lord and finally denied Him. Others were double-minded; these still have hope if they repent quickly and cease their worldly business; if they delay, they will dwell within the walls; if they do not repent, they have lost their life.

Those whose rods were two-thirds green and one-third dry are those who were seduced in various ways and denied the Lord. Many repented and dwell in the tower; many finally fell away from God and lost their life. Some were double-minded and caused divisions; for these there is still hope if they repent quickly and abandon their pleasures; if they persist, they prepare death for themselves.

IX. “Those who returned rods two-thirds dry and one-third green are they who were faithful but became rich and renowned among the Gentiles. They clothed themselves with great pride, became high-minded, abandoned truth, did not cleave to the righteous but lived with the heathen, finding that way more pleasant. Yet they did not depart from God but remained in the faith, though not doing the works of faith. Many repented and dwell in the tower. Others, living with the heathen and carried away by vain glory, departed entirely from God and did the works of the heathen; these are reckoned among the Gentiles. Some began to despair of salvation because of their deeds; others became double-minded and caused divisions. For these there is still repentance, but it must be swift if they are to dwell in the tower; those who do not repent but abide in their pleasures are near to death.

X. “Those who returned green rods with only the tips dry and cracked have always been good, faithful, and glorious before God, but sinned a little through small desires and petty quarrels among themselves. Most, hearing my words, repented quickly and dwell in the tower. Some became double-minded; some caused great division. For these there is still hope because they were always good; scarcely any of them will die.

Those who returned dry rods with only a little green believed in God but worked iniquity. Yet they never departed from God, gladly bore His Name, and willingly received His servants into their houses. Hearing of this repentance, they repented without wavering and practise every virtue and righteousness. Some even suffered death; others willingly endured afflictions, remembering their former deeds. Their dwelling is in the tower.”

XI. When he had finished explaining all the rods, he said to me: “Go and tell all to repent and live to God. The Lord in His compassion has sent me to give repentance to all, even to those who by their deeds do not deserve salvation. But the Lord is patient and wishes that those called through His Son may be saved.”

“I hope, sir,” I said, “that all who hear these words will repent; for I am persuaded that each, recognising his own deeds and fearing God, will repent.”

He answered: “All who repent with their whole heart, cleanse themselves from the evils already mentioned, and add no more to their sins, will receive from the Lord healing of their former sins if they do not doubt these commandments and live to God. But you—walk in these my commandments and live to God; and all who walk in them faithfully will live to God.”

Having shown and spoken all these things to me, he said: “The rest I will show you after a few days.”

Ninth Parable: The Building of the Church Militant and Triumphant

I. After I had written the commandments and parables of the Shepherd, the angel of repentance, he came to me and said: “I wish to show you everything that the Holy Spirit, who spoke with you in the form of the Church, showed you. For that Spirit is the Son of God. Because you were still weak in the flesh, it was not revealed to you through an angel until you were strengthened by the Spirit and your strength increased, so that you might also see the angel. Then the building of the tower was shown to you well and gloriously by the Church, as by a virgin. But now you are seeing the revelation through the same Spirit, though by means of an angel. You must learn everything accurately from me; for this reason I was sent by that most honourable angel to dwell in your house, that you might see all things powerfully and fear nothing, as before.”

He took me to Arcadia, to a breast-shaped mountain, and we sat upon its summit. He showed me a great plain surrounded by twelve mountains, each different in appearance: The first was black as soot. The second was bare, without any vegetation. The third was full of thorns and thistles. The fourth had plants half- withered: the tops green, but the stems dry; some plants were completely withered by the sun. The fifth was very rugged, yet had green plants. The sixth was full of cracks, some small, some large; in the cracks there were plants, but they did not flourish; they were rather withered. The seventh had flourishing plants; the mountain was fertile; every kind of cattle and the birds of heaven fed there, and the more they fed, the more luxuriantly the plants grew. The eighth was full of springs; every creature of God drank from them. The ninth had no water at all and was entirely desert; in it dwelt venomous beasts deadly to men. The tenth was covered with great trees; cattle lay resting and ruminating in their shade. The eleventh was thickly covered with trees laden with all kinds of fruit, so that anyone seeing them would desire to eat. The twelfth was entirely white, most pleasant in appearance, and beautiful in every part.

II. In the middle of the plain he showed me a great white rock rising out of the plain, higher than the mountains, square in shape, large enough to contain the whole world. This rock was ancient, yet it had a gate cut into it that appeared newly made. The gate shone more brightly than the sun, so that I marvelled at its brilliance.

Around the gate stood twelve virgins. The four at the corners seemed to me the most glorious, but the others also were beautiful. They stood at the four sides of the gate, two by two between the corner ones. They were clothed in linen tunics, gracefully girded, with their right shoulders bare, as though ready to carry a burden. They were joyful and eager. As I gazed upon this glorious and wonderful sight, I marvelled that such delicate virgins stood so bravely, as if prepared to bear the whole heaven.

While I was pondering this, the Shepherd said to me: “Why do you reason within yourself and perplex your mind, troubling yourself about things you cannot understand? Do not act as one without understanding. Ask the Lord that you may receive understanding to comprehend them. What is behind you, you cannot see; but you see what is before you. Leave therefore what you cannot see and do not torment yourself. Master what you do see, and do not be curious about the rest. I will explain everything I show you. Now look at what follows.”

III. I saw six tall and glorious men, all alike in appearance, who called a great multitude of other men—tall, beautiful, and strong. The six commanded them to build a tower upon the rock above the gate. There was great noise and running about among those who had come to build the tower. The virgins standing around the gate urged the builders to hasten the work and stretched out their hands as though to receive something from them.

The six commanded that stones be brought up from the deep for the building of the tower. Ten shining square stones, not hewn, were brought up. The six called the virgins and commanded them to carry all the stones that were to go into the building, pass through the gate, and hand them to the men who were building the tower. The virgins immediately began to lift the first ten stones that had been brought up from the deep and carry them together, one stone at a time.

IV. Just as they stood around the gate, so they carried: the stronger ones took the corners, the others the sides. In this way they carried all the stones, passed through the gate as commanded, and handed them to the builders, who received them and built.

The tower was built upon the great rock and above the gate. Those ten stones formed the foundation, and the rock and the gate supported the whole tower. After the ten, twenty-five more stones were brought up from the deep; these also were carried by the virgins and fitted into the building. After them came thirty-five more, then forty. All these were placed in the tower. Thus there were four rows in the foundation of the tower, and the stones from the deep ceased. The builders rested a little.

Then the six men commanded the multitude to bring stones from the twelve mountains for the tower. Stones of various colours were brought from all the mountains, hewn, and handed to the virgins, who carried them through the gate and gave them to the builders. When these stones of different colours were placed in the building, they all became white and alike. But some stones handed directly by the men to the builders without passing through the virgins did not become bright but remained as they were laid; they were unsightly in the building. Seeing these, the six commanded them to be removed and returned to the place from which they came. They said to the bringers: “Do not bring any more stones for the building; lay them near the tower so that the virgins may carry them through the gate and hand them to the builders. Otherwise they cannot change colour; do not labour in vain.”

V. The work ceased that day, but the tower was not finished; there was to be further building, only a short pause. The six commanded all the builders to withdraw and rest, but ordered the virgins not to leave the tower. It seemed to me they were left to guard it.

When all had departed, I said to the Shepherd: “Why, sir, is the building of the tower not finished?”

“It cannot be finished,” he replied, “until its Lord comes and examines the building, so that if any stones are found faulty he may change them. The tower is built according to his will.”

“Sir,” I said, “I wish to know what the building of this tower means, and about the rock and the gate, the mountains, the virgins, and the stones that came from the deep and were not hewn but went straight into the building; why first ten were laid in the foundation, then twenty-five, then thirty-five, then forty; and about the stones that went into the building and were removed again and put back in their place. Explain all these things and set my soul at rest.”

“If you are not idle in curiosity,” he said, “you will know everything. In a few days we will come here again, and you will see what happens to this tower and understand all the parables.”

After a few days we returned to the place where we had sat, and he said: “Let us go to the tower; the master of the tower is coming to examine it.” We came to the tower and found no one there except the virgins. The Shepherd asked whether the master had come. They said he would soon arrive to examine the building.

VI. Suddenly I saw a great company of men approaching, and in the midst a man so tall that he surpassed the tower itself. With him were the six men who had directed the building, and many other glorious persons. The virgins guarding the tower ran to him, kissed him, and began walking around the tower with him. The man examined the building very carefully, touching every stone with a rod he held. When he struck, some stones became black as soot, some rough, some cracked, some shortened, some neither black nor white, some rough and not fitting the other stones, some covered with many spots. Such were the faulty stones found in the building. He commanded all these to be removed from the tower and laid nearby, and other stones to be brought in their place. The builders asked him from which mountain he wished stones to be brought. He forbade them from the mountains but commanded them to be brought from a nearby plain. The plain was dug, and shining square stones were found, some also round. All the stones in that plain were brought and carried by the virgins through the gate. The square ones were hewn and placed in the building in place of those removed; the round ones were not used because they were hard to hew and the work slow. They were laid near the tower to be hewn later and put into the building, for they were very bright.

VII. Having finished this, the glorious man, the master of the whole tower, called the Shepherd and handed over to him all the stones that lay beside the tower, those that had been rejected, saying: “Clean these stones carefully; those that can fit with the rest put into the building of the tower; those that do not fit cast far away.”

Having commanded this, he departed from the tower with all who had come with him. The virgins remained standing around the tower guarding it.

I said to the Shepherd: “How can these stones that were rejected return into the building of the tower?”

“I will hew most of them,” he replied, “and put them into the building; they will fit with the others.”

“How, sir,” I asked, “can they, after being cut, fill the same space?”

“As many as are found small will be put into the middle of the building; the larger will be placed on the outside and will hold the others together.”

Then he said: “Let us go, and after two days we will return and clean these stones and put them into the building. For everything around the tower must be cleaned, lest the master suddenly come, find it unclean around the tower, and be angry; then these stones will not go into the building, and I will appear negligent to the master.”

After two days we came to the tower, and he said: “Let us examine all the stones and see which can go into the building.”

“Let us examine, sir,” I replied.

VIII. First we examined the black stones; they were found just as they had been taken out. He commanded them to be removed from the tower and set apart.

Then he examined the rough ones; many he ordered to be hewn and taken by the virgins to the building; they were placed in the middle. The rest he ordered to be laid with the black ones, for they too had become black.

Next the cracked ones; many of these he hewed and commanded to be carried by the virgins into the building; they were placed on the outside because they were found stronger. The rest could not be hewn because of the many cracks and were rejected from the building.

Then the shortened ones; many were found black and some with great cracks; these he commanded to be laid with the rejected. The rest, when cleaned and hewn, he commanded to be used; the virgins took them and fitted them into the middle of the building, for they were weaker.

Next the half-white, half-black; many were found black and were laid with the rejected. The rest were found white; these the virgins took and fitted into the outer part of the building, for they were strong and could support the inner stones; none needed hewing.

Then the hard and rough; some he rejected because they could not be hewn, being too hard; the rest were hewn and taken by the virgins into the middle of the building, being weaker.

Then the spotted; few of these were found black and rejected; the rest were found bright and were taken by the virgins and fitted on the outside, for they were very strong.

IX. Then he came to the white and round stones and said to me: “What shall we do with these?”

“How do I know, sir?” I replied.

“Have you no suggestion?”

“Sir, I am not skilled in this craft; I am no builder and cannot suggest anything.”

“Do you not see that they are very round? If I wish to make them square, a great deal must be cut away; yet some of them must go into the building.”

“If it is necessary, sir, why do you hesitate? Choose those you wish and fit them into the building.”

He chose from them the larger and shining ones, hewed them, and the virgins took them and fitted them into the outer parts of the building. The rest were taken back to the plain from which they had been brought; they were not rejected, “because,” he said, “there is still a little lacking to the tower. The master wishes these stones to go into the building, for they are very bright.”

Then twelve women were called, very beautiful, dressed in black, girded, with bare shoulders and flowing hair; they looked like wild women. The Shepherd commanded them to take the stones rejected from the building and carry them back to the mountains from which they had come. They joyfully took them all and carried them away to their original places.

When no stone remained around the tower, he said: “Let us go round the tower and see that there is no defect in it.”

We went round it, and the Shepherd, seeing the tower beautifully built, was very joyful. The tower was so perfectly constructed that I myself longed for it; it was built as though of one stone, with no joints visible.

X. As I walked with him, I was exceedingly glad at the sight. He said to me: “Bring lime and small tiles that I may fill up the spaces of the stones that were taken back into the building, for everything around the tower must be smooth.”

I did as he commanded. He filled the spaces, and said: “Sweep and clean around the tower.” The virgins took brooms, swept away all refuse, sprinkled water, and the place around the tower became beautiful and pleasant.

The Shepherd said: “Everything is clean. When the master comes to examine the tower, he will have nothing to blame us for.”

With that he wished to depart, but I seized his bag and began to adjure him by the Lord to explain all he had shown me.

“I must rest a little,” he said, “then I will explain everything. Wait for me here until I return.”

“Sir,” I said, “what shall I do here alone?”

“You are not alone,” he replied; “these virgins are with you.”

“Command them to care for me,” I said.

He called them and said: “I entrust him to you until I return,” and departed.

So I remained alone with the virgins. They were very cheerful and kind to me, especially the four most glorious ones.

XI. The virgins said to me: “Today the Shepherd will not come here.” “What shall I do then?” “Wait until evening; perhaps he will come and speak with you. If not, you will stay with us until he comes.”

I decided: “I will wait for him until evening; if he does not come, I will go home and return in the morning.” But they opposed me: “You have been entrusted to us and cannot leave us.” “Where then shall I stay?” “With us,” they replied. “You will sleep with us as a brother, not as a husband, for you are our brother. We will dwell with you afterwards, for we love you greatly.”

I was ashamed to stay with them. But the one who seemed the foremost embraced me and began to kiss me. When the others saw this, they too began to kiss me as a brother, and led me around the tower and played with me. Some sang psalms, others danced in circles. I walked silently with them around the tower and felt as though I had become young again.

As evening fell, I wished to go home, but they would not let me leave. So I spent that night with them near the tower. They spread their linen tunics on the ground and laid me down upon them, while they prayed all night. I prayed with them unceasingly and earnestly, and they rejoiced at my zeal. Thus I stayed with the virgins until the next day.

Then the Shepherd came and asked them: “Did you do him any harm?” “Ask him yourself,” they replied. “Sir,” I said, “I had great pleasure in staying with them.” “What did you eat?” “All night, sir, I was nourished by the words of the Lord.” “Did they receive you well?” “Very well, sir.” “What would you like to hear first?” “Sir, explain everything you showed me before.” “As you wish,” he said, “I will explain everything to you and hide nothing.”

XII. “First of all, sir, explain what the rock and the gate mean.” “The rock and the gate,” he said, “are the Son of God.” “How can that be, sir? The rock is ancient, but the gate is new.” “Foolish man, listen and understand. The Son of God is older than all creation, so that He was a fellow-counsellor with the Father in His work of creation. But the gate is new because He appeared in the last days; thus He became a new gate, that whoever desires to enter the kingdom of God through Him may do so.

You saw that the stones were brought through the gate into the tower, while those that were not brought through it were returned to their place. So too no one can enter the kingdom of God unless he receives the name of the Son of God. For if you wished to enter a city enclosed by a wall and having only one gate, could you enter it except through that gate?” “No other way is possible, sir.” “So too the kingdom of God is like a city surrounded by walls, and there is only one gate to it—the name of the Son of God. If you do not enter through this gate, you cannot enter the kingdom of God. You saw the multitude building with these powers. They will become one spirit and one body, and one mind in faith and one clothing. That one will deserve to dwell in the tower who bears the names of these virgins.”

XIII. “Why then, sir, were some stones rejected after being brought through the gate and handed by the virgins into the building?”

“Because you always inquire diligently, listen also about those rejected stones. They all received the name of the Son of God and the powers of these virgins. Having received these spirits, they were strengthened and became one spirit and one body and one clothing with the righteous, for they were of one mind and did righteous works. But after some time they were seduced by those beautiful women you saw clothed in black, with bare shoulders and loose hair. Seeing their beauty, they desired them and put on their power, casting off the power of the virgins. Therefore they were cast out from the house of God and handed over to those women. But those who were not seduced by their beauty remain in the house of God. Thus you have the meaning of the rejected stones.”

XIV. “But if such men repent,” I continued, “and put away the desires of those women, and return to the virgins and put on their power, will they enter the house of God?”

“They will enter,” he replied, “if they put away the works of those women and put on again the power of the virgins and walk in their works. For this reason the building was paused—that they might repent and be fitted into the tower. If they do not repent, others will be brought in their place, and they will be rejected forever.”

For this I thanked the Lord that He was moved with compassion toward all who call upon His name, and sent the angel of repentance to those who had sinned against Him, and renewed our spirits already weakened and without hope of salvation, restoring us to life.

“Sir,” I said, “now explain why the tower is built not on the ground but on the rock and above the gate.”

“You ask because you are foolish.” “Sir, I must ask you about everything, for I can understand nothing by myself; all this is so great and wonderful that it is hard for men to comprehend.”

“Listen,” said the Shepherd. “The name of the Son of God is great and infinite, and it upholds the whole world. If then the whole creation is upheld by the Son of God, what do you think of those who are called by Him, bear His name, and walk in His commandments?” “I think, sir, that they are upheld by Him.” “You think rightly, for He upholds those who bear His name with their whole heart. He Himself became their foundation and gladly upholds them, because they are not ashamed to bear His name.”

XV. “Tell me, sir, the names of the virgins and of those women clothed in black.”

“Listen. The four most glorious ones standing at the corners of the gate are named: Faith, Self-Control, Power, and Patience. The others standing between them are named: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, and Love. Whoever bears these names and the name of the Son of God will be able to enter the kingdom of God.

Now hear the names of those women clothed in black. The four most powerful are: Unbelief, Self-Indulgence, Disobedience, and Deceit. The names of those who follow them are: Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Slander, and Hatred. The servant of God who bears these names, though he may see the kingdom of God, will not enter it.”

Then I asked him about the stones brought up from the deep and placed in the foundation of the tower.

“The first ten stones placed in the foundation are the first generation. The twenty-five are the second generation of righteous men. The thirty-five are the prophets of God and His ministers. The forty are the apostles and teachers of the proclamation of the Son of God.”

“Why then, sir, did the virgins carry these stones too through the gate into the tower?”

“Because they first had these spirits. The spirits of the virgins did not depart from men, nor did men depart from the spirits, but the spirits remained with them until they fell asleep. If they had not had these spirits with them, they would not have been fit for the building of this tower.”

XVI. “Now, sir, explain why these stones were brought up from the deep and placed in the building of the tower, since they already had these spirits.”

“They had to pass through water to be made alive. They could not otherwise enter the kingdom of God except by putting off the mortality of their former life. Therefore those who had fallen asleep received the seal of the Son of God and entered the kingdom of God. For before a man bears the name of the Son of God he is dead; but when he receives the seal, he puts off mortality and receives life. The seal is the water; they go down into the water dead and come up alive. Therefore this seal was preached to them also, and they made use of it to enter the kingdom of God.”

“Why then, sir, were the forty stones also brought up with them, since they already had the seal?”

“Because these apostles and teachers, who preached the name of the Son of God, after they fell asleep in faith and power, preached to those who had fallen asleep before them and themselves gave them the seal. Thus they went down with them into the water and came up with them. But they went down alive and came up alive, while those who had fallen asleep before went down dead and came up alive. So through the apostles they received life and knew the name of the Son of God. For this reason they were placed with them in the building of the tower, fitted in without hewing, for they had fallen asleep in righteousness and great purity, though they had not received the seal. Thus you have the explanation of these stones.”

XVII. “Now, sir, explain the meaning of the mountains; why are they so different?”

“Listen. These twelve mountains that you see are twelve tribes that inhabit the whole world. To these tribes the Son of God was preached through the apostles.”

“Why then are they different and have different appearances?”

“These twelve tribes that inhabit the whole world are twelve nations; and as you saw the mountains different, so the minds of the nations are different and their thoughts. I will explain to you the meaning of each.”

“First tell me this, sir: if these mountains are so different, how is it that the stones taken from them, when placed in the building of the tower, became one colour and bright like the stones from the deep?”

“Because all the nations under heaven, hearing the proclamation, believed and were called by one name—the name of the Son of God. Having received the seal, they all received one spirit and one mind, and one faith and one love became theirs; and bearing His name they put on the powers of the virgins. Therefore the building of the tower became one colour and shone like the sun. But after they were united and became one body, some defiled themselves and were cast out from the race of the righteous, returning to their former state and even becoming worse.”

XVIII. “How then, sir, after knowing the Lord, did they become worse?”

“If a man who does not know the Lord does evil, he receives punishment for his wickedness. But if a man who knows the Lord does evil, does he not deserve greater punishment? Therefore those who do not know the Lord and do evil are condemned to death. But those who have known the Lord and seen His mighty works, if they do evil, will be punished twice over and will die forever. Thus the Church of God will be cleansed. You saw that the rejected stones were cast out of the tower and handed over to evil spirits, and the tower was cleansed and became as though hewn from a single stone. So the Church of God will be when she is cleansed: the wicked, hypocrites, blasphemers, double-minded, and all who practise various iniquities will be cast out from her. She will be one body, one spirit, one mind, one faith, one love; then the Son of God will rejoice among them and be glad, having received His people pure.”

“Sir,” I said, “all this is great and glorious. Now explain the meaning of each mountain, that every soul trusting in the Lord may hear it and glorify His great, wonderful, and glorious name.”

“Listen about these twelve mountains, which are twelve tribes.”

XIX. “The first black mountain signifies believers who are apostates and blasphemers of the Lord and betrayers of the servants of God. To them belongs death, and there is no repentance for them; they are black because their race is lawless.

The second bare mountain signifies hypocritical believers and teachers of unrighteousness. They are very near the first and bear no fruit of righteousness. For as that mountain is bare and fruitless, so also the words of such men are fruitless and powerless, and they bear no fruit of righteousness. Yet repentance is possible for them, if they repent quickly. But if they delay, they will die with the first.

XX. “The third mountain covered with thorns and thistles signifies believers: some rich, others burdened with many affairs. The thorns are the rich, the thistles those burdened with many affairs. Such men do not associate with the servants of God but avoid them, being distracted by their affairs. The rich with difficulty associate with the servants of God, fearing that something may be asked of them. As it is hard to walk barefoot among thorns, so it is hard for such men to enter the kingdom of God. But repentance is possible for them if they quickly repent and in the remaining time do good works. If they repent and do good, they will live to God; if they abide in their affairs, they will be handed over to those women who will take their life.

XXI. “The fourth mountain, on which there were many plants half-withered, with green tops but dry stems, some withered entirely by the sun, signifies believers who are double-minded. They are neither alive nor dead because of their double-mindedness. As the plants were half-withered, so those who are double-minded are neither green nor dry; they are neither alive nor dead. When they hear of affliction, because of their double-mindedness they turn to idols and are ashamed of the name of their Lord. Such men are neither alive nor dead. But repentance is possible for them if they repent quickly. If they do not repent, they will be handed over to those women and will die.

XXII. “The fifth rugged mountain with green plants signifies believers who are faithful but slow to learn, bold and self-willed, wishing to appear wise but understanding nothing. For this reason their understanding has departed from them, and foolish senselessness has entered into them. They praise themselves as wise and wish to be teachers though they are fools. For this self-praise many have become empty; for great empty-headedness is self-praise and empty confidence. Many of these have been rejected, but others, recognising their folly, repented and submitted to those who have understanding. For the rest who are like them there is repentance, for they were not so much evil as foolish and senseless. Therefore if they repent, they will live to God; if they do not repent, they will dwell with those women who will work wickedness against them.

XXIII. “The sixth mountain with large and small clefts and withered plants in them signifies believers who have quarrels among themselves. The small clefts are those who have quarrels and are estranged from one another in their quarrels, but repent quickly. Many of them have repented, and others will repent when they hear my commandments, for their quarrels are small and they can easily be reconciled to repentance. The large clefts are those who persist in quarrels and are wrathful and angry with one another. These are rejected from the tower and are useless for the building. It is hard for such men to live to God. If God and the Lord of all, who rules over His whole creation and bears no malice against those who confess their sins but is merciful, does not remember evil against them, how much less ought man, who is mortal and full of sins, to bear malice against another? I, the angel of repentance, exhort you who are inclined to this: repent and cast away your anger, and the Lord will heal your former sins. But if you do not repent, you will be handed over to those women and they will slay you.

XXIV. “The seventh mountain with flourishing and fruitful plants, where every beast and bird of heaven feeds, and the more they feed the more the plants flourish, signifies believers who are simple, joyful, guileless, and innocent, who have no malice among themselves but always rejoice with the servants of God and are clothed with the spirits of the virgins, compassionate toward every man, and gladly share the fruits of their labours with all without hesitation. Therefore the Lord, seeing their simplicity and innocence, prospered the works of their hands and gave them increase in all they did. I, the angel of repentance, exhort you to remain in this disposition, and your seed will not be rooted out forever. For the Lord has approved you and enrolled you among our number, and the whole seed of yours will dwell with the Son of God, for you have received of His Spirit.

XXV. “The eighth mountain full of springs, from which every creature of God is watered, signifies the apostles and teachers who preached to the whole world and taught the word of the Lord in holiness and purity, without turning aside to evil desires, but walking in righteousness and truth, and receiving the Holy Spirit. Therefore they dwell with the angels.

XXVI. “The stones with spots on the ninth mountain, which is desert and full of deadly serpents, signify deacons who administered their office badly, plundering the livelihood of widows and orphans and enriching themselves from the ministry entrusted to them. If they persist in such deeds, they are dead and there is no hope of life for them. But if they repent and administer their ministry purely, they can live to God.

The rough stones signify those who have denied the faith and have not returned to the Lord, but have become wild like the desert and do not associate with the servants of God, but live alone and destroy their own souls. As a vine left without care becomes wild and fruitless and useless to the owner, so also these men, having despaired of themselves, have become wild and useless to their Lord. Repentance is possible for them, if they denied not with their whole heart. But if anyone denied with his whole heart, I do not know whether he can live again. I do not speak of these days, that he who is about to deny may repent; but repentance is impossible for him who is about to deny. But for him who has already denied, repentance is possible. Therefore let him who is about to repent do it quickly, before the tower is completed. If he delays, he will be handed over to those women and will perish.

The shortened stones signify crafty and slanderous men; they are like the serpents you saw on the ninth mountain. For as the poison of serpents is deadly to men, so the words of such men are deadly to those who hear them. They are imperfect in their faith because of their deeds. Yet many of them have repented and will be saved. The rest like them will be saved if they repent; if not, they will be handed over to those women who will slay them.

XXVII. “The trees on the tenth mountain that give shade to the cattle signify bishops and hospitable men who gladly and without hypocrisy received the servants of God into their houses. The bishops who protected the poor and widows without ceasing and lived blamelessly in all things—these are honoured by the Lord and their place is with the angels, if they continue to the end in the service of the Lord.

XXVIII. “The eleventh mountain laden with various fruits signifies believers who suffered for the name of the Son of God, who suffered willingly and with their whole heart.

“Why then, sir, do all the trees bear fruit, but some fruits are more pleasant?”

“I will explain this too. All who suffered for the name of the Lord are honoured by God, and all their sins are forgiven because they suffered for the name of the Son of God. But some, when brought before authorities and questioned, did not deny but suffered willingly—these are more honourable before God, and their fruit is more excellent. Others, seized by fear and confusion, doubted in their hearts whether to confess or deny, and suffered—these have inferior fruit, because in their hearts they had the evil thought of a slave to deny his master. Beware, you who have such thoughts in your hearts, lest that thought abide in you and you die to God. But you who suffer for His name, glorify the Lord that He has counted you worthy to bear His name, for all your sins will be healed. Do you not think yourselves more blessed than all others? You think you have done something great if one of you suffers. But the Lord gives you life, and you do not consider this. Your sins weighed you down, and if you had not suffered for the name of the Lord, you would have died to God because of your sins. I say this to you who doubt whether to confess or deny. Confess that you have a Lord, and do not deny Him, giving yourselves up to bonds. If all nations punish slaves for denying their master, what do you think the Lord will do to you who have authority over all? Remove therefore such thoughts from your hearts, that you may live to God forever.

XXIX. “The twelfth white mountain signifies believers like innocent babes in whose hearts no malice has arisen, who do not know what wickedness is but always remain in innocence. Such men will undoubtedly dwell in the kingdom of God, for in nothing have they transgressed the commandments of God but have remained in innocence all the days of their life. All such will be more honourable than all those mentioned before; all innocent babes are glorious before the Lord and are first with Him. Blessed are you who have cast away wickedness and clothed yourselves with innocence, for you will be the first to live to God.”

After the Shepherd had explained to me all the mountains, I said to him: “Sir, now explain about the stones brought from the plain and placed in the tower in place of those removed, and about the round bright stones that went into the building of the tower, and about those that remain round.”

XXX. “Listen also about these. The stones brought from the plain and placed in the tower in place of those rejected are the offspring of the white mountain. Since the believers from this mountain were found innocent, the master of the tower placed them in the building, knowing that once placed in the building they would remain bright and none of them would become black. If he had ordered stones from the other mountains to be placed in the tower, he would have had to examine the tower again and cleanse it. These bright stones are the new believers who have believed and will believe, for they believe from the heart. Blessed is this race, for it is innocent.

Now hear about the round bright stones. They too are from the white mountain. They are round because their riches have somewhat obscured them, but they have not departed from God, and no blasphemous word has come from their mouth—only truth, virtue, and righteousness. Therefore the Lord, knowing their heart—that they were born good and remain good—commanded their riches to be cut away but not entirely removed, that from what remains they might do good and live to God, for they too are of good stock. Therefore they were somewhat hewn and placed in the building of the tower.

XXXI. “The other stones that remained round and were useless for the building have not yet received the seal and were returned to their place, for they were found too round. Their riches must be cut away and the vanities of this world, and then they will be fit for the kingdom of God. They must enter the kingdom of God, for the Lord has blessed this race, and none of them will perish. Perhaps some of them, tempted by the evil devil, may sin in something, but they will quickly return to their Lord.”

XXXII. I, the angel of repentance, count you blessed who are innocent as little children, for your portion is good and honourable before God.

To all who have received the seal of the Son of God I say: keep simplicity, remember no wrongs, do not remain in malice or bitterness of grudge-bearing. Heal and remove evil divisions from yourselves, that the Master of the flock may come and rejoice, finding His sheep whole. But if He finds any sheep lost, or the shepherds themselves evil, what will they answer Him? Will they say they were tormented by the flock? No one will believe them, for it is impossible that a shepherd should suffer anything from sheep; he will be punished all the more for his falsehood.

I myself am a shepherd and must give the Most High a strict account for you.

XXXIII. Therefore take care of yourselves while the tower is still being built. The Lord dwells in men who love peace, for He Himself loves peace; but from the quarrelsome and those corrupted by malice He is far away. Render back to Him the spirit whole, as you received it.

If you give a fuller a new garment whole and wish to receive it back whole, but the fuller returns it torn, will you accept it? Will you not be angry and reproach him, saying: “I gave you the garment whole; why have you torn it and made it useless? Because of the tears you made, it is now unfit for use.” Will you not say all this to the fuller and grieve over your garment?

So what do you think the Lord will do to you—He who gave you the spirit whole, but you have rendered it utterly useless, so that it can serve its Master in no way? When the spirit became useless, the Lord condemned you to death. Thus He will punish all whom He finds still remembering wrongs.

Do not trample upon His mercy; rather glorify Him that He, unlike you, is so long-suffering toward your offences. Repent, therefore—it is profitable for you.

XXXIV. All these things that have been written above, I—the Shepherd, the angel of repentance—have shown and spoken to those who repent. Believe and obey my words, walk in them, correct your ways, and you will be able to live. But if you persist in wickedness and grudge-bearing, none of you who do such things will live to God. All this has been spoken to you beforehand by me.

Then the Shepherd asked me: “Have you learned everything from me?”

“Yes, sir,” I answered.

“Why then,” he said, “did you not ask me about the stones that were placed in the building after we had corrected their appearance?”

“I forgot, sir.”

“Hear now about them. These are those who have now heard my commandments and repented with their whole heart. When the Lord saw that their repentance was good and pure, and that they could remain in it, He commanded their former sins to be blotted out. These marks of their sins were erased so that they might no longer appear.”

Similitude Tenth. Concerning repentance and almsgiving

I. After I had written this book, the angel who had delivered me to the Shepherd came into my house, sat upon the couch, and the Shepherd stood at his right hand. The angel called me and said: “I delivered you and your house to this Shepherd for his protection.”

“Yes, sir.”

“If therefore you wish to be shielded from all affliction and distress, to prosper in every good work and word and in all true virtue, walk in the commandments he has given you, and you will be able to overcome all wickedness. For if you keep these commandments, every desire and sweetness of this world will be subject to you, and success will follow you in every good deed.

Take his dignity and holiness upon yourself, and tell everyone that he is held in great honour and glory with God, and that he has great authority and power. To him alone throughout the whole world has been given the authority of repentance. Does he not seem powerful to you? Yet you make light of the dignity and authority he has over you.”

II. I said to the angel: “Ask the Shepherd himself whether, from the time he has been in my house, I have done anything improper or offended him in any way.”

“I know that you have done nothing improper and will do nothing. Therefore I speak this to you, that you may persevere. He has given a good report of you before me. Tell this also to the others, that those who have repented or are about to repent may have the same mind as you; then he will give a good report of them before me, and I before the Lord.”

“Sir,” I replied, “I proclaim to every man the great works of God, and I hope that all who have sinned in the past, hearing these things, will gladly repent and recover life.”

“Continue steadfastly therefore in this ministry and complete it. Whoever fulfils His commandments will have life and great honour with the Lord. But whoever does not keep His commandments flees from his life and opposes the Lord; such a one will be guilty of his own blood. I command you to keep these commandments, and you will receive healing for all your former sins.”

III. “I have also sent these virgins to dwell with you, for I saw that they are well-disposed toward you. They will be your helpers, that you may keep the commandments the more firmly; for these commandments cannot be kept without these virgins. I see also that they are glad to be with you. I will command them never to leave your house at all. Only keep your house pure, for they will gladly dwell in a clean dwelling. They themselves are pure, chaste, and diligent, and are highly pleasing to the Lord. If therefore they find your house pure, they will remain with you; but if the least defilement arises, they will immediately depart, for these virgins love no defilement whatever.”

I said to him: “I hope, sir, to please them, that they may always dwell gladly in my house. And just as he to whom you delivered me has no complaint against me, so they also will have none.”

The angel said to the Shepherd: “I see that the servant of God wishes to live and keep these commandments, and will place these virgins in a pure dwelling.”

Having said this, he again delivered me to the Shepherd and called the virgins, saying to them: “Since I see that you are glad to dwell in this man’s house, I commit him and his household to you, that you may never leave his house at all.”

They heard these words with joy.

IV. Then he said to me: “Conduct this ministry manfully, declare to every man the great things of God, and you will find grace in this ministry. Whoever therefore walks in these commandments will live and be blessed in his life; but whoever neglects them will not live and will be miserable in his life. Tell all who are able to do good not to cease doing good, for it is useful to them. I say that every man ought to be rescued from misfortune. For he who is in need and suffers hardship in his daily life is in great torment and necessity. Whoever delivers such a soul from distress acquires great joy for himself. For he who is harassed by such misfortune is tormented and afflicted as severely as one in chains. Many, unable to bear such calamities, bring death upon themselves. Therefore whoever knows the calamity of such a man and does not deliver him commits a great sin and becomes guilty of his blood.

Do good works, therefore, all you who have received from the Lord. Do not delay, lest the building of the tower be finished and you be rejected. For the building has been interrupted for your sake. Unless you make haste to do right, the tower will be completed and you will be shut out.”

When he had finished speaking with me, he rose from the couch, took the Shepherd and the virgins, and departed. But he told me that he would send the Shepherd and the virgins back to my house.

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Sermon 4: On Repentance, very profitable for those who read it with faith, sincere love, careful attention, and due discernment

My soul, behold: in this present year also, by the great longsuffering and abundant loving-kindness of God the Lover of mankind who created us, the Lord of all things, we have once again reached the calm and saving harbor of holy and soul-profiting Great Lent. In this season, all alike—both the righteous and sinners—take upon themselves an intensified ascetic struggle with great zeal.

The righteous do so for two reasons: first, that the virtue of righteousness and humble-mindedness which they have already acquired may become yet firmer and unshakable in them; second, that to their former virtuous life they may add still further spiritual accomplishments, that they may be counted worthy to receive greater rewards and more radiant crowns.

But sinners like ourselves, defiled and wretched, undertake this struggle in order by every kind of abstinence, by the afflicting of the body and by spiritual weeping to appease the fearful Judge whom we have angered by every kind of lawless deed throughout the whole of our accursed life, and that we may be made worthy to spend the remaining time in a life pleasing to God, honorable, and in the keeping of our Master’s saving commandments.

Let us therefore awake from the sleep of great and brazen sloth, and with all zeal let us labor, that the remaining time of our brief life may flow irretrievably toward the prize of the high calling (Phil. 3:14), where our true citizenship is, whence we also await the Savior, our Lord Jesus Christ (Phil. 3:20). Let us watch with the wise virgins; let us take with us sufficient oil—that is, love of mankind that is like unto God’s own, and mercy toward all who live in want and sorrow—for by these above all is the Creator and Master of all most moved to compassion toward us. The foolish virgins neglected these things and were left outside the mystical bridal chamber, gaining no profit at all from their virginity.

Let us, O my soul, ever remember the Lord who commands us, saying: “Be like men who are waiting for their master to return from the wedding feast, so that when he comes and knocks they may open to him immediately. Blessed are those servants whom the master finds awake when he comes” (Luke 12:36–37).

By this parable He clearly commands us, saying: Just as slaves of earthly lords, fearing beatings, always strive to please their masters and fulfill their every wish, so you, My disciples, work out your salvation with fear and love, ever striving to do what is dear and pleasing to Me, as I Myself command you by My commandments.

Let us acquire for ourselves raiment worthy of the mystical bridal chamber—that is, a praiseworthy life shining with every purity and holiness—so that we be not bound hand and foot and cast out of that mystical banquet into the outer darkness.

Having been invited—or rather, already having been invited—by the Lord Himself and His blessed disciples to the mystical marriage feast, let us not senselessly refuse this blessed calling, making excuses about a field, or a yoke of oxen, or marriage to a wife—those worthless and swiftly vanishing things in which they are entangled who mind earthly things, “whose god is their belly, and whose glory is in their shame” (Phil. 3:19). But let us, O my soul, mind the things that are above, let us seek the things that are above, where Christ is, seated at the right hand of God (Col. 3:1). Let us submit ourselves to the Savior who says: “If anyone serves Me, let him follow Me” (John 12:26).

And what this following consists in, let us hear from the Lord Himself: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 16:24).

Who fulfills these three commandments? He who at once renounces all his possessions and thereafter no longer desires them, but with his whole soul rejects them even unto death, seeing them as obstacles to his ascent to heaven and as depriving him of the good things prepared there for the righteous. He who thus renounces the thorns of this deceitful and vain life has truly denied himself—that is, all the desires of his flesh and the base passions of his soul—and has hated and cast them far from him with his whole soul. Such a one walks the straight paths in the footsteps of his Savior, having taken up his cross, which signifies the voluntary mortification of his passions and desires.

But he who, after his renunciation, again acquires fields and various possessions, and thereby entangles himself once more in the cares and tumults of this life—his fleshly and spiritual passions, which had somewhat quieted, rise up again, seize his wretched soul, wage war against it, and wound it in every way. Clearly, what is said in the wise proverb has happened to him: “As a dog returns to its vomit, so a fool repeats his folly,” and “the sow, having been washed, returns to wallowing in the mire” (2 Pet. 2:22).

Such a one is far removed from the blessed life of the righteous that he hoped for, as our Lord showed in the parable: “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62). Here, by “hand” the Master means the self-determining will and choice of each of us; by “plow” He means His own holy and saving commandments, by which we easily traverse the angelic, Gospel way of life; and by “looking back” what else does He indicate but a return to former habits and to the corruption of worldly life?

Is it not precisely “looking back” when one ceaselessly cares how to acquire more fields and possessions and herds of cattle, how to multiply many times over one’s silver and gold—from all of which a monk, at his tonsure, voluntarily renounced, promising the Master who dwells on high henceforth to be free of all these things in apostolic fashion, and to keep the Lord’s commandments in complete non-possession, in poverty and stillness, with all humble-mindedness, in purity and holiness of body and spirit?

Behold now, O my soul, is the acceptable time; behold now is the day of salvation (2 Cor. 6:2). Let us therefore put away the works of darkness (Rom. 13:12), which are: fornication and all uncleanness of flesh and spirit, drunkenness, gluttony, riotous and foolish laughter, filthy speech, idle talk, slander, lying, envy, jealousy, flattery, haughtiness, demonic pride, love of money—which is the root of all evil and is called idolatry by the holy Apostle Paul (1 Tim. 6:10). Let us utterly hate all these things and cast them far from us while the fearful Judge in His love for mankind still bears with us patiently, granting us time for repentance. Let us come before His face with confession (Ps. 93:2). By “His face,” O soul, understand His righteous wrath and indignation toward us, as it is written elsewhere: The face of the Lord is against those who do evil, to cut off the remembrance of them from the earth (Ps. 33:16-17). Let us take hold of God’s commandments—that is, let us repent before God by fulfilling His holy commandments—lest the Lord be angry with us and we perish from the way of righteousness (Ps. 2:12), which is communion and heavenly fellowship with those who are being saved.

The day of the Lord, O soul, is unknown; like a thief attacking in the night it puts to death the one it finds asleep. So too death comes upon us suddenly and snatches us from this temporary, wretched life. Let us cast away from ourselves all weakness and sloth. Let us not invent excuses for our sins—bodily infirmity, the arrival of friends, various feasts, invitations from relatives and neighbors. All these are empty and worthless justifications; not one of them can deliver us from the hand of the impartial Judge. For from all these things we once for all renounced before God’s chosen angels, promising the Master that we would spend the remaining time of our life in an evangelical manner: in complete lowliness, in poverty, in righteousness and holiness, according to the rules of the divinely inspired teachers of monastic life. But now, by breaking those rules and living a disorderly life, what else can we expect, wretched soul, except destruction—as those who have lied to God in the vows we made to Him?

Or do you think Holy Scripture speaks in vain when it says: You have hated all who work iniquity; You will destroy all who speak lies. The Lord abhors the bloody and deceitful man (Ps. 5:5–6)? Or again: He will rain snares upon sinners; fire and brimstone and a scorching wind shall be the portion of their cup (Ps. 10:6)? Do you consider your way of life pleasing to God and reverent, and therefore remain in sloth? Alas, alas, O my wretched soul! Herein lies our heaviest and chief sin, the very cause of our condemnation: that we do not realize how grievously we offend the fearful Judge by every act of disobedience and transgression of His saving commandments. Such a state of soul is a sign of final hardness of heart and madness—unless we immediately cast this insensibility far from us.

Let us therefore set about repentance with diligence and sincerity. This outward garment of rough haircloth will profit us nothing for salvation; on the contrary, it will only bring us greater condemnation—that, while clothed in such poor rags, we live a life utterly unworthy of them and wholly inconsistent with them. This is clear both from our sinful deeds and from the many apostolic and patristic ordinances, and most of all from the divine commandments of the common Master and Judge, which He proclaimed in the form of the Beatitudes. Let us attend to them carefully.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3). By the poor in spirit He means those who at all times and in all things think humbly of themselves, who condemn themselves, like the blessed Prophet who said: I am a worm and no man, a reproach of men and despised by the people (Ps. 21:6); and elsewhere: Lord, my heart is not lifted up, nor are my eyes raised too high; I have not walked in great matters nor in wonders above me (Ps. 130:1).

But we, wretched soul—what do we think of ourselves? Do we not constantly justify ourselves inwardly, considering ourselves doers of every righteousness and reverence, deeming ourselves exceedingly wise, filled with all wisdom and understanding? And therefore we judge ourselves worthy of being raised to some position of authority in order to guide others to salvation. To that end we strive by every means to obtain some ecclesiastical rank: we hypocritically pretend to lead a reverent life, we enter into friendship with those in power, fawning upon them and flattering them in every way; often we even give gifts and promise others if they will accomplish what we desire. All this, O soul, is plain proof of pride and of a heart puffed up with arrogance. How then shall we be accounted worthy by the common Judge of that blessedness promised to those who have hated all such things? And if we are unworthy of this divine blessedness, then we are wretched and already condemned—unless with a fervent soul we quickly love repentance and, before our departure, turn away from this vainglorious frenzy of ours. All the more is this necessary for us because the prophetic word strongly prays against those who, for the sake of fleeting glory, dare unlawfully to seize any kind of authority: Add iniquity to them, O Lord; add iniquity to the glorious ones of the earth (Isa. 26:15).

But let us give due attention also to the remaining Beatitudes and see whether our life agrees with them.

“Blessed are those who mourn, for they shall be comforted” (Matt. 5:4). Here is the fruit given by God to reverent humility: spiritual mourning, which is born in a heart filled with humility from great compunction and divine love. Whoever truly thinks humbly of himself in his heart will always weep over himself, considering himself condemned and unworthy of heaven or earth, ever remembering his sins.

But we, O soul, being utterly possessed by love of glory because of our pride—if we attain some rank, how shall we ever weep or condemn ourselves, when we constantly surround ourselves with human praise and flattery, spending our life in jesting and all manner of blasphemy with those around us, adorning ourselves with costly silken garments, gold, and silver? By surrounding ourselves abundantly with all these things we put far from us that spiritual comfort which belongs to those who mourn for themselves, and we receive our good things in this life (cf. Luke 16:25).

As for the next Beatitude—“Blessed are the meek, for they shall inherit the earth” (Matt. 5:5)—have we not, wretched soul, fallen completely away from it? Do we not rage against those who wrong us in anything more fiercely than wild beasts, rising up against them in great anger and striving by every means to avenge the insult done us? But he is meek, O soul, who with great humility and without disturbance patiently endures insults, reproaches, humiliations, the plundering of his goods, even blows and wounds, in imitation of his Savior and Lord. Whoever is faint-hearted in the face of these things, raises his hand to strike the one who strikes him, sharpens his tongue to revilings and insults, and is ready to go to law with his adversary—such a one has not yet set foot even on the threshold of the Gospel and apostolic life, and vainly adorns himself with the outward monastic habit so long as he has not put off the old man with all his passions and desires.

And our falling away from the next two Beatitudes—one of which blesses those who hunger and thirst for righteousness, the other the merciful—how shall I worthily describe it? Or rather, what weeping and what fitting lamentation shall I employ? Is it not worthy of tears and mourning that, contrary to all righteousness and every monastic rule, we dare to treat our brethren—the poor, the needy, widows, and orphans—in such a way? Not only do we despise them when we see them perishing from hunger and cold and utter want of life’s necessities, but we do not defend them against the powerful and lawless who oppress them, nor do we intercede when their goods are seized.

Yet we have a strict commandment spoken from the mouth of the most righteous and fearful Judge Himself: God stands in the assembly of gods; in the midst He judges among the gods. How long will you judge unjustly and accept the persons of sinners? Give justice to the orphan and the poor; vindicate the humble and needy. Rescue the poor and deliver the needy out of the hand of the sinner (Ps. 81:1-4).

And what do I say—that we fail to defend and intercede for them when they are wronged, though often we have the power to deliver them from the injuries done them? We ourselves, wretched soul, often dare to treat them worse than worldly men do. Do you not count it the height of inhumanity and injustice on our part that we—who renounced before God and His holy angels all excess of food and bodily ease—then forget our vows and again acquire every kind of possession and herds of cattle, feeding abundantly on every delicacy and enjoying every comfort at the expense of the sweat and toil of the peasants subject to us? Those poor people, laboring ceaselessly and worn out providing in abundance the necessities of life that we demand, themselves remain always in want and poverty, often lacking even pure rye bread, eating it without salt because of their extreme need. Yet we not only remain insensitive and uncompassionate toward their bitter lot and deem them unworthy of any relief—though we have a commandment to care mercifully for those suffering poverty and want—but with utmost inhumanity we increase their hardship by yearly demanding crushing interest on the money they borrowed from us, and we never forgive them that annual payment, even if we have already received back ten times the principal. And not only do we oppress them in this way; if someone, because of extreme poverty, cannot pay the interest for the coming year, we demand—O cruelty!—additional interest upon interest. If they still cannot pay, we take away everything they have and drive them empty-handed from our villages, whereas we ought rather to show them special mercy and, in fulfillment of the divine commandment, supply them with all the necessities of life as our brethren.

If we are so merciless toward our poor brethren, O wretched soul, showing them no compassion or loving-kindness, but instead devouring them and tormenting them in every way—how do we not fear the fearful Judge and Lord who will say to us: Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels. For I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was naked and you did not clothe Me (Matt. 25:41–43), and so forth. Then He adds: Inasmuch as you did it not to one of the least of these My brethren, you did it not to Me (Matt. 25:45).

Terrible is this saying, O my wretched soul, and fearful the sentence—especially for us wretched monks who, as it were, renounced all unrighteousness, lawlessness, and worldly usury, and gave God a vow henceforth to love all righteousness and mercy, sincere love and loving-kindness toward every human being, and especially toward those in distress. Yet forgetting our vows, we treat the peasants subject to us with such inhumanity—those whom the Lord calls His own brethren, concerning whom He clearly says through the mouth of blessed David: Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord; I will set him in safety; I will deal boldly with him (Ps. 11:5-6). By this He plainly declares: Though for a time I seem to keep silence while the poor and needy are wronged and cruelly oppressed, I will not be silent forever; I will surely arise to defend them and take vengeance on those who oppress them.

The same thing He declares elsewhere through the same Prophet: The Lord protects the strangers; He will relieve the orphan and widow, but the way of the wicked He will destroy (Ps. 145:9); and again: I know that the Lord will maintain the cause of the poor and will avenge the needy (Ps. 139:12).

If all this is so, O soul—and it cannot be otherwise—why do we remain so insensible to it? Why are we not terrified by the parable the Lord told of the rich man who hated the poor and of Lazarus, or by the expulsion of the virgins from the divine bridal chamber? And still more, why are we not convinced by that lover of riches whom God Himself rebuked, saying: Fool! This night your soul will be required of you; then whose will those things be which you have prepared? (Luke 12:20).

Or do you not know, O soul, the true and wise saying of the prophet and king David: The fool and the senseless alike perish and leave their wealth to others. Their graves are their homes forever (Ps. 48:10-11). Truly foolish is he who does not set his mind on the things above, where Christ is, seated at the right hand of God, as the divine Apostle says, commanding us: If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God (Col. 3:1–3).

He is called foolish who understands the power of the divine commandments impiously and wrongly, and therefore wanders along the byways of temporal pleasures and the vanities of this world, delighting and rejoicing in them like a worm in the mud where it is born, crawls about, and dies when the mud dries up.

Come, then, O my soul, let us at last awake and wipe away the pus that has gathered on the eyes of our mind because of our disobedience and madness. Let us understand that everything concerning us must be done according to the divine commandments, and let us strive to correct ourselves. Let us scatter abroad, according to God’s will, what we have wickedly gathered contrary to His commandment. Let us renounce once more; let us love a second renunciation, since we lied in the first, and let us obey that divine voice which cries aloud: He has dispersed abroad, he has given to the poor; his righteousness endures forever (Ps. 111:9). If the righteousness of him who gives his wealth to the poor endures with him forever, then the unrighteousness of the unmerciful will also remain with him unto endless ages in the unquenchable fire, as it was justly said to that unmerciful rich man: Child, remember that you received your good things in your lifetime (Luke 16:25).

Let us imitate, O my soul, that wise publican who became the Savior’s host and said: Behold, Lord, half of my goods I give to the poor; and if I have defrauded anyone of anything, I restore it fourfold (Luke 19:8). Let us imitate his good repentance and praiseworthy resolve, that we too may be made worthy to hear that divine voice: Today salvation has come to this house (Luke 19:9).

How long shall we remain deaf to the divine teaching which commands us: Do not trust in injustice, and do not covet robbery; if riches flow in, do not set your heart upon them (Ps. 61:10)?

Let us fear, O my soul, let us fear the threat of the divine Teacher who says: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted, and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be a witness against you and will eat your flesh like fire. You have laid up treasure in the last days (James 5:1–3).

This just threat applies especially to us, wretched soul, who amass every kind of wealth yet refuse to give even a farthing to the poor who bow before us with tears and beg; we pass them by and will not even look at them. Therefore we too shall not be shown mercy by the righteous Judge, since we ourselves show no mercy to our neighbors who perish from hunger and cold: For judgment is without mercy to the one who has shown no mercy (James 2:13). And we shall not taste the good things prepared for the righteous while we hunger and thirst for unrighteousness rather than for righteousness.

Let us not remain, O soul, in such darkness of mind and hardness of heart. Let us fear the fearful denunciation of Him who says: Woe to you who are full now, for you shall hunger. Woe to you who are rich, for you have received your consolation (Luke 6:24–25).

Let us cast away all that unbelief with which our heart is sick concerning the commandments and ordinances of our Lord and Savior Jesus Christ. Let us accept the Lord’s discipline, lest He be angry with us and we perish from the righteous way when His wrath is quickly kindled against those who transgress His holy commandments—those who, in their great presumption and hardness of heart, foolishly think they can appease the incorruptible Judge at their last breath with a repentance that is in truth ineffective, after having knowingly and willingly provoked Him throughout their whole life.

Repentance offered at the last breath, with tears and contrition of heart, with painful groaning and restitution of what was stolen, is indeed good—but it is good for those who lived lawlessly out of ignorance of God’s future judgment and the torments awaiting them. As for those who, knowing all this and fully understanding Holy Scripture, yet voluntarily trample God’s commandments and imagine they will appease the fearful Judge at their last breath—I do not know whether such a grace will be granted them. For the greater part of them are suddenly snatched from this life, struck before death with loss of speech and consciousness, presenting a pitiful spectacle to those who behold them lying mute and motionless, invisibly tormented for many days. Others have been taken suddenly, without the slightest moment granted them for repentance.

Knowing this with certainty, the divinely inspired psalmist commands us: Understand therefore, you who forget God, lest He snatch you away and there be none to deliver (Ps. 49:22). Who are these who forget God, O soul? Are they not those who, in mad presumption, knowingly trample His saving commandments while being well-versed in Holy Scripture? The same divine psalmist confirms this when he clearly sings: But the mercy of the Lord is from everlasting to everlasting upon those who fear Him, and His righteousness upon children’s children, to those who keep His covenant and remember His commandments to do them (Ps. 102:17-18). It is clear from this that those who remember His commandments to do them—that is, to fulfill them in deed—are the ones who remember God; while those who trample His commandments are justly called those who forget God. For this reason He also forgets them, as He Himself says through His prophet Hosea to the transgressors of His commandments, the ungrateful Jews: Because you have rejected knowledge, I will also reject you from being priest to Me; since you have forgotten the law of your God, I will also forget your children… And as they sinned against Me, I will change their glory into dishonor (Hosea 4:6–7).

Terribly mistaken, O soul, are those who sin deliberately and hope for salvation through an ineffective and uncertain repentance at the end: For God is not mocked (Gal. 6:7), says the divine Apostle.

Therefore let us abandon such soul-destroying delusion and repent before God while the divine loving-kindness and goodness from above still grants us time for it. For, it is said, at an acceptable time I heard you, and on the day of salvation I helped you. Behold, now is the acceptable time; behold, now is the day of salvation (2 Cor. 6:2). Let us put away the works of darkness and put on the armor of light. Let us walk properly, as in the day (Rom. 13:12–13). But enough has already been said about this.

Let us now look, if you will, at the remaining Beatitudes and see whether we live in accordance with them.

Blessed are the pure in heart, for they shall see God (Matt. 5:8).

Here, at these words, great perplexity seizes me, O soul. How shall I worthily praise the unspeakable and superabundant gift that our loving Master bestows upon us? In the Beatitudes already mentioned, honors are promised to the worthy according to the nature and measure of each one’s correction. But here the Lord promises the very summit of divine desire: to behold face to face, in a hidden and noetic manner, the passionless and blessed divine Nature.

Seized by this longing, the blessed psalmist says: As the deer longs for flowing streams, so longs my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before the face of God? (Ps. 41:1-2). I shall be satisfied when Your glory is revealed to me (Ps. 16:15/17). By “satisfaction” the Prophet means the most perfect, secret, ineffable, and insatiable delight in the divine beauty and love of God, which will be granted to those who have completely purified their hearts from everything—not only from every defilement of flesh and spirit, but from every disease of soul: wrath, anger, envy, satanic pride, contempt and judgment of one’s neighbor, and from every kind of evil, cunning, craftiness, flattery, and wicked opinions. For by all these things, O wretched soul, our heart is infected and constantly wounded in various ways, yet remains insensible.

To convince yourself that this is truly so, examine carefully, O soul, if you can, the wicked thoughts that crawl in the secret chamber of our heart, and you will surely find lurking there every kind of iniquity and God-hating Pharisaic pride. Because of it you justify yourself in everything, consider yourself in some way superior and better than everyone who labors in virtue, and regard every other person as worse than yourself, even if he manifestly lives a reverent life. But if your neighbor happens to sin in something through weakness of the flesh, you condemn him like the Pharisee, mock him, and do not cease to reproach him in various ways before all men. And if you see him living virtuously and praised by all, immediately your heart is pierced by the arrow of envy, and sorrow overtakes you because of your brother’s virtuous life, since he proves better than you before God and men. Overcome by the arrow of envy, you begin to hate him and strive in every way to hinder him and turn him aside from striving toward what is better.

And what of the defilements of our secret fleshly passions? Truly they are terrible, most foul, and manifold. Not only a sudden glance at a woman or at a youth’s beautiful face disturbs us, but even the sound of their voice when heard, or their clothing that falls into our hands, instantly defiles our heart. And what do I say about a glance, a voice, or clothing? Often the most subtle thought or a lustful memory of them suddenly arouses the passion of desire, sets the heart aflame with sinful fire, and the flesh immediately begins to rage and rave.

Being thus shamefully defiled in so many ways by flesh and mind, how shall we prove worthy of the grace promised by this Beatitude? It is impossible, O soul, utterly impossible to receive it until we mortify our members which are upon the earth (Col. 3:5), according to the word of the divine Apostle who says: Pursue peace with all people, and holiness, without which no one will see the Lord (Heb. 12:14).

How shall our members be mortified when we constantly feed abundantly on the most delicious foods, are always surrounded by gold and silver, by glory and honor from men, when we are immersed in countless cares and tumults of this life, and our thoughts are ever darkened by wrath and anger, jealousy and envy?

We have gone astray, O soul, we have gone astray from the straight and unfailing way of life of the holy monks, and we senselessly press on toward the prize of the high calling (Phil. 3:14)—not as Paul did, nor as those zealous ones who came after him for the sake of the good things kept in heaven. They at once left homeland, parents, kin, friends, possessions, estates, glory, honor, abundant food, and every bodily comfort, and fled irretrievably into the remotest deserts, taking up their cross—that is, the voluntary mortification of fleshly and spiritual passions and desires—holding fast to the saving commandment of their Lord who says: If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me (Matt. 16:24). And elsewhere: So likewise, whoever of you does not forsake all that he has cannot be My disciple (Luke 14:33).

Therefore, when we too, O soul, renounce not only all our possessions but even the very desires and fleshly passions and lusts; when with our whole soul we hate all human glory and honor, and sincerely love the glory and life to come, together with every kind of poverty, dishonor, disgrace, abstinence, and stillness; when we live in all humility, reverence, and uprightness of conduct; and when, having corrected all these things, we can say in the feeling of our heart with that blessed royal Prophet: But I am a worm and no man, a reproach of men and despised by the people (Ps. 21:6); and when we are made worthy to endure every affliction and hardship, the plundering of our goods, wounds and persecutions, imprisonment and death for our sins and for the true faith in God—then, O soul, our hope of salvation will be firm, according to the divine decree which says: Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven (Matt. 5:11–12).

But as long as we cling, O soul, to our former worldly habits and ways, and do not put off our old man with his passions and desires, until then, I say with David, in vain do we rise early and sit up late, eating the bread of sorrow (Ps. 126:2). Truly it is the bread of sorrow, and not the bread of life, that they eat who, contrary to the Gospel commandment, throughout their whole life devour with every kind of injustice and usury the sweat-soaked labors of the poor, yet refuse to cease from this iniquity and do not strive to understand rightly and in a manner pleasing to God the commandment which says: I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings (Hosea 6:6).

Blessed is he who considers the poor and needy, for the Lord will deliver him in the evil day (Ps. 40:1). But he who devours and oppresses him with yearly demands for interest is a stranger and has no part in such blessedness and deliverance in the evil day; for the unrighteous and extortioners will not inherit the kingdom of God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience (Eph. 5:6).

If because of the transgressions mentioned above the wrath of God comes upon the sons of disobedience, then clearly because of the opposite—righteousness, chastity, love of the poor, and compassion toward all who live in sorrow—every grace and blessing from God comes upon the sons of obedience, as it is said: The eyes of the Lord are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil, to cut off the remembrance of them from the earth (Ps. 33:16-17).

Behold, O my soul, from many and various divinely inspired sayings of the All-Holy Spirit we have come to know the loving-kindness and goodness of our good Master toward those who fear Him in word and deed, and also the intolerable wrath that is revealed from heaven against all ungodliness and unrighteousness of men (Rom. 1:18) who trample His saving commandments and live unworthily of the Gospel and apostolic life—especially against us ourselves who knowingly transgress the will of our Lord.

Let us no longer remain in the negligence and hardness of heart in which we have spent the past time of our wretched life, but let us immediately awake from the deep sleep of insensibility and fear with our whole soul the truly fearful day of judgment—and even before it, the hour of death that comes suddenly; for we do not know the day or the hour when our Lord will come. Let us always be ready and carefully watch over the keeping of His holy commandments, adorning ourselves with every good and God-pleasing work of holiness and righteousness and God-like mercy toward all who are in sorrow and need, that we too may be made worthy to stand at the right hand of the incorruptible Judge and to hear with all the righteous that greatly desired and most blessed sentence: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matt. 25:34).

If we truly and with our whole soul believe in Christ the Savior and desire to attain His eternal kingdom, let us show it by deeds, not by words alone and these outward rags; for faith without works is dead and utterly useless.

To the readers of this word

You who are comforted by the teaching and ordinances of the Gospel and the Apostles, receive with spiritual joy the power of this word and be pleased to put it into practice. Regard it with love and attend to it without doubt, for this word on repentance contains no small profit.

To the one who wrote this word, render, I beseech you, recompense by your prayers acceptable to God, that I too may be made worthy, together with you, to fulfill the teaching it contains. Let none of you, I implore, consider that I have fully accomplished what is said in it; for truly I am that fruitless tree at whose root lies the noetic axe by which it is cut down and thrown into the fire (Matt. 3:10). I am that wayside, that stony ground, those thorns where the seed cast by the heavenly Sower falls and perishes, bearing no fruit for Him. I am the straw that is burned with unquenchable fire.

Therefore I beg you: pray for me, a sinner, that I too may be made worthy, together with your holiness, to be found pure wheat gathered into the eternal granaries of the Creator and Master of all, our Lord and Savior Jesus Christ—to whom be glory unto the ages. Amen.

source

-Origen of Alexandria

 

Homily 34.

On the Gospel of Luke 10:25–37. Reading 53.

Although the Law contains many commandments, the Saviour in the Gospel establishes only a few of them, and those who keep them are led by the shortest path to eternal life. Therefore, in the passage from Luke read today, a certain lawyer asked Jesus: “Teacher, what shall I do to inherit eternal life?” Jesus answered him: “What is written in the Law? How do you read it?” He replied: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.” Then Jesus said to him: “You have answered rightly; do this, and you shall live” (Luke 10:27–28). Without doubt the lawyer was asking about eternal life, and the Saviour’s words referred to that very thing. At the same time, the commandment given in the Law plainly teaches us to love God. In Deuteronomy it is written: “Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart” (Deut. 6:4–5) and so forth, and “you shall love your neighbour as yourself.” The Saviour bears witness concerning these two commandments and says: “On these two commandments hang all the Law and the Prophets” (Matt. 22:40).

Yet the lawyer, “wanting to justify himself,” shows that he has no neighbour by asking: “And who is my neighbour?” In reply the Lord tells the parable that begins: “A certain man went down from Jerusalem to Jericho” and so on. He teaches that this traveller was neighbour to no one except the one who desired to fulfil the commandment and prepared himself to become neighbour to everyone in need of help. For at the end of the parable it is said: “Which of these three, do you think, proved neighbour to the man who fell among the robbers?” (Luke 10:36). His neighbour turned out to be neither the priest nor the Levite, but—as the lawyer himself said—“the one who showed mercy on him.” Then Jesus said to him: “Go, and do thou likewise” (Luke 10:37).

One of the elders interpreted this parable as follows: The man who went down is Adam. Jerusalem is Paradise, Jericho is the world, the robbers are the hostile powers, the priest is the Law, the Levite is the Prophets, the Samaritan is Christ, the wounds are acts of disobedience, the beast is the Lord’s body, the inn that receives everyone who wishes to enter is the Church. The two denarii signify the Father and the Son, the innkeeper is the head of the Church, to whom its care is entrusted. And the Samaritan’s promise to return symbolises Christ’s Second Coming.

All this is, of course, reasonable and beautiful, yet we must not think that it applies to every single person, for not everyone “goes down from Jerusalem to Jericho,” nor does everyone live in the world for that purpose—even though He who was “sent to the lost sheep of the house of Israel” (Matt. 15:24) travels this way. The man who went down from Jerusalem to Jericho “fell among robbers” because he himself wished to go. And the robbers are the same ones of whom the Saviour speaks: “All who ever came before Me are thieves and robbers” (John 10:8). Yet it was not thieves who attacked him, but robbers, who are far worse than thieves. He fell among them while going down from Jerusalem. They “stripped him, wounded him, and departed.” What are these wounds that the robbers inflicted on the man? They are vices and sins.

Thus the robbers who stripped and wounded the traveller did not help him but beat him and went away, “leaving him half dead.” It happened that a priest was going down that road first, and then a Levite. Perhaps they did much good for other people, but not for this man who “went down from Jerusalem to Jericho.” The priest saw him (I believe he signifies the Law) and the Levite (the prophetic word) saw him; and when they saw him, they passed by on the other side. Providence preserved this half-dead man for one who is stronger than the Law and the Prophets—for the Samaritan, whose name means “Guardian.” He is the One of whom it is said: “He who keeps Israel shall neither slumber nor sleep” (Ps. 120/121:4). The Samaritan did not set out “from Jerusalem to Jericho” as the priest and Levite did, who travelled that road; rather, He was travelling that way in order to save this half-dead man. The Jews said to Him: “You are a Samaritan and have a demon” (John 8:48); and though He denied having a demon, He did not wish to deny that He was a Samaritan, because He knew that He is the Guardian.

So when the Samaritan came to this half-dead man and saw him lying in his blood, He had compassion on him and drew near to him in order to become his neighbour. He “bound up his wounds, pouring on oil and wine”—but He did not say what the prophet said: “wounds neither closed nor bound up nor soothed with oil” (Isa. 1:6). This Samaritan is the One in whose care and help all who suffer stand in need. The man who went down from Jerusalem and fell among robbers was wounded and left half-dead; more than anyone he needed the Samaritan’s help. You must understand that, by God’s providence, this Samaritan was travelling in order to care for the man who had fallen among robbers—this is evident because He had bandages, oil, and wine with Him. I think the Samaritan carried all these things not only for this one man, but also for others who, for various reasons, had been wounded and needed bandages, oil, and wine.

He had oil, of which it is said: “oil to make his face shine” (Ps. 103/104:15)—undoubtedly meaning the face of the one who is healed. The Samaritan anoints the wounds with oil to reduce the swelling, and pours on wine to cleanse, yet also adding what stings. Then He sets the wounded man “on His own beast”—that is, on His own body, for He condescended to become man. The Samaritan “took on Himself our infirmities” (Matt. 8:17; Isa. 53:4) and bore our griefs. He brought the wounded man to an inn—that is, to the Church, which receives everyone and refuses help to no one. Jesus calls everyone to the Church, saying: “Come to Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28).

After the Samaritan brings the half-dead man to the inn, He does not depart immediately but remains with him in the inn for another day, tending the wounds not only by day but also by night. He devotes all His attention to the sick man and zealously gives him all His time. And when He is about to leave in the morning, from His tested silver, from His tested money, He gives “two denarii” to the innkeeper. Without doubt this innkeeper was an angel of the Church, to whom the Samaritan entrusted the care of the wounded man (whom He Himself had tended for a while) and the task of nursing him back to health. The “two denarii,” as it seems to me, are the knowledge of the Father and the Son and the understanding of the mystery of how the Father is in the Son and the Son is in the Father. This knowledge is given to the angel as payment so that he may care for the man entrusted to him, and he is promised that if he spends more on healing this half-dead man, it will be repaid to him.

The Samaritan who had compassion on the man who fell among robbers is truly the “Guardian” of souls—closer than the Law and the Prophets—and He showed this not by word but by deed. And if we judge by the verse: “Be imitators of me, as I am of Christ” (1 Cor. 4:16), then we too can imitate Christ and have compassion on those who “have fallen among robbers.” We can draw near to them, bind up their wounds, pouring on oil and wine, set them on our own beasts, and bear their burdens. To this the Son of God calls us, who speaks not so much to the lawyer as to us and to all people: “Go, and do thou likewise.” If we do so, we shall be counted worthy of eternal life in Christ Jesus, “to whom be glory and dominion for ever and ever. Amen” (1 Pet. 4:11).

-St. Basil the Great

The saying, “Arise, O Lord my God, according to the decree which Thou hast commanded” (Ps 7:6/7), may be understood concerning the mystery of the resurrection—as though the Prophet were praying that the Judge may arise to avenge every sin and to fulfil the commandments appointed for us. Or it may be understood of the Prophet’s own situation at that time—as though he were praying that God may arise to avenge the commandment He Himself had given: “Honour thy father and thy mother” (Exod 20:12), which commandment his son had transgressed. Therefore he prays that God, both for the correction of the offender himself and for the chastening of many, may not be long-suffering, but may arise in wrath and, arising, execute vengeance for His disregarded commandment. “Avenge not for my sake,” he says, “but for the sake of Thy commandment that has been treated with contempt—Thy commandment which Thou Thyself didst ordain.” For it is plain that when one transgressor is punished, many are thereby corrected.

Consider now the behaviour of certain birds toward their aged parents—a behaviour that, if only our children would pay heed, could alone arouse them to love of parents. For there is no one so deficient in understanding that he would not count it shameful to be surpassed in virtue even by irrational creatures.

Storks whose parent has lost its feathers through old age surround it on every side, warm it with their own wings, provide it with abundant food, and in flight render it every possible assistance, gently supporting it on both sides with their wings. This is so well known that some even call the gratitude these birds show their parents “the recompense of the storks.”

If you desire to be assured of things to come, fulfil what the Law prescribes and await the reward for it: “Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the good land which the Lord thy God giveth thee” (Exod 20:12). Dutiful children are a great glory to their parents.

Children, love your parents. Fathers, provoke not your children to wrath (Eph 6:4), thus the Apostle Paul exhorts us. If the lioness loves her cubs and the wolf fights for its young, what shall a man say who transgresses the commandment and violates the law of nature—when either a son dishonours his father’s old age, or a father, because of a second marriage, forgets his former children?

The eagle is very harsh in rearing its young: having hatched two fledglings, it strikes one with its wings and casts it to the ground, keeping only the other for itself, rejecting the one it has begotten because rearing it is burdensome. Yet, it is said, the lammergeier (a different kind of eagle) does not allow it to perish but takes it and rears it together with its own young. Such are the parents who, under pretext of poverty, expose infants, or who in distributing their property act most unjustly toward them. Justice requires that fathers who have equally given existence to each of their children should also divide equally and impartially among them the things needful for life.

Do not imitate the cruelty and harshness of the crook-clawed birds which, when they see their young already able to fly, beat them with their wings, drive them from the nest, and care for them no further. Imitate rather the tender love of the crow, which follows even its fledged young for a very long time, providing them with food.

A man who is childish in understanding differs in no way from an infant in years. “Grey hair is wisdom for men” (Wis 4:9). Truly it is understanding, far more than grey hair, that brings honour to an elder. If someone is like the wise Daniel—young in body but hoary in understanding—he is justly preferred above those who have bodily grey hair yet a lawless will in the soul. It is evident that upon Daniel, though still a youth and young in physical years, there descended the gift of eldership because he possessed the grey hair of understanding. Thus it happens that the young, on account of the virtue shining in their souls, are preferred to elders who live slothfully and carelessly.

The heaviest punishment is for a city to be governed by a foolish youth; for youth is often prone to levity and easily moved to corruption. Unrestrained desires, bestial anger, insolence, affronts, pride, and arrogance are passions nurtured together with youth. Envy is born against superiority, suspicion toward one’s own household. A multitude of immoderate evils is bound up with youth—evils that subjects must of necessity endure. The vices of rulers are a calamity to the ruled.

Hence, before the final captivity of Jerusalem, those great evils arose when the citizens of Jerusalem, attacking one another, filled the city with sedition and murder; even when the city was surrounded on every side by enemies, they could not be brought to the concord so necessary for them. Even when they were in utmost peril, with the city being taken, the walls crumbling, and the enemy pouring in, they oppressed one another for the sake of love of power and pre-eminence. And this they suffered because the Prophet, the seer, the ancient, the wonderful counsellor had been taken from them, and young princes were set over them, and scorners ruled them (cf. Isa 3:4–5).

Let us not suffer evils like these. Therefore let us strive to avoid mutual discord, ever preserving honour and peace among ourselves, that having lived here in tranquillity we may be accounted worthy to enjoy the good things to come, in Christ Jesus our Lord, to whom belong glory and dominion for ever and ever. Amen.

-St. Basil the Great

To lavish excessive care on the adornment of the body is not the mark of a man who truly knows himself, nor of one who understands that profound moral teaching: that the visible is not the man. Far greater wisdom is required for each of us to know himself as he truly is. For an unenlightened mind to achieve this is far harder than for weak eyes to gaze upon the sun.

Just as one cannot write on wax without first erasing the letters already traced there, so it is impossible to imprint divine teachings upon the soul without first casting out the corrupt thoughts that have previously mastered it. When no good thoughts dwell in the soul, there is no enlightenment in it—not because the Enlightener is absent, but because the one who needs enlightenment does not attend. As a body without breath is not alive, so a soul that does not know its Creator cannot properly be called a soul. For ignorance of God is the death of the soul.

Therefore we must not serve the body except in cases of extreme necessity; rather, we must seek everything that is noblest for the soul, leading it forth, as from a prison, out of fellowship with bodily passions through the love of wisdom—yet without enslaving the body to the passions either. Those who care for the adornment of the body while despising the soul that governs it—how do they differ from men who fuss only over their tools and neglect the art that gives them life?

Turn your attention neither to your own possessions nor to all that surrounds you, but attend to yourself. For one thing is we ourselves, another is what belongs to us, and still another is everything that exists around us. We ourselves are soul and intellect, created according to the image of the Creator; what belongs to us is the body and its senses; everything that surrounds us is property, skills, and the other necessities of life. Therefore pay no heed to the flesh, nor be wholly concerned for its welfare; rather adorn the soul and bestow care upon it, that you may cleanse away by prayer every defilement born in it from ungodliness.

Just as an unclean mirror cannot receive the images of things, so likewise a soul distracted by worldly cares and darkened by the passions of fleshly thinking cannot receive the enlightenment of the Holy Spirit. Everything that is by nature good must be accounted a good of the soul. The treasure of the soul consists in the poverty of the body; bodily riches are the soul’s poverty. For as on a balance-scale, when greater weight is placed on one side the other is necessarily lightened, so in the relation of flesh and soul: pre-eminence in one is inevitably the cause of deficiency in the other. When the body is healthy and weighed down with fatness, the intellect must be weak and utterly powerless for its proper actions; conversely, when the soul is in good estate and is lifted up to its proper greatness by contemplation of the good, the body of necessity wastes away.

Just as without any teaching we hate sickness and of ourselves turn away from everything unpleasant, so in the soul there is a certain aversion to evil that is not acquired by any instruction. Every vice is a weakness of the soul; virtue is the sign of the soul’s health. Some have justly defined health as the proper functioning of natural activities. Whoever applies this definition to the well-being of the soul will not depart from justice.

No one would neglect his child when it is about to fall into a pit, nor leave it lying there without raising it up. How much more grievous it is to abandon a soul that has fallen into the abyss of evils and leave it to perdition! The soul must therefore rule over the passions and serve God. It is impossible for it to serve both God and sin at once; rather, it must overcome wickedness and submit itself to the Lord of all.

As the proper virtue of trees consists in bearing ripe fruit (though leaves waving on the branches add a certain adornment), so the first fruit of the soul is truth. Yet it is not unseemly for the soul to clothe itself also in outward wisdom, as in leaves that both veil the fruit and give a pleasing appearance. For no painter can depict the features of the body as perfectly as the intellect can portray the inner realities of the soul.

Let us therefore care for the intellect as much as we can, that we may become partakers of the good things to come, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

In the ordinances of the Lord there is contained as abundant wisdom as the creatures are manifold or alike among themselves. To enumerate them all in detail would be as impossible as attempting to count the waves of the sea or measure its waters with the hollow of one’s hand. For who could describe exhaustively even the properties that pertain only to the life of birds? How the storks all arrive in our lands at one and the same time, and depart again under a single leader—an action that almost resembles rational understanding. How our crows surround them (in my judgment, escorting them and in some manner aiding them against hostile birds). Proof of this is, first, that at this season not a single crow is to be seen; second, that they return wounded, bearing clear marks of the battles and defence they have undertaken. Who has established among them the laws of hospitality? Who has threatened them with condemnation for deserting military duty, so that not one remains behind without escorting them?

The cranes keep watch by turns: some sleep while others walk the circuit and provide perfect safety for those sleeping. When their time of watching is ended, the watcher utters a cry and falls asleep; another takes his place and renders the same security he himself enjoyed. This same orderly discipline may be observed in their flight: the one who has led the way for the appointed time returns to the rear of the flock and hands over the guidance to another who takes his place.

But you who disbelieve the transformation that shall come after the resurrection, call to mind that horned worm of India and clearly understand the resurrection. And you who mock our mystery as though it were impossible and contrary to nature that a Virgin should give birth and yet remain inviolate, consider that God, for our instruction, that we might believe His wonders, has beforehand set forth countless proofs drawn from nature itself. For example, He gave vultures the ability to bear young without any mingling of sexes—young that are moreover long-lived, their life extending even to a hundred years. Thus in all things He has given us clear foreshadowings of His miracles.

Even among the fish there is a certain rational and well-ordered system. Each kind has its way of life appointed by nature, and they dwell in the regions of the sea assigned to them as though in cities or villages or ancient fatherlands. Some fish even undertake migrations: as though sent out by common counsel, they all depart together under a single law. For as soon as the appointed season for spawning arrives, various fishes from various bays, impelled by a common law of nature, hasten toward the northern sea. At the very time of their passage, when they gather and stream through the Propontis into the Euxine, you may behold them like a river. Who urges them on? What royal authority? What edicts proclaimed in the marketplace announce to them the pre-established time? Who escorts them? Do you see the divine ordinance that fills all things and extends even to the least of creatures? The fish does not disobey the law of God; yet we men do not keep His saving teachings.

Do not despise fish because they are voiceless and wholly without reason; rather fear lest you prove yourself more senseless than they when you resist God’s ordinance. No kind of fish is furnished with teeth only on the lower jaw, as the ox and sheep are with us, nor does any of them chew the cud—except the scarus, as some report. Yet all fish are equipped with frequent and sharp teeth so that food may not be dissolved by the water through prolonged chewing. For if it were not swallowed quickly after being broken up, it would dissolve in the water while still being chewed. Hear, then, what the fish almost proclaim by their actions: “We are sent on this far journey that our kind may be preserved forever.” They have no reason, yet they possess a natural law deeply imprinted in them, showing what they must do. “Let us go,” they declare, “to the northern sea. Its water is far sweeter than others, for the sun, lingering but little over it, does not draw out all its pleasantness with its rays. Sweet waters are agreeable to sea creatures as well.” For this reason they often swim up into rivers and go far from the sea. For this very cause they prefer the Pontus to other gulfs, since it is suited to the bearing and rearing of their young. And when their desire is fully accomplished, they all return together to their own places.

But what, let us hear from the voiceless, is the reason for this return? “The northern sea,” say the fish, “is shallow, exposed to strong winds, and has few shores or refuges; therefore winds easily disturb it even to its depths, so that the waves stir up the very sand from the bottom. Moreover, it grows cold in winter, being filled by many great rivers. For this cause, having moderately enjoyed its waters in summer, we hasten again for winter to the warm places that are in the depths of the sea and to regions warmed by the sun.” Thus escaping the stormy blast of the north wind, they make for bays less disturbed, as though to havens.

I myself have seen this and marvelled at the wisdom of God that is in all things. If irrational creatures provide for their life, if the fish knows what it must do and what avoid, what shall we say—we who are endowed with reason, instructed by the law, assured by promises—yet order our affairs more senselessly than the fish? For they in a manner foreknow the future; we, having no faith concerning things to come, pass our life in bestial pleasures.

When we consider how much care irrational creatures, without any teaching but moved only by nature, devote to preserving their life, should we not ourselves be stirred to guard our own lives and to care for the salvation of our souls? Or shall we desire all the more to be condemned when we are found incapable even of imitating the very beasts?

The she-bear, often sorely wounded by deep gashes, heals herself with great cunning by applying to the wounds herbs of a drying nature. Behold how the fox cures itself with pine-resin. The tortoise, having over-eaten of viper’s flesh, rids itself of the poison by eating marjoram, which has the contrary property. The serpent itself heals its dimmed eyes by eating fennel. Oxen, long confined through winter, when spring approaches know by natural instinct the change and look out from their stalls toward the exit, all altering their appearance as though at some given signal. Sheep, when winter draws near, eat their fodder greedily, as though laying up food against future want.

What does this teach us men? That there is in irrational creatures a certain foreknowledge of the future, that we too may not cling to the present life but direct all our care toward the age to come. Why else does the lamb, leaping out of the fold among countless sheep, recognise its mother’s voice, run to her, and seek the milk of its own source? Though it find its mother’s teats exhausted, it is content with them and passes by many others, even though they be laden with milk. Why also does the ewe recognise her own among thousands of lambs? The voice is the same, the wool alike, the smell—to our sense of smell—identical in all. Assuredly they possess some sense keener than our understanding, by which each recognises its own.

The young puppy has no teeth yet, but already defends itself with its snout against an aggressor. The calf has no horns yet, but already knows where its future defence will grow. This is because God their Creator has compensated their lack of reason with greater power of sensation.

We must not blame the Creator because He has made venomous creatures that are deadly and harmful to our life. Can one reproach a guardian of youths because, in training their inclinations to constancy, he corrects their intemperance with blows and wounds? When you put your trust in the Lord, by faith you have power to tread on serpents and scorpions (Luke 10:19). Did you not see how the viper that fastened on Paul’s hand as he gathered dry sticks did him no harm, because that holy man was filled with faith (Acts 28:3–6)? But if you are faithless, fear your own unbelief more than the beast, for through it you have made yourself vulnerable to every destruction.

Whatever calamity we suffer, we suffer by God’s appointment. God will assuredly not deliver us into the power of evil forces to torment us. He Himself determines the measure of chastisements, proportioning them to the strength of those punished. Therefore we call all things sent down to us for our good from the divine authority “the working of all-accomplishing grace.” For there is nothing that God does not foresee or leave uncared for: His watchful eye looks upon all things, He is present everywhere, bestowing health.

It is therefore most fitting for us now to cry out with the prophet: “How magnificent are Thy works, O Lord! In wisdom hast Thou made them all” (Ps 103/104:24).

To Thee belong glory, honour, and majesty, O Father, Son, and Holy Spirit, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

Just as pleasant and much-desired things possess no permanence or stability, so too all sorrowful events cannot endure long or remain unshaken; everything is subject, as it were, to some surging wave and to sudden changes. Neither bodily health, nor the bloom of youth, nor abundance of possessions, nor any other worldly prosperity lasts long. Even in the calm tranquillity of this life, expect at some point a storm of circumstances: sickness will come, poverty will come, for the wind does not always blow from behind. Even the most renowned and exemplary man is often overtaken by unexpected misfortune; unforeseen events, like tempestuous winds, disturb all earthly prosperity. Evils come upon you in succession, wave after wave. Yet you will see in time that even this passes into joy and is transformed into pleasant calm. For just as the sea cannot long remain in one state (now you see it calm and still, yet soon you behold it lashed by fierce winds, and what was raging with billows quickly turns again to profound tranquillity), so too do the things of this life readily change from one extreme to the other.

Therefore a prudent helmsman is needed: one who, even in the calm of life when everything goes according to desire, remains attentive to possible changes and does not rest in present goods as though they were immortal; and who, in adverse circumstances, does not despair, lest by excessive grief he be swallowed up and sink. Yet while a pilot cannot command fair weather upon the sea whenever he wishes, it is easy for us to make our life serene if only we calm the waves raised within us by our passions and do not allow our spirit to be overcome by external happenings. For those who care too much about this life are like over-fat birds that have wings in vain and crawl upon the earth together with wingless creatures.

Many who gathered great wealth in youth and stood in the very flower of their age could not withstand the stormy assault of the spirits of wickedness because they lacked prudent governance, and thus lost everything. Some fell away from the faith (1 Tim 1:19); others, having preserved chastity from youth, when a violent tempest of lust arose within them, lost it utterly. A pitiable sight! A man who has wasted his whole body with fasting, who has kept vigil in prayer without ceasing, who has shed abundant tears, who has guarded abstinence for twenty or thirty years, through inattention and spiritual negligence loses everything in a single instant. A man enriched by fulfilment of the commandments becomes like a merchant laden with great wealth who, rejoicing that his ship has safely crossed fearful deeps, yet perishes at the very harbour and suddenly loses all. Such men our God pities.

Pity is a kind of compassion felt toward those who have suffered something undeserved, arising in hearts inclined to sympathy. We feel pity for one who, after great riches, has fallen into utter poverty; or who, having enjoyed perfect health, has come into extreme weakness; or who, having once possessed beauty and comeliness of body, has been disfigured by the most grievous diseases. Therefore God Himself, seeing that we who once dwelt in Paradise were glorious, and then through banishment became inglorious and contemptible, has compassion on us, beholding what we have become from what we once were. With the voice of mercy He called to Adam, saying: “Adam, where art thou?” (Gen 3:9). Assuredly God, being all-knowing, did not ask this in order to learn; He wished Adam himself to recognise what he had become from what he had been. “Where art thou?” as though saying: “Into what abyss hast thou fallen from such a height?”

Therefore the reason, which holds the chief place in us like a judge, must examine and discern every action: whether it should be undertaken or not; and it must admit both our own consent and the impulses of the soul only after careful discernment. Of this the Apostle Paul also speaks: “But if we would judge ourselves, we should not be judged” (1 Cor 11:31).

Do not be curious about the future, O man! Use the present profitably. What advantage is there in foreknowledge? If good is to come, it will come even though you did not know it beforehand; and if evil, what profit is there in being devoured by sorrow ahead of time?

Is it not plain that the name “wisdom” is used in two senses? One is the safeguarding of one’s own interest at the expense of one’s neighbour—the wisdom of the serpent that guards its own head. This appears to consist in cunning of character: it quickly finds its own advantage and ensnares the simple; such was the wisdom of the builder of iniquity. True wisdom, however, is the knowledge of what ought to be done and what ought to be avoided; its follower never departs from virtue and will never be pierced by the deadly arrow of malice.

But since none of us can by himself know what ought to be done, therefore the gracious God gives us counsellors, not overlords. It belongs to a king to command subjects; to a counsellor belongs the giving of profitable advice to the one who receives it. Let each of us, then, consider himself not a ruler but a counsellor given by the Lord to men. Such a counsellor was Paul in the New Testament, who said: “I give my judgment, as one that hath obtained mercy of the Lord” (1 Cor 7:25).

The presence of a wise and prudent counsellor is truly a great gift of God to us: he supplies by his counsels what others lack in prudence. How great the benefit that comes from counsel is shown above all by Moses, who was instructed in all the wisdom of the Egyptians and spoke with God as a man speaks with his friend. Yet when he received counsel from his father-in-law Jethro, he appointed captains over thousands, hundreds, and tens to judge the people. And David, by heeding the counsel of Hushai, overthrew the warlike counsel of Ahithophel. In short: counsel is a sacred thing, a uniting of wills, the fruit of love, the proof of humility.

It is wicked arrogance for each to think that he has need of no one, but only to attend to himself as though he alone were able to advise concerning the best things. Yet we are unwilling to entrust ourselves to those who give us good counsel, and we are ashamed to acknowledge that in the affairs of life they are wiser than we. He who seeks counsel gives his own thoughts due season, that in fuller time and with greater care he may examine what is fitting.

Thus counsel is exceedingly needful and profitable in human life. No one by himself alone can accomplish all that is required in life; rather, we need helpers far more in choosing what is profitable than in bodily actions. Therefore a man without counsellors is nothing else than a ship without a pilot, driven wherever the chance winds may blow.

When we sometimes need counsel even in the smallest matters, should we not, when considering the soul and its welfare, seek wise counsellors? On the contrary, he who even when given good counsel follows the desire of his own heart makes himself like Rehoboam, who rejected the sound counsel of the elders and followed the counsel of the young men brought up with him, and thereby lost ten tribes of his kingdom.

Thus counsel devised against the righteous turns back upon the heads of the counsellors, just as arrows shot against hard and unyielding objects rebound upon the archer: “The Lord preserveth all them that love Him: but all the wicked will He destroy” (Ps 144/145:20).

To Him belong all glory, honour, and majesty, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

It is impossible for one who refuses to take the lowest and last place before all, or who, when reproached, cannot restrain anger, or who, when insulted, cannot overcome temptation with long-suffering. He who has reached the utmost degree of humility, even when reviled, condemns his own unworthiness still more, and his spirit cannot be troubled by dishonouring words. If he is reproached for poverty, he knows full well that he is poor, destitute in all things, and daily begs his bread from the Lord. If he is taunted with low birth or the obscurity of his parents, he already carries in his soul the knowledge that he was fashioned from clay. In a word: great in God’s sight is the one who humbles himself before his neighbour and without shame accepts accusations—even false ones—upon himself, that he may grant his brother the great benefit of peace. For it is no less difficult to remain unmoved in misfortune than not to be puffed up in prosperity.

The more people flatter the proud, the more his arrogance grows. To the humble and contrite spirit belong sorrowful eyes cast down to the earth, a careless appearance, unadorned hair, and plain clothing—so that what mourners achieve only with effort may be naturally visible in us. Garments should be girded, but the girdle should not be high above the waist (for that is womanish), nor so loose that the clothing hangs slack (for that is a sign of negligence). Let one’s walk be neither slow, lest it betray laxity of soul, nor hurried and precipitate, lest it reveal the soul’s disordered passions. Let the sole purpose of clothing be to provide the body sufficient and fitting covering against cold and heat. One must not seek garments of beautiful colour, nor those that are fine and soft; for to choose clothing for its colour is womanish adornment—women take great pains over this, dyeing cheeks and hair with alien hues. Yet the garment must also be thick enough that no second one is needed to warm the body. Likewise, footwear should be inexpensive but adequate to the need.

A base and contemptible soul always occupies itself with vain and worthless things that arouse the passion of love of glory. I call vainglorious the man who speaks or acts solely to be praised in this life—for instance, he who gives alms only to be glorified by men; thus he receives his reward here, yet there is in him neither mercy nor generosity. In the same way, he who presents himself as chaste only to please men is not truly chaste, for he seeks not virtue but the glory that comes from it.

Ananias was under no compulsion to vow his possession to God; but when the desire for human praise moved him to offer it to the Lord so that his generosity might astonound all, then, merely for withholding part of the price, he drew upon himself such fearful divine wrath (through Peter, its minister) that he was granted no time for repentance.

Thus the Lord, who resists the proud and humbles sinners even to the dust, Himself promises to bring low the haughtiness of the arrogant; thereby He prevents them from becoming like the devil, the father of pride, and makes them His own disciples, saying: “Learn of Me, for I am meek and lowly in heart” (Matt 11:29).

Why then, O man, do you exalt yourself when you strike down nations and overthrow cities? Should the axe boast because it fells the tallest trees, or the saw because it cuts the hardest timber? Yet neither axe nor saw can cut without the hand that wields it or the one who draws it. When you see your neighbour sin, do not look only at his sin; consider also how much good he has done or is doing. Thus you will often find that he is far better than you when you examine all his deeds, not just a part of them. Even God Himself does not judge a man by parts: “For I come,” He says, “to gather their deeds and their thoughts” (Isa 66:18). When punishing Jehoshaphat for his sin, He yet remembered his virtue, saying: “Nevertheless there are good things found in thee” (2 Chr 19:3).

Humility often delivers a sinner from many sins. Do not justify yourself before others, lest, having justified yourself in your own eyes, you be condemned before God. Do you think you have done some good? Thank God, and do not exalt yourself above your neighbour. For what profit have you conferred upon your neighbour when you confessed the faith, or endured exile for Christ’s name, or undertook ascetic labours? The profit is yours alone, not his.

Beware lest you too be cast down like the devil, who, having grown proud before man, fell because of man and was given as a footstool to the one he despised. In short, remember that true saying: “God resisteth the proud, but giveth grace unto the humble” (Jas 4:6). Keep ever in your heart the Lord’s word: “Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11).

Be not an unrighteous judge of yourself, nor examine yourself with partiality, putting on trial only what you think good in you while wholly forgetting your sins. Do not boast that you now do good, nor forgive yourself the evil you did before; rather, when the present stirs pride in you, call the past to mind, and you will be cured of senseless arrogance.

Truly, the hardest thing of all is to know oneself: not only does the eye that looks outward refuse to look upon itself, but even our mind, diligently observing the sins of others, comes only slowly to the knowledge of its own faults.

Do not be harsh in rebukes, nor reprove hastily and with agitation of spirit (for that shows arrogance), nor expect perfection as though you yourself were wholly righteous. Receive those who have sinned, restore them in a spirit of meekness, as the Apostle teaches: “Considering thyself, lest thou also be tempted” (Gal 6:1). When we sin, we are made better by admonition; when we do not sin, why are we hated? Therefore I counsel you, O man: cast out of your soul the thought that you have no need of fellowship with anyone else—above all because to withdraw from brotherly harmony is not the work of one who walks in love or fulfils Christ’s commandment.

Let not the evil that prowls about us ever overtake us as well. Should we, together with others, be struck by misfortune, let us not then lack those who sympathise with us—simply because in our own prosperity we showed no compassion to the afflicted.

I myself strive far more to remain unknown than the vainglorious strive for renown. In the same way, show no less care to escape human glory than others show in pursuing it. And when you have attained high rank, when all honour and praise you, be as one subject. For the Lord commanded him who would be first among all to be the servant of all.

That great Moses, wholly obedient and most submissive, when sent to the people, spoke thus: “I pray Thee, O Lord, appoint someone else whom Thou wilt send” (Exod 4:13). For this very reason God urged him the more, because by his refusal and confession of weakness he showed himself worthy of leadership.

Excellent therefore is that admonition: “Seek not to be judge, lest perchance thou be unable to take away iniquities” (Sir 7:6). Yet Moses’ words do not signify a blanket refusal on the part of those compelled by rebels to accept rule; he does not simply say, “I will not be a leader,” but adds, “I will not be a leader to this people,” and gives the reason: “because their tongues do not submit to the Lord in righteousness.”

Called to worldly glory and leadership over so many, Moses refuses, saying: “Who am I, that I should go unto Pharaoh king of Egypt, and bring the children of Israel out of the land of Egypt?” (Exod 3:11). And again: “I pray Thee, Lord, I have not been eloquent heretofore, neither since Thou hast begun to speak to Thy servant” (Exod 4:10). And once more: “I pray Thee, Lord, appoint one who is able, whom Thou wilt send” (Exod 4:13). But the Lord says to him: “Go, bring up this people, and I will send My angel before thee” (cf. Exod 32:34). What does Moses reply? “I pray Thee, Lord, if Thou Thyself go not with us, bring us not up hence” (Exod 33:15).

Isaiah, on the contrary, hearing nothing of the sort but only the need for a messenger, willingly offered himself for every peril. What were these men thinking? Moses reflected that the people were sinful and needed Him who forgives sins—something angels cannot do; angels punish sinners, but they cannot forgive sins. Therefore let the true Lawgiver Himself go, the almighty Saviour, who alone has authority to forgive sins. Isaiah, in the boundless fire of his love and zeal, gave no thought whatever to what he ought to fear from the people.

We must imitate the actions of both these men, in hope of attaining the eternal blessings in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, honour, and dominion, now and ever and unto the ages of ages. Amen.

-St. Gregory Palamas.

After the Only-begotten Son of God became incarnate for our sake from the Virgin, and by His life in the flesh fulfilled and completed the Law given through Moses, and introduced the Law of Grace for us to keep, and in relation to the Church replaced that ancient Law—since then the Jewish people have been expelled from the holy Church, and in their place we, chosen from among the Gentiles, have been brought in. The Lord has united us to Himself and to the Father, making us kin as sons and brothers, and even as His own Parents (O inexpressible love for mankind!). For He says: “Whoever does the will of My Father in heaven is My brother, and sister, and mother” (Matt. 12:50).

Yet today in the Church we celebrate the memory of the Forefathers, most of whom were Jews. Why is this? It is so that all may know that it was not unjust, unreasonable, or unworthy of God who effected this change and brought about such a replacement—that the Jews were expelled and the Gentiles adopted as sons. Rather, just as among the called Gentiles only those who obey (Christ’s teaching) are reckoned as kin to God, so too with regard to the people of Israel and those from Adam down to that people—and there were a great many such—only those are true Israelites who lived among them according to God’s will. To them belonged the prophecies; through them were given the types and shadows; to them were made the promises. And only they are the true Fathers and Forefathers—first of the Virgin who bore Christ, the God of all, according to the flesh, and then, through Him, ours as well (they are Forefathers and Fathers).

These Fathers and Forefathers have not been cast out from Christ’s Church, and today we boldly celebrate their feast as those who belong to the company of the fulfilled saints. For in Christ there is neither old nor new: “There is neither Greek nor Jew, barbarian, Scythian, slave nor free, but Christ is all and in all” (cf. Gal. 3:28; Col. 3:11). A “Jew” is not one who is such outwardly, nor is “circumcision” that which is outward in the flesh; but a true “Jew” is one inwardly, and true circumcision is that of the heart, in the spirit and not in the letter (cf. Rom. 2:28–29). All who have this circumcision are one in it—whether ancient or new—those who pleased God by living in a manner pleasing to Him, whether before the Law, under the Law, or after the Law in the Gospel of Grace.

Thus, if anyone carefully examines God’s entire dispensation toward the human race from beginning to end, he will see that it is consistent and coherent with itself. For just as now the chosen are selected from every nation—only the worthy are renamed (as God’s own), while the unfit are cast out (“for many are called, but few are chosen,” as the Lord said, Matt. 20:16)—so too in the time of those ancient people, and afterward among the Jewish people, and even among those who were renamed, only the chosen are accepted, while the great multitude of the unfit are cast out from their number as well.

Thus, among the descendants of Seth, called “sons of God,” those who lusted after the daughters of men, as Scripture says (Gen. 6:2), became rejected. There was also an unfit multitude among the Jews—not only among the proselytes living in their midst, but even among the native-born Jews. For example, Esau, the very brother of Jacob, the first called “Israel” (Gen. 32:28), who was disobedient to his parents (Gen. 26:34–35; 27:46), and Absalom, the son of the Prophet and King David who ruled Israel immediately after Saul, who plotted against his father’s life—both proved alien to the sacred lineage.

So too among us: not all who are named after Christ—as not all those formerly named after Israel—are reckoned in Christ’s lineage, but only those who live according to His will and keep His commandments, making up what is lacking through repentance. Judas Iscariot was not only among the called, but among the Apostles—and not merely among the Apostles, but among the Twelve, the very chief ones. Yet having estranged himself from kinship with Christ, he became the most alien of all from the name that speaks of kinship. Why did this happen? Because he had no zeal for the proclaimed Kingdom of Heaven, nor did he take to heart the astonishing works and teaching of the Savior. For the signs and works of God that are beheld lead those who desire to see them to faith; hearing the sacred teaching, together with truth in God, reveals a life pleasing to God. Through both, despising all that is fleshly and earthly, we direct our thoughts toward the hope prepared in heaven.

But Judas desired none of this; he looked to the earth and saw the meaning of life in theft, in earthly and base gain, in the supposed material benefit he imagined would come to him from it. He loved things repeatedly and most strongly forbidden by the Father, Master, and Teacher of all. Thus he was no fellow-apostle of Christ, but kin to those to whom the Lord said: “You seek Me, not because you saw signs, but because you ate of the loaves and were filled” (John 6:26). For just as those, though they saw the signs, ate the bread, and heard the words of the Self-subsistent Word incarnate for us, later cried out to Pilate, “Away with Him, away with Him, crucify Him” (John 19:15)—so too Judas, having seen with his own eyes (and to a greater degree than others), having experienced the greatness and divinity of the Lord, later betrayed Him to the murderers.

Yet He endured (O unspeakable magnanimity!) “even death, death on a cross” (Phil. 2:8), for the victorious sign over the originator of evil, and to teach us patience and show that temptations and afflictions bring us benefit. For the Prophet says: “In affliction we remembered You” (cf. Isa. 26:16 or 26:18 in some versions); and: “I will bear the indignation of the Lord” (Mic. 7:9); and: “Your chastening will receive me” (cf. Ps. 17:36 LXX), that is, it raised up and persuaded me, bent as I was toward bodily cares and bodily things, to look only to You.

But if even in time of affliction you do not turn to God, if you are not corrected by His chastisement, then what time or what event will ever contribute to your correction? Someone may object: “But does not the body need food and other necessities?” Indeed, very much so! How could it be otherwise? Therefore, if you possess all things—having received them, of course, from God (for as the Apostle says: “What do you have that you did not receive?” 1 Cor. 4:7)—give thanks to the Giver, rendering Him gratitude through deeds: just as He obeyed your will and fulfilled your desire, so too draw near, listen, learn what His will is, obey it, and act accordingly, that, like a prudent man, you may be praised. For the Lord says: “Whoever hears these words of Mine and does them will be like a wise man” (cf. Matt. 7:24). And consequently, not only in regard to passing and earthly things, but also in regard to future, abiding, and heavenly things, you will have Him as a generous Benefactor. For He says: “Well done, good and faithful servant; you were faithful over a little, I will set you over much; enter into the joy of your master” (Matt. 25:21).

If at present you suffer material want or fear impending ruin, again draw near to Him, again entreat Him, again show Him obedience. For it is written: “Be subject to the Lord and entreat Him” (Ps. 36:7 LXX). Again, His good servant is known by deeds; for He is the One who, according to the Psalm, “gives food in due season, opening His hand and satisfying all living things with favor” (cf. Ps. 144:15–16 LXX). He is the One who said: “I will never leave you nor forsake you” (Josh. 1:5). He is the One who says: “My servants shall eat,” but to those who are not His servants: “You shall be hungry” (Isa. 65:13).

Why do you imitate in irrational animals that which is harmful to you—namely, their bent posture toward the belly and their inability to rise from earthly things—although you were created upright, so that you might have thoughts of the higher things and seek what is above? Why, like that woman bowed down whom Satan had bound for eighteen years, do you yourself wish to remain bound, although this Word of Life, who released her, desires and is able easily to loose you, if only you draw near to Him, listen to Him, and obey—rather than stopping your ears, fleeing away, and resisting?

Why do you imitate in irrational creatures what harms you, but not what would benefit you? Hear the Prophet speaking of how the young lions, when in need of food, roar and seek it from God, and receive it to seize as prey. For it is said: “The young lions roar after their prey and seek their food from God” (Ps. 103:21 LXX). In speaking of young lions, he abundantly provides those who have understanding the opportunity to draw a conclusion about all other animals as well: for if the lion—of all beasts the most voracious, predatory, and powerful in hunting—cannot seize food for itself unless God gives it, what can be said of the other, weaker animals?

This is what Christ Himself sets forth in the Gospel using the example of birds: “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them” (Matt. 6:26). What need I say of land animals, flying creatures, sea-dwellers, or amphibians? For Christ says: “And if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven—not toiling, not watching—will He not much more clothe you, O you of little faith?” (cf. Matt. 6:30).

Brethren, “seek first the kingdom of God and His righteousness” (Matt. 6:33)—and not only will you inherit this inalienable kingdom of God forever, being justified by His grace, but “all these things will be added to you” as well. But if you seek chiefly not the kingdom of God and His righteousness, but rather what feeds and pampers this corruptible body, then you will not obtain even that—unless you fall into still greater evil for the sake of the same body, thereby bringing condemnation and harm upon your eternal soul. This is seen in the example of the Rich Man (from the Lord’s parable of the Rich Man and Lazarus), who hears from Abraham: “You received your good things in your lifetime” (Luke 16:25).

Once the people of Israel craved meat in the wilderness, and God gave them quail in countless numbers: “And they ate and were well filled, for He gave them what they craved” (Ps. 77:29 LXX)—“but while the meat was still in their mouths, the wrath of God rose against them, and He killed the strongest of them and struck down the chosen men of Israel” (Ps. 77:30–31 LXX). Why “the strongest of them”—that is, why did God’s wrath strike many from the multitude? Because they fearlessly grumbled and blasphemed against God and against Moses, who by God’s command was their leader. And why did He strike down “the chosen men of Israel”? Because they did not restrain the multitude from inclining toward evil.

Behold, such are those who are cast out from the holy Church and the kingdom of God, whether they be from among the ancient people or from the New Israel. This is what the Lord showed in the Gospels when He said: “Many will come from east and west and north and south and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness” (cf. Matt. 8:11–12; Luke 13:28–29).

Who are these “sons of the kingdom” who will be cast into the outer darkness? They are those who, though they confess faith with their lips, deny God by their deeds—abominable, disobedient, and unfit for any good work (cf. Titus 1:16). And who are those who will recline with Abraham, Isaac, and Jacob in the kingdom of heaven? They are those who, with right faith, follow the Law or the teaching of Grace and manifest their faith through works.

If anyone desires to be numbered with them, to escape the outer darkness, and to be counted worthy of the never-setting light of the kingdom of God, and to dwell eternally with the saints in heaven—let him “put off the old man who is corrupted according to the deceitful lusts” (Eph. 4:22)—which are drunkenness, fornication, adultery, uncleanness, greed, love of money, hatred, anger, slander, and every evil passion—and “put on the new man who is renewed in knowledge according to the image of Him who created him” (cf. Col. 3:10), in love, brotherly affection, purity, self-control, and every kind of virtue. Through these Christ dwells in us, reconciling us to Himself and to one another, to the glory of Himself and of His beginningless Father and of the co-eternal and life-giving Spirit, now and ever and unto the ages of ages. Amen.

-St. Gregory the Theologian.

What shall we say about the Maccabees? For this present assembly is in their honor. Although they are not honored by many, because their contest did not come after Christ, yet they are worthy to be honored by all, because they showed endurance for the sake of their ancestral laws. Having become martyrs before Christ’s sufferings, what would they not have done if they had been persecuted after Christ and had imitated His death for our sake? And without such a model, having displayed such great valor, would they not have appeared even more courageous if they had suffered while gazing upon Christ’s example?

But there is also a certain mystical and hidden teaching (very persuasive to me, at least, and to every God-loving soul): that none of those who attained perfection before Christ’s coming achieved it without faith in Christ. For the Word, although He was clearly revealed later, in His own appointed time, was nevertheless known even beforehand to pure minds, as is shown by many who were honored before Christ. Therefore, the Maccabees cannot be belittled because they suffered before the Cross. Rather, since they suffered in accordance with the Cross, they are worthy of praise and should be honored with words—not so that their own glory might increase (for what could words add to the glory of those whose deeds are already glorious?), but so that those who praise them may be glorified, and those who hear may emulate their valor, finding in their memory a spur to equal exploits.

Who the Maccabees were, where they came from, under whose initial guidance and instruction they reached such a height of valor and glory that they are honored with these annual processions and assemblies, and that a glory greater than the visible honors is preserved for them in the soul of every person—all this the book composed about the Maccabees will show to the curious and diligent. That book philosophizes on the theme that reason is sovereign over the passions and master of inclinations toward both directions—toward virtue and toward vice—and, as proof of this, among many other testimonies, it adduces the exploits of the Maccabees. But for me, it will suffice to say the following.

Here is Eleazar, the first to suffer before Christ (just as Stephen was the first to suffer after Christ)—a priest and an elder, gray in hair and gray in wisdom—who formerly offered sacrifices and prayers for the people, and now offers himself to God as a more perfect sacrifice, for the purification of the entire nation. A blessed beginning of the contest! At once a loud proclamation and a silent instruction! But he also brings forth seven youths—the fruit of his own teaching—a living sacrifice, holy and acceptable to God (Rom. 12:1), a sacrifice more glorious and purer than any under the Law. For it is most just and fitting to attribute the sons’ valor to their father.

There are the sons—manly and great-souled, noble offspring of a noble mother, zealous contenders for the truth, worthy not of the times of Antiochus but of better ones, true disciples of the Mosaic Law, faithful guardians of ancestral customs. They form one of those numbers revered among the Jews—the number distinguished by the mystery of the seven-day rest. Breathing as one, aiming at one goal, knowing one path to life: to die for God! They are as much brothers in soul as in flesh. They vie with one another in desiring death (a wondrous spectacle!); like treasures, they snatch the torments from each other; they stand firm for their nurse—that is, the Law. They fear the torments prepared for them far less than they desire those yet unseen. They fear only one thing: that the tormentor might cease his tortures, that one of them might remain uncrowned, forcibly separated from his brothers, and become a poor victor by unfortunately escaping suffering.

There is the mother—courageous and manly, both tenderly loving her children and loving God. In her maternal heart she endures torments unnatural to endure. She does not pity her suffering sons but is tormented by the fear that they might not suffer; she grieves less for those who have departed than she desires that the survivors join them. She has greater concern for the latter than for those who have gone before, because the former still face an uncertain struggle, while death has made the others secure. She has already entrusted some to God; for the others she still anxiously prays that God will receive them. What a manly soul in a woman’s body! What wondrous and magnanimous zeal! Truly an Abrahamic sacrifice—and, if it is not bold to say, even greater than Abraham’s! Abraham willingly offers one son—true, his only-begotten, born according to the promise, the son for whom the promise was given and (more importantly) who was destined to be the beginning and root not only of a race but of similar sacrifices. But she consecrates to God an entire nation of sons; she surpasses both mothers and priests in the number of her offerings, ready for intelligent burnt offerings and spiritual sacrifices hastening to the altar.

She points to her breasts, reminds them of her nursing, appeals to her gray hair, uses her old age as intercession for her pleas—not to save her children from death, but to urge them toward suffering, for she considers delay in death a danger for them, not death itself. Nothing shakes her, nothing weakens her, nothing deprives her of joy: neither the prepared wooden racks, nor the wheels set up, nor the pulleys, nor the scaffolds, nor the sharpness of iron claws, nor the sharpened swords, nor the boiling cauldrons, nor the kindled fire, nor the fearsome tormentor, nor the gathering crowd, nor the encircling military guard, nor her fellow tribesmen standing by, nor the rending of limbs, nor the tearing of flesh, nor streams of flowing blood, nor the destruction of youth, nor the present horrors, nor the anticipated sufferings. And what is heaviest for others in such cases—the prolongation of the calamity—was for her the lightest. She delighted in the spectacle, however long the sufferings lasted—not only because of the variety of the tortures employed (all of which affected her less than a single one would have affected another), but also because the persecutor exhausted every kind of speech: now abusing, now threatening, now cajoling. For to what means did he not resort in order to achieve his desire?

But in my opinion, the responses of the youths to the tormentor display such wisdom and courage that, just as the valor of others taken together is insignificant compared to their endurance, so even their endurance itself is minor in comparison to their prudent words. It was characteristic of them alone to suffer in such a way and to respond to the tormentor’s threats with such philosophy—to all the things with which they were intimidated, things that utterly failed to overcome either the courageous sons or their even more courageous mother.

She, rising above all, combining spiritual strength with maternal love, offers herself as a beautiful funeral gift to her children and follows those who had departed before her. And in what manner? She voluntarily proceeds to suffering, not even allowing an impure body to touch her pure and manly flesh. And what funeral orations she pronounces! The sons’ responses to the tormentor were beautiful—indeed, the most beautiful of the beautiful. For are not those words beautiful with which they armed themselves and overthrew the tormentor? But the mother’s words were even more beautiful: first her exhortations, and then her funeral speeches.

So, what did the sons say? It is most timely now to refresh this in your memory, so that you may have from these events a model both of ascetic struggle and of martyric discourse. Each of the brothers said something of his own, as the persecutor’s word armed him, the order of suffering, and the zeal of his soul. But if all their words are brought together into one, they spoke as follows:

“Antiochus, and all you who stand here! We have one King—God, from whom we received our being and to whom we shall return. One Lawgiver—Moses, whom (we swear by the afflictions he endured for virtue and by his many wonders) we will not betray or bring into dishonor, even if another Antiochus threatens, one fiercer than you. For us, there is one safe refuge: to keep the commandments and not transgress the Law, by which we are fenced about as by truth. We have one glory: for the glory of our Law, to despise every glory. One wealth: the goods we hope for. And there is nothing fearful for us except one thing—to fear anything more than God.

“With such thoughts and such weapons we enter the battle; with such youths you have to deal. Though this world is desirable to us, and our native land, friends, relatives, peers, this great and glorious Temple, our ancestral feasts, mysteries, and all in which we place our superiority over other nations—yet none of these is more desirable than God and suffering for a good cause. No, do not think it! For there is another world for us, higher and more enduring than the visible one. Our fatherland is the heavenly Jerusalem, which no Antiochus will dare besiege or hope to capture—so strong and impregnable it is! Our kinship is divine inspiration and all those nobly born. Our friends are the prophets and patriarchs, who serve as models of piety for us. Our peers are all who now suffer and share our endurance. Our Temple is the magnificent heaven; our festival is the assembly of Angels. We have one great—even the greatest—mystery, hidden from many: God, who is the goal even of the mysteries here below.

“So, do not further deceive us with promises of trivial and worthless things. Dishonor will not bring us honor; harm will not enrich us; we will not consent to such a wretched bargain. Cease your threats—or rather, we ourselves will threaten you, to expose your impotence and show what punishments we have ready for you. For we too have fire with which we torment persecutors. Do you think you are contending with nations, cities, and the most effeminate kings—some of whom prevail, while others perhaps are defeated—because the peril for them is not of this kind? You rise up against God’s Law, against the well-inscribed tablets, against our ancestral decrees, which have weight both by their lofty significance and by their antiquity. You rise up against seven brothers who live as if with one soul and will disgrace you with seven trophies of victory. It is no great thing to conquer them; but a great shame to be defeated by them!

“We are the descendants and disciples of those whom a pillar of fire and cloud guided, for whom the sea parted, the river stood still, the sun halted, bread rained down, the raising of hands put thousands to flight, overthrowing them by prayer; before whom beasts were tamed, fire did not touch, whose courage kings admired and yielded to. We will say something even you yourself know well: we are disciples of Eleazar, whose courage you have tested. First the father completed his contest; now the children enter the struggle. The priest has departed; the sacrifices will follow him.

“You terrify us with much, but we are ready for even more. And what will you do to us with your threats, you arrogant one? What evil will you inflict on us? No one will surpass in strength those ready for every suffering. Why does the crowd delay? Why do they not begin the work? Why wait for a merciful command? Where are the swords? Where the chains? Let them kindle more fire, release the fiercest beasts, prepare the finest instruments of torture—so that everything is royal and costly!

“I am the firstborn; offer me first as sacrifice.

“I am the youngest of the brothers; better to reverse the order.

“No, let one of the middle ones become the first victim, so that we all are honored equally.

“But you spare us and wait, hoping we will change our minds.

“Again, and not once only, we repeat the same word to you: we will not taste the unclean, we will not give our consent. Sooner will you respect our decrees than we submit to yours. In short: either invent new torments, or be convinced that we despise those you have prepared for us.”

Thus the brothers spoke to the tormentor. And how they exhorted one another! What a spectacle they presented—truly beautiful and sacred! For God-loving souls, it is more pleasing than anything that can be seen or heard. Even I, at the mere recollection, am filled with delight; I behold the contestants before my mind’s eye and take pleasure in the narrative about them.

They embraced and kissed one another; for them, it was a festival, as if the contests were already completed. “Come, brothers,” they cried, “come, let us hasten to the torments while the tormentor still burns with wrath against us, lest we lose salvation if he softens. The banquet is prepared; let us not deprive ourselves of it. It is beautiful to see brothers who ‘dwell together’ (Ps. 132:1), rejoice together, and serve as shields for one another—but even more beautiful if they suffer together for virtue. If it were possible to fight for ancestral decrees with weapons in hand, even then death would be praiseworthy. But since circumstances do not demand this, let us offer our bodies as sacrifice. And why not sacrifice them? If we do not die now, shall we never die? Shall we never pay the debt to nature? Better to turn into a gift what we must yield by necessity: let us outwit death; let us make what is common to all our own possession and purchase life with the price of death.

“Let none of us be a lover of life or cowardly. Let the tormentor, stumbling over us, despair even of the others. Let him appoint the order himself—who suffers after whom. If someone concludes the series of the persecuted, it will make no difference in the fervor of our zeal. Let the first to suffer be a path for the others, and the last a seal of the contest. Let us all with equal firmness resolve in our hearts to win crowns for the whole house, so that the persecutor has no share in us and cannot, in his boiling rage, boast of victory over all by conquering one. Let us prove that we are brothers to one another not only by birth but even in death; let us all suffer as one, and let each of us suffer equally with all.

“Receive us, Eleazar; follow after us, mother. Bury magnificently your dead in Jerusalem—if only something remains for the tomb. Tell of us to succeeding generations, and to your worshippers show the sacred burial place of those born from one womb.”

Thus they spoke and acted, encouraging one another according to their age, like a boar sharpening one tusk against the other. All preserved the same zeal—to the pleasure and wonder of their fellow tribesmen, to the fear and terror of their enemies. And though the enemies had boldly arrayed themselves against the whole nation, they were so shamed by the unity of the seven brothers contending for piety that they lost even the pleasing hope of overcoming the rest.

And the courageous mother—truly worthy of such valiant sons—this great and lofty-spirited nursling of the Law, torn by two powerful motions of the heart, felt within herself a mixture of joy and fear: joy because of the courage of her sons and all that she beheld; fear because of the uncertainty of the future and the excess of their torments. Like a bird that sees a serpent crawling toward her chicks or some other predator plotting against them, she fluttered around them, beat her wings, entreated, and shared in her children’s sufferings. And what did she not say, what did she not do, to inspire them to victory! Now she snatched drops of blood, now lifted severed limbs, now reverently fell upon the remains; she gathered the members of one son while handing another over to the tormentors and preparing a third for the contest. To all she proclaimed: “Beautifully done, children! Beautifully done, my valiant contestants—almost incorporeal while yet in the flesh, defenders of the Law in my old age and of the holy city that nurtured you and raised you to such heights of valor! A little longer, and we have conquered! The tormentors are wearying—this alone I fear. A little longer, and I am the most blessed of mothers, and you the most blessed of youths! But are you grieved to part from your mother? I will not abandon you; I promise you this. I am no hater of my own children.”

When she saw that all had ended their lives and by their death had freed her from anxiety, then with bright eyes she lifted her head and, like an Olympic victor, raising her hands with bold spirit, loudly and solemnly declared: “I thank You, Holy Father! I thank You, our instructor—the Law! I thank you, our father and champion of your children, Eleazar! I thank You that the fruit of my pangs has been accepted, and I have become the most sacred of mothers! Nothing remains to me for the world; all has been given to God—all my treasure, all the hopes of my old age. What great honor is mine! How beautifully my old age is secured! Now I am rewarded for your upbringing, children—I have seen how you contended for virtue, been deemed worthy to behold all of you crowned; I even regard your tormentors as benefactors. I am ready to express gratitude to the persecutor for this arrangement, by which I was preserved for sufferings last, so that, after leading forth those I bore onto the stage and completing a martyric contest in each of them, I might depart hence in full security after offering all the sacrifices.

“And I will not tear my hair, rend my garments, lacerate my flesh with nails; I will not arouse weeping, summon mourners, shut myself in dark seclusion so that the very air might lament with me; I will not await comforters or offer the bread of sorrow. All this befits faint-hearted mothers who are mothers only in the flesh, whose children die leaving no good name behind them. But you, my dearest children, have not died but been offered as a gift to God; you are not forever parted from me but only transplanted for a time; you are not scattered but gathered together; no beast has devoured you, no wave swallowed you, no brigand destroyed you, no disease crushed you, no war consumed you, nor has any other calamity—greater or lesser—common to men befallen you. I would weep—yes, bitterly weep—if something like that had happened to you. Then I would prove my maternal love with tears, as I prove it now by shedding none. More than that: then I would truly mourn you—if you had saved yourselves to your own harm by escaping torment, if the tormentors had triumphed over you and prevailed over even one of you, as now the persecutors themselves are defeated by you. But what has occurred today is praise, joy, glory, exultation, and rejoicing for those who remain.

“Yet I too am offered as a sacrifice after you. And I shall be compared to Phinehas, glorified with Hannah—even more so, for Phinehas was zealous alone, while you appeared as numerous avengers of fornicators, striking down not carnal but spiritual fornication; and Hannah dedicated to God one son, given by God and newly born, whereas I consecrated seven grown men who offered themselves voluntarily. Let Jeremiah complete my funeral oration—not lamenting but praising the reverend end! You ‘were purer than snow, whiter than milk, and your assembly more beautiful than coral—born and offered to God’ (Lam. 4:7)! What more? Join me also to my children, tormentor, if mercy can be expected even from enemies. Join me too—such a contest would be more glorious for you. Oh, how I wish I might endure all the torments they endured, so that my blood might mingle with theirs and my aged flesh with theirs! For my children’s sake, I love even the instruments of their sufferings. But if this is not to be: at least let my dust be united with their dust, and one tomb receive us! Do not envy an end equally honorable to those equally honorable in valor.

“Farewell, mothers; farewell, children! And may mothers thus rear those they bear, and children thus be reared! We have given you a beautiful example of how to contend the good contest.”

Thus she spoke and joined herself to her sons. But how?—you will ask. As if ascending a bridal bed, she rushed upon the pyre to which she had been condemned. She did not wait for anyone to lead her up, nor allow an impure body to touch her pure and manly flesh.

Thus Eleazar enjoyed the priesthood; thus he himself was consecrated and consecrated others to the heavenly mysteries—not with outward sprinklings but with his own blood, sanctifying Israel and making the last day of his life a perfecting mystery! Thus the sons enjoyed their youth—not enslaving themselves to pleasure but mastering the passions, purifying the body and departing to the impassible life! Thus the mother enjoyed her numerous offspring, thus was adorned by her children in their lifetime and rested together with those who had departed! Those born for the world she presented to God; by the number of their contests she reckoned anew the pangs of their birth; and she recognized the children’s seniority from the order in which they died—for all contended, from first to last, and as wave follows wave, so they—one after another—displayed valor, each more eagerly than the last advancing to suffering, already strengthened by the example of those who had suffered before him. Therefore the tormentor was glad that she had not been mother to more children; otherwise he would have remained even more shamed and defeated. And only then did he first learn that not everything can be overcome by force, when he encountered unarmed youths who, armed only with piety, were ready with greater zeal to endure all things than he himself was prepared to inflict sufferings upon them.

Such a sacrifice was wiser and more majestic than Jephthah’s, for here neither the fervor of a vow nor the desire for an unexpected victory made the offering necessary, as there; on the contrary, it was entirely voluntary, and its reward was the hoped-for goods alone. Such a contest was in no way inferior to Daniel’s, who was given to the lions and conquered the beasts by raising his hands; it yields nothing to the courage of the youths in Assyria, whom an angel refreshed in the flames when they refused to transgress their ancestral law and touch unclean and unhallowed foods. And in zeal, it is no less than those sacrifices later offered for Christ. For those who suffered for Christ—as I said at the beginning of this discourse—had before their eyes Christ’s blood, and their leader in the contests was God Himself, who offered for us so great and wondrous a gift; whereas the Maccabees had before them neither many nor similar examples of valor.

All Judea marveled at their endurance; she rejoiced and triumphed as if she herself were then crowned, for she too had a contest at stake—even the greatest contest ever facing Jerusalem: either to see the ancestral Law trampled on that day or to be glorified. The fate of the entire Jewish people hung on the Maccabees’ contest and stood, as it were, on the edge of a sword. Even Antiochus was astonished; his threats turned to wonder, for enemies too can marvel at great deeds when anger passes and the deed justifies itself. Therefore he withdrew without success, repenting much; he praised his father Seleucus for his respect toward the Jewish people and generosity to the Temple, bitterly reproached Simon who had incited the war, acknowledging him as the cause of the inhumanity and disgrace.

Let us imitate the Maccabees—priests, mothers, and children alike. Let priests imitate Eleazar in honor of this spiritual father who displayed the most excellent example in both word and deed. Let mothers imitate the courageous mother, that they may prove truly child-loving and present their children to Christ, so that marriage itself may be sanctified by such an offering. Let children honor the holy youths and dedicate the time of youth not to shameful passions but to the struggle against passions, to manly warfare against our daily Antiochus, who wages war through all our members and persecutes us in manifold ways. For I desire that there be contestants for every time and circumstance, from every class and age—subject both to open assaults and hidden snares of the enemies. I desire that they draw on ancient guides but also on new ones, and like bees gather from everywhere what is most useful into one sweet honeycomb, so that God—who is glorified in the Son and in the Spirit, who knows His own and is known by them, who is confessed and confesses, glorified and glorifies—may be glorified in us through both the Old and New Testaments, in Christ Himself, to whom be glory forever. Amen.

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BOOK ONE. VISIONS

First Vision. The Reproof of Hermas for his own weaknesses and for his neglect in correcting his children

I. The one who had brought me up sold a certain young girl at Rome. After many years I saw her again, recognized her, and began to love her as a sister. Some time later, while she was bathing in the river Tiber, I gave her my hand and drew her out of the river. When I beheld her beauty, I reasoned in my heart, saying: “How happy I would be if I had a wife of such beauty and character.” This alone I thought, and nothing more. Some time after this, as I walked and glorified the creations of God, admiring how magnificent and beautiful they are, I fell asleep while walking. A Spirit seized me and carried me away through a pathless region through which a man could not pass; the place was precipitous, rugged, and broken by waters. Having crossed that river, I came to level ground, knelt down, and began to pray to the Lord and to confess my sins. While I prayed, the heaven opened, and I saw that woman whom I had desired, greeting me from heaven and saying: “Hail, Hermas!” Looking upon her, I said: “Lady, what are you doing here?” She answered: “I have been taken up here to accuse you of your sins before the Lord.” “Lady,” I said, “are you now to be my accuser?” “No,” she replied, “but hear the words that I am about to speak to you. God who dwells in the heavens, who created that which was not, and increased and multiplied it for the sake of His holy Church, is angry with you because you have sinned against me.” I answered: “Sinned against you? In what way? When did I ever speak an unseemly word to you? Have I not always regarded you as a lady and honoured you as a sister? Why do you falsely accuse me of such wicked and evil things?” She smiled and said: “The desire for sin arose in your heart. Or do you not think that it is an evil thing for a righteous man if an evil desire arises in his heart? It is indeed a sin, and a great one. For the righteous man entertains righteous purposes. As long as his purposes are righteous, his repute stands firm in the heavens, and he finds the Lord gracious in all his deeds. But those who harbour evil in their hearts bring upon themselves death and captivity—especially those who set their affections on this world, glory in their riches, and cling not to the good things that are to come. Their souls shall repent in vain, for they have no hope but have abandoned themselves and their life. But pray to God, and He will heal your sins, and those of your whole house, and of all the saints.”

II. As soon as she had spoken these words, the heavens were shut, and I remained trembling and full of sorrow. I said within myself: “If this is reckoned against me as sin, how can I be saved? Or how shall I propitiate God for my countless sins? With what words shall I entreat the Lord to be merciful to me?” While I was pondering these things and debating in my heart, I saw before me a great white chair made as it were of snow-white wool. Then came an aged woman in shining garments, having a book in her hand. She sat down alone and greeted me: “Hail, Hermas!” In grief and tears I answered: “Hail, lady!” She said to me: “Why are you downcast, Hermas—you who were patient, temperate, and always cheerful? Why is your countenance sad?” I replied: “Because of an excellent woman who says that I sinned against her.” She said: “Far be such a thing from the servant of God! Nevertheless, the desire for her did arise in your heart. To have such a desire is a sin to the servants of God. Such a thought ought not to be in a heart that is pure, especially not in yours, Hermas, who abstain from every evil desire and are full of simplicity and great innocence.”

III. “Yet it is not for this reason alone that God is angry with you, but because your household has committed impiety against the Lord and against their parents. Though you loved your children, you did not admonish your house but allowed them to become terribly corrupt. For this cause the Lord is angry with you. Nevertheless, He will heal all the past evils in your house; for because of their sins and iniquities you have been overwhelmed by the affairs of this world. But the great mercy of the Lord has had pity on you and your house, and will strengthen you and establish you in His glory. Only do not waver, but be of good courage and strengthen your household. For as the smith hammering his work conquers the task he has undertaken, so also the righteous word daily repeated overcomes all evil. Cease not therefore to admonish your children; for I know that if they repent with all their heart, they shall be written in the books of life with the saints.” Having said this, she asked me: “Do you wish to hear me read?” “Yes, lady,” I said. She said: “Listen,” and opening the book she read gloriously things which I could not remember, for the words were so terrible that a man could not bear them. But the last words I remembered, for they were profitable to us and gentle: “Behold the God of hosts, who by His invisible power and great understanding created the world, and by His glorious counsel adorned His creation, and by His mighty word fixed the heaven and founded the earth upon the waters, and by His own wisdom and providence created His holy Church, which He also blessed—behold, He will change the heavens and the mountains, the hills and the seas, and all things shall become level for His elect, that He may fulfil the promise which He made with great glory and rejoicing, if they keep the commandments of God which they have received in great faith.”

IV. When she had finished reading and rose from the chair, there came four young men who carried the chair and departed toward the east. Then she called me to her, touched my breast, and said: “Did my reading please you?” I answered: “Lady, these last things please me, but the former were severe and hard.” She said: “These last words are for the righteous; the former are for the heathen and the apostates.” While she was still speaking, two men appeared, took her upon their shoulders, and departed toward the east where the chair had gone. She went away joyfully, and as she departed she said: “Be strong, Hermas!”

Second Vision. The Call of Hermas to preach repentance to his children and to all the faithful

I. As I was walking in the neighbourhood of Cumae about the same time as the year before, I remembered the vision of the previous year, and again the Spirit seized me and carried me to the same place as before. When I came to the spot, I knelt down and began to pray to the Lord and to glorify His name, because He had counted me worthy and had made known to me my former sins. When I arose from prayer, I beheld before me the aged woman whom I had seen the year before, walking and reading a little book. She said to me: “Can you declare these things to the elect of God?” I answered: “Lady, I cannot retain so much in my memory; give me the book that I may copy it.” “Take it,” she said, “and afterwards return it to me.” I took it and went away into a certain part of the field, and copied it letter by letter, for I could not distinguish the syllables. When I had finished the letters of the book, suddenly the book was snatched out of my hand, but by whom I did not see.

II. After fifteen days, during which I fasted much and besought the Lord, the meaning of the writing was revealed to me. It was this: “Your children, Hermas, have blasphemed the Lord and in great wickedness have betrayed their parents. They have gained the name of betrayers of parents, yet they have not profited by their treachery; to their sins they have added wantonness and the pollutions of iniquity, and so their iniquities have been filled to the brim. Make these words known therefore to all your children and to your wife, who is about to become your sister; for she too is not restrained in her tongue, with which she sins. When she hears these words she will restrain it and obtain mercy. After you have made known to them the words which the Master commanded me to reveal to you, then all the sins which they formerly committed shall be forgiven them, and they shall be forgiven to all the saints who have sinned up to this day, if they repent with all their heart and remove double-mindedness from their hearts. For the Lord has sworn by His glory concerning His elect: if, now that this day has been fixed as a limit, sin shall still continue, they shall not obtain salvation. For the repentance of the righteous has an end; the days of repentance for all the saints are fulfilled, though for the heathen repentance is permitted until the last day. You shall therefore say to the rulers of the Church that they direct their ways in righteousness, that they may receive in full the promises with great glory. Stand fast therefore, you who work righteousness, and be not double-minded, that your passage may be with the holy angels. Blessed are you who endure the great tribulation that is coming, and whosoever shall not deny his life. For the Lord has sworn by His Son that those who deny their Lord have been rejected from their life—that is, those who are about to deny Him in the days that are coming; but to those who formerly denied Him, because of His great mercy He has shown mercy.”

III. “But you, Hermas, remember no longer the wrongs of your children, nor neglect your wife; let them be corrected and cleansed from their former sins. They will be disciplined by righteous teaching if you bear them no grudge for their offences. Grudge-bearing works death, but forgiveness works eternal life. You yourself, Hermas, have endured great personal tribulations because of the transgressions of your house, since you paid no attention to them as though they did not concern you, and gave yourself up to your evil pursuits. But that you did not depart from the living God saves you, and your simplicity and great self-control save you, if you remain in them. These things save all who act thus and walk in innocence and simplicity. Such men shall prevail against all wickedness and abide unto life eternal. Blessed are all they that do righteousness; they shall never perish. But you will say: ‘Behold, great tribulation comes.’ If it seems good to you, deny Him again. The Lord is near to them that turn to Him, as it is written in the book of Eldad and Modat, who prophesied to the people in the wilderness.”

IV. During my sleep, brethren, a very beautiful young man appeared to me and said: “Who do you think the aged woman was from whom you received the book?” “The Sibyl,” I said. “You are wrong,” he replied; “it is not she.” “Who then is she?” I asked. “She is the Church,” he said. I asked why she was aged. “Because,” he answered, “she was created first of all; for her sake the world was made.” Afterwards I had a vision in my house. The aged woman came and asked whether I had already given the book to the elders. I said I had not. “You have done well,” she said, “for I have some words to add. When I have finished all the words, they shall be made known through you to all the elect. Therefore you shall write two little books: one you shall send to Clement, and one to Grapte. Clement shall send it to the cities abroad, for that is his commission; Grapte shall instruct the widows and the orphans; and you shall read it in this city with the elders who preside over the Church.”

Third Vision. The Building of the Tower, which represents the Church

I. Brethren, the following vision was shown to me. After I had often fasted and besought the Lord to reveal to me the revelation that He had promised through the aged woman, that same night she appeared and said to me: “Since you are so importunate and eager to know everything, come into the field about the sixth hour, and I will appear to you and show you what you must see. Choose the place yourself.” I chose a beautiful and secluded spot. But before I could even name it to her, she said: “I will come wherever you wish.”

So, brethren, I noted the hour and went to the field, to the place I had appointed. And I saw a bench set up, with a linen cushion upon it and a fine linen covering spread over it. Seeing these preparations and no one present, I was astonished; my hair stood on end, and a shudder seized me because I was alone. But coming to myself and remembering the glory of God, I took courage, knelt down, and confessed my sins to the Lord as I always did. Then the aged woman came with the six young men I had seen before. She stood behind me, listened while I prayed and confessed to God, touched me, and said: “Cease praying only for your sins; pray also for righteousness, that you may receive a portion of it for your household.”

She took me by the hand, led me to the bench, and said to the young men: “Go and build.”

When the young men had withdrawn and we were alone, she said: “Sit here.” “Lady,” I replied, “let the elders sit first.” “Do what I tell you,” she insisted, “sit.”

I wished to sit on the right side, but she motioned with her hand that I should sit on the left. When I was grieved that she would not let me sit on the right, she said: “Do not be sad, Hermas. The place on the right belongs to those who have already pleased God and suffered for His name. You still lack much to sit with them. But remain in your simplicity as before, and you shall sit with them—and so shall all who do the works they have done and endure what they endured.”

II. “Lady,” I said, “I wish to know what they endured.” “Listen,” she replied: “wild beasts, scourgings, imprisonments, crosses—for the sake of the Name. For this reason the right side of the sanctuary belongs to them and to everyone who suffers for the Name of God; to the rest belongs the left. Yet to both—those who sit on the right and those on the left—the same gifts and promises are given; only those on the right have a certain honour. You desire to sit on the right with them, but you have many weaknesses. You will be cleansed from your weaknesses, and all who are not double-minded shall be cleansed from their weaknesses in that day.”

Having said this, she wished to depart, but I fell at her feet and besought her by the Lord to show me the vision she had promised. She again took me by the hand, raised me, seated me on the bench on the left, and lifting a certain shining staff, she asked: “Do you see a great thing?” “Lady, I see nothing.” “Do you not see before you a great tower being built upon the waters, of shining square stones?”

Indeed, a square tower was being built by those six young men who had come with her. Countless other men were bringing stones—some from the deep, others from the land—and handing them to the six young men, who took them and built. The stones drawn from the deep were placed in the building just as they were, for they were smooth and square, fitting so perfectly together that their joints could not be seen; the tower appeared to be built of a single stone. Of the stones brought from the land, however, not all were used. Some were rejected because they were rough; others had cracks; others were white and round and did not fit the building. Some stones they broke and cast far away. And I saw those rejected stones fall upon the road, yet they did not remain there: some rolled into desolate places, others fell into fire and burned, others fell near the water yet could not roll into it, though they seemed to desire to do so.

III. When she had shown me this, she wished to hurry away. I said to her: “Lady, what profit is it to me to have seen these things if I do not understand what they mean?” She answered: “You are a curious man, wanting to know everything about the tower.” “Yes, lady, that I may tell the brethren, that they may rejoice and, hearing this, glorify the Lord.” “Many shall hear,” she said, “and hearing, some will rejoice, others will weep. Yet even the latter, if they hear and repent, shall also rejoice. Hear now the parable of the tower, for I will reveal everything to you. Trouble me no more about revelation; these revelations are completed and have their fulfilment. Yet you do not cease asking for revelations because you are insistent. The tower that you see being built is I myself, the Church, who have appeared to you now and formerly. Ask therefore whatever you wish concerning the tower, and I will reveal it, that you may rejoice with the saints.”

“Lady,” I said, “since once you deemed me worthy to be shown everything, show it.” “What is proper to be revealed to you shall be revealed; only let your heart be with God and doubt not whatever you see.”

“Lady,” I asked, “why is the tower built upon waters?” “As I told you before, you are diligent in inquiry and search carefully; by searching you find the truth. Hear then why the tower is built upon waters: your life was saved and shall be saved through water. The tower is founded by the word of the almighty and glorious Name and is upheld by the invisible power of the Lord.”

IV. I answered: “A glorious and wonderful thing! But who, lady, are the six young men who build?” “They are the holy angels of God, the first-created, to whom the Lord delivered all His creation to increase, to build up, and to rule over the whole creation. By their hands the building of the tower shall be completed.” “And who are the others who bring the stones?” “They also are holy angels of God, but these six are greater. When the building of the tower is finished, they shall all rejoice together around the tower and glorify God because the building is completed.”

I asked: “I would know, lady, the meaning and distinction of the stones.” She answered: “Are you more worthy than all others that this should be revealed to you? There are others more excellent to whom these visions should have been revealed. But that the name of God may be glorified, it has been revealed to you and shall yet be revealed, for the sake of those who are double-minded and doubt in their hearts whether these things are so or not. Tell them that all these things are true, nothing is outside the truth, but everything is strong and sure and established.”

V. “Hear now concerning the stones that go into the building. The square and white stones that fit perfectly together are the apostles, bishops, teachers, and deacons who walked in the holiness of God, who exercised their oversight and ministry holily and undefiled for the elect of God—some having fallen asleep, others still living—who always agreed with one another and were at peace among themselves and listened to one another. Therefore their joints in the building of the tower fit perfectly together.

The stones that come from the deep and are placed in the building, joining with the others already built in, are those who have already died and suffered for the sake of the Lord’s name.

Those that are laid in the foundation without being shaped are those whom the Lord has approved because they walked in the straight way of the Lord and rightly kept His commandments.

Those that are brought and placed in the building are the young in faith and the faithful; they are admonished by the angels to do good, for no iniquity was found in them.

Those that are rejected and cast aside near the tower are those who have sinned and wish to repent; therefore they are not thrown far from the tower, because they will be useful for the building if they repent. Those who are about to repent, if they repent now while the tower is still building, shall be strong in the faith; but if the building is completed, they will have no place and will be rejected, lying only near the tower.”

VI. “Do you wish to know who are the stones that are broken and cast far from the tower?” “Yes, lady.” “They are the children of iniquity who believed in hypocrisy and from whom wickedness never departed. Therefore they have no salvation, for they are useless for the building because of their sins. They are broken and cast far away because of the Lord’s anger, for they provoked Him.

As for the many other stones you saw lying unused: the rough ones are those who have known the truth but did not remain in it and do not associate with the saints—therefore they are useless; those with cracks are those who hold grudges against one another in their hearts; they have peace when together, but when they separate, malice remains in their hearts—these cracks are the grudges; the shorter ones are those who have believed but still retain much iniquity; therefore they are incomplete; the white and round stones that do not fit the building are those who have faith but also the riches of this world. When tribulation comes, for the sake of their riches and their cares they deny their Lord.”

“And when will they be useful for the building?” “When the riches that delight them are cut away, then they will be useful to God. For just as a round stone cannot become square unless portions are cut off and removed, so those who are rich in this world cannot be useful to the Lord unless their riches are cut away. Learn this first from yourself: when you were rich you were useless; now you are useful and profitable to life. Be useful to God, for you yourself also were one of those stones.”

VII. “The other stones you saw cast far from the tower, rolling on the road and then into desert places, are those who believed but through their double-mindedness abandoned the true way, thinking they could find a better one; they are deluded and suffer, wandering in desert paths.

Those that fell into the fire and burned are those who have finally departed from the living God; the thought of repentance no longer enters their hearts because of their shameful lusts and the crimes they commit.

Those that fell near the water but could not roll into it are those who have heard the word and wish to be baptised in the name of the Lord; then, when the holiness of the truth comes to their remembrance, they change their minds and again follow their evil desires.”

Thus she finished the explanation of the tower. Still bold, I asked her: “Is there repentance for all those stones that were rejected and did not fit into the building? Will they have a place in this tower?” “There is repentance for them,” she said, “but they cannot be fitted into this tower. They will be fitted into another place, much lower, and only after they have suffered and fulfilled the days of their sins. For this reason they will be removed: because they partook of the righteous Word. Then it shall come to pass that they are taken out of their punishments when the evil deeds they committed come to their heart and they repent. But if it does not come to their heart, they will not be saved because of the hardness of their heart.”

VIII. When I ceased asking her about all these things, she said: “Do you wish to see something else?” Being very eager to see more, I rejoiced greatly. She looked at me, smiled, and said: “Do you see seven women around the tower?” “Yes, lady.” “This tower is supported by them according to the commandment of the Lord. Hear now their functions.

The first, who holds it with her hands, is called Faith; through her the elect of God are saved. The second, who is girded and acts manfully, is called Continence; she is the daughter of Faith. Whoever follows her shall be blessed in his life, for he will forsake all evil deeds and every evil desire and inherit eternal life.

The other five are called: Simplicity, Innocence, Modesty, Knowledge, and Love. When you do all the works of their mother (Faith), you shall be able to live.

Their powers are linked and follow one another in the order of their birth: from Faith is born Continence, from Continence Simplicity, from Simplicity Innocence, from Innocence Modesty, from Modesty Knowledge, from Knowledge Love. Their works are pure, chaste, and holy. Whoever serves them and holds fast to their works shall have his dwelling in the tower with the saints of God.”

I asked her about the times, whether the end was already at hand. She cried out loudly: “Foolish man! Do you not see that the tower is still being built? When the building of the tower is finished, then comes the end. Ask me nothing more. This reminder and the renewal of your spirits is sufficient for you and the saints. These things were revealed not for you alone, but that you might declare them to all. After three days, Hermas, you must understand the words I am about to speak to you, that you may declare them to the ears of the saints, so that, hearing and doing them, they may be cleansed from their iniquities—and you with them.”

IX. “Hear me, my children. I brought you up in great simplicity, innocence, and reverence by the mercy of the Lord, who poured out His righteousness upon you that you might be justified and sanctified from all wickedness and deceit. Yet you do not wish to cease from your wickedness. Now therefore listen to me: be at peace among yourselves, visit one another, bear one another’s burdens, and do not partake alone of God’s creatures, but share them generously with those in need.

For some, through much eating, bring weakness upon their flesh and injure it; others, who have no food, likewise suffer in their flesh because they lack sufficient nourishment, and their bodies waste away. This intemperance is harmful to you who have and do not share with those in need. Consider the judgment that is coming. You who have more than enough, seek out the hungry while the tower is still unfinished; for after the tower is completed you will desire to do good but will find no opportunity.

Beware therefore, you who glory in your riches, lest those in need groan and their groaning ascend to the Lord, and you be shut out with your goods outside the door of the tower.

Now I speak to you who preside over the Church and occupy the chief seats: do not be like the sorcerers. The sorcerers carry their drugs in bottles, but you carry your drug and poison in your hearts. You are hardened and will not cleanse your hearts and unite in pure affection that you may have mercy from the great King.

Watch therefore, children, lest these divisions deprive you of your life. How can you wish to instruct the elect of the Lord while you yourselves lack instruction? Instruct one another therefore and be at peace among yourselves, that I also, standing joyfully before your Father, may give account of you to the Lord.”

X. When she ceased speaking with me, the six young men who were building came and carried her to the tower; four others took up the bench and carried it also to the tower. I did not see the faces of these last, for they were turned away. As she went, I asked her to reveal to me the meaning of the three forms in which she had appeared. She answered: “About these things another must inquire.”

For, brethren, in the first vision last year she appeared to me as very old and seated on a chair. In the second vision her face was younger, but her body and hair were aged; she spoke to me standing, and was more cheerful than before. In the third vision she was altogether younger, beautiful, joyful, and seated on a bench. I was greatly troubled about these different appearances until one night the aged woman appeared to me in a vision and said: “Every prayer needs humility. Fast therefore, and you shall receive from the Lord what you ask.”

So I fasted one day, and that same night a young man appeared and said: “Why do you constantly ask for revelations in prayer? Take care lest by asking too much you injure your flesh. These revelations are sufficient for you. Can you see stronger revelations than those you have already seen?”

I answered: “Sir, I ask only one thing—that the revelation concerning the three forms of the aged woman may be fully explained.” He replied: “How long will you be foolish? Your double-mindedness makes you foolish because you do not set your heart upon the Lord.” I said: “But from you, sir, we shall learn these things more accurately.”

XI. “Hear,” he said, “concerning the forms that trouble you. Why in the first vision did she appear as an aged woman seated on a chair? Because your spirit was aged and withered, having no strength because of your weaknesses and double-mindedness. For as the elderly, who have no hope of renewing their youth and expect nothing but their last sleep, so you, weakened by worldly occupations, gave yourselves up to slackness, cast your cares upon the Lord, and did not commit them to Him. Your spirit was broken, and you grew old in your sorrows.”

“Why then was she seated on a chair?” “Because every weak person sits on a chair on account of weakness, that the weakness of the body may be supported. This is the meaning of the first vision.”

XII. “In the second vision you saw her standing, with a younger face and more cheerful than before, though her body and hair were aged. Hear this parable: when a man grows very old and has abandoned all hope because of his weakness and poverty, he waits only for his last day. Then suddenly an inheritance is left him. Hearing of it, he rises rejoicing, strength returns to him, he no longer lies down but stands up, and his spirit, which had withered from his former troubles, is renewed. So it was with you when you heard the revelation the Lord showed you. He had compassion on you, renewed your spirits, you laid aside your weaknesses, strength came to you, you were made strong in faith, and the Lord, seeing your strength, rejoiced. Therefore He showed you the building of the tower, and will show you other things if you remain at peace with one another with all your heart.”

XIII. “In the third vision you saw her younger, beautiful, joyful, and her form radiant. It is like this: when good news comes to a man who is sorrowful, he immediately forgets his former grief, thinks of nothing but the news he has heard, is strengthened by the joy, and his spirit is renewed. So you also have received a renewal of your spirits by seeing these good things. And because you saw her seated on a bench, it signifies a firm position, for a bench has four legs and stands firmly; the world too is upheld by four elements. Therefore those who repent completely shall become young again and well established—all who repent with their whole heart. Now you have the revelation complete. Ask no more about revelations; if anything is needed, it shall be revealed to you.”

Fourth Vision. Concerning the coming tribulation upon Christians

I. Twenty days later, brethren, I had a vision of the tribulation that is to come. I was walking along the Campanian road, about ten stadia off the public highway—the place is little frequented. While walking alone, I prayed the Lord to confirm the revelations He had shown me through His holy Church, to strengthen me and grant repentance to all His servants who had stumbled, that His great and glorious name might be glorified because He deemed me worthy to be shown His wonders. While I was glorifying and thanking Him, a voice answered me: “Do not be double-minded, Hermas!” I began to reason within myself: “Why should I be double-minded when I have been so established by the Lord and have seen glorious things?”

Having gone a little farther, brethren, I suddenly saw a cloud of dust rising to heaven. At first I thought a herd of cattle was approaching, raising the dust. It was about a stadium away, but the dust rose higher and higher until I perceived something supernatural in it. The sun shone out a little, and behold—I saw a huge beast, something like a whale, and from its mouth fiery locusts were coming forth. The beast was about a hundred feet long, and its head was like a potter’s vessel. I began to weep and besought the Lord to save me from it. Then I remembered the word I had heard: “Do not be double-minded, Hermas.” So, brethren, clothed with faith in God and remembering the great things He had shown me, I boldly went toward the beast. The monster rushed forward with such fury and violence that it could have destroyed a city in its onset. I came near it, and the huge creature stretched itself out on the ground and merely put forth its tongue; it did not stir until I had passed by it. The beast had on its head four colours: black, then fire- and blood-red, then golden, and finally white.

II. After I had passed the beast and gone forward about thirty feet, behold—a young woman met me, adorned as though coming forth from a bridal chamber, all in white: white shoes, white robes down to the forehead, a white veil as her head-covering, and white hair. From the former visions I recognised that it was the Church, and I rejoiced. She greeted me: “Hail, O man!” I greeted her in return. She said: “Did nothing meet you on the way?” “Lady,” I replied, “such a beast met me as could destroy whole peoples; but by the power of the Lord and His great mercy I escaped it.” “You escaped happily,” she said, “because you cast your care upon God and opened your heart to Him, believing that you can be saved by no one but His great and glorious name. Therefore the Lord sent His angel who has authority over the beasts—his name is Thegri—and he shut its mouth so that it could not harm you. You have escaped a great tribulation because of your faith and because you did not doubt in the presence of such a beast. Go therefore and declare to the elect of the Lord His mighty deeds, and tell them that this beast is a type of the great tribulation that is coming. If therefore you prepare yourselves and repent with all your heart before the Lord, you will be able to escape it—if your heart becomes pure and undefiled, and you serve the Lord blamelessly for the rest of the days of your life. Cast your cares upon the Lord, and He will heal them. Trust the Lord, you who are double-minded, for He can do all things: He can both turn away His wrath from you and send scourges upon you who are double-minded. Woe to those who hear these words and despise them; it would have been better for them not to have been born.”

III. I asked her about the four colours on the beast’s head. She answered: “Again you are inquisitive about such things.” “Yes, lady,” I said, “explain what they mean.” “Listen,” she replied. “The black is the world in which you dwell. The fiery and bloody colour means that this world must perish through blood and fire. The golden part is you who have fled from this world; for as gold is tested by fire and becomes useful, so you who live among them are tested. Those who endure and are burned by them shall be purified. As gold casts away its dross, so you shall cast away all sorrow and tribulation and be cleansed, becoming fit for the building of the tower. The white part is the age to come, in which the elect of God shall dwell; for those who are elected by God unto eternal life shall be spotless and pure. Therefore cease not to speak these things to the ears of the saints. You have also the type of the great tribulation that is coming. If you wish, it shall be nothing to you. Remember what was written for you.”

Having said this, she departed, and I did not see where she went. There was a noise, and I turned back in fear, thinking the beast was coming.

SECOND BOOK. COMMANDMENTS

Prologue

When I had prayed at home and was sitting on my couch, a man of glorious appearance entered—dressed as a shepherd, with a white goatskin cloak, a wallet on his shoulder, and a staff in his hand. He greeted me, and I returned his greeting. Immediately he sat beside me and said: “I have been sent by the most holy angel to dwell with you for the remaining days of your life.”

I thought he had come to test me and said: “Who are you? For I know him to whom I have been entrusted.” “Do you not recognise me?” “No.” “I am that shepherd to whom you were entrusted.”

While he was speaking, his appearance changed, and I recognised that it was he to whom I had been entrusted. At once I was confused; fear seized me, and I was utterly broken with sorrow that I had answered him so foolishly and senselessly. But he said: “Do not be troubled, but be strong in the commandments I am about to give you. I was sent to show you again all that you saw before—especially the things that are profitable for you. First of all, write down my commandments and parables, so that you may read them from time to time and be better able to keep them.”

Therefore I wrote the commandments and parables as he commanded me. If, when you hear them, you keep them, walk in them, and perform them with a pure heart, you shall receive from the Lord all that He promised you. But if, after hearing them, you do not repent but continue adding to your sins, you shall receive the opposite from the Lord. All these things the Shepherd, the angel of repentance, commanded me to write thus.

First Commandment. On faith in the one God

First of all, believe that God is one—He who created and completed all things, who brought everything from non-existence into being. He comprehends all things, yet is Himself incomprehensible, indefinable by words and inconceivable by mind. Believe in Him therefore, fear Him, and in fearing Him practise self-control. Keep these things, and you will cast away from yourself all wickedness, clothe yourself with every virtue of righteousness, and live to God—if you keep this commandment.

Second Commandment. On avoiding slander and giving alms in simplicity

He said to me: “Have simplicity and be innocent; be like little children who do not know the evil that destroys the life of men. First, speak evil of no one, and do not enjoy hearing anyone speak evil. If you listen, you will share the sin of the slanderer, for by believing him you yourself will have something against your brother. Slander is deadly: it is a restless demon that never remains at peace but always dwells in discord. Refrain from it, and you will always have peace with all. Clothe yourself with reverence, in which there is no evil offence but all is smooth and joyful. Do good; from the fruit of your labour which God gives you, give simply to all who are in need, without doubting to whom you give. Give to all, for God wishes His gifts to be shared by all. Those who receive will give account to God why and for what they received. Those who received in necessity will not be condemned, but those who received in hypocrisy will suffer punishment. The giver is innocent, for as he received a ministry from the Lord, he fulfilled it simply, making no distinction to whom he gave or did not give. This ministry, performed in simplicity, was honourable before God. Whoever therefore ministers simply shall live to God. Keep this commandment therefore as I have told you, that your repentance and that of your household may be found in simplicity, and your heart pure and undefiled.”

Third Commandment. On avoiding falsehood

He also said to me: “Love truth, and let all truth proceed from your mouth, that the Spirit which God has placed in this flesh may be found true before all men, and the Lord who dwells in you may be glorified; for the Lord is true in every word, and in Him there is no falsehood. Those therefore who lie reject the Lord and defraud Him, not returning the deposit they received—for they received from Him a Spirit free from falsehood. If they return it false, they have polluted the commandment of the Lord and become robbers.”

When I heard this I wept bitterly. Seeing me weep, he said: “Why do you weep?” “Sir,” I replied, “I do not know whether I can be saved.” “Why?” “Because, sir, never in my life have I spoken a true word, but have always lived deceitfully with everyone and passed off my lie as truth to all; no one ever contradicted me, but confidence was placed in my word. How then, sir, can I live after having done these things?”

“Your reasoning,” he said, “is good and true; for as a servant of God you ought to have walked in truth and not have joined an evil conscience with the spirit of truth, nor grieved the holy and true Spirit of God.” “Sir,” I answered, “never have I heard such words so clearly.” “Now you hear them. Keep them, that even the lies you formerly told in your business dealings may become credible now that these words are true; for even those lies can become trustworthy if from now on you speak the truth. If you keep the truth, you can attain life. And whoever hears this commandment and departs from all falsehood shall live to God.”

Fourth Commandment. On chastity and remarriage

I. He said to me: “I command you to keep chastity, and let no thought enter your heart about another man’s wife, or about fornication, or about any such evil things—for to do so is a great sin. Always remember the Lord at every hour, and you will never sin. But if any such evil thought rises in your heart, you commit a great sin; and those who do such things follow the way of death. Take heed therefore and abstain from such thoughts. For where purity dwells, there iniquity ought not to enter the heart of a righteous man.”

I said to him: “Sir, permit me to ask a few questions.” “Ask,” he replied.

“Sir,” I said, “if a man has a wife who is faithful in the Lord, and he finds her in adultery, does the husband sin if he continues to live with her?” “As long as he is ignorant of the sin, the husband does not sin by living with her. But if the husband knows of her sin and the woman does not repent but persists in her fornication, and the husband continues to live with her, he becomes guilty of her sin and a partaker in her adultery.”

“What then, sir,” I asked, “if the woman remains in her vice?” “Let him put her away and remain by himself. But if, after putting away his wife, he marries another, he also commits adultery.”

“And if, sir, after the wife is put away she repents and wishes to return to her husband, shall she not be taken back?” “Indeed,” he said, “if the husband does not take her back he sins greatly; the sinner who repents must be received—but not repeatedly. For the servants of God there is but one repentance. Therefore, for the sake of repentance, the husband ought not to marry again. This rule applies both to the wife and to the husband. Moreover, adultery is committed not only by defiling the flesh; whoever acts as the Gentiles do also commits adultery. Therefore, if anyone persists in such deeds and does not repent, keep away from him and do not live with him, otherwise you also share in his sin. This is why you are commanded to remain single, whether husband or wife—for in such cases repentance is possible. I do not give occasion for this to happen, but only that the one who has sinned should sin no more. As for former sins, there is One who can give healing, for He has power over all.”

II. Again I asked him: “Since the Lord has counted me worthy that you should dwell with me always, bear with me while I say a few more words, for I understand nothing and my heart has been hardened by my former deeds. Make me understand, for I am very foolish.”

He answered: “I am the overseer of repentance and give understanding to all who repent. Do you not think that repentance itself is great understanding? The sinner who repents realises that he has done evil before the Lord, the deed remains in his heart, he repents and no longer does evil but does good generously, and humbles his soul and torments it because he sinned. See then that repentance is great understanding.”

“That is why, sir,” I said, “I inquire carefully into everything: first, because I am a sinner; second, because I want to know what I must do to live, for my sins are many and various.” “You shall live,” he said, “if you keep my commandments and walk in them. And whoever hears and keeps these commandments shall live to God.”

III. I said to him: “Sir, I have heard from certain teachers that there is no other repentance except that which took place when we descended into the water and received remission of our former sins.” “You have heard rightly,” he replied, “for so it is. He who has received remission of sins ought never to sin again but to live in purity. But since you inquire diligently into everything, I will explain this also—not to give occasion for error to those who are about to believe or have just now believed in the Lord. Those who have just now believed or are about to believe have no repentance for sins, only remission of their former sins. For those who were called before these days the Lord has appointed repentance; for the Lord, knowing the heart and foreknowing all things, knew the weakness of men and the manifold cunning of the devil, that he would do harm to the servants of God and deal wickedly with them. Therefore the merciful Lord had compassion on His creation and established repentance, and to me was given authority over this repentance. But I say to you: after that great and holy calling, if anyone is tempted by the devil and sins, he has one repentance. But if he sins and repents repeatedly, it profits such a man nothing; hardly shall he live.”

I said: “I came to life again when I heard these things so plainly from you, for I know that if I add no more to my sins I shall be saved.” “You shall be saved,” he said, “and all who do these things.”

IV. Again I asked him: “Sir, since you bear with me patiently once more, explain this also to me: if a husband or wife dies and the survivor marries, does the one who marries sin?” “He does not sin,” he replied. “But if he remains single he gains for himself greater honour and glory before the Lord. Yet even if he marries he does not sin. Preserve therefore purity and holiness, and you shall live to God. All that I say and shall say to you from this day forward—when you have been entrusted to me and I dwell in your house—keep; and your former sins shall be forgiven if you keep my commandments. And all shall be forgiven who keep these my commandments and walk in this purity.”

Fifth Commandment. On long-suffering and patience

I. “Be long-suffering and understanding,” said the Shepherd, “and you will rule over every evil work and accomplish all righteousness. If you are long-suffering, the Holy Spirit that dwells in you will be pure, unpolluted by any evil spirit; finding room to expand, He will rejoice and be glad with the vessel in which He dwells, and will serve God with much cheerfulness, having well-being within Himself. But if anger creeps in, the Holy Spirit, being delicate, is immediately straitened, and, not having a pure place, seeks to leave the man. For He is choked by the evil spirit and has no room to serve the Lord as He desires, being polluted by the bitterness. When therefore both dwell together in the same vessel—the Holy Spirit and the spirit of anger—it is harmful to the man.

Take a little wormwood and pour it into a jar of honey: is not the whole jar of honey spoiled? So great a quantity of honey is ruined by a very little wormwood; it destroys the sweetness of the honey so that it is no longer pleasing to its owner, because it has become bitter and lost its usefulness. But if no wormwood is put into the honey, the honey remains sweet and useful to its owner.

See: long-suffering is sweeter than honey and profitable to the Lord; He dwells in it. Anger, on the contrary, is bitter and useless. If anger is mixed with long-suffering, the spirit is defiled, and the man’s prayer is not acceptable to God.”

“Sir,” I said, “I would like to know the power of anger, that I may guard myself against it.”

“If you and your house do not guard against it,” he replied, “you have destroyed all your hope. But guard against it, for I am with you. All who repent with their whole heart will also guard against it, for I will be with them and preserve them. For all such will be justified by the most holy angel.”

II. “Now hear,” he continued, “how evil is the working of anger, how it ruins the servants of God by its action, and turns them away from righteousness. It cannot harm those who are full of faith, because the power of God is with them; but it misleads the empty and double-minded.

When it sees such men at rest, it slips into their hearts; then, for no reason at all, the man or woman becomes embittered over everyday matters—about food, about some trifling word, about a friend, about giving or receiving, or some other foolish thing. All these things are foolish, empty, senseless, and harmful to the servants of God.

But long-suffering is great and strong, has mighty and firm power, and flourishes in great spaciousness; it is cheerful, joyful, carefree, glorifying the Lord at all times, having no bitterness in itself, always remaining gentle and tranquil. This long-suffering dwells with those who have perfect faith.

Anger, however, is foolish, frivolous, and senseless. From foolishness comes bitterness, from bitterness wrath, from wrath rage, and from rage fury. This fury, compounded of so many evils, becomes a great and incurable sin. When all these spirits dwell in one vessel together with the Holy Spirit, the vessel cannot contain them but overflows. The gentle Spirit, not being accustomed to dwell with an evil spirit nor with hardness, departs from such a man and seeks to dwell with meekness and quietness. When He has left the man, the man becomes empty, full of evil spirits, unstable in all his actions, dragged this way and that by evil spirits, altogether blinded, and having no good counsel.

Thus it happens to all the angry. Therefore depart from anger, the most wicked spirit, and clothe yourself with long-suffering; resist bitterness and anger, and you will be found in company with the purity that is beloved of the Lord. See then that you never neglect this commandment. For if you master this commandment, you will also be able to keep the others that I am about to give you. Be strong and empowered in them, and let all who wish to walk in them be strong also.”

Sixth Commandment. On the two angels with every man, and their suggestions

I. “I commanded you in the first commandment,” said the Shepherd, “to guard faith, fear, and self-control.” “Yes, sir,” I answered. “But now I wish to show you their powers also, that you may understand what power and effect each of them has. Their effects are twofold: one belongs to righteousness, the other to iniquity. Trust the righteous, but do not trust the unrighteous. Righteousness has a straight path; iniquity a crooked one. Walk therefore the straight and level path, and leave the crooked. The crooked path has no tracks, is full of obstacles, rocky and thorny; it is harmful to those who walk in it. But those who walk the straight path go evenly and without stumbling, for it is neither rough nor thorny. You see then that it is better to walk this way.”

“I am pleased, sir,” I said, “to walk in this way.” “You will walk it,” he replied, “and whoever turns to the Lord with his whole heart will walk in it.”

II. “Now hear about faith. There are two angels with a man—one of righteousness, the other of wickedness.”

“How then, sir,” I asked, “shall I know their workings, since both angels dwell with me?”

“Listen and understand. The angel of righteousness is gentle, modest, meek, and peaceful. When he rises in your heart, he immediately speaks to you of righteousness, purity, reverence, contentment, every upright deed, and every glorious virtue. When all these things come into your heart, know that the angel of righteousness is with you. These are the works of the angel of righteousness—trust him and his works.

Now see the works of the angel of wickedness. He is first of all angry, bitter, and foolish; his works are evil and overthrow the servants of God. When therefore he comes into your heart, recognise him by his works.”

“How I shall discern him, sir, I do not know.”

“Listen. When anger or bitterness overtakes you, know that he is in you. Then come the desire for many activities, extravagance in rich foods and drinks, much carousing, various unnecessary luxuries, desire for women, greed, haughtiness, pride, and whatever is akin to these—when these things rise in your heart, know that the angel of wickedness is with you. Recognise therefore his works, turn away from him, and do not trust him, for his works are evil and harmful to the servants of God.

Here you have the effects of both angels. Understand them, trust the angel of righteousness, and depart from the angel of wickedness, for his instruction is evil in every matter. Even if a man be most faithful and the thought of this angel rises in his heart, that man or woman must sin. But if an evil man or woman has the thought of the good angel, they must necessarily do something good.

See then that it is good to follow the angel of righteousness. If you submit to him and do his works, you shall live to God; and whoever does the works of this angel shall live to God.”

Seventh Commandment. On fearing God, but not the devil

“Fear the Lord,” he said, “and keep His commandments. By keeping the commandments of God you will be powerful in every action and your work will be incomparable. Fearing the Lord, you will do all things well. This is the fear you must have in order to be saved.

But do not fear the devil; for if you fear the Lord you will rule over the devil, for he has no power. Where there is no power, there is no fear; but where there is glorious power, there is fear. Everyone who has power is feared; he who has no power is despised by all.

Yet fear the works of the devil, for they are evil. Fearing the Lord, you will not do the works of the devil but will abstain from them.

Fear is of two kinds. If you wish to do evil, fear the Lord and you will not do it. Likewise, if you wish to do good, fear the Lord and you will do it. Therefore the fear of the Lord is strong, great, and glorious. Fear the Lord, then, and you shall live to Him; and all who fear Him and keep His commandments shall live to God.”

“Why, sir,” I asked, “did you say concerning some: ‘they shall live to God’?” “Because all creation fears the Lord, but not all keep His commandments. Those who fear Him and keep His commandments have life with God; but those who do not keep His commandments have no life in them.”

Eighth Commandment. On restraining oneself from evil and doing good

“I told you,” he continued, “that the creatures of God are twofold; for self-control also is twofold. From some things one must restrain oneself, from others not.”

“Explain to me, sir,” I said, “from what one must restrain oneself, and from what not.”

“Restrain yourself from evil and do it not; but do not restrain yourself from good—do it. For if you restrain yourself from doing good, you commit a great sin; but if you restrain yourself from evil and do it not, you do great righteousness. Restrain yourself therefore from all iniquity and do what is good.”

“What kinds of evil, sir, must we restrain ourselves from?”

“Hear,” he said: “from adultery and fornication, from unlawful carousing, from wicked luxury, from many kinds of food and extravagance, from pride and haughtiness, from lying and slander, from hypocrisy, malice, and all blasphemy. These are the most wicked deeds in the life of men. From all these the servant of God must restrain himself. Whoever does not restrain himself from them cannot live to God.

Now hear also the deeds that follow these: theft, lying, robbery, false witness, greed, evil desire, deceit, vainglory, boastfulness, and whatever is like them. Do you not think these things evil?”

“Exceedingly evil for the servants of God.”

“The servant of God must therefore restrain himself from all these. That he may live to God, let him be clothed with righteousness and restrain himself from all these evil deeds.

Now hear the good deeds you must do in order not to sin: believe God, fear Him, practise self-control, and do every good thing—nothing is better than these in the life of men. If a man keeps these and does not depart from them, he is blessed in his life.

Then there are these: help widows, visit orphans and the needy, redeem the servants of God from distress, be hospitable (for hospitality leads to good works), oppose no one, be quiet, become poorer than all men, reverence the aged, practise righteousness, keep brotherhood, bear insult, be long-suffering, have no grudge, comfort those who are cast down in soul, do not cast away those who stumble in the faith but turn them back and make them cheerful, admonish sinners, do not oppress debtors and the needy, and whatever is like these.

Do these things seem good to you?”

“There is nothing better than these!” I cried.

“Do them therefore, and do not abstain from them, and you shall live to God. Keep this commandment therefore. If you do good and do not abstain from it, you shall live to God; and all who act thus shall live to God. Again, if you refrain from evil and do it not, you shall live to God; and all who keep these commandments and walk in them shall live to God.”

Ninth Commandment. One must ask of God constantly and without doubting

He continued: “Put away doubting from yourself and do not hesitate at all to ask anything of the Lord, saying to yourself: ‘How can I ask something of the Lord and receive it, having sinned so much against Him?’ Do not think this way, but turn to the Lord with your whole heart and ask of Him without doubting, and you will know His great compassion: He will not forsake you but will fulfil the request of your soul. For God is not like men who bear malice; He has no malice and has compassion on His creation.

Therefore cleanse your heart from all the vanities of this world, from the words already spoken to you, and ask of the Lord and you will receive all things; none of your requests will be refused if you ask of the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt toward God are the double-minded, and they obtain nothing at all of their requests. But those who are perfect in faith ask everything, trusting in the Lord, and receive because they ask without doubting, being in no way double-minded. Every double-minded man, unless he repents, will with difficulty be saved.

Cleanse your heart therefore from doubting, put on faith (for it is strong), and trust God; when you ask anything of the Lord you will receive it. And if, when you ask anything of the Lord, you are slow to receive, do not doubt because you have not immediately received the request of your soul; for surely it is because of some trial or some transgression you yourself do not know that you are slow in receiving. Do not cease therefore making the request of your soul, and you will receive it. But if you grow weary and doubt while asking, blame yourself and not Him who gives to you.

See this doubting: it is evil and senseless, and uproots many from the faith—even those who are very faithful and strong. For this doubting is a daughter of the devil and works great evil against the servants of God. Despise doubting therefore and master it in every deed, clothing yourself with faith which is strong and powerful. Faith promises all things and accomplishes all things; doubting, having no confidence in itself, fails in everything it undertakes.

You see then that faith is from above, from the Lord, and has great power; but doubting is an earthly spirit from the devil and has no power. Serve therefore faith which has power, and keep away from doubting which has no power, and you shall live to God; and all who are so minded shall live to God.”

Tenth Commandment. On the spirit of sadness that darkens the soul and hinders the success of prayer

I. “Cast away from yourself all sadness,” he said, “for it is the sister of double-mindedness and of anger.”

“How, sir,” I asked in astonishment, “is it the sister of these two? Sadness seems to me one thing, anger another, and double-mindedness something else again.”

“You are foolish,” he replied. “Do you not understand that sadness is the wickedest of all spirits and most terrible to the servants of God? More than all other spirits it destroys a man and crushes the Holy Spirit out of him—and again it saves him.”

“Sir, I am without understanding and do not grasp these parables. How can sadness both crush and save?”

“Listen,” he said. “Those who have never sought the truth nor inquired into the divine nature, but have merely believed and then plunged into pagan pursuits and other affairs of this world, do not understand the parables of divinity; their minds are darkened by such actions, they become corrupt and barren. Just as good vines, if neglected, are choked by weeds and thistles and perish, so men who have only believed and then fall into these many worldly affairs lose their understanding, comprehend nothing at all about righteousness, and when they hear of divinity and truth their heart is occupied with their great business, and they perceive nothing.

But those who have the fear of God, who seek after divine truth and have their heart turned toward the Lord, quickly perceive and understand everything that is said to them, because they have the fear of the Lord in them. For where the Lord dwells, there is much understanding. Cleave therefore to the Lord, and you will understand and perceive all things.”

II. “Hear now, foolish man, how sadness crushes the Holy Spirit and again saves. When the double-minded man undertakes any work and fails because of his double-mindedness, sadness enters into him and grieves the Holy Spirit and crushes Him. Then again, when anger clings to a man over some matter and he becomes bitterly aroused, sadness enters his heart because of the evil he has done in his anger, he repents that he did evil. This sadness therefore seems to bring salvation because he repented after doing evil. Both actions grieve the Spirit: double-mindedness because it did not succeed in its undertaking, and anger because it did evil. Both are grievous to the Holy Spirit—double-mindedness and anger.

Remove sadness therefore from yourself and do not afflict the Holy Spirit that dwells in you, lest He entreat God against you and depart from you. For the Spirit of God, which was given to this flesh, endures neither sadness nor constriction.

Clothe yourself therefore with cheerfulness, which always has favour with God and is acceptable to Him, and rejoice in it. Every cheerful man does good, thinks good, and despises sadness. The sad man, however, always does evil. First, he does evil because he grieves the Holy Spirit, which was given to man as a cheerful Spirit. Secondly, by grieving the Holy Spirit he commits iniquity by neither praying nor confessing to God. For the prayer of the sad man never has power to ascend to the altar of God.”

“Why, sir,” I asked, “does the prayer of the sad man not ascend to the altar?”

“Because,” he said, “sadness sits in his heart. Sadness mingled with prayer does not allow the prayer to ascend pure to the altar. For as vinegar mixed with wine has not the same pleasantness, so sadness mixed with the Holy Spirit has not the same purity of prayer. Cleanse yourself therefore from this evil sadness, and you shall live to God; and all shall live to God who cast away sadness from themselves and put on all cheerfulness.”

Eleventh Commandment. On discerning true and false prophets by their deeds

The Shepherd showed me men seated on benches and one man seated on a chair, and said: “Do you see those seated on the benches? They are the faithful. But the one on the chair is a false prophet who destroys the understanding of the servants of God—of the double-minded, not of the faithful. These double-minded come to him as to a soothsayer and ask him what will happen to them. That false prophet, having no power of the Divine Spirit in him, speaks with them according to their inquiries and fills their souls with empty promises according to their desires. Being empty himself, he gives empty answers to empty men, for whatever is asked he answers according to the emptiness of the man who asks. Yet he does speak some truth, for the devil fills him with his own spirit in the hope of overthrowing some of the righteous.

Those therefore who are strong in the faith of the Lord, clothed with truth, do not cling to such spirits but keep away from them. But the double-minded and those who often repent resort to him as the heathen do to soothsayers, and bring upon themselves greater sin by idolatry; for he who inquires of a false prophet about any matter is an idolater, empty of the truth, and foolish.

Every spirit given by God is not questioned but, having the power of divinity, speaks everything of itself because it is from above, from the power of the Divine Spirit. But the spirit that is questioned and speaks according to human desires is earthly and light, having no power; it does not speak at all unless it is questioned.”

“How then, sir,” I asked, “shall a man know which of them is a true prophet and which a false prophet?”

“Hear,” he said, “about both kinds of prophets; and as I am about to tell you, by this means test the man who says he has the Divine Spirit.

First, he who has the Divine Spirit from above is meek, quiet, humble, refrains from all evil and vain desire of this world, makes himself poorer than all men, answers nothing to anyone when consulted, does not speak in private, nor does the Holy Spirit speak when a man wishes to speak, but only when God wishes him to speak. When therefore the man who has the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and prayer is made to God by the assembly, then the angel of the prophetic spirit that is attached to him fills the man, and being filled with the Holy Spirit he speaks to the multitude as the Lord wills. In this way the Spirit of divinity is made manifest. Such is the power of the Divine Spirit of the Lord.

Now hear about the earthly and empty spirit that has no power. First, the man who seems to have the Spirit exalts himself and wishes to have the chief place; he is bold, shameless, talkative, lives in great luxury and many pleasures, accepts payment for his prophecy, and without payment does not prophesy. Can the Divine Spirit take payment and prophesy? It is not possible for a prophet of God to do this; the spirit of such prophets is earthly. Next, he never approaches an assembly of righteous men but avoids them; he associates with the double-minded and empty, prophesies to them in corners, and deceives them by speaking everything according to their desires—he is empty and answers empty things, for an empty vessel placed with other empty vessels is not broken but they fit together. But when he comes into an assembly full of righteous men who have the Divine Spirit and prayer is made, that man is emptied, the earthly spirit flees from him in fear, and the man is struck dumb and utterly shattered, unable to speak a word. For if you store wine or oil in a storeroom and place an empty jar among them, when you come to open the storeroom you will find the empty jar still empty. So the empty prophets, when they come among spirits that are full of the Divine Spirit, are found to be just as they came.

You have here the life of both kinds of prophets. Test therefore by his deeds and his life the man who says he is inspired. Trust the Spirit that comes from God and has power; but the earthly and empty spirit that has no power—do not trust it at all, for it comes from the devil.

Listen to the parable I will tell you. Take a stone and throw it toward heaven—can you reach it? Or take a water-pump and pump water toward heaven—can you pierce the sky?”

“How could that be possible, sir?” I exclaimed.

“As these things are impossible,” he said, “so also are the earthly spirits powerless and ineffective. Now understand the power that comes from above. Hail is a very small grain, yet when it falls on a man’s head how much pain it causes! Or again, a drop of water falling from the roof upon a stone wears the stone away. You see that even the smallest things falling from above upon the earth have great power. So also the Divine Spirit that comes from above is powerful. Trust this Spirit, therefore, and flee from the other.”

Twelfth Commandment. On removing evil desires and that the commandments of God can be kept by the faithful

I. He said to me: “Remove from yourself every evil desire and clothe yourself with good and holy desire. For having clothed yourself with good desire you will hate evil desire and bridle it as you wish. Evil desire is wild and very hard to tame; it is terrible and by its wildness consumes men exceedingly. Especially does it consume those who have not clothed themselves with good desire but are mixed up with this world; these it delivers to death.”

“What, sir,” I asked, “are the works of evil desire that deliver men to death? Make them known to me that I may keep away from them.”

“Listen to the works by which evil desire brings death to the servants of God.

II. Chief of all is the desire for another man’s wife or another woman’s husband, for great wealth, for multitudes of unnecessary foods and drinks, and many other foolish luxuries—for every luxury is foolish and empty for the servants of God. These desires therefore are evil and bring death to the servants of God. This evil desire is a daughter of the devil. You must therefore abstain from evil desires, that by abstaining you may live to God. But as many as are mastered by them and do not resist them will perish finally, for these desires are deadly.

Clothe yourself therefore with the desire of righteousness, and armed with the fear of the Lord resist them. For the fear of the Lord dwells in good desire. When evil desire sees you armed with the fear of the Lord and resisting it, it will flee far from you and no longer appear to you, fearing your weapons. When you have conquered and been crowned for this contest, come to the desire of righteousness, deliver to it the victory you have won, and serve it as it wishes. If you serve good desire and submit to it, you will be able to master evil desire and subdue it as you wish.”

III. “Sir,” I said, “I would like to know in what way I must serve good desire.”

“Listen: practise the fear of God and faith, love of truth, and all that is good. Doing these things you will be a well-pleasing servant of God and live to Him; and everyone who serves good desire and practises these things shall live to God.”

Thus he completed the twelve commandments and said to me: “You have these commandments; walk in them, and exhort those who hear you that their repentance may be pure for the remaining days of their life. This ministry that I give you fulfil diligently, and you will accomplish much. For you will find favour among those who are about to repent and will be believed, for I will be with you and will compel them to obey you.”

I said to him: “Sir, these commandments are great and beautiful and glorious, able to gladden the heart of the man who can keep them. But I do not know whether these commandments can be kept by man, because they are very hard.”

He answered: “If you set it before yourself that they can be kept, you will easily keep them and they will not be hard; but if it once enters your heart that they cannot be kept by man, you will not keep them. Now I say to you: if you do not keep them but neglect them, you will not have salvation, nor your children, nor your house—because you have already judged for yourself that these commandments cannot be kept by man.”

IV. He spoke these things to me very angrily, so that I was confounded and feared him exceedingly. His appearance changed so much that a man could not bear his anger. When he saw me altogether disturbed and confounded, he began to speak more gently and cheerfully: “Foolish man, without understanding, double-minded—do you not perceive the glory of God, how great and mighty and marvellous it is, that He created the world for man’s sake, subjected all creation to him, and gave him all authority to rule over everything under heaven? If then man is lord of all the creatures of God and rules over all, is he not able to rule also over these commandments? The man who has the Lord in his heart can rule over all and over all these commandments. But to those who have the Lord only on their lips while their heart is hardened and they are far from the Lord, these commandments are hard and inaccessible.

Put the Lord therefore into your hearts, you who are empty and fickle in faith, and you will know that nothing is easier, nothing more pleasant, nothing more gentle than these commandments. Turn to the Lord, you who walk in the commandments of the devil—commandments that are hard, bitter, cruel, and foul—and do not fear the devil, for he has no power against you. For I, the angel of repentance, who overcome him, am with you. The devil has fear only, but his fear has no strength. Do not fear him, therefore, and he will flee from you.”

V. I said to him: “Sir, listen to a few words from me.”

“Speak,” he said.

“Man, sir, is eager to keep the commandments of God, and there is no one who does not ask of the Lord that he may be strengthened in His commandments and be subject to them; but the devil is hard and overpowers them.”

“He cannot overpower the servants of God who hope in Him with their whole heart. The devil can wrestle with them but cannot overthrow them. If you resist him, he will be defeated and flee from you in disgrace. But those who are empty fear the devil as though he had power. When a man has filled many jars with good wine and among them a few jars are nearly empty, when he comes to the jars he does not examine the full ones (for he knows they are full) but examines the nearly empty ones, fearing they may have turned sour—for nearly empty jars quickly turn the wine sour and lose its taste. So the devil comes to the servants of God to test them. Those who are full in the faith resist him strongly, and he departs from them, having no place to enter. Then he goes to those who are not full and, finding room, enters into them and does what he wishes, and they become slaves to him.

VI. But I, the angel of repentance, say to you: do not fear the devil. I was sent to be with you who repent with your whole heart and to establish you in the faith. Believe God, you who because of your sins have despaired of your life and add sin to sin, burdening your life: if you turn to the Lord with your whole heart and practise righteousness the remaining days of your life, serving Him rightly according to His will, He will heal your former sins and you will have power over the works of the devil. Do not fear at all the threats of the devil, for they are powerless as the sinews of a dead man. Listen to me therefore: fear Him who has power to save and to destroy, keep these commandments, and you will live to God.”

I said to him: “Sir, now I am strengthened in all the commandments of the Lord because you are with me; and I know that you will crush all the power of the devil, and we shall overcome him and prevail against all his works. And I hope, sir, that I shall be able, with the Lord’s help, to keep these commandments you have given.”

“You will keep them,” he said, “if your heart is pure toward the Lord; and all will keep them who cleanse their hearts from the vain desires of this world and live to God.”

THIRD BOOK. PARABLES

First Parable: We have no abiding city in this world; we must seek the one to come

The Shepherd said to me: “Do you know that you, the servants of God, are strangers in a foreign land? Your true city is far from this one. If then you know the city in which you are destined to dwell, why do you here buy estates, build costly houses, and erect unnecessary buildings? Whoever prepares such things in this city does not intend to return to his own city.

O foolish, double-minded, and wretched man! Do you not perceive that all these things belong to another and are under the power of another? For the lord of this city will say: ‘Either obey my laws or depart from my territory.’ What then will you do—you who have a law in your own city? For the sake of your fields and the rest of your possessions, will you utterly renounce your own law and walk according to the law of this city? Take heed: it may be unprofitable for you to renounce your own law. If you desire to return to your city, you will not be received, but will be shut out from it.

Take care therefore. As one living in a foreign land, make no further provision for yourself than what is sufficient for mere subsistence; be ready, so that when the master of this city wishes to banish you for not submitting to his law, you may depart to your own city and live according to your own law with joy and without insult.

Take heed therefore, you who serve God and have Him in your hearts: perform the works of God, remembering His commandments and the promises He has made; trust Him that He will fulfil them if His commandments are kept. Instead of fields, redeem afflicted souls as each of you is able; visit widows and orphans; do not neglect them. Spend your wealth and all your possessions, which you have received from the Lord, on such fields and houses as these. For to this end the Master enriched you—that you might perform these ministries for Him. It is much better to purchase such fields, houses, and possessions as you will find in your own city, into which you are about to enter.

This kind of lavish spending is good and joyful; it brings neither sorrow nor fear, but joy. Do not practise the lavish spending of the heathen, for it is harmful to the servants of God. Practise rather your own lavish spending, in which you can rejoice. Do not counterfeit or touch what belongs to another, nor desire it; for it is evil to covet the goods of others. Do your own work, and you will be saved.”

Second Parable: As the vine is supported by the elm, so the rich man is helped by the prayer of the poor

As I was walking in the field and observing an elm and a vine, and considering their fruits, the Shepherd appeared to me and said: “What are you thinking about the elm and the vine?”

“I am thinking, sir,” I replied, “that they are exceedingly well suited to each other.”

“These two trees,” he said, “are a type for the servants of God.”

“I would like to know, sir, the meaning of this type.”

“Behold,” he said, “the elm is a tree that bears no fruit, yet the vine, unless it climbs up the elm, cannot bear much fruit; lying on the ground it produces rotten fruit. When therefore the vine clings to the elm, it bears fruit both from itself and from the elm. You see then that the elm also gives much fruit—no less than the vine, but rather more.”

“How more, sir?” I asked.

“Because the vine, clinging to the elm, bears its fruit in abundance and in good condition; but when cast upon the ground, it bears little fruit, and that bad. This parable therefore applies to the servants of God—to the poor and to the rich.”

“How, sir? Explain it to me.”

“Listen,” he said. “The rich man has much wealth, but in the things of the Lord he is poor, being distracted about his riches; his prayer is very feeble, and the little he offers up to the Lord has little power. When therefore the rich man supplies the poor with what he needs, the poor prays to the Lord for the rich; and God, because the poor is rich in intercession and his prayer has great power before God, bestows upon the rich all good things. Thus both become partakers of a good work.

So then, he who does these things shall not be forsaken by God, but shall be written in the book of life. Blessed are those who have riches and understand that they are enriched from the Lord; for he who understands this will be able to do some good.”

Third Parable: As in winter living trees cannot be distinguished from dead ones, so in this world the righteous cannot be distinguished from the wicked

He showed me many trees that had no leaves but appeared to be withered; they all looked alike to me.

“Do you see these trees?” he asked.

“I see, sir,” I replied; “they are alike and withered.”

“These trees you see,” he answered, “are the people who live in this world.”

“Why then, sir, do they look withered and alike?”

“Because,” he said, “in this age neither the righteous nor the sinners are distinguishable, but they are all alike. For this age is winter to the righteous; living among sinners, they are not manifest. Just as in winter trees that have shed their leaves are all alike, and it is not apparent which are dead and which are living, so in this age it is not apparent which are the righteous and which the sinners; they all look alike.”

Fourth Parable: As in summer living trees are distinguished from withered ones by their fruit and green leaves, so in the age to come the righteous will be distinguished from the wicked by their blessedness

Again he showed me many trees, some budding, some withered.

“Do you see these trees?” he asked.

“I see, sir,” I replied; “some are budding, others withered.”

“Those that are budding,” he said, “are the righteous who are to dwell in the world to come. For the world to come is summer to the righteous, but winter to sinners. When therefore the mercy of the Lord shines forth, then those who serve God will be manifest, and all men will be made manifest. For as in summer the fruits of each tree appear and it is known what kind it is, so also the fruits of the righteous will be manifest, and all of them will be known to be flourishing in that world.

But the heathen and sinners—the withered trees you saw—will be found withered and fruitless in that world, and will be burnt as firewood; and it will be made plain that their deeds were evil throughout their lives. The sinners will be burnt because they sinned and did not repent; the heathen will be burnt because they did not know their Creator.

Bear fruit therefore, that in that summer your fruit may be known. Refrain from much business, and you will never fall into sin. For those who are busy with much business sin much also, being distracted by their affairs and serving their Lord in no way. How then,” he continued, “can such a man ask anything of the Lord and receive it, when he does not serve the Lord? Those who serve Him will receive their requests; but those who do not serve Him will receive nothing.

If one is devoted to a single work, he can also serve the Lord; for his mind will not be corrupted away from the Lord, but he will serve Him with a pure mind. If therefore you do this, you will be able to bear fruit for the world to come; and everyone who does this will bear fruit.”

Fifth Parable: Concerning true fasting and purity of body

I. While I was fasting and sitting on a certain mountain, giving thanks to the Lord for all that He had done for me, I saw the Shepherd sitting beside me and he said: “Why have you come here so early in the morning?” “Because, sir,” I replied, “I am keeping a station.” “What is a ‘station’?” he asked. “I am fasting, sir,” I said. “But what kind of fasting is this that you are keeping?” “The way I have always been accustomed to fast.”

“You do not know how to fast unto God,” he said, “and this useless fasting that you keep is of no value to Him.”

“Why do you say that, sir?”

“I tell you that the fasting you think you are keeping is not a true fast. I will teach you what is a complete fast acceptable to God. Listen: God does not desire such empty abstinence. For by fasting in this way you do nothing for righteousness. But fast unto God in this manner: do no evil in your life, serve the Lord with a pure heart, keep His commandments, walk in His precepts, and let no evil desire arise in your heart. Believe in God, and if you do these things, fear Him, and abstain from every evil deed, you will live to God. If you do this, you will accomplish a great fast acceptable to God.”

II. “Hear the parable concerning fasting that I am about to tell you. A certain man had a field and many slaves. In part of the field he planted a vineyard. Choosing a slave who was most faithful and pleasing, he called him and said: ‘Take this vineyard that I have planted and stake it until I return, and do nothing else to the vineyard.’ He promised the slave freedom if he obeyed. Then he went away on a journey.

The slave staked the vineyard as commanded. When he saw the vineyard staked and the ground full of weeds, he reasoned with himself: ‘I have fulfilled the master’s command; now I will dig around the vineyard so that it may be more beautiful, and without weeds it will yield more fruit, not being choked.’ So he dug the vineyard, pulled out all the weeds, and the vineyard became beautiful and flourishing.

After some time the master returned, entered the vineyard, and saw it well staked, dug, clean of weeds, and the vines thriving. He was exceedingly pleased with the slave’s work. Calling his beloved son, who was his heir, and his friends who were his counsellors, he told them what he had commanded the slave and what the slave had done beyond that. They rejoiced with the slave at the testimony the master had given him.

The master said to them: ‘I promised this slave freedom if he kept the commandment I gave him. He kept it and, besides, did good work in the vineyard that greatly pleased me. For this labour I will make him co-heir with my son, because he thought of what was good and did not neglect it but carried it out.’

The son and the friends approved the master’s intention to make the slave co-heir.

A few days later the master held a feast and sent to the slave many dishes from the banquet. The slave took what was sufficient for himself and distributed the rest to his fellow-slaves. They rejoiced, began to pray for him that he might find still greater favour with the master for his kindness, and told the master all that had happened. When the master heard it, he rejoiced even more at the slave’s conduct and again called his son and friends, telling them of the slave’s generosity; and they still more strongly approved making the slave co-heir with the son.”

III. I said: “Sir, I do not understand these parables; I cannot comprehend them unless you explain them.”

“I will explain everything I say and show you,” he replied. “Keep the commandments of the Lord, and you will be acceptable to Him and enrolled among those who keep His commandments. But if you do any good beyond the commandments of God, you will gain for yourself greater glory and be more honourable before God than you would otherwise have been. If therefore, while keeping the commandments of God, you add these services, you will rejoice—if you keep them according to my instruction.”

“Sir,” I said, “whatever you command me I will keep, for I know that you are with me.”

“I will be with you,” he said, “because you have such zeal for doing good; and I will be with all who have the same zeal. This fasting,” he continued, “when the commandments of the Lord are kept, is very good. Thus shall you keep this fast:

First, avoid every evil word and every evil desire, and cleanse your heart from all the vanities of this world. If you keep these things, this fast will be perfect. Do this: having fulfilled what is written, on the day you fast taste nothing but bread and water; compute the cost of the food you would have eaten that day and give that amount to a widow, an orphan, or someone in need. Thus you will humble your soul, and the one who receives will be filled and will pray for you to the Lord.

If you complete the fast in this way, as I command you, your sacrifice will be acceptable to God, and this fast will be recorded; the service thus performed is beautiful, joyful, and acceptable to the Lord. These things you shall observe with your children and your whole household, and in observing them you will be blessed; and all who hear and keep them will be blessed, and whatever they ask of the Lord they will receive.”

IV. I earnestly begged him to explain the parable of the field, the master, the vineyard, the slave who staked it, the weeds pulled out, the son, and the friends who were counsellors; for I understood it was a parable.

He answered: “You are exceedingly bold in asking. You should ask nothing at all; if anything needs to be explained, it will be made clear to you.”

“Sir,” I said, “whatever you show me I will see in vain if I do not know what it means; I will hear the parables in vain if you do not explain them.”

He answered again: “Whoever is a servant of God and has the Lord in his heart asks understanding of Him and receives it; he understands every parable, and the words of the Lord spoken in parables are made known to him. But those who are sluggish and slow to pray hesitate to ask the Lord, though the Lord is most generous and gives richly to all who ask. But you, having been strengthened by the holy angel and having received from him such effective prayer, why, if you are not lazy, do you not ask understanding of the Lord and receive it?”

“Because you are with me,” I said, “it is necessary that I ask and inquire of you; you show me everything and speak with me. If I had seen or heard these things without you, I would have asked the Lord to explain them.”

V. “I told you before,” he said, “that you are crafty and bold in demanding explanations of the parables. Since you are so persistent, I will explain the parable of the field and the rest, that you may make it known to all.

The field is this world. The master of the field is the Creator who created all things and established them. The son is the Holy Spirit. The slave is the Son of God. The vineyard is the people whom He planted. The stakes are the holy angels of the Lord who keep His people together. The weeds pulled out of the vineyard are the iniquities of the servants of God. The foods sent from the banquet are the commandments that the Lord gave His people through His Son. The friends and counsellors are the first holy angels who were created. The master’s absence is the time that remains until His coming.”

VI. I said: “Sir, everything is great, wonderful, and glorious. Could I, or any man however wise, have understood these things? Now, sir, explain one more thing.”

“Ask what you wish.”

“Why, sir, is the Son of God represented as a slave in the parable?”

“Listen,” he said. “The Son of God is not represented as a slave, but as one having great authority and lordship.”

“How, sir? I do not understand.”

“Because God planted the vineyard—that is, created the people—and handed them over to His Son. The Son appointed the angels to guard them, and Himself laboured much and suffered much to cleanse their sins. For no vineyard can be dug or weeded without labour and toil. Having cleansed the sins of the people, He showed them the paths of life, giving them the law He received from His Father.

You see that He is Lord of the people, having received all authority from His Father. Now hear why the Lord took counsel with His Son and the glorious angels concerning the inheritance of the slave. The Holy Spirit, who pre-existed and created all creation, God caused to dwell in the flesh that He desired. This flesh, in which the Holy Spirit dwelt, served the Spirit well, walking in holiness and purity, in no way defiling the Spirit. Since it lived honourably and purely, cooperated with the Holy Spirit, and behaved well in every deed, choosing a modest and pure way of life, God took counsel with His Son and the glorious angels that this flesh, having served the Spirit blamelessly, should have a place of abode and not seem to have lost the reward of its service. For all flesh in which the Holy Spirit has dwelt, if found undefiled and spotless, will receive a reward. You have the explanation of this parable.”

VII. “I rejoice, sir,” I said, “to hear this explanation.”

“Hear further,” he said. “Keep this flesh pure and undefiled, that the Spirit dwelling in it may bear witness to it, and your flesh may be justified. See that it never enters your heart that this flesh of yours is perishable, and you abuse it in some defilement. If you defile your flesh, you will also defile the Holy Spirit; and if you defile the Spirit, you will not live.”

“But, sir,” I asked, “if anyone through ignorance has defiled his flesh before hearing these words, how can such a man be saved?”

“God alone can heal the sins of ignorance committed in the past, for all power belongs to Him. But from now on guard yourself, and the all-powerful and compassionate Lord will grant healing for your former deeds—if from now on you do not defile your flesh or the Spirit. For they share in common and one cannot be defiled without the other. Keep both pure, therefore, and you will live to God.”

Sixth Parable: Concerning the two classes of voluptuous men and their punishments

I. While I was sitting in my house glorifying the Lord for all I had seen, and reflecting that the commandments are beautiful, powerful, glorious, joyful, and able to save a man’s soul, I said to myself: “I shall be blessed if I walk in these commandments; whoever walks in them will be blessed.”

As I said this, I suddenly saw the Shepherd sitting beside me and saying: “Why are you doubting about the commandments I gave you? They are beautiful. Doubt nothing, but clothe yourself with faith in the Lord, and you will walk in them; I will give you strength to keep them. These commandments are profitable to those who intend to repent; if they do not walk in them, their repentance is in vain. You therefore who repent, cast away the wickedness of this world which wears you out; clothe yourselves with every virtue of righteousness, that you may keep these commandments and add no more to your sins. If you add no more sin, you will cancel many former sins. Walk in my commandments, and you will live to God. All these things have been spoken to you by me.”

After he had said this, he continued: “Let us go into the field, and I will show you shepherds of sheep.”

“Let us go, sir,” I said.

We came to a plain and he showed me a young shepherd dressed in fine yellow (saffron) garments; his flock was large, the sheep were well-fed and playful, joyfully leaping about. The shepherd himself was joyful over his flock, his face cheerful as he walked among the sheep.

II. He said to me: “Do you see this shepherd?”

“I see him, sir.”

“This is the angel of luxury and deceit. He wears out the souls of the servants of God, turning them from the truth, enticing them with evil desires so that they forget the commandments of the living God, walk in vain deceits and luxuries, and are destroyed by this evil angel—some to death, others to corruption.”

“How, sir,” I asked, “do I distinguish ‘to death’ and ‘to corruption’?”

“Listen. The sheep you saw joyfully leaping are those who have utterly forsaken God and given themselves to the desires of this world. For them there is no repentance unto life, because to their other sins they have added blasphemy against the name of the Lord. Their life is death. But the sheep you saw not leaping but grazing in one place are those who have given themselves to luxury and deceit but have not uttered blasphemy against the Lord. They are corrupted away from the truth; in them there is hope of repentance by which they may live. Corruption therefore has some hope of renewal; but death brings eternal destruction.”

We went a little farther, and he showed me a great shepherd, wild-looking, clothed in a white goatskin, with a bag on his shoulder, a knotted and hard staff, and a great whip. His look was very bitter and fierce—so much so that I was afraid of him. This shepherd took from the young shepherd the sheep that lived in luxury and pleasure but did not leap, and drove them into a steep, thorny, and briary place where the sheep could scarcely move, being caught in the thorns and miserably afflicted, beaten, driven here and there without rest or pause.

III. Seeing the sheep so beaten and tormented, I was grieved and asked: “Sir, who is this cruel and merciless shepherd who has no compassion for these sheep?”

“This,” he answered, “is the angel of punishment. He belongs to the just angels and is appointed to punish. He takes those who wander from God and walk in the desires and deceits of this world and chastises them as they deserve with terrible and various punishments.”

“I would know, sir,” I said, “what these various punishments are.”

“Listen: the various torments and punishments are the torments that every man suffers in his daily life—losses, poverty, various diseases, instability, insults from the unworthy, and many other trials. Many, with unsteady purpose, undertake many things and accomplish nothing, then say their efforts are unprofitable and do not realise that they have done evil; they blame the Lord instead. When they have suffered every affliction, they are handed over to me for good instruction, are strengthened in the faith of the Lord, and for the rest of their days serve Him with a pure heart. When they repent, the evil deeds they did come to mind; then they glorify God, saying He is a righteous Judge and that each has suffered justly according to his deeds. From then on they serve the Lord with a pure heart, prosper in all their doings, receive from the Lord whatever they ask, and thank Him for being delivered to me and no longer suffer any evil.”

IV. I said: “Sir, do those who have forsaken the fear of God suffer as long in punishment as they enjoyed pleasure?”

“They suffer just as long,” he replied.

“That is too little,” I said. “Those who gave themselves to pleasure and forgot God should be punished sevenfold.”

“You are foolish,” he said, “and do not understand the power of torment.”

“If I understood, sir, I would not ask you to explain.”

“Listen to the power of both—pleasure and torment. The time of pleasure is one hour; the time of torment has the power of thirty days. If a man indulges in pleasure for one day, he is tormented for one year. As many days as a man spends in pleasure, so many years he is tormented. You see that the time of worldly pleasure and deceit is very short, while the time of punishment and torment is long.”

V. “Sir,” I said, “I still do not fully understand the time of pleasure and torment; explain it more clearly.”

“Your foolishness clings to you,” he answered. “Why do you not cleanse your heart and serve God? Take care lest, when the time is fulfilled, you be found foolish. Listen now, if you wish to understand.

He who indulges for one day, doing whatever he pleases, is filled with great foolishness; the next day he does not remember what he did the day before, for pleasure and deceit have no memory because of the folly with which he is clothed. But when punishment and torment cling to a man for one day, he is punished and tormented for a whole year, for punishment and torment have long memory. Suffering thus for a whole year, he then remembers the pleasure and deceit, realises that it is because of them that he suffers, and acknowledges that he has suffered justly.

Thus are punished all who give themselves to pleasure and deceit—because, though they received life, they delivered themselves to death.”

“Sir, what pleasures are harmful?”

“Whatever a man does with enjoyment is pleasure to him. The angry man, when he satisfies his passion, finds pleasure; the adulterer, the drunkard, the slanderer, the liar, the covetous, the robber—all find pleasure when they satisfy their inclination. All such pleasures are harmful to the servants of God; for these they suffer and are punished.

But there are also pleasures that bring salvation to men. Many find pleasure in doing what is right and receive joy from it; such pleasure is profitable to the servants of God and brings life to such men. But the former pleasures bring torments and punishments; and those who are punished and do not repent will destroy themselves.”

Seventh Parable: That those who repent must bring forth fruits worthy of repentance

A few days later I saw the Shepherd in the same field where I had seen the shepherds before. He asked me: “What are you seeking?”

“I have come, sir,” I replied, “to beg you to command the angel of punishment to depart from my house, for he afflicts me greatly.”

“You must endure many tribulations,” he answered, “for so the glorious angel has commanded concerning you; he wishes to test you.”

“What evil have I done, sir, that I should be delivered to this angel?”

“Listen,” he said. “Your sins are many, but not so many that you should be delivered to this angel. Yet your household has committed great iniquities and sins; the glorious angel was embittered by their deeds and commanded that for a time you should be afflicted, so that they also might repent and cleanse themselves from all the desires of this age. When they repent and are cleansed, the angel of punishment will depart from you.”

“Sir,” I said, “even if they have acted in such a way as to anger the glorious angel, what have I done?”

“They cannot be afflicted otherwise,” he replied, “unless you, the head of the whole house, are afflicted. For when you are afflicted, of necessity they also are afflicted; but while you prosper, they can suffer no affliction.”

“But see, sir,” I said, “they have already repented with all their heart.”

“I know too that they have repented with all their heart. Do you think the sins of those who repent are immediately remitted? No; the one who repents must torment his own soul, be greatly humbled in every action, and be afflicted with many and various tribulations. When he has suffered all that is appointed for him, then the One who made and empowered all things will be moved with compassion toward him and grant him healing. This He will surely do when He sees the heart of the penitent clean from every evil deed. It is profitable for you and your house to suffer now. Why say more? You must be afflicted as that angel of the Lord commanded who delivered you to me. Give thanks to the Lord that He counted you worthy to be shown the affliction beforehand, that knowing it in advance you may bear it with strength.”

“Sir,” I begged, “be with me, and I will be able to endure every affliction.”

“I will be with you,” he said, “and I will even ask the angel of punishment to afflict you more lightly. Yet you will suffer only a little while, and you will be restored again to your former state. Only remain humble and serve the Lord with a pure heart—you, your children, and your household. Walk in my commandments that I have given you, and your repentance can become strong, pure, and undefiled. If you and your house keep these commandments, all affliction will depart from you; yes, affliction will depart from all who walk in these my commandments.”

Eighth Parable: There are many kinds of the elect and of penitents; according to the measure of their repentance, all will receive reward in proportion to their good works

I. He showed me a great willow tree whose branches overshadowed plains and mountains; under its shade had come all who are called by the name of the Lord. Beside the willow stood a glorious angel of the Lord, very tall, with a great pruning-hook; with it he was cutting branches from the willow and giving little rods to the people who were under the shade of the willow. After all had received the rods, the angel laid down the pruning-hook, and the tree remained whole, just as I had seen it.

I marvelled and said to myself: “How can the tree remain whole after so many branches have been cut off?”

The Shepherd said to me: “Do not wonder that the tree remained whole after so many branches were cut off. Wait until you see everything, and it will be made clear what this means.”

The angel who had distributed the rods called them back again. In the same order in which they had received them they were summoned and returned their rods. The angel of the Lord took them and examined them.

From some he received rods dry and as though moth-eaten; he commanded these to stand apart. Others returned rods dry but not moth-eaten; these also he ordered to stand apart. Others returned rods half-dry and with cracks; these stood apart. Others returned rods half-dry and half-green. Some brought rods two-thirds dry and one-third green; others two-thirds green and one-third dry. Some returned rods completely green, only the tips dry and cracked. Others had rods almost entirely dry, only a little green. But most returned rods green, just as they had received them; the angel rejoiced greatly over these. Some returned rods green with shoots; the angel rejoiced over them too. Some returned rods not only green with shoots but also bearing fruit; the faces of those who brought such rods were very joyful, and the angel himself rejoiced exceedingly, as did the Shepherd.

II. Then the angel of the Lord commanded crowns to be brought. Crowns were brought, looking as though made of palm branches, and he crowned the men who had returned rods with shoots and fruit, and sent them into the tower. He also sent into the tower those who had returned rods green with shoots but without fruit, giving them a seal. All who went into the tower had the same clothing, white as snow. Those who had returned their rods green as they received them he also sent away, giving them white clothing and a seal.

When he had finished this, he said to the Shepherd: “I go away; you send these within the walls, each to the place he deserves. Examine their rods carefully; see that none pass you by. If any do, I will test them at the altar.” Having said this to the Shepherd, he departed.

After the angel left, the Shepherd said to me: “Let us take the rods from them and plant them; perhaps some will revive.”

I said: “Sir, how can these dry rods become green again?”

“This tree is a willow,” he answered, “and always loves life. If these rods are planted and receive a little moisture, many of them will revive. Let us try pouring water on them; if any can live again, I will rejoice; if not, at least it will be seen that I was not negligent.”

He commanded me to call them in the order they had stood. They came group by group and gave their rods to the Shepherd. He received them and planted each in its row. After planting them all, he poured so much water on them that the rods were completely covered.

When he had watered them, he said: “Let us go now; in a few days we will return and inspect all the rods. He who created this tree wishes all the branches cut from it to live. I too hope that most of these rods, having received moisture, will revive.”

III. I asked: “Sir, explain to me what this tree is; I am perplexed, for though so many branches were cut off, the tree remains whole, and nothing seems to have been removed from it.”

“Listen,” he said. “This great tree that overshadows plains, mountains, and all the earth is the Law of God given to the whole world. This Law is the Son of God, proclaimed to the ends of the earth. The people under its shade are those who have heard the proclamation and believed in Him. The great and glorious angel is Michael, who has authority over this people and governs them; it is he who puts the Law into the hearts of believers. He therefore examines those to whom he has given it, to see if they have kept it.

You see the rods of each one; the rods are the Law. You see many rods made useless, and you will know all those who have not kept the Law; you will see the dwelling-place of each. Those whose rods remained green and with shoots he sent into the tower because they fulfilled the Law and kept it. Those who transgressed the Law he left under my authority for repentance. Those who pleased the Law are under his own authority.”

“Who then, sir, are those crowned and entering the tower?”

“Those crowned are they who contended with the devil and overcame him; they suffered for the Law. The others who returned rods green with shoots but without fruit suffered likewise for the Law but did not die nor deny it. Those who returned rods green as they received them were holy and righteous, walked with a pure heart, and kept the commandments of the Lord. The rest you will know when I examine the rods that were planted and watered.”

IV. After a few days we returned to the place. The Shepherd sat in the angel’s place, and I stood beside him. He said to me: “Gird yourself with a towel and serve me.” I girded myself with a clean linen cloth made of sackcloth. Seeing me ready to serve, he said: “Call the men whose rods were planted, in the order each gave them.”

I went into the plain, called them all, and they stood in their ranks.

He said: “Let each pull out his rod and bring it to me.”

First came those whose rods had been dry and chipped as though moth-eaten; since they were found just as before—dry and rotten—he commanded them to stand apart.

Next came those whose rods had been dry but not moth-eaten. Some of them returned green rods, others dry and rotten as though moth-eaten. Those who returned green rods he ordered to stand apart; those who returned dry and rotten he ordered to stand with the first group.

Then came those whose rods had been half-dry with cracks. Many returned green and without cracks; some returned green with shoots and fruit, like those who had been crowned and entered the tower; others returned dry and rotten, some half-dry with cracks, a few green. He separated them all into their groups.

V. Next came those whose rods had been green but cracked. All these returned green rods and took their places; the Shepherd rejoiced that they had all been changed and healed of their cracks.

Then came those whose rods had been half-green and half-dry. Some returned them wholly green, some half-dry, some dry and rotten, some green with shoots.

Next came those whose rods had been two-thirds green and one-third dry. Many returned green, many half-dry, others dry and rotten.

Then those whose rods had been two-thirds dry and one-third green. Many returned half-dry, some dry and rotten, some half-dry with cracks, a few green.

Then those whose rods had been green but with dry tips and cracks. Some returned them green, others green with shoots.

Finally those whose rods had been almost entirely dry with only a little green. Most of these returned rods green with shoots and even fruit; the rest returned them green. The Shepherd rejoiced greatly over these.

VI. When he had examined all the rods, he said to me: “I told you this tree loves life. Do you see how many have repented and been saved?”

“I see, sir.”

“That you may know,” he continued, “the mercy of the Lord is great and glorious; He has given His Spirit to those who are worthy of repentance.”

“Why then, sir, did not all repent?”

“Those whose hearts He foresaw would be pure and who would serve Him with all their heart—He granted repentance. But to those whose deceit and wickedness He foresaw, who would pretend to repent only to profane His name again—He did not grant repentance.”

“Sir, now make known to me the meaning of each group that returned the rods, and their places, that those who have believed and received the seal but have broken it and not kept it whole may, hearing and recognising their deeds, repent, receive from you a seal, glorify the Lord for having compassion on them, and sending you to renew their spirits.”

“Listen,” he said.

“Those whose rods were found dry and moth-eaten are the apostates and traitors of the Church who blasphemed the Lord in their sins and were ashamed of the Name by which they were called. These are dead to God; you see that none of them repented though they heard my commandments. Life has departed from them.

Those who returned dry but not moth-eaten are near them: they are hypocrites who brought in strange teachings and perverted the servants of God, especially those who had sinned, not allowing them to repent but persuading them with foolish doctrines. These have hope of repentance. You see that many of them have repented since I declared my commandments to them; and more will yet repent. Those who will not repent have lost their life; but those who have repented have become good, and their dwelling was appointed within the first walls, some even within the tower. You see that repentance brings life to sinners, but refusal to repent brings death.

VII. “Those who returned rods half-dry with cracks are the double-minded—they are neither alive nor dead. Those who returned half-dry rods with cracks are double-minded and slanderers; they never have peace among themselves but always cause division. Yet repentance is possible for them. You see that some have repented; those who repent quickly will have their dwelling in the tower; those who repent more slowly will dwell within the walls; but those who do not repent and remain in their deeds will surely die.

Those who returned green rods with cracks have always been faithful and good, but have some rivalry and envy among themselves concerning primacy and honour. All such are foolish to contend about primacy. Yet since they were otherwise good, when they heard my commandments they purified themselves and repented quickly. Their dwelling therefore is in the tower. But if any turn again to dissension, they will be cast out of the tower and lose their life. Life belongs to all who keep the commandments of the Lord; in the commandments there is no contention about primacy or any kind of glory, but only patience and humility. In such is the life of the Lord; those who neglect the commandments cast themselves into death.

VIII. “Those whose rods were half-dry and half-green are they who are engrossed in business and do not cleave to the saints. For this reason half of them live and half are dead. Many, hearing my commandments, repented and dwell in the tower. Some utterly fell away; for them there is no repentance, for they blasphemed the Lord and finally denied Him. Others were double-minded; these still have hope if they repent quickly and cease their worldly business; if they delay, they will dwell within the walls; if they do not repent, they have lost their life.

Those whose rods were two-thirds green and one-third dry are those who were seduced in various ways and denied the Lord. Many repented and dwell in the tower; many finally fell away from God and lost their life. Some were double-minded and caused divisions; for these there is still hope if they repent quickly and abandon their pleasures; if they persist, they prepare death for themselves.

IX. “Those who returned rods two-thirds dry and one-third green are they who were faithful but became rich and renowned among the Gentiles. They clothed themselves with great pride, became high-minded, abandoned truth, did not cleave to the righteous but lived with the heathen, finding that way more pleasant. Yet they did not depart from God but remained in the faith, though not doing the works of faith. Many repented and dwell in the tower. Others, living with the heathen and carried away by vain glory, departed entirely from God and did the works of the heathen; these are reckoned among the Gentiles. Some began to despair of salvation because of their deeds; others became double-minded and caused divisions. For these there is still repentance, but it must be swift if they are to dwell in the tower; those who do not repent but abide in their pleasures are near to death.

X. “Those who returned green rods with only the tips dry and cracked have always been good, faithful, and glorious before God, but sinned a little through small desires and petty quarrels among themselves. Most, hearing my words, repented quickly and dwell in the tower. Some became double-minded; some caused great division. For these there is still hope because they were always good; scarcely any of them will die.

Those who returned dry rods with only a little green believed in God but worked iniquity. Yet they never departed from God, gladly bore His Name, and willingly received His servants into their houses. Hearing of this repentance, they repented without wavering and practise every virtue and righteousness. Some even suffered death; others willingly endured afflictions, remembering their former deeds. Their dwelling is in the tower.”

XI. When he had finished explaining all the rods, he said to me: “Go and tell all to repent and live to God. The Lord in His compassion has sent me to give repentance to all, even to those who by their deeds do not deserve salvation. But the Lord is patient and wishes that those called through His Son may be saved.”

“I hope, sir,” I said, “that all who hear these words will repent; for I am persuaded that each, recognising his own deeds and fearing God, will repent.”

He answered: “All who repent with their whole heart, cleanse themselves from the evils already mentioned, and add no more to their sins, will receive from the Lord healing of their former sins if they do not doubt these commandments and live to God. But you—walk in these my commandments and live to God; and all who walk in them faithfully will live to God.”

Having shown and spoken all these things to me, he said: “The rest I will show you after a few days.”

Ninth Parable: The Building of the Church Militant and Triumphant

I. After I had written the commandments and parables of the Shepherd, the angel of repentance, he came to me and said: “I wish to show you everything that the Holy Spirit, who spoke with you in the form of the Church, showed you. For that Spirit is the Son of God. Because you were still weak in the flesh, it was not revealed to you through an angel until you were strengthened by the Spirit and your strength increased, so that you might also see the angel. Then the building of the tower was shown to you well and gloriously by the Church, as by a virgin. But now you are seeing the revelation through the same Spirit, though by means of an angel. You must learn everything accurately from me; for this reason I was sent by that most honourable angel to dwell in your house, that you might see all things powerfully and fear nothing, as before.”

He took me to Arcadia, to a breast-shaped mountain, and we sat upon its summit. He showed me a great plain surrounded by twelve mountains, each different in appearance: The first was black as soot. The second was bare, without any vegetation. The third was full of thorns and thistles. The fourth had plants half- withered: the tops green, but the stems dry; some plants were completely withered by the sun. The fifth was very rugged, yet had green plants. The sixth was full of cracks, some small, some large; in the cracks there were plants, but they did not flourish; they were rather withered. The seventh had flourishing plants; the mountain was fertile; every kind of cattle and the birds of heaven fed there, and the more they fed, the more luxuriantly the plants grew. The eighth was full of springs; every creature of God drank from them. The ninth had no water at all and was entirely desert; in it dwelt venomous beasts deadly to men. The tenth was covered with great trees; cattle lay resting and ruminating in their shade. The eleventh was thickly covered with trees laden with all kinds of fruit, so that anyone seeing them would desire to eat. The twelfth was entirely white, most pleasant in appearance, and beautiful in every part.

II. In the middle of the plain he showed me a great white rock rising out of the plain, higher than the mountains, square in shape, large enough to contain the whole world. This rock was ancient, yet it had a gate cut into it that appeared newly made. The gate shone more brightly than the sun, so that I marvelled at its brilliance.

Around the gate stood twelve virgins. The four at the corners seemed to me the most glorious, but the others also were beautiful. They stood at the four sides of the gate, two by two between the corner ones. They were clothed in linen tunics, gracefully girded, with their right shoulders bare, as though ready to carry a burden. They were joyful and eager. As I gazed upon this glorious and wonderful sight, I marvelled that such delicate virgins stood so bravely, as if prepared to bear the whole heaven.

While I was pondering this, the Shepherd said to me: “Why do you reason within yourself and perplex your mind, troubling yourself about things you cannot understand? Do not act as one without understanding. Ask the Lord that you may receive understanding to comprehend them. What is behind you, you cannot see; but you see what is before you. Leave therefore what you cannot see and do not torment yourself. Master what you do see, and do not be curious about the rest. I will explain everything I show you. Now look at what follows.”

III. I saw six tall and glorious men, all alike in appearance, who called a great multitude of other men—tall, beautiful, and strong. The six commanded them to build a tower upon the rock above the gate. There was great noise and running about among those who had come to build the tower. The virgins standing around the gate urged the builders to hasten the work and stretched out their hands as though to receive something from them.

The six commanded that stones be brought up from the deep for the building of the tower. Ten shining square stones, not hewn, were brought up. The six called the virgins and commanded them to carry all the stones that were to go into the building, pass through the gate, and hand them to the men who were building the tower. The virgins immediately began to lift the first ten stones that had been brought up from the deep and carry them together, one stone at a time.

IV. Just as they stood around the gate, so they carried: the stronger ones took the corners, the others the sides. In this way they carried all the stones, passed through the gate as commanded, and handed them to the builders, who received them and built.

The tower was built upon the great rock and above the gate. Those ten stones formed the foundation, and the rock and the gate supported the whole tower. After the ten, twenty-five more stones were brought up from the deep; these also were carried by the virgins and fitted into the building. After them came thirty-five more, then forty. All these were placed in the tower. Thus there were four rows in the foundation of the tower, and the stones from the deep ceased. The builders rested a little.

Then the six men commanded the multitude to bring stones from the twelve mountains for the tower. Stones of various colours were brought from all the mountains, hewn, and handed to the virgins, who carried them through the gate and gave them to the builders. When these stones of different colours were placed in the building, they all became white and alike. But some stones handed directly by the men to the builders without passing through the virgins did not become bright but remained as they were laid; they were unsightly in the building. Seeing these, the six commanded them to be removed and returned to the place from which they came. They said to the bringers: “Do not bring any more stones for the building; lay them near the tower so that the virgins may carry them through the gate and hand them to the builders. Otherwise they cannot change colour; do not labour in vain.”

V. The work ceased that day, but the tower was not finished; there was to be further building, only a short pause. The six commanded all the builders to withdraw and rest, but ordered the virgins not to leave the tower. It seemed to me they were left to guard it.

When all had departed, I said to the Shepherd: “Why, sir, is the building of the tower not finished?”

“It cannot be finished,” he replied, “until its Lord comes and examines the building, so that if any stones are found faulty he may change them. The tower is built according to his will.”

“Sir,” I said, “I wish to know what the building of this tower means, and about the rock and the gate, the mountains, the virgins, and the stones that came from the deep and were not hewn but went straight into the building; why first ten were laid in the foundation, then twenty-five, then thirty-five, then forty; and about the stones that went into the building and were removed again and put back in their place. Explain all these things and set my soul at rest.”

“If you are not idle in curiosity,” he said, “you will know everything. In a few days we will come here again, and you will see what happens to this tower and understand all the parables.”

After a few days we returned to the place where we had sat, and he said: “Let us go to the tower; the master of the tower is coming to examine it.” We came to the tower and found no one there except the virgins. The Shepherd asked whether the master had come. They said he would soon arrive to examine the building.

VI. Suddenly I saw a great company of men approaching, and in the midst a man so tall that he surpassed the tower itself. With him were the six men who had directed the building, and many other glorious persons. The virgins guarding the tower ran to him, kissed him, and began walking around the tower with him. The man examined the building very carefully, touching every stone with a rod he held. When he struck, some stones became black as soot, some rough, some cracked, some shortened, some neither black nor white, some rough and not fitting the other stones, some covered with many spots. Such were the faulty stones found in the building. He commanded all these to be removed from the tower and laid nearby, and other stones to be brought in their place. The builders asked him from which mountain he wished stones to be brought. He forbade them from the mountains but commanded them to be brought from a nearby plain. The plain was dug, and shining square stones were found, some also round. All the stones in that plain were brought and carried by the virgins through the gate. The square ones were hewn and placed in the building in place of those removed; the round ones were not used because they were hard to hew and the work slow. They were laid near the tower to be hewn later and put into the building, for they were very bright.

VII. Having finished this, the glorious man, the master of the whole tower, called the Shepherd and handed over to him all the stones that lay beside the tower, those that had been rejected, saying: “Clean these stones carefully; those that can fit with the rest put into the building of the tower; those that do not fit cast far away.”

Having commanded this, he departed from the tower with all who had come with him. The virgins remained standing around the tower guarding it.

I said to the Shepherd: “How can these stones that were rejected return into the building of the tower?”

“I will hew most of them,” he replied, “and put them into the building; they will fit with the others.”

“How, sir,” I asked, “can they, after being cut, fill the same space?”

“As many as are found small will be put into the middle of the building; the larger will be placed on the outside and will hold the others together.”

Then he said: “Let us go, and after two days we will return and clean these stones and put them into the building. For everything around the tower must be cleaned, lest the master suddenly come, find it unclean around the tower, and be angry; then these stones will not go into the building, and I will appear negligent to the master.”

After two days we came to the tower, and he said: “Let us examine all the stones and see which can go into the building.”

“Let us examine, sir,” I replied.

VIII. First we examined the black stones; they were found just as they had been taken out. He commanded them to be removed from the tower and set apart.

Then he examined the rough ones; many he ordered to be hewn and taken by the virgins to the building; they were placed in the middle. The rest he ordered to be laid with the black ones, for they too had become black.

Next the cracked ones; many of these he hewed and commanded to be carried by the virgins into the building; they were placed on the outside because they were found stronger. The rest could not be hewn because of the many cracks and were rejected from the building.

Then the shortened ones; many were found black and some with great cracks; these he commanded to be laid with the rejected. The rest, when cleaned and hewn, he commanded to be used; the virgins took them and fitted them into the middle of the building, for they were weaker.

Next the half-white, half-black; many were found black and were laid with the rejected. The rest were found white; these the virgins took and fitted into the outer part of the building, for they were strong and could support the inner stones; none needed hewing.

Then the hard and rough; some he rejected because they could not be hewn, being too hard; the rest were hewn and taken by the virgins into the middle of the building, being weaker.

Then the spotted; few of these were found black and rejected; the rest were found bright and were taken by the virgins and fitted on the outside, for they were very strong.

IX. Then he came to the white and round stones and said to me: “What shall we do with these?”

“How do I know, sir?” I replied.

“Have you no suggestion?”

“Sir, I am not skilled in this craft; I am no builder and cannot suggest anything.”

“Do you not see that they are very round? If I wish to make them square, a great deal must be cut away; yet some of them must go into the building.”

“If it is necessary, sir, why do you hesitate? Choose those you wish and fit them into the building.”

He chose from them the larger and shining ones, hewed them, and the virgins took them and fitted them into the outer parts of the building. The rest were taken back to the plain from which they had been brought; they were not rejected, “because,” he said, “there is still a little lacking to the tower. The master wishes these stones to go into the building, for they are very bright.”

Then twelve women were called, very beautiful, dressed in black, girded, with bare shoulders and flowing hair; they looked like wild women. The Shepherd commanded them to take the stones rejected from the building and carry them back to the mountains from which they had come. They joyfully took them all and carried them away to their original places.

When no stone remained around the tower, he said: “Let us go round the tower and see that there is no defect in it.”

We went round it, and the Shepherd, seeing the tower beautifully built, was very joyful. The tower was so perfectly constructed that I myself longed for it; it was built as though of one stone, with no joints visible.

X. As I walked with him, I was exceedingly glad at the sight. He said to me: “Bring lime and small tiles that I may fill up the spaces of the stones that were taken back into the building, for everything around the tower must be smooth.”

I did as he commanded. He filled the spaces, and said: “Sweep and clean around the tower.” The virgins took brooms, swept away all refuse, sprinkled water, and the place around the tower became beautiful and pleasant.

The Shepherd said: “Everything is clean. When the master comes to examine the tower, he will have nothing to blame us for.”

With that he wished to depart, but I seized his bag and began to adjure him by the Lord to explain all he had shown me.

“I must rest a little,” he said, “then I will explain everything. Wait for me here until I return.”

“Sir,” I said, “what shall I do here alone?”

“You are not alone,” he replied; “these virgins are with you.”

“Command them to care for me,” I said.

He called them and said: “I entrust him to you until I return,” and departed.

So I remained alone with the virgins. They were very cheerful and kind to me, especially the four most glorious ones.

XI. The virgins said to me: “Today the Shepherd will not come here.” “What shall I do then?” “Wait until evening; perhaps he will come and speak with you. If not, you will stay with us until he comes.”

I decided: “I will wait for him until evening; if he does not come, I will go home and return in the morning.” But they opposed me: “You have been entrusted to us and cannot leave us.” “Where then shall I stay?” “With us,” they replied. “You will sleep with us as a brother, not as a husband, for you are our brother. We will dwell with you afterwards, for we love you greatly.”

I was ashamed to stay with them. But the one who seemed the foremost embraced me and began to kiss me. When the others saw this, they too began to kiss me as a brother, and led me around the tower and played with me. Some sang psalms, others danced in circles. I walked silently with them around the tower and felt as though I had become young again.

As evening fell, I wished to go home, but they would not let me leave. So I spent that night with them near the tower. They spread their linen tunics on the ground and laid me down upon them, while they prayed all night. I prayed with them unceasingly and earnestly, and they rejoiced at my zeal. Thus I stayed with the virgins until the next day.

Then the Shepherd came and asked them: “Did you do him any harm?” “Ask him yourself,” they replied. “Sir,” I said, “I had great pleasure in staying with them.” “What did you eat?” “All night, sir, I was nourished by the words of the Lord.” “Did they receive you well?” “Very well, sir.” “What would you like to hear first?” “Sir, explain everything you showed me before.” “As you wish,” he said, “I will explain everything to you and hide nothing.”

XII. “First of all, sir, explain what the rock and the gate mean.” “The rock and the gate,” he said, “are the Son of God.” “How can that be, sir? The rock is ancient, but the gate is new.” “Foolish man, listen and understand. The Son of God is older than all creation, so that He was a fellow-counsellor with the Father in His work of creation. But the gate is new because He appeared in the last days; thus He became a new gate, that whoever desires to enter the kingdom of God through Him may do so.

You saw that the stones were brought through the gate into the tower, while those that were not brought through it were returned to their place. So too no one can enter the kingdom of God unless he receives the name of the Son of God. For if you wished to enter a city enclosed by a wall and having only one gate, could you enter it except through that gate?” “No other way is possible, sir.” “So too the kingdom of God is like a city surrounded by walls, and there is only one gate to it—the name of the Son of God. If you do not enter through this gate, you cannot enter the kingdom of God. You saw the multitude building with these powers. They will become one spirit and one body, and one mind in faith and one clothing. That one will deserve to dwell in the tower who bears the names of these virgins.”

XIII. “Why then, sir, were some stones rejected after being brought through the gate and handed by the virgins into the building?”

“Because you always inquire diligently, listen also about those rejected stones. They all received the name of the Son of God and the powers of these virgins. Having received these spirits, they were strengthened and became one spirit and one body and one clothing with the righteous, for they were of one mind and did righteous works. But after some time they were seduced by those beautiful women you saw clothed in black, with bare shoulders and loose hair. Seeing their beauty, they desired them and put on their power, casting off the power of the virgins. Therefore they were cast out from the house of God and handed over to those women. But those who were not seduced by their beauty remain in the house of God. Thus you have the meaning of the rejected stones.”

XIV. “But if such men repent,” I continued, “and put away the desires of those women, and return to the virgins and put on their power, will they enter the house of God?”

“They will enter,” he replied, “if they put away the works of those women and put on again the power of the virgins and walk in their works. For this reason the building was paused—that they might repent and be fitted into the tower. If they do not repent, others will be brought in their place, and they will be rejected forever.”

For this I thanked the Lord that He was moved with compassion toward all who call upon His name, and sent the angel of repentance to those who had sinned against Him, and renewed our spirits already weakened and without hope of salvation, restoring us to life.

“Sir,” I said, “now explain why the tower is built not on the ground but on the rock and above the gate.”

“You ask because you are foolish.” “Sir, I must ask you about everything, for I can understand nothing by myself; all this is so great and wonderful that it is hard for men to comprehend.”

“Listen,” said the Shepherd. “The name of the Son of God is great and infinite, and it upholds the whole world. If then the whole creation is upheld by the Son of God, what do you think of those who are called by Him, bear His name, and walk in His commandments?” “I think, sir, that they are upheld by Him.” “You think rightly, for He upholds those who bear His name with their whole heart. He Himself became their foundation and gladly upholds them, because they are not ashamed to bear His name.”

XV. “Tell me, sir, the names of the virgins and of those women clothed in black.”

“Listen. The four most glorious ones standing at the corners of the gate are named: Faith, Self-Control, Power, and Patience. The others standing between them are named: Simplicity, Innocence, Purity, Cheerfulness, Truth, Understanding, Harmony, and Love. Whoever bears these names and the name of the Son of God will be able to enter the kingdom of God.

Now hear the names of those women clothed in black. The four most powerful are: Unbelief, Self-Indulgence, Disobedience, and Deceit. The names of those who follow them are: Sorrow, Wickedness, Wantonness, Anger, Falsehood, Folly, Slander, and Hatred. The servant of God who bears these names, though he may see the kingdom of God, will not enter it.”

Then I asked him about the stones brought up from the deep and placed in the foundation of the tower.

“The first ten stones placed in the foundation are the first generation. The twenty-five are the second generation of righteous men. The thirty-five are the prophets of God and His ministers. The forty are the apostles and teachers of the proclamation of the Son of God.”

“Why then, sir, did the virgins carry these stones too through the gate into the tower?”

“Because they first had these spirits. The spirits of the virgins did not depart from men, nor did men depart from the spirits, but the spirits remained with them until they fell asleep. If they had not had these spirits with them, they would not have been fit for the building of this tower.”

XVI. “Now, sir, explain why these stones were brought up from the deep and placed in the building of the tower, since they already had these spirits.”

“They had to pass through water to be made alive. They could not otherwise enter the kingdom of God except by putting off the mortality of their former life. Therefore those who had fallen asleep received the seal of the Son of God and entered the kingdom of God. For before a man bears the name of the Son of God he is dead; but when he receives the seal, he puts off mortality and receives life. The seal is the water; they go down into the water dead and come up alive. Therefore this seal was preached to them also, and they made use of it to enter the kingdom of God.”

“Why then, sir, were the forty stones also brought up with them, since they already had the seal?”

“Because these apostles and teachers, who preached the name of the Son of God, after they fell asleep in faith and power, preached to those who had fallen asleep before them and themselves gave them the seal. Thus they went down with them into the water and came up with them. But they went down alive and came up alive, while those who had fallen asleep before went down dead and came up alive. So through the apostles they received life and knew the name of the Son of God. For this reason they were placed with them in the building of the tower, fitted in without hewing, for they had fallen asleep in righteousness and great purity, though they had not received the seal. Thus you have the explanation of these stones.”

XVII. “Now, sir, explain the meaning of the mountains; why are they so different?”

“Listen. These twelve mountains that you see are twelve tribes that inhabit the whole world. To these tribes the Son of God was preached through the apostles.”

“Why then are they different and have different appearances?”

“These twelve tribes that inhabit the whole world are twelve nations; and as you saw the mountains different, so the minds of the nations are different and their thoughts. I will explain to you the meaning of each.”

“First tell me this, sir: if these mountains are so different, how is it that the stones taken from them, when placed in the building of the tower, became one colour and bright like the stones from the deep?”

“Because all the nations under heaven, hearing the proclamation, believed and were called by one name—the name of the Son of God. Having received the seal, they all received one spirit and one mind, and one faith and one love became theirs; and bearing His name they put on the powers of the virgins. Therefore the building of the tower became one colour and shone like the sun. But after they were united and became one body, some defiled themselves and were cast out from the race of the righteous, returning to their former state and even becoming worse.”

XVIII. “How then, sir, after knowing the Lord, did they become worse?”

“If a man who does not know the Lord does evil, he receives punishment for his wickedness. But if a man who knows the Lord does evil, does he not deserve greater punishment? Therefore those who do not know the Lord and do evil are condemned to death. But those who have known the Lord and seen His mighty works, if they do evil, will be punished twice over and will die forever. Thus the Church of God will be cleansed. You saw that the rejected stones were cast out of the tower and handed over to evil spirits, and the tower was cleansed and became as though hewn from a single stone. So the Church of God will be when she is cleansed: the wicked, hypocrites, blasphemers, double-minded, and all who practise various iniquities will be cast out from her. She will be one body, one spirit, one mind, one faith, one love; then the Son of God will rejoice among them and be glad, having received His people pure.”

“Sir,” I said, “all this is great and glorious. Now explain the meaning of each mountain, that every soul trusting in the Lord may hear it and glorify His great, wonderful, and glorious name.”

“Listen about these twelve mountains, which are twelve tribes.”

XIX. “The first black mountain signifies believers who are apostates and blasphemers of the Lord and betrayers of the servants of God. To them belongs death, and there is no repentance for them; they are black because their race is lawless.

The second bare mountain signifies hypocritical believers and teachers of unrighteousness. They are very near the first and bear no fruit of righteousness. For as that mountain is bare and fruitless, so also the words of such men are fruitless and powerless, and they bear no fruit of righteousness. Yet repentance is possible for them, if they repent quickly. But if they delay, they will die with the first.

XX. “The third mountain covered with thorns and thistles signifies believers: some rich, others burdened with many affairs. The thorns are the rich, the thistles those burdened with many affairs. Such men do not associate with the servants of God but avoid them, being distracted by their affairs. The rich with difficulty associate with the servants of God, fearing that something may be asked of them. As it is hard to walk barefoot among thorns, so it is hard for such men to enter the kingdom of God. But repentance is possible for them if they quickly repent and in the remaining time do good works. If they repent and do good, they will live to God; if they abide in their affairs, they will be handed over to those women who will take their life.

XXI. “The fourth mountain, on which there were many plants half-withered, with green tops but dry stems, some withered entirely by the sun, signifies believers who are double-minded. They are neither alive nor dead because of their double-mindedness. As the plants were half-withered, so those who are double-minded are neither green nor dry; they are neither alive nor dead. When they hear of affliction, because of their double-mindedness they turn to idols and are ashamed of the name of their Lord. Such men are neither alive nor dead. But repentance is possible for them if they repent quickly. If they do not repent, they will be handed over to those women and will die.

XXII. “The fifth rugged mountain with green plants signifies believers who are faithful but slow to learn, bold and self-willed, wishing to appear wise but understanding nothing. For this reason their understanding has departed from them, and foolish senselessness has entered into them. They praise themselves as wise and wish to be teachers though they are fools. For this self-praise many have become empty; for great empty-headedness is self-praise and empty confidence. Many of these have been rejected, but others, recognising their folly, repented and submitted to those who have understanding. For the rest who are like them there is repentance, for they were not so much evil as foolish and senseless. Therefore if they repent, they will live to God; if they do not repent, they will dwell with those women who will work wickedness against them.

XXIII. “The sixth mountain with large and small clefts and withered plants in them signifies believers who have quarrels among themselves. The small clefts are those who have quarrels and are estranged from one another in their quarrels, but repent quickly. Many of them have repented, and others will repent when they hear my commandments, for their quarrels are small and they can easily be reconciled to repentance. The large clefts are those who persist in quarrels and are wrathful and angry with one another. These are rejected from the tower and are useless for the building. It is hard for such men to live to God. If God and the Lord of all, who rules over His whole creation and bears no malice against those who confess their sins but is merciful, does not remember evil against them, how much less ought man, who is mortal and full of sins, to bear malice against another? I, the angel of repentance, exhort you who are inclined to this: repent and cast away your anger, and the Lord will heal your former sins. But if you do not repent, you will be handed over to those women and they will slay you.

XXIV. “The seventh mountain with flourishing and fruitful plants, where every beast and bird of heaven feeds, and the more they feed the more the plants flourish, signifies believers who are simple, joyful, guileless, and innocent, who have no malice among themselves but always rejoice with the servants of God and are clothed with the spirits of the virgins, compassionate toward every man, and gladly share the fruits of their labours with all without hesitation. Therefore the Lord, seeing their simplicity and innocence, prospered the works of their hands and gave them increase in all they did. I, the angel of repentance, exhort you to remain in this disposition, and your seed will not be rooted out forever. For the Lord has approved you and enrolled you among our number, and the whole seed of yours will dwell with the Son of God, for you have received of His Spirit.

XXV. “The eighth mountain full of springs, from which every creature of God is watered, signifies the apostles and teachers who preached to the whole world and taught the word of the Lord in holiness and purity, without turning aside to evil desires, but walking in righteousness and truth, and receiving the Holy Spirit. Therefore they dwell with the angels.

XXVI. “The stones with spots on the ninth mountain, which is desert and full of deadly serpents, signify deacons who administered their office badly, plundering the livelihood of widows and orphans and enriching themselves from the ministry entrusted to them. If they persist in such deeds, they are dead and there is no hope of life for them. But if they repent and administer their ministry purely, they can live to God.

The rough stones signify those who have denied the faith and have not returned to the Lord, but have become wild like the desert and do not associate with the servants of God, but live alone and destroy their own souls. As a vine left without care becomes wild and fruitless and useless to the owner, so also these men, having despaired of themselves, have become wild and useless to their Lord. Repentance is possible for them, if they denied not with their whole heart. But if anyone denied with his whole heart, I do not know whether he can live again. I do not speak of these days, that he who is about to deny may repent; but repentance is impossible for him who is about to deny. But for him who has already denied, repentance is possible. Therefore let him who is about to repent do it quickly, before the tower is completed. If he delays, he will be handed over to those women and will perish.

The shortened stones signify crafty and slanderous men; they are like the serpents you saw on the ninth mountain. For as the poison of serpents is deadly to men, so the words of such men are deadly to those who hear them. They are imperfect in their faith because of their deeds. Yet many of them have repented and will be saved. The rest like them will be saved if they repent; if not, they will be handed over to those women who will slay them.

XXVII. “The trees on the tenth mountain that give shade to the cattle signify bishops and hospitable men who gladly and without hypocrisy received the servants of God into their houses. The bishops who protected the poor and widows without ceasing and lived blamelessly in all things—these are honoured by the Lord and their place is with the angels, if they continue to the end in the service of the Lord.

XXVIII. “The eleventh mountain laden with various fruits signifies believers who suffered for the name of the Son of God, who suffered willingly and with their whole heart.

“Why then, sir, do all the trees bear fruit, but some fruits are more pleasant?”

“I will explain this too. All who suffered for the name of the Lord are honoured by God, and all their sins are forgiven because they suffered for the name of the Son of God. But some, when brought before authorities and questioned, did not deny but suffered willingly—these are more honourable before God, and their fruit is more excellent. Others, seized by fear and confusion, doubted in their hearts whether to confess or deny, and suffered—these have inferior fruit, because in their hearts they had the evil thought of a slave to deny his master. Beware, you who have such thoughts in your hearts, lest that thought abide in you and you die to God. But you who suffer for His name, glorify the Lord that He has counted you worthy to bear His name, for all your sins will be healed. Do you not think yourselves more blessed than all others? You think you have done something great if one of you suffers. But the Lord gives you life, and you do not consider this. Your sins weighed you down, and if you had not suffered for the name of the Lord, you would have died to God because of your sins. I say this to you who doubt whether to confess or deny. Confess that you have a Lord, and do not deny Him, giving yourselves up to bonds. If all nations punish slaves for denying their master, what do you think the Lord will do to you who have authority over all? Remove therefore such thoughts from your hearts, that you may live to God forever.

XXIX. “The twelfth white mountain signifies believers like innocent babes in whose hearts no malice has arisen, who do not know what wickedness is but always remain in innocence. Such men will undoubtedly dwell in the kingdom of God, for in nothing have they transgressed the commandments of God but have remained in innocence all the days of their life. All such will be more honourable than all those mentioned before; all innocent babes are glorious before the Lord and are first with Him. Blessed are you who have cast away wickedness and clothed yourselves with innocence, for you will be the first to live to God.”

After the Shepherd had explained to me all the mountains, I said to him: “Sir, now explain about the stones brought from the plain and placed in the tower in place of those removed, and about the round bright stones that went into the building of the tower, and about those that remain round.”

XXX. “Listen also about these. The stones brought from the plain and placed in the tower in place of those rejected are the offspring of the white mountain. Since the believers from this mountain were found innocent, the master of the tower placed them in the building, knowing that once placed in the building they would remain bright and none of them would become black. If he had ordered stones from the other mountains to be placed in the tower, he would have had to examine the tower again and cleanse it. These bright stones are the new believers who have believed and will believe, for they believe from the heart. Blessed is this race, for it is innocent.

Now hear about the round bright stones. They too are from the white mountain. They are round because their riches have somewhat obscured them, but they have not departed from God, and no blasphemous word has come from their mouth—only truth, virtue, and righteousness. Therefore the Lord, knowing their heart—that they were born good and remain good—commanded their riches to be cut away but not entirely removed, that from what remains they might do good and live to God, for they too are of good stock. Therefore they were somewhat hewn and placed in the building of the tower.

XXXI. “The other stones that remained round and were useless for the building have not yet received the seal and were returned to their place, for they were found too round. Their riches must be cut away and the vanities of this world, and then they will be fit for the kingdom of God. They must enter the kingdom of God, for the Lord has blessed this race, and none of them will perish. Perhaps some of them, tempted by the evil devil, may sin in something, but they will quickly return to their Lord.”

XXXII. I, the angel of repentance, count you blessed who are innocent as little children, for your portion is good and honourable before God.

To all who have received the seal of the Son of God I say: keep simplicity, remember no wrongs, do not remain in malice or bitterness of grudge-bearing. Heal and remove evil divisions from yourselves, that the Master of the flock may come and rejoice, finding His sheep whole. But if He finds any sheep lost, or the shepherds themselves evil, what will they answer Him? Will they say they were tormented by the flock? No one will believe them, for it is impossible that a shepherd should suffer anything from sheep; he will be punished all the more for his falsehood.

I myself am a shepherd and must give the Most High a strict account for you.

XXXIII. Therefore take care of yourselves while the tower is still being built. The Lord dwells in men who love peace, for He Himself loves peace; but from the quarrelsome and those corrupted by malice He is far away. Render back to Him the spirit whole, as you received it.

If you give a fuller a new garment whole and wish to receive it back whole, but the fuller returns it torn, will you accept it? Will you not be angry and reproach him, saying: “I gave you the garment whole; why have you torn it and made it useless? Because of the tears you made, it is now unfit for use.” Will you not say all this to the fuller and grieve over your garment?

So what do you think the Lord will do to you—He who gave you the spirit whole, but you have rendered it utterly useless, so that it can serve its Master in no way? When the spirit became useless, the Lord condemned you to death. Thus He will punish all whom He finds still remembering wrongs.

Do not trample upon His mercy; rather glorify Him that He, unlike you, is so long-suffering toward your offences. Repent, therefore—it is profitable for you.

XXXIV. All these things that have been written above, I—the Shepherd, the angel of repentance—have shown and spoken to those who repent. Believe and obey my words, walk in them, correct your ways, and you will be able to live. But if you persist in wickedness and grudge-bearing, none of you who do such things will live to God. All this has been spoken to you beforehand by me.

Then the Shepherd asked me: “Have you learned everything from me?”

“Yes, sir,” I answered.

“Why then,” he said, “did you not ask me about the stones that were placed in the building after we had corrected their appearance?”

“I forgot, sir.”

“Hear now about them. These are those who have now heard my commandments and repented with their whole heart. When the Lord saw that their repentance was good and pure, and that they could remain in it, He commanded their former sins to be blotted out. These marks of their sins were erased so that they might no longer appear.”

Similitude Tenth. Concerning repentance and almsgiving

I. After I had written this book, the angel who had delivered me to the Shepherd came into my house, sat upon the couch, and the Shepherd stood at his right hand. The angel called me and said: “I delivered you and your house to this Shepherd for his protection.”

“Yes, sir.”

“If therefore you wish to be shielded from all affliction and distress, to prosper in every good work and word and in all true virtue, walk in the commandments he has given you, and you will be able to overcome all wickedness. For if you keep these commandments, every desire and sweetness of this world will be subject to you, and success will follow you in every good deed.

Take his dignity and holiness upon yourself, and tell everyone that he is held in great honour and glory with God, and that he has great authority and power. To him alone throughout the whole world has been given the authority of repentance. Does he not seem powerful to you? Yet you make light of the dignity and authority he has over you.”

II. I said to the angel: “Ask the Shepherd himself whether, from the time he has been in my house, I have done anything improper or offended him in any way.”

“I know that you have done nothing improper and will do nothing. Therefore I speak this to you, that you may persevere. He has given a good report of you before me. Tell this also to the others, that those who have repented or are about to repent may have the same mind as you; then he will give a good report of them before me, and I before the Lord.”

“Sir,” I replied, “I proclaim to every man the great works of God, and I hope that all who have sinned in the past, hearing these things, will gladly repent and recover life.”

“Continue steadfastly therefore in this ministry and complete it. Whoever fulfils His commandments will have life and great honour with the Lord. But whoever does not keep His commandments flees from his life and opposes the Lord; such a one will be guilty of his own blood. I command you to keep these commandments, and you will receive healing for all your former sins.”

III. “I have also sent these virgins to dwell with you, for I saw that they are well-disposed toward you. They will be your helpers, that you may keep the commandments the more firmly; for these commandments cannot be kept without these virgins. I see also that they are glad to be with you. I will command them never to leave your house at all. Only keep your house pure, for they will gladly dwell in a clean dwelling. They themselves are pure, chaste, and diligent, and are highly pleasing to the Lord. If therefore they find your house pure, they will remain with you; but if the least defilement arises, they will immediately depart, for these virgins love no defilement whatever.”

I said to him: “I hope, sir, to please them, that they may always dwell gladly in my house. And just as he to whom you delivered me has no complaint against me, so they also will have none.”

The angel said to the Shepherd: “I see that the servant of God wishes to live and keep these commandments, and will place these virgins in a pure dwelling.”

Having said this, he again delivered me to the Shepherd and called the virgins, saying to them: “Since I see that you are glad to dwell in this man’s house, I commit him and his household to you, that you may never leave his house at all.”

They heard these words with joy.

IV. Then he said to me: “Conduct this ministry manfully, declare to every man the great things of God, and you will find grace in this ministry. Whoever therefore walks in these commandments will live and be blessed in his life; but whoever neglects them will not live and will be miserable in his life. Tell all who are able to do good not to cease doing good, for it is useful to them. I say that every man ought to be rescued from misfortune. For he who is in need and suffers hardship in his daily life is in great torment and necessity. Whoever delivers such a soul from distress acquires great joy for himself. For he who is harassed by such misfortune is tormented and afflicted as severely as one in chains. Many, unable to bear such calamities, bring death upon themselves. Therefore whoever knows the calamity of such a man and does not deliver him commits a great sin and becomes guilty of his blood.

Do good works, therefore, all you who have received from the Lord. Do not delay, lest the building of the tower be finished and you be rejected. For the building has been interrupted for your sake. Unless you make haste to do right, the tower will be completed and you will be shut out.”

When he had finished speaking with me, he rose from the couch, took the Shepherd and the virgins, and departed. But he told me that he would send the Shepherd and the virgins back to my house.

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Sermon 4: On Repentance, very profitable for those who read it with faith, sincere love, careful attention, and due discernment

My soul, behold: in this present year also, by the great longsuffering and abundant loving-kindness of God the Lover of mankind who created us, the Lord of all things, we have once again reached the calm and saving harbor of holy and soul-profiting Great Lent. In this season, all alike—both the righteous and sinners—take upon themselves an intensified ascetic struggle with great zeal.

The righteous do so for two reasons: first, that the virtue of righteousness and humble-mindedness which they have already acquired may become yet firmer and unshakable in them; second, that to their former virtuous life they may add still further spiritual accomplishments, that they may be counted worthy to receive greater rewards and more radiant crowns.

But sinners like ourselves, defiled and wretched, undertake this struggle in order by every kind of abstinence, by the afflicting of the body and by spiritual weeping to appease the fearful Judge whom we have angered by every kind of lawless deed throughout the whole of our accursed life, and that we may be made worthy to spend the remaining time in a life pleasing to God, honorable, and in the keeping of our Master’s saving commandments.

Let us therefore awake from the sleep of great and brazen sloth, and with all zeal let us labor, that the remaining time of our brief life may flow irretrievably toward the prize of the high calling (Phil. 3:14), where our true citizenship is, whence we also await the Savior, our Lord Jesus Christ (Phil. 3:20). Let us watch with the wise virgins; let us take with us sufficient oil—that is, love of mankind that is like unto God’s own, and mercy toward all who live in want and sorrow—for by these above all is the Creator and Master of all most moved to compassion toward us. The foolish virgins neglected these things and were left outside the mystical bridal chamber, gaining no profit at all from their virginity.

Let us, O my soul, ever remember the Lord who commands us, saying: “Be like men who are waiting for their master to return from the wedding feast, so that when he comes and knocks they may open to him immediately. Blessed are those servants whom the master finds awake when he comes” (Luke 12:36–37).

By this parable He clearly commands us, saying: Just as slaves of earthly lords, fearing beatings, always strive to please their masters and fulfill their every wish, so you, My disciples, work out your salvation with fear and love, ever striving to do what is dear and pleasing to Me, as I Myself command you by My commandments.

Let us acquire for ourselves raiment worthy of the mystical bridal chamber—that is, a praiseworthy life shining with every purity and holiness—so that we be not bound hand and foot and cast out of that mystical banquet into the outer darkness.

Having been invited—or rather, already having been invited—by the Lord Himself and His blessed disciples to the mystical marriage feast, let us not senselessly refuse this blessed calling, making excuses about a field, or a yoke of oxen, or marriage to a wife—those worthless and swiftly vanishing things in which they are entangled who mind earthly things, “whose god is their belly, and whose glory is in their shame” (Phil. 3:19). But let us, O my soul, mind the things that are above, let us seek the things that are above, where Christ is, seated at the right hand of God (Col. 3:1). Let us submit ourselves to the Savior who says: “If anyone serves Me, let him follow Me” (John 12:26).

And what this following consists in, let us hear from the Lord Himself: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 16:24).

Who fulfills these three commandments? He who at once renounces all his possessions and thereafter no longer desires them, but with his whole soul rejects them even unto death, seeing them as obstacles to his ascent to heaven and as depriving him of the good things prepared there for the righteous. He who thus renounces the thorns of this deceitful and vain life has truly denied himself—that is, all the desires of his flesh and the base passions of his soul—and has hated and cast them far from him with his whole soul. Such a one walks the straight paths in the footsteps of his Savior, having taken up his cross, which signifies the voluntary mortification of his passions and desires.

But he who, after his renunciation, again acquires fields and various possessions, and thereby entangles himself once more in the cares and tumults of this life—his fleshly and spiritual passions, which had somewhat quieted, rise up again, seize his wretched soul, wage war against it, and wound it in every way. Clearly, what is said in the wise proverb has happened to him: “As a dog returns to its vomit, so a fool repeats his folly,” and “the sow, having been washed, returns to wallowing in the mire” (2 Pet. 2:22).

Such a one is far removed from the blessed life of the righteous that he hoped for, as our Lord showed in the parable: “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62). Here, by “hand” the Master means the self-determining will and choice of each of us; by “plow” He means His own holy and saving commandments, by which we easily traverse the angelic, Gospel way of life; and by “looking back” what else does He indicate but a return to former habits and to the corruption of worldly life?

Is it not precisely “looking back” when one ceaselessly cares how to acquire more fields and possessions and herds of cattle, how to multiply many times over one’s silver and gold—from all of which a monk, at his tonsure, voluntarily renounced, promising the Master who dwells on high henceforth to be free of all these things in apostolic fashion, and to keep the Lord’s commandments in complete non-possession, in poverty and stillness, with all humble-mindedness, in purity and holiness of body and spirit?

Behold now, O my soul, is the acceptable time; behold now is the day of salvation (2 Cor. 6:2). Let us therefore put away the works of darkness (Rom. 13:12), which are: fornication and all uncleanness of flesh and spirit, drunkenness, gluttony, riotous and foolish laughter, filthy speech, idle talk, slander, lying, envy, jealousy, flattery, haughtiness, demonic pride, love of money—which is the root of all evil and is called idolatry by the holy Apostle Paul (1 Tim. 6:10). Let us utterly hate all these things and cast them far from us while the fearful Judge in His love for mankind still bears with us patiently, granting us time for repentance. Let us come before His face with confession (Ps. 93:2). By “His face,” O soul, understand His righteous wrath and indignation toward us, as it is written elsewhere: The face of the Lord is against those who do evil, to cut off the remembrance of them from the earth (Ps. 33:16-17). Let us take hold of God’s commandments—that is, let us repent before God by fulfilling His holy commandments—lest the Lord be angry with us and we perish from the way of righteousness (Ps. 2:12), which is communion and heavenly fellowship with those who are being saved.

The day of the Lord, O soul, is unknown; like a thief attacking in the night it puts to death the one it finds asleep. So too death comes upon us suddenly and snatches us from this temporary, wretched life. Let us cast away from ourselves all weakness and sloth. Let us not invent excuses for our sins—bodily infirmity, the arrival of friends, various feasts, invitations from relatives and neighbors. All these are empty and worthless justifications; not one of them can deliver us from the hand of the impartial Judge. For from all these things we once for all renounced before God’s chosen angels, promising the Master that we would spend the remaining time of our life in an evangelical manner: in complete lowliness, in poverty, in righteousness and holiness, according to the rules of the divinely inspired teachers of monastic life. But now, by breaking those rules and living a disorderly life, what else can we expect, wretched soul, except destruction—as those who have lied to God in the vows we made to Him?

Or do you think Holy Scripture speaks in vain when it says: You have hated all who work iniquity; You will destroy all who speak lies. The Lord abhors the bloody and deceitful man (Ps. 5:5–6)? Or again: He will rain snares upon sinners; fire and brimstone and a scorching wind shall be the portion of their cup (Ps. 10:6)? Do you consider your way of life pleasing to God and reverent, and therefore remain in sloth? Alas, alas, O my wretched soul! Herein lies our heaviest and chief sin, the very cause of our condemnation: that we do not realize how grievously we offend the fearful Judge by every act of disobedience and transgression of His saving commandments. Such a state of soul is a sign of final hardness of heart and madness—unless we immediately cast this insensibility far from us.

Let us therefore set about repentance with diligence and sincerity. This outward garment of rough haircloth will profit us nothing for salvation; on the contrary, it will only bring us greater condemnation—that, while clothed in such poor rags, we live a life utterly unworthy of them and wholly inconsistent with them. This is clear both from our sinful deeds and from the many apostolic and patristic ordinances, and most of all from the divine commandments of the common Master and Judge, which He proclaimed in the form of the Beatitudes. Let us attend to them carefully.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3). By the poor in spirit He means those who at all times and in all things think humbly of themselves, who condemn themselves, like the blessed Prophet who said: I am a worm and no man, a reproach of men and despised by the people (Ps. 21:6); and elsewhere: Lord, my heart is not lifted up, nor are my eyes raised too high; I have not walked in great matters nor in wonders above me (Ps. 130:1).

But we, wretched soul—what do we think of ourselves? Do we not constantly justify ourselves inwardly, considering ourselves doers of every righteousness and reverence, deeming ourselves exceedingly wise, filled with all wisdom and understanding? And therefore we judge ourselves worthy of being raised to some position of authority in order to guide others to salvation. To that end we strive by every means to obtain some ecclesiastical rank: we hypocritically pretend to lead a reverent life, we enter into friendship with those in power, fawning upon them and flattering them in every way; often we even give gifts and promise others if they will accomplish what we desire. All this, O soul, is plain proof of pride and of a heart puffed up with arrogance. How then shall we be accounted worthy by the common Judge of that blessedness promised to those who have hated all such things? And if we are unworthy of this divine blessedness, then we are wretched and already condemned—unless with a fervent soul we quickly love repentance and, before our departure, turn away from this vainglorious frenzy of ours. All the more is this necessary for us because the prophetic word strongly prays against those who, for the sake of fleeting glory, dare unlawfully to seize any kind of authority: Add iniquity to them, O Lord; add iniquity to the glorious ones of the earth (Isa. 26:15).

But let us give due attention also to the remaining Beatitudes and see whether our life agrees with them.

“Blessed are those who mourn, for they shall be comforted” (Matt. 5:4). Here is the fruit given by God to reverent humility: spiritual mourning, which is born in a heart filled with humility from great compunction and divine love. Whoever truly thinks humbly of himself in his heart will always weep over himself, considering himself condemned and unworthy of heaven or earth, ever remembering his sins.

But we, O soul, being utterly possessed by love of glory because of our pride—if we attain some rank, how shall we ever weep or condemn ourselves, when we constantly surround ourselves with human praise and flattery, spending our life in jesting and all manner of blasphemy with those around us, adorning ourselves with costly silken garments, gold, and silver? By surrounding ourselves abundantly with all these things we put far from us that spiritual comfort which belongs to those who mourn for themselves, and we receive our good things in this life (cf. Luke 16:25).

As for the next Beatitude—“Blessed are the meek, for they shall inherit the earth” (Matt. 5:5)—have we not, wretched soul, fallen completely away from it? Do we not rage against those who wrong us in anything more fiercely than wild beasts, rising up against them in great anger and striving by every means to avenge the insult done us? But he is meek, O soul, who with great humility and without disturbance patiently endures insults, reproaches, humiliations, the plundering of his goods, even blows and wounds, in imitation of his Savior and Lord. Whoever is faint-hearted in the face of these things, raises his hand to strike the one who strikes him, sharpens his tongue to revilings and insults, and is ready to go to law with his adversary—such a one has not yet set foot even on the threshold of the Gospel and apostolic life, and vainly adorns himself with the outward monastic habit so long as he has not put off the old man with all his passions and desires.

And our falling away from the next two Beatitudes—one of which blesses those who hunger and thirst for righteousness, the other the merciful—how shall I worthily describe it? Or rather, what weeping and what fitting lamentation shall I employ? Is it not worthy of tears and mourning that, contrary to all righteousness and every monastic rule, we dare to treat our brethren—the poor, the needy, widows, and orphans—in such a way? Not only do we despise them when we see them perishing from hunger and cold and utter want of life’s necessities, but we do not defend them against the powerful and lawless who oppress them, nor do we intercede when their goods are seized.

Yet we have a strict commandment spoken from the mouth of the most righteous and fearful Judge Himself: God stands in the assembly of gods; in the midst He judges among the gods. How long will you judge unjustly and accept the persons of sinners? Give justice to the orphan and the poor; vindicate the humble and needy. Rescue the poor and deliver the needy out of the hand of the sinner (Ps. 81:1-4).

And what do I say—that we fail to defend and intercede for them when they are wronged, though often we have the power to deliver them from the injuries done them? We ourselves, wretched soul, often dare to treat them worse than worldly men do. Do you not count it the height of inhumanity and injustice on our part that we—who renounced before God and His holy angels all excess of food and bodily ease—then forget our vows and again acquire every kind of possession and herds of cattle, feeding abundantly on every delicacy and enjoying every comfort at the expense of the sweat and toil of the peasants subject to us? Those poor people, laboring ceaselessly and worn out providing in abundance the necessities of life that we demand, themselves remain always in want and poverty, often lacking even pure rye bread, eating it without salt because of their extreme need. Yet we not only remain insensitive and uncompassionate toward their bitter lot and deem them unworthy of any relief—though we have a commandment to care mercifully for those suffering poverty and want—but with utmost inhumanity we increase their hardship by yearly demanding crushing interest on the money they borrowed from us, and we never forgive them that annual payment, even if we have already received back ten times the principal. And not only do we oppress them in this way; if someone, because of extreme poverty, cannot pay the interest for the coming year, we demand—O cruelty!—additional interest upon interest. If they still cannot pay, we take away everything they have and drive them empty-handed from our villages, whereas we ought rather to show them special mercy and, in fulfillment of the divine commandment, supply them with all the necessities of life as our brethren.

If we are so merciless toward our poor brethren, O wretched soul, showing them no compassion or loving-kindness, but instead devouring them and tormenting them in every way—how do we not fear the fearful Judge and Lord who will say to us: Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels. For I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was naked and you did not clothe Me (Matt. 25:41–43), and so forth. Then He adds: Inasmuch as you did it not to one of the least of these My brethren, you did it not to Me (Matt. 25:45).

Terrible is this saying, O my wretched soul, and fearful the sentence—especially for us wretched monks who, as it were, renounced all unrighteousness, lawlessness, and worldly usury, and gave God a vow henceforth to love all righteousness and mercy, sincere love and loving-kindness toward every human being, and especially toward those in distress. Yet forgetting our vows, we treat the peasants subject to us with such inhumanity—those whom the Lord calls His own brethren, concerning whom He clearly says through the mouth of blessed David: Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord; I will set him in safety; I will deal boldly with him (Ps. 11:5-6). By this He plainly declares: Though for a time I seem to keep silence while the poor and needy are wronged and cruelly oppressed, I will not be silent forever; I will surely arise to defend them and take vengeance on those who oppress them.

The same thing He declares elsewhere through the same Prophet: The Lord protects the strangers; He will relieve the orphan and widow, but the way of the wicked He will destroy (Ps. 145:9); and again: I know that the Lord will maintain the cause of the poor and will avenge the needy (Ps. 139:12).

If all this is so, O soul—and it cannot be otherwise—why do we remain so insensible to it? Why are we not terrified by the parable the Lord told of the rich man who hated the poor and of Lazarus, or by the expulsion of the virgins from the divine bridal chamber? And still more, why are we not convinced by that lover of riches whom God Himself rebuked, saying: Fool! This night your soul will be required of you; then whose will those things be which you have prepared? (Luke 12:20).

Or do you not know, O soul, the true and wise saying of the prophet and king David: The fool and the senseless alike perish and leave their wealth to others. Their graves are their homes forever (Ps. 48:10-11). Truly foolish is he who does not set his mind on the things above, where Christ is, seated at the right hand of God, as the divine Apostle says, commanding us: If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God (Col. 3:1–3).

He is called foolish who understands the power of the divine commandments impiously and wrongly, and therefore wanders along the byways of temporal pleasures and the vanities of this world, delighting and rejoicing in them like a worm in the mud where it is born, crawls about, and dies when the mud dries up.

Come, then, O my soul, let us at last awake and wipe away the pus that has gathered on the eyes of our mind because of our disobedience and madness. Let us understand that everything concerning us must be done according to the divine commandments, and let us strive to correct ourselves. Let us scatter abroad, according to God’s will, what we have wickedly gathered contrary to His commandment. Let us renounce once more; let us love a second renunciation, since we lied in the first, and let us obey that divine voice which cries aloud: He has dispersed abroad, he has given to the poor; his righteousness endures forever (Ps. 111:9). If the righteousness of him who gives his wealth to the poor endures with him forever, then the unrighteousness of the unmerciful will also remain with him unto endless ages in the unquenchable fire, as it was justly said to that unmerciful rich man: Child, remember that you received your good things in your lifetime (Luke 16:25).

Let us imitate, O my soul, that wise publican who became the Savior’s host and said: Behold, Lord, half of my goods I give to the poor; and if I have defrauded anyone of anything, I restore it fourfold (Luke 19:8). Let us imitate his good repentance and praiseworthy resolve, that we too may be made worthy to hear that divine voice: Today salvation has come to this house (Luke 19:9).

How long shall we remain deaf to the divine teaching which commands us: Do not trust in injustice, and do not covet robbery; if riches flow in, do not set your heart upon them (Ps. 61:10)?

Let us fear, O my soul, let us fear the threat of the divine Teacher who says: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted, and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be a witness against you and will eat your flesh like fire. You have laid up treasure in the last days (James 5:1–3).

This just threat applies especially to us, wretched soul, who amass every kind of wealth yet refuse to give even a farthing to the poor who bow before us with tears and beg; we pass them by and will not even look at them. Therefore we too shall not be shown mercy by the righteous Judge, since we ourselves show no mercy to our neighbors who perish from hunger and cold: For judgment is without mercy to the one who has shown no mercy (James 2:13). And we shall not taste the good things prepared for the righteous while we hunger and thirst for unrighteousness rather than for righteousness.

Let us not remain, O soul, in such darkness of mind and hardness of heart. Let us fear the fearful denunciation of Him who says: Woe to you who are full now, for you shall hunger. Woe to you who are rich, for you have received your consolation (Luke 6:24–25).

Let us cast away all that unbelief with which our heart is sick concerning the commandments and ordinances of our Lord and Savior Jesus Christ. Let us accept the Lord’s discipline, lest He be angry with us and we perish from the righteous way when His wrath is quickly kindled against those who transgress His holy commandments—those who, in their great presumption and hardness of heart, foolishly think they can appease the incorruptible Judge at their last breath with a repentance that is in truth ineffective, after having knowingly and willingly provoked Him throughout their whole life.

Repentance offered at the last breath, with tears and contrition of heart, with painful groaning and restitution of what was stolen, is indeed good—but it is good for those who lived lawlessly out of ignorance of God’s future judgment and the torments awaiting them. As for those who, knowing all this and fully understanding Holy Scripture, yet voluntarily trample God’s commandments and imagine they will appease the fearful Judge at their last breath—I do not know whether such a grace will be granted them. For the greater part of them are suddenly snatched from this life, struck before death with loss of speech and consciousness, presenting a pitiful spectacle to those who behold them lying mute and motionless, invisibly tormented for many days. Others have been taken suddenly, without the slightest moment granted them for repentance.

Knowing this with certainty, the divinely inspired psalmist commands us: Understand therefore, you who forget God, lest He snatch you away and there be none to deliver (Ps. 49:22). Who are these who forget God, O soul? Are they not those who, in mad presumption, knowingly trample His saving commandments while being well-versed in Holy Scripture? The same divine psalmist confirms this when he clearly sings: But the mercy of the Lord is from everlasting to everlasting upon those who fear Him, and His righteousness upon children’s children, to those who keep His covenant and remember His commandments to do them (Ps. 102:17-18). It is clear from this that those who remember His commandments to do them—that is, to fulfill them in deed—are the ones who remember God; while those who trample His commandments are justly called those who forget God. For this reason He also forgets them, as He Himself says through His prophet Hosea to the transgressors of His commandments, the ungrateful Jews: Because you have rejected knowledge, I will also reject you from being priest to Me; since you have forgotten the law of your God, I will also forget your children… And as they sinned against Me, I will change their glory into dishonor (Hosea 4:6–7).

Terribly mistaken, O soul, are those who sin deliberately and hope for salvation through an ineffective and uncertain repentance at the end: For God is not mocked (Gal. 6:7), says the divine Apostle.

Therefore let us abandon such soul-destroying delusion and repent before God while the divine loving-kindness and goodness from above still grants us time for it. For, it is said, at an acceptable time I heard you, and on the day of salvation I helped you. Behold, now is the acceptable time; behold, now is the day of salvation (2 Cor. 6:2). Let us put away the works of darkness and put on the armor of light. Let us walk properly, as in the day (Rom. 13:12–13). But enough has already been said about this.

Let us now look, if you will, at the remaining Beatitudes and see whether we live in accordance with them.

Blessed are the pure in heart, for they shall see God (Matt. 5:8).

Here, at these words, great perplexity seizes me, O soul. How shall I worthily praise the unspeakable and superabundant gift that our loving Master bestows upon us? In the Beatitudes already mentioned, honors are promised to the worthy according to the nature and measure of each one’s correction. But here the Lord promises the very summit of divine desire: to behold face to face, in a hidden and noetic manner, the passionless and blessed divine Nature.

Seized by this longing, the blessed psalmist says: As the deer longs for flowing streams, so longs my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before the face of God? (Ps. 41:1-2). I shall be satisfied when Your glory is revealed to me (Ps. 16:15/17). By “satisfaction” the Prophet means the most perfect, secret, ineffable, and insatiable delight in the divine beauty and love of God, which will be granted to those who have completely purified their hearts from everything—not only from every defilement of flesh and spirit, but from every disease of soul: wrath, anger, envy, satanic pride, contempt and judgment of one’s neighbor, and from every kind of evil, cunning, craftiness, flattery, and wicked opinions. For by all these things, O wretched soul, our heart is infected and constantly wounded in various ways, yet remains insensible.

To convince yourself that this is truly so, examine carefully, O soul, if you can, the wicked thoughts that crawl in the secret chamber of our heart, and you will surely find lurking there every kind of iniquity and God-hating Pharisaic pride. Because of it you justify yourself in everything, consider yourself in some way superior and better than everyone who labors in virtue, and regard every other person as worse than yourself, even if he manifestly lives a reverent life. But if your neighbor happens to sin in something through weakness of the flesh, you condemn him like the Pharisee, mock him, and do not cease to reproach him in various ways before all men. And if you see him living virtuously and praised by all, immediately your heart is pierced by the arrow of envy, and sorrow overtakes you because of your brother’s virtuous life, since he proves better than you before God and men. Overcome by the arrow of envy, you begin to hate him and strive in every way to hinder him and turn him aside from striving toward what is better.

And what of the defilements of our secret fleshly passions? Truly they are terrible, most foul, and manifold. Not only a sudden glance at a woman or at a youth’s beautiful face disturbs us, but even the sound of their voice when heard, or their clothing that falls into our hands, instantly defiles our heart. And what do I say about a glance, a voice, or clothing? Often the most subtle thought or a lustful memory of them suddenly arouses the passion of desire, sets the heart aflame with sinful fire, and the flesh immediately begins to rage and rave.

Being thus shamefully defiled in so many ways by flesh and mind, how shall we prove worthy of the grace promised by this Beatitude? It is impossible, O soul, utterly impossible to receive it until we mortify our members which are upon the earth (Col. 3:5), according to the word of the divine Apostle who says: Pursue peace with all people, and holiness, without which no one will see the Lord (Heb. 12:14).

How shall our members be mortified when we constantly feed abundantly on the most delicious foods, are always surrounded by gold and silver, by glory and honor from men, when we are immersed in countless cares and tumults of this life, and our thoughts are ever darkened by wrath and anger, jealousy and envy?

We have gone astray, O soul, we have gone astray from the straight and unfailing way of life of the holy monks, and we senselessly press on toward the prize of the high calling (Phil. 3:14)—not as Paul did, nor as those zealous ones who came after him for the sake of the good things kept in heaven. They at once left homeland, parents, kin, friends, possessions, estates, glory, honor, abundant food, and every bodily comfort, and fled irretrievably into the remotest deserts, taking up their cross—that is, the voluntary mortification of fleshly and spiritual passions and desires—holding fast to the saving commandment of their Lord who says: If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me (Matt. 16:24). And elsewhere: So likewise, whoever of you does not forsake all that he has cannot be My disciple (Luke 14:33).

Therefore, when we too, O soul, renounce not only all our possessions but even the very desires and fleshly passions and lusts; when with our whole soul we hate all human glory and honor, and sincerely love the glory and life to come, together with every kind of poverty, dishonor, disgrace, abstinence, and stillness; when we live in all humility, reverence, and uprightness of conduct; and when, having corrected all these things, we can say in the feeling of our heart with that blessed royal Prophet: But I am a worm and no man, a reproach of men and despised by the people (Ps. 21:6); and when we are made worthy to endure every affliction and hardship, the plundering of our goods, wounds and persecutions, imprisonment and death for our sins and for the true faith in God—then, O soul, our hope of salvation will be firm, according to the divine decree which says: Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven (Matt. 5:11–12).

But as long as we cling, O soul, to our former worldly habits and ways, and do not put off our old man with his passions and desires, until then, I say with David, in vain do we rise early and sit up late, eating the bread of sorrow (Ps. 126:2). Truly it is the bread of sorrow, and not the bread of life, that they eat who, contrary to the Gospel commandment, throughout their whole life devour with every kind of injustice and usury the sweat-soaked labors of the poor, yet refuse to cease from this iniquity and do not strive to understand rightly and in a manner pleasing to God the commandment which says: I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings (Hosea 6:6).

Blessed is he who considers the poor and needy, for the Lord will deliver him in the evil day (Ps. 40:1). But he who devours and oppresses him with yearly demands for interest is a stranger and has no part in such blessedness and deliverance in the evil day; for the unrighteous and extortioners will not inherit the kingdom of God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience (Eph. 5:6).

If because of the transgressions mentioned above the wrath of God comes upon the sons of disobedience, then clearly because of the opposite—righteousness, chastity, love of the poor, and compassion toward all who live in sorrow—every grace and blessing from God comes upon the sons of obedience, as it is said: The eyes of the Lord are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil, to cut off the remembrance of them from the earth (Ps. 33:16-17).

Behold, O my soul, from many and various divinely inspired sayings of the All-Holy Spirit we have come to know the loving-kindness and goodness of our good Master toward those who fear Him in word and deed, and also the intolerable wrath that is revealed from heaven against all ungodliness and unrighteousness of men (Rom. 1:18) who trample His saving commandments and live unworthily of the Gospel and apostolic life—especially against us ourselves who knowingly transgress the will of our Lord.

Let us no longer remain in the negligence and hardness of heart in which we have spent the past time of our wretched life, but let us immediately awake from the deep sleep of insensibility and fear with our whole soul the truly fearful day of judgment—and even before it, the hour of death that comes suddenly; for we do not know the day or the hour when our Lord will come. Let us always be ready and carefully watch over the keeping of His holy commandments, adorning ourselves with every good and God-pleasing work of holiness and righteousness and God-like mercy toward all who are in sorrow and need, that we too may be made worthy to stand at the right hand of the incorruptible Judge and to hear with all the righteous that greatly desired and most blessed sentence: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matt. 25:34).

If we truly and with our whole soul believe in Christ the Savior and desire to attain His eternal kingdom, let us show it by deeds, not by words alone and these outward rags; for faith without works is dead and utterly useless.

To the readers of this word

You who are comforted by the teaching and ordinances of the Gospel and the Apostles, receive with spiritual joy the power of this word and be pleased to put it into practice. Regard it with love and attend to it without doubt, for this word on repentance contains no small profit.

To the one who wrote this word, render, I beseech you, recompense by your prayers acceptable to God, that I too may be made worthy, together with you, to fulfill the teaching it contains. Let none of you, I implore, consider that I have fully accomplished what is said in it; for truly I am that fruitless tree at whose root lies the noetic axe by which it is cut down and thrown into the fire (Matt. 3:10). I am that wayside, that stony ground, those thorns where the seed cast by the heavenly Sower falls and perishes, bearing no fruit for Him. I am the straw that is burned with unquenchable fire.

Therefore I beg you: pray for me, a sinner, that I too may be made worthy, together with your holiness, to be found pure wheat gathered into the eternal granaries of the Creator and Master of all, our Lord and Savior Jesus Christ—to whom be glory unto the ages. Amen.

source

-Origen of Alexandria

 

Homily 34.

On the Gospel of Luke 10:25–37. Reading 53.

Although the Law contains many commandments, the Saviour in the Gospel establishes only a few of them, and those who keep them are led by the shortest path to eternal life. Therefore, in the passage from Luke read today, a certain lawyer asked Jesus: “Teacher, what shall I do to inherit eternal life?” Jesus answered him: “What is written in the Law? How do you read it?” He replied: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.” Then Jesus said to him: “You have answered rightly; do this, and you shall live” (Luke 10:27–28). Without doubt the lawyer was asking about eternal life, and the Saviour’s words referred to that very thing. At the same time, the commandment given in the Law plainly teaches us to love God. In Deuteronomy it is written: “Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart” (Deut. 6:4–5) and so forth, and “you shall love your neighbour as yourself.” The Saviour bears witness concerning these two commandments and says: “On these two commandments hang all the Law and the Prophets” (Matt. 22:40).

Yet the lawyer, “wanting to justify himself,” shows that he has no neighbour by asking: “And who is my neighbour?” In reply the Lord tells the parable that begins: “A certain man went down from Jerusalem to Jericho” and so on. He teaches that this traveller was neighbour to no one except the one who desired to fulfil the commandment and prepared himself to become neighbour to everyone in need of help. For at the end of the parable it is said: “Which of these three, do you think, proved neighbour to the man who fell among the robbers?” (Luke 10:36). His neighbour turned out to be neither the priest nor the Levite, but—as the lawyer himself said—“the one who showed mercy on him.” Then Jesus said to him: “Go, and do thou likewise” (Luke 10:37).

One of the elders interpreted this parable as follows: The man who went down is Adam. Jerusalem is Paradise, Jericho is the world, the robbers are the hostile powers, the priest is the Law, the Levite is the Prophets, the Samaritan is Christ, the wounds are acts of disobedience, the beast is the Lord’s body, the inn that receives everyone who wishes to enter is the Church. The two denarii signify the Father and the Son, the innkeeper is the head of the Church, to whom its care is entrusted. And the Samaritan’s promise to return symbolises Christ’s Second Coming.

All this is, of course, reasonable and beautiful, yet we must not think that it applies to every single person, for not everyone “goes down from Jerusalem to Jericho,” nor does everyone live in the world for that purpose—even though He who was “sent to the lost sheep of the house of Israel” (Matt. 15:24) travels this way. The man who went down from Jerusalem to Jericho “fell among robbers” because he himself wished to go. And the robbers are the same ones of whom the Saviour speaks: “All who ever came before Me are thieves and robbers” (John 10:8). Yet it was not thieves who attacked him, but robbers, who are far worse than thieves. He fell among them while going down from Jerusalem. They “stripped him, wounded him, and departed.” What are these wounds that the robbers inflicted on the man? They are vices and sins.

Thus the robbers who stripped and wounded the traveller did not help him but beat him and went away, “leaving him half dead.” It happened that a priest was going down that road first, and then a Levite. Perhaps they did much good for other people, but not for this man who “went down from Jerusalem to Jericho.” The priest saw him (I believe he signifies the Law) and the Levite (the prophetic word) saw him; and when they saw him, they passed by on the other side. Providence preserved this half-dead man for one who is stronger than the Law and the Prophets—for the Samaritan, whose name means “Guardian.” He is the One of whom it is said: “He who keeps Israel shall neither slumber nor sleep” (Ps. 120/121:4). The Samaritan did not set out “from Jerusalem to Jericho” as the priest and Levite did, who travelled that road; rather, He was travelling that way in order to save this half-dead man. The Jews said to Him: “You are a Samaritan and have a demon” (John 8:48); and though He denied having a demon, He did not wish to deny that He was a Samaritan, because He knew that He is the Guardian.

So when the Samaritan came to this half-dead man and saw him lying in his blood, He had compassion on him and drew near to him in order to become his neighbour. He “bound up his wounds, pouring on oil and wine”—but He did not say what the prophet said: “wounds neither closed nor bound up nor soothed with oil” (Isa. 1:6). This Samaritan is the One in whose care and help all who suffer stand in need. The man who went down from Jerusalem and fell among robbers was wounded and left half-dead; more than anyone he needed the Samaritan’s help. You must understand that, by God’s providence, this Samaritan was travelling in order to care for the man who had fallen among robbers—this is evident because He had bandages, oil, and wine with Him. I think the Samaritan carried all these things not only for this one man, but also for others who, for various reasons, had been wounded and needed bandages, oil, and wine.

He had oil, of which it is said: “oil to make his face shine” (Ps. 103/104:15)—undoubtedly meaning the face of the one who is healed. The Samaritan anoints the wounds with oil to reduce the swelling, and pours on wine to cleanse, yet also adding what stings. Then He sets the wounded man “on His own beast”—that is, on His own body, for He condescended to become man. The Samaritan “took on Himself our infirmities” (Matt. 8:17; Isa. 53:4) and bore our griefs. He brought the wounded man to an inn—that is, to the Church, which receives everyone and refuses help to no one. Jesus calls everyone to the Church, saying: “Come to Me, all you who labour and are heavy laden, and I will give you rest” (Matt. 11:28).

After the Samaritan brings the half-dead man to the inn, He does not depart immediately but remains with him in the inn for another day, tending the wounds not only by day but also by night. He devotes all His attention to the sick man and zealously gives him all His time. And when He is about to leave in the morning, from His tested silver, from His tested money, He gives “two denarii” to the innkeeper. Without doubt this innkeeper was an angel of the Church, to whom the Samaritan entrusted the care of the wounded man (whom He Himself had tended for a while) and the task of nursing him back to health. The “two denarii,” as it seems to me, are the knowledge of the Father and the Son and the understanding of the mystery of how the Father is in the Son and the Son is in the Father. This knowledge is given to the angel as payment so that he may care for the man entrusted to him, and he is promised that if he spends more on healing this half-dead man, it will be repaid to him.

The Samaritan who had compassion on the man who fell among robbers is truly the “Guardian” of souls—closer than the Law and the Prophets—and He showed this not by word but by deed. And if we judge by the verse: “Be imitators of me, as I am of Christ” (1 Cor. 4:16), then we too can imitate Christ and have compassion on those who “have fallen among robbers.” We can draw near to them, bind up their wounds, pouring on oil and wine, set them on our own beasts, and bear their burdens. To this the Son of God calls us, who speaks not so much to the lawyer as to us and to all people: “Go, and do thou likewise.” If we do so, we shall be counted worthy of eternal life in Christ Jesus, “to whom be glory and dominion for ever and ever. Amen” (1 Pet. 4:11).

-St. Basil the Great

The saying, “Arise, O Lord my God, according to the decree which Thou hast commanded” (Ps 7:6/7), may be understood concerning the mystery of the resurrection—as though the Prophet were praying that the Judge may arise to avenge every sin and to fulfil the commandments appointed for us. Or it may be understood of the Prophet’s own situation at that time—as though he were praying that God may arise to avenge the commandment He Himself had given: “Honour thy father and thy mother” (Exod 20:12), which commandment his son had transgressed. Therefore he prays that God, both for the correction of the offender himself and for the chastening of many, may not be long-suffering, but may arise in wrath and, arising, execute vengeance for His disregarded commandment. “Avenge not for my sake,” he says, “but for the sake of Thy commandment that has been treated with contempt—Thy commandment which Thou Thyself didst ordain.” For it is plain that when one transgressor is punished, many are thereby corrected.

Consider now the behaviour of certain birds toward their aged parents—a behaviour that, if only our children would pay heed, could alone arouse them to love of parents. For there is no one so deficient in understanding that he would not count it shameful to be surpassed in virtue even by irrational creatures.

Storks whose parent has lost its feathers through old age surround it on every side, warm it with their own wings, provide it with abundant food, and in flight render it every possible assistance, gently supporting it on both sides with their wings. This is so well known that some even call the gratitude these birds show their parents “the recompense of the storks.”

If you desire to be assured of things to come, fulfil what the Law prescribes and await the reward for it: “Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long on the good land which the Lord thy God giveth thee” (Exod 20:12). Dutiful children are a great glory to their parents.

Children, love your parents. Fathers, provoke not your children to wrath (Eph 6:4), thus the Apostle Paul exhorts us. If the lioness loves her cubs and the wolf fights for its young, what shall a man say who transgresses the commandment and violates the law of nature—when either a son dishonours his father’s old age, or a father, because of a second marriage, forgets his former children?

The eagle is very harsh in rearing its young: having hatched two fledglings, it strikes one with its wings and casts it to the ground, keeping only the other for itself, rejecting the one it has begotten because rearing it is burdensome. Yet, it is said, the lammergeier (a different kind of eagle) does not allow it to perish but takes it and rears it together with its own young. Such are the parents who, under pretext of poverty, expose infants, or who in distributing their property act most unjustly toward them. Justice requires that fathers who have equally given existence to each of their children should also divide equally and impartially among them the things needful for life.

Do not imitate the cruelty and harshness of the crook-clawed birds which, when they see their young already able to fly, beat them with their wings, drive them from the nest, and care for them no further. Imitate rather the tender love of the crow, which follows even its fledged young for a very long time, providing them with food.

A man who is childish in understanding differs in no way from an infant in years. “Grey hair is wisdom for men” (Wis 4:9). Truly it is understanding, far more than grey hair, that brings honour to an elder. If someone is like the wise Daniel—young in body but hoary in understanding—he is justly preferred above those who have bodily grey hair yet a lawless will in the soul. It is evident that upon Daniel, though still a youth and young in physical years, there descended the gift of eldership because he possessed the grey hair of understanding. Thus it happens that the young, on account of the virtue shining in their souls, are preferred to elders who live slothfully and carelessly.

The heaviest punishment is for a city to be governed by a foolish youth; for youth is often prone to levity and easily moved to corruption. Unrestrained desires, bestial anger, insolence, affronts, pride, and arrogance are passions nurtured together with youth. Envy is born against superiority, suspicion toward one’s own household. A multitude of immoderate evils is bound up with youth—evils that subjects must of necessity endure. The vices of rulers are a calamity to the ruled.

Hence, before the final captivity of Jerusalem, those great evils arose when the citizens of Jerusalem, attacking one another, filled the city with sedition and murder; even when the city was surrounded on every side by enemies, they could not be brought to the concord so necessary for them. Even when they were in utmost peril, with the city being taken, the walls crumbling, and the enemy pouring in, they oppressed one another for the sake of love of power and pre-eminence. And this they suffered because the Prophet, the seer, the ancient, the wonderful counsellor had been taken from them, and young princes were set over them, and scorners ruled them (cf. Isa 3:4–5).

Let us not suffer evils like these. Therefore let us strive to avoid mutual discord, ever preserving honour and peace among ourselves, that having lived here in tranquillity we may be accounted worthy to enjoy the good things to come, in Christ Jesus our Lord, to whom belong glory and dominion for ever and ever. Amen.

-St. Basil the Great

To lavish excessive care on the adornment of the body is not the mark of a man who truly knows himself, nor of one who understands that profound moral teaching: that the visible is not the man. Far greater wisdom is required for each of us to know himself as he truly is. For an unenlightened mind to achieve this is far harder than for weak eyes to gaze upon the sun.

Just as one cannot write on wax without first erasing the letters already traced there, so it is impossible to imprint divine teachings upon the soul without first casting out the corrupt thoughts that have previously mastered it. When no good thoughts dwell in the soul, there is no enlightenment in it—not because the Enlightener is absent, but because the one who needs enlightenment does not attend. As a body without breath is not alive, so a soul that does not know its Creator cannot properly be called a soul. For ignorance of God is the death of the soul.

Therefore we must not serve the body except in cases of extreme necessity; rather, we must seek everything that is noblest for the soul, leading it forth, as from a prison, out of fellowship with bodily passions through the love of wisdom—yet without enslaving the body to the passions either. Those who care for the adornment of the body while despising the soul that governs it—how do they differ from men who fuss only over their tools and neglect the art that gives them life?

Turn your attention neither to your own possessions nor to all that surrounds you, but attend to yourself. For one thing is we ourselves, another is what belongs to us, and still another is everything that exists around us. We ourselves are soul and intellect, created according to the image of the Creator; what belongs to us is the body and its senses; everything that surrounds us is property, skills, and the other necessities of life. Therefore pay no heed to the flesh, nor be wholly concerned for its welfare; rather adorn the soul and bestow care upon it, that you may cleanse away by prayer every defilement born in it from ungodliness.

Just as an unclean mirror cannot receive the images of things, so likewise a soul distracted by worldly cares and darkened by the passions of fleshly thinking cannot receive the enlightenment of the Holy Spirit. Everything that is by nature good must be accounted a good of the soul. The treasure of the soul consists in the poverty of the body; bodily riches are the soul’s poverty. For as on a balance-scale, when greater weight is placed on one side the other is necessarily lightened, so in the relation of flesh and soul: pre-eminence in one is inevitably the cause of deficiency in the other. When the body is healthy and weighed down with fatness, the intellect must be weak and utterly powerless for its proper actions; conversely, when the soul is in good estate and is lifted up to its proper greatness by contemplation of the good, the body of necessity wastes away.

Just as without any teaching we hate sickness and of ourselves turn away from everything unpleasant, so in the soul there is a certain aversion to evil that is not acquired by any instruction. Every vice is a weakness of the soul; virtue is the sign of the soul’s health. Some have justly defined health as the proper functioning of natural activities. Whoever applies this definition to the well-being of the soul will not depart from justice.

No one would neglect his child when it is about to fall into a pit, nor leave it lying there without raising it up. How much more grievous it is to abandon a soul that has fallen into the abyss of evils and leave it to perdition! The soul must therefore rule over the passions and serve God. It is impossible for it to serve both God and sin at once; rather, it must overcome wickedness and submit itself to the Lord of all.

As the proper virtue of trees consists in bearing ripe fruit (though leaves waving on the branches add a certain adornment), so the first fruit of the soul is truth. Yet it is not unseemly for the soul to clothe itself also in outward wisdom, as in leaves that both veil the fruit and give a pleasing appearance. For no painter can depict the features of the body as perfectly as the intellect can portray the inner realities of the soul.

Let us therefore care for the intellect as much as we can, that we may become partakers of the good things to come, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

In the ordinances of the Lord there is contained as abundant wisdom as the creatures are manifold or alike among themselves. To enumerate them all in detail would be as impossible as attempting to count the waves of the sea or measure its waters with the hollow of one’s hand. For who could describe exhaustively even the properties that pertain only to the life of birds? How the storks all arrive in our lands at one and the same time, and depart again under a single leader—an action that almost resembles rational understanding. How our crows surround them (in my judgment, escorting them and in some manner aiding them against hostile birds). Proof of this is, first, that at this season not a single crow is to be seen; second, that they return wounded, bearing clear marks of the battles and defence they have undertaken. Who has established among them the laws of hospitality? Who has threatened them with condemnation for deserting military duty, so that not one remains behind without escorting them?

The cranes keep watch by turns: some sleep while others walk the circuit and provide perfect safety for those sleeping. When their time of watching is ended, the watcher utters a cry and falls asleep; another takes his place and renders the same security he himself enjoyed. This same orderly discipline may be observed in their flight: the one who has led the way for the appointed time returns to the rear of the flock and hands over the guidance to another who takes his place.

But you who disbelieve the transformation that shall come after the resurrection, call to mind that horned worm of India and clearly understand the resurrection. And you who mock our mystery as though it were impossible and contrary to nature that a Virgin should give birth and yet remain inviolate, consider that God, for our instruction, that we might believe His wonders, has beforehand set forth countless proofs drawn from nature itself. For example, He gave vultures the ability to bear young without any mingling of sexes—young that are moreover long-lived, their life extending even to a hundred years. Thus in all things He has given us clear foreshadowings of His miracles.

Even among the fish there is a certain rational and well-ordered system. Each kind has its way of life appointed by nature, and they dwell in the regions of the sea assigned to them as though in cities or villages or ancient fatherlands. Some fish even undertake migrations: as though sent out by common counsel, they all depart together under a single law. For as soon as the appointed season for spawning arrives, various fishes from various bays, impelled by a common law of nature, hasten toward the northern sea. At the very time of their passage, when they gather and stream through the Propontis into the Euxine, you may behold them like a river. Who urges them on? What royal authority? What edicts proclaimed in the marketplace announce to them the pre-established time? Who escorts them? Do you see the divine ordinance that fills all things and extends even to the least of creatures? The fish does not disobey the law of God; yet we men do not keep His saving teachings.

Do not despise fish because they are voiceless and wholly without reason; rather fear lest you prove yourself more senseless than they when you resist God’s ordinance. No kind of fish is furnished with teeth only on the lower jaw, as the ox and sheep are with us, nor does any of them chew the cud—except the scarus, as some report. Yet all fish are equipped with frequent and sharp teeth so that food may not be dissolved by the water through prolonged chewing. For if it were not swallowed quickly after being broken up, it would dissolve in the water while still being chewed. Hear, then, what the fish almost proclaim by their actions: “We are sent on this far journey that our kind may be preserved forever.” They have no reason, yet they possess a natural law deeply imprinted in them, showing what they must do. “Let us go,” they declare, “to the northern sea. Its water is far sweeter than others, for the sun, lingering but little over it, does not draw out all its pleasantness with its rays. Sweet waters are agreeable to sea creatures as well.” For this reason they often swim up into rivers and go far from the sea. For this very cause they prefer the Pontus to other gulfs, since it is suited to the bearing and rearing of their young. And when their desire is fully accomplished, they all return together to their own places.

But what, let us hear from the voiceless, is the reason for this return? “The northern sea,” say the fish, “is shallow, exposed to strong winds, and has few shores or refuges; therefore winds easily disturb it even to its depths, so that the waves stir up the very sand from the bottom. Moreover, it grows cold in winter, being filled by many great rivers. For this cause, having moderately enjoyed its waters in summer, we hasten again for winter to the warm places that are in the depths of the sea and to regions warmed by the sun.” Thus escaping the stormy blast of the north wind, they make for bays less disturbed, as though to havens.

I myself have seen this and marvelled at the wisdom of God that is in all things. If irrational creatures provide for their life, if the fish knows what it must do and what avoid, what shall we say—we who are endowed with reason, instructed by the law, assured by promises—yet order our affairs more senselessly than the fish? For they in a manner foreknow the future; we, having no faith concerning things to come, pass our life in bestial pleasures.

When we consider how much care irrational creatures, without any teaching but moved only by nature, devote to preserving their life, should we not ourselves be stirred to guard our own lives and to care for the salvation of our souls? Or shall we desire all the more to be condemned when we are found incapable even of imitating the very beasts?

The she-bear, often sorely wounded by deep gashes, heals herself with great cunning by applying to the wounds herbs of a drying nature. Behold how the fox cures itself with pine-resin. The tortoise, having over-eaten of viper’s flesh, rids itself of the poison by eating marjoram, which has the contrary property. The serpent itself heals its dimmed eyes by eating fennel. Oxen, long confined through winter, when spring approaches know by natural instinct the change and look out from their stalls toward the exit, all altering their appearance as though at some given signal. Sheep, when winter draws near, eat their fodder greedily, as though laying up food against future want.

What does this teach us men? That there is in irrational creatures a certain foreknowledge of the future, that we too may not cling to the present life but direct all our care toward the age to come. Why else does the lamb, leaping out of the fold among countless sheep, recognise its mother’s voice, run to her, and seek the milk of its own source? Though it find its mother’s teats exhausted, it is content with them and passes by many others, even though they be laden with milk. Why also does the ewe recognise her own among thousands of lambs? The voice is the same, the wool alike, the smell—to our sense of smell—identical in all. Assuredly they possess some sense keener than our understanding, by which each recognises its own.

The young puppy has no teeth yet, but already defends itself with its snout against an aggressor. The calf has no horns yet, but already knows where its future defence will grow. This is because God their Creator has compensated their lack of reason with greater power of sensation.

We must not blame the Creator because He has made venomous creatures that are deadly and harmful to our life. Can one reproach a guardian of youths because, in training their inclinations to constancy, he corrects their intemperance with blows and wounds? When you put your trust in the Lord, by faith you have power to tread on serpents and scorpions (Luke 10:19). Did you not see how the viper that fastened on Paul’s hand as he gathered dry sticks did him no harm, because that holy man was filled with faith (Acts 28:3–6)? But if you are faithless, fear your own unbelief more than the beast, for through it you have made yourself vulnerable to every destruction.

Whatever calamity we suffer, we suffer by God’s appointment. God will assuredly not deliver us into the power of evil forces to torment us. He Himself determines the measure of chastisements, proportioning them to the strength of those punished. Therefore we call all things sent down to us for our good from the divine authority “the working of all-accomplishing grace.” For there is nothing that God does not foresee or leave uncared for: His watchful eye looks upon all things, He is present everywhere, bestowing health.

It is therefore most fitting for us now to cry out with the prophet: “How magnificent are Thy works, O Lord! In wisdom hast Thou made them all” (Ps 103/104:24).

To Thee belong glory, honour, and majesty, O Father, Son, and Holy Spirit, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

Just as pleasant and much-desired things possess no permanence or stability, so too all sorrowful events cannot endure long or remain unshaken; everything is subject, as it were, to some surging wave and to sudden changes. Neither bodily health, nor the bloom of youth, nor abundance of possessions, nor any other worldly prosperity lasts long. Even in the calm tranquillity of this life, expect at some point a storm of circumstances: sickness will come, poverty will come, for the wind does not always blow from behind. Even the most renowned and exemplary man is often overtaken by unexpected misfortune; unforeseen events, like tempestuous winds, disturb all earthly prosperity. Evils come upon you in succession, wave after wave. Yet you will see in time that even this passes into joy and is transformed into pleasant calm. For just as the sea cannot long remain in one state (now you see it calm and still, yet soon you behold it lashed by fierce winds, and what was raging with billows quickly turns again to profound tranquillity), so too do the things of this life readily change from one extreme to the other.

Therefore a prudent helmsman is needed: one who, even in the calm of life when everything goes according to desire, remains attentive to possible changes and does not rest in present goods as though they were immortal; and who, in adverse circumstances, does not despair, lest by excessive grief he be swallowed up and sink. Yet while a pilot cannot command fair weather upon the sea whenever he wishes, it is easy for us to make our life serene if only we calm the waves raised within us by our passions and do not allow our spirit to be overcome by external happenings. For those who care too much about this life are like over-fat birds that have wings in vain and crawl upon the earth together with wingless creatures.

Many who gathered great wealth in youth and stood in the very flower of their age could not withstand the stormy assault of the spirits of wickedness because they lacked prudent governance, and thus lost everything. Some fell away from the faith (1 Tim 1:19); others, having preserved chastity from youth, when a violent tempest of lust arose within them, lost it utterly. A pitiable sight! A man who has wasted his whole body with fasting, who has kept vigil in prayer without ceasing, who has shed abundant tears, who has guarded abstinence for twenty or thirty years, through inattention and spiritual negligence loses everything in a single instant. A man enriched by fulfilment of the commandments becomes like a merchant laden with great wealth who, rejoicing that his ship has safely crossed fearful deeps, yet perishes at the very harbour and suddenly loses all. Such men our God pities.

Pity is a kind of compassion felt toward those who have suffered something undeserved, arising in hearts inclined to sympathy. We feel pity for one who, after great riches, has fallen into utter poverty; or who, having enjoyed perfect health, has come into extreme weakness; or who, having once possessed beauty and comeliness of body, has been disfigured by the most grievous diseases. Therefore God Himself, seeing that we who once dwelt in Paradise were glorious, and then through banishment became inglorious and contemptible, has compassion on us, beholding what we have become from what we once were. With the voice of mercy He called to Adam, saying: “Adam, where art thou?” (Gen 3:9). Assuredly God, being all-knowing, did not ask this in order to learn; He wished Adam himself to recognise what he had become from what he had been. “Where art thou?” as though saying: “Into what abyss hast thou fallen from such a height?”

Therefore the reason, which holds the chief place in us like a judge, must examine and discern every action: whether it should be undertaken or not; and it must admit both our own consent and the impulses of the soul only after careful discernment. Of this the Apostle Paul also speaks: “But if we would judge ourselves, we should not be judged” (1 Cor 11:31).

Do not be curious about the future, O man! Use the present profitably. What advantage is there in foreknowledge? If good is to come, it will come even though you did not know it beforehand; and if evil, what profit is there in being devoured by sorrow ahead of time?

Is it not plain that the name “wisdom” is used in two senses? One is the safeguarding of one’s own interest at the expense of one’s neighbour—the wisdom of the serpent that guards its own head. This appears to consist in cunning of character: it quickly finds its own advantage and ensnares the simple; such was the wisdom of the builder of iniquity. True wisdom, however, is the knowledge of what ought to be done and what ought to be avoided; its follower never departs from virtue and will never be pierced by the deadly arrow of malice.

But since none of us can by himself know what ought to be done, therefore the gracious God gives us counsellors, not overlords. It belongs to a king to command subjects; to a counsellor belongs the giving of profitable advice to the one who receives it. Let each of us, then, consider himself not a ruler but a counsellor given by the Lord to men. Such a counsellor was Paul in the New Testament, who said: “I give my judgment, as one that hath obtained mercy of the Lord” (1 Cor 7:25).

The presence of a wise and prudent counsellor is truly a great gift of God to us: he supplies by his counsels what others lack in prudence. How great the benefit that comes from counsel is shown above all by Moses, who was instructed in all the wisdom of the Egyptians and spoke with God as a man speaks with his friend. Yet when he received counsel from his father-in-law Jethro, he appointed captains over thousands, hundreds, and tens to judge the people. And David, by heeding the counsel of Hushai, overthrew the warlike counsel of Ahithophel. In short: counsel is a sacred thing, a uniting of wills, the fruit of love, the proof of humility.

It is wicked arrogance for each to think that he has need of no one, but only to attend to himself as though he alone were able to advise concerning the best things. Yet we are unwilling to entrust ourselves to those who give us good counsel, and we are ashamed to acknowledge that in the affairs of life they are wiser than we. He who seeks counsel gives his own thoughts due season, that in fuller time and with greater care he may examine what is fitting.

Thus counsel is exceedingly needful and profitable in human life. No one by himself alone can accomplish all that is required in life; rather, we need helpers far more in choosing what is profitable than in bodily actions. Therefore a man without counsellors is nothing else than a ship without a pilot, driven wherever the chance winds may blow.

When we sometimes need counsel even in the smallest matters, should we not, when considering the soul and its welfare, seek wise counsellors? On the contrary, he who even when given good counsel follows the desire of his own heart makes himself like Rehoboam, who rejected the sound counsel of the elders and followed the counsel of the young men brought up with him, and thereby lost ten tribes of his kingdom.

Thus counsel devised against the righteous turns back upon the heads of the counsellors, just as arrows shot against hard and unyielding objects rebound upon the archer: “The Lord preserveth all them that love Him: but all the wicked will He destroy” (Ps 144/145:20).

To Him belong all glory, honour, and majesty, now and ever and unto the ages of ages. Amen.

-St. Basil the Great

It is impossible for one who refuses to take the lowest and last place before all, or who, when reproached, cannot restrain anger, or who, when insulted, cannot overcome temptation with long-suffering. He who has reached the utmost degree of humility, even when reviled, condemns his own unworthiness still more, and his spirit cannot be troubled by dishonouring words. If he is reproached for poverty, he knows full well that he is poor, destitute in all things, and daily begs his bread from the Lord. If he is taunted with low birth or the obscurity of his parents, he already carries in his soul the knowledge that he was fashioned from clay. In a word: great in God’s sight is the one who humbles himself before his neighbour and without shame accepts accusations—even false ones—upon himself, that he may grant his brother the great benefit of peace. For it is no less difficult to remain unmoved in misfortune than not to be puffed up in prosperity.

The more people flatter the proud, the more his arrogance grows. To the humble and contrite spirit belong sorrowful eyes cast down to the earth, a careless appearance, unadorned hair, and plain clothing—so that what mourners achieve only with effort may be naturally visible in us. Garments should be girded, but the girdle should not be high above the waist (for that is womanish), nor so loose that the clothing hangs slack (for that is a sign of negligence). Let one’s walk be neither slow, lest it betray laxity of soul, nor hurried and precipitate, lest it reveal the soul’s disordered passions. Let the sole purpose of clothing be to provide the body sufficient and fitting covering against cold and heat. One must not seek garments of beautiful colour, nor those that are fine and soft; for to choose clothing for its colour is womanish adornment—women take great pains over this, dyeing cheeks and hair with alien hues. Yet the garment must also be thick enough that no second one is needed to warm the body. Likewise, footwear should be inexpensive but adequate to the need.

A base and contemptible soul always occupies itself with vain and worthless things that arouse the passion of love of glory. I call vainglorious the man who speaks or acts solely to be praised in this life—for instance, he who gives alms only to be glorified by men; thus he receives his reward here, yet there is in him neither mercy nor generosity. In the same way, he who presents himself as chaste only to please men is not truly chaste, for he seeks not virtue but the glory that comes from it.

Ananias was under no compulsion to vow his possession to God; but when the desire for human praise moved him to offer it to the Lord so that his generosity might astonound all, then, merely for withholding part of the price, he drew upon himself such fearful divine wrath (through Peter, its minister) that he was granted no time for repentance.

Thus the Lord, who resists the proud and humbles sinners even to the dust, Himself promises to bring low the haughtiness of the arrogant; thereby He prevents them from becoming like the devil, the father of pride, and makes them His own disciples, saying: “Learn of Me, for I am meek and lowly in heart” (Matt 11:29).

Why then, O man, do you exalt yourself when you strike down nations and overthrow cities? Should the axe boast because it fells the tallest trees, or the saw because it cuts the hardest timber? Yet neither axe nor saw can cut without the hand that wields it or the one who draws it. When you see your neighbour sin, do not look only at his sin; consider also how much good he has done or is doing. Thus you will often find that he is far better than you when you examine all his deeds, not just a part of them. Even God Himself does not judge a man by parts: “For I come,” He says, “to gather their deeds and their thoughts” (Isa 66:18). When punishing Jehoshaphat for his sin, He yet remembered his virtue, saying: “Nevertheless there are good things found in thee” (2 Chr 19:3).

Humility often delivers a sinner from many sins. Do not justify yourself before others, lest, having justified yourself in your own eyes, you be condemned before God. Do you think you have done some good? Thank God, and do not exalt yourself above your neighbour. For what profit have you conferred upon your neighbour when you confessed the faith, or endured exile for Christ’s name, or undertook ascetic labours? The profit is yours alone, not his.

Beware lest you too be cast down like the devil, who, having grown proud before man, fell because of man and was given as a footstool to the one he despised. In short, remember that true saying: “God resisteth the proud, but giveth grace unto the humble” (Jas 4:6). Keep ever in your heart the Lord’s word: “Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11).

Be not an unrighteous judge of yourself, nor examine yourself with partiality, putting on trial only what you think good in you while wholly forgetting your sins. Do not boast that you now do good, nor forgive yourself the evil you did before; rather, when the present stirs pride in you, call the past to mind, and you will be cured of senseless arrogance.

Truly, the hardest thing of all is to know oneself: not only does the eye that looks outward refuse to look upon itself, but even our mind, diligently observing the sins of others, comes only slowly to the knowledge of its own faults.

Do not be harsh in rebukes, nor reprove hastily and with agitation of spirit (for that shows arrogance), nor expect perfection as though you yourself were wholly righteous. Receive those who have sinned, restore them in a spirit of meekness, as the Apostle teaches: “Considering thyself, lest thou also be tempted” (Gal 6:1). When we sin, we are made better by admonition; when we do not sin, why are we hated? Therefore I counsel you, O man: cast out of your soul the thought that you have no need of fellowship with anyone else—above all because to withdraw from brotherly harmony is not the work of one who walks in love or fulfils Christ’s commandment.

Let not the evil that prowls about us ever overtake us as well. Should we, together with others, be struck by misfortune, let us not then lack those who sympathise with us—simply because in our own prosperity we showed no compassion to the afflicted.

I myself strive far more to remain unknown than the vainglorious strive for renown. In the same way, show no less care to escape human glory than others show in pursuing it. And when you have attained high rank, when all honour and praise you, be as one subject. For the Lord commanded him who would be first among all to be the servant of all.

That great Moses, wholly obedient and most submissive, when sent to the people, spoke thus: “I pray Thee, O Lord, appoint someone else whom Thou wilt send” (Exod 4:13). For this very reason God urged him the more, because by his refusal and confession of weakness he showed himself worthy of leadership.

Excellent therefore is that admonition: “Seek not to be judge, lest perchance thou be unable to take away iniquities” (Sir 7:6). Yet Moses’ words do not signify a blanket refusal on the part of those compelled by rebels to accept rule; he does not simply say, “I will not be a leader,” but adds, “I will not be a leader to this people,” and gives the reason: “because their tongues do not submit to the Lord in righteousness.”

Called to worldly glory and leadership over so many, Moses refuses, saying: “Who am I, that I should go unto Pharaoh king of Egypt, and bring the children of Israel out of the land of Egypt?” (Exod 3:11). And again: “I pray Thee, Lord, I have not been eloquent heretofore, neither since Thou hast begun to speak to Thy servant” (Exod 4:10). And once more: “I pray Thee, Lord, appoint one who is able, whom Thou wilt send” (Exod 4:13). But the Lord says to him: “Go, bring up this people, and I will send My angel before thee” (cf. Exod 32:34). What does Moses reply? “I pray Thee, Lord, if Thou Thyself go not with us, bring us not up hence” (Exod 33:15).

Isaiah, on the contrary, hearing nothing of the sort but only the need for a messenger, willingly offered himself for every peril. What were these men thinking? Moses reflected that the people were sinful and needed Him who forgives sins—something angels cannot do; angels punish sinners, but they cannot forgive sins. Therefore let the true Lawgiver Himself go, the almighty Saviour, who alone has authority to forgive sins. Isaiah, in the boundless fire of his love and zeal, gave no thought whatever to what he ought to fear from the people.

We must imitate the actions of both these men, in hope of attaining the eternal blessings in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, honour, and dominion, now and ever and unto the ages of ages. Amen.