Christians From Egypt

"Ward: "The victory over all the afflictions that befall you, is, to keep silence.""

"Ward: "Even if a man were to make a new heaven and earth, he could not live free of care.""

"Ward: A brother asked Abba Poemen, "How should a man behave?" The old man said to him, "Look at Daniel: no-one found anything in him to complain about except for his prayers to the Lord his God.""

"Ward: Abba Poemen said, "Do not judge yourself, but live with someone who knows how to behave himself properly.""

"Ward: Abba Poemen said that a brother who lived with some other brothers asked Abba Bessarion, "What ought I to do?" The old man said to him, "Keep silence and do not always be comparing yourself with others.""

"Ward: "Do not give your heart to that which does not satisfy your heart.""

"Ward: "If you take little account of yourself, you will have peace, wherever you live.""

"Ward: "If you are silent, you will have peace wherever you live.""

"Ward: He also said concerning Abba Pior that every day he made a new beginning."

"Ward: A brother asked Abba Poemen, "Can a man keep all his thoughts in control, and not surrender one to the enemy?" And the old man said to him, "There are some who receive ten and give one.""

"Ward: [Abba Poemen] also said, "The first time flee; the second time, flee; and the third, become like a sword.""

"Ward: Abba Poemen said to Abba Isaac, "Let go of a small part of your righteousness and in a few days you will be at peace.""

"Ward: A brother going to market asked Abba Poemen, "How do you advise me to behave?" The old man said to him, "Make friends with anyone who tries to bully you and sell your produce in peace.""

"Ward: Abba Poemen said, "Teach your mouth to say what is in your heart.""

"Ward: Abba Isaac came to see Abba Poemen and found him washing his feet. As he enjoyed freedom of speech with him he said, "How is it that others practice austerity and treat their bodies hardly?" Abba Poemen said to him, "We have not been taught to kill our bodies, but to kill our passions.""

"Ward: A brother asked Abba Poemen, "How should I behave in the place where I live?" The old man said, "Have the mentality of an exile in the place where you live, do not desire to be listened to and you will have peace.""

"Ward: Abba Poemen said, "If I am in a place where there are enemies, I become a soldier.""

"As anyone who watches a bird flying may wish that he himself could fly, yet still he cannot fly, being without wings, so also a man may have the will to be pure, to be without blame and spotless, to be always without evil and in communion with God, yet he does not truly have the power. To fly into the divine air and enjoy the liberty of the Holy Spirit (2 Cor 3:18) may be one's desire, but, if he does not have wings given him, he cannot. Let us pray to God that he give us "the wings of a dove" (Ps 55:7) of the Holy Spirit so we may fly to him and find rest and that he may separate and take away from our soul and body such an evil wind, namely, sin itself, inhabiting the members of our soul and body. For this he alone is able to do."

"Ὁ αὐτὸς ἀββᾶς Μακάριος͵ ἐν Αἰγύπτῳ ὢν͵ εὗ ρεν ἄνθρωπον ἔχοντα κτῆνος καὶ συλοῦντα τὰς χρείας αὐτοῦ· καὶ αὐτὸς ὡς ξένος παραστὰς τῷ συλοῦντι͵ συνεγέμου τὸ κτῆνος͵ καὶ μετὰ πολλῆς ἡσυχίας προέπεμπεν αὐτὸν͵ λέγων͵ ὅτι Οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον͵ δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ὁ Κύριος ἔδωκεν· ὡς αὐτὸς ἠθέλη σεν͵ οὕτως καὶ ἐγένετο. Εὐλογητὸς Κύριος ἐπὶ πᾶσιν"

"A man watches a bird flying, and wishes to fly himself, but he cannot, because he has no wings. Even so the will is present with a man to be pure, and blameless, and without spot, and to have no wickedness in him, but to be always with God; but he has not the power. To fly into the air of God and the liberty of the Holy Ghost may be his wish, but unless wings are given him, he cannot. Let us then beseech God to bestow upon us the wings of a dove, even of the Holy Ghost, that we may fly to Him and be at rest, and that He would separate and make to cease from our souls and bodies, that evil wind, which is the sin that dwelleth in the members of our souls and bodies. None but He can do it."

"More and more, as the organic world was observed, the vast multitude of petty animals, winged creatures, and "creeping things" was felt to be a strain upon the sacred narrative. More and more it became difficult to reconcile the dignity of the Almighty with his work in bringing each of these creatures before Adam to be named; or to reconcile the human limitations of Adam with his work in naming "every living creature"; or to reconcile the dimensions of Noah's ark with the space required for preserving all of them, and the food of all sorts necessary for their sustenance. ...Origen had dealt with it by suggesting that the cubit was six times greater than had been supposed. Bede explained Noah's ability to complete so large a vessel by supposing that he worked upon it during a hundred years."

"When Origen died he left behind a massive body of writings numbering close to a thousand titles.This vast treasure...was widely used for more than a century without serious obstacles to its diffusion...It had appeared even during Origen's Alexandrian period, and it redoubled immediately after his death...His works spread rapidly in the West as well as in the East, emerged unscathed from every skirmish and went on spreading. But from about 375 on everything changed... There followed the physical destruction of his writings... Nearly all of Origen's work perished....Luckily there was a number of Latin translations."

"The Teacher will bridle the unruly ones. The Teacher bids you read the words of Origen. You will begin to understand the transgressions committed by the Church. The ways of Origen’s school will be of guidance for our day."

"It was after the time of Origen’s disciples that the false religion of the priesthood began to spread."

"In the name of Christ great crimes have been committed. Therefore, Christ nowadays clothes Himself in other garments. One must discard all the exaggerations. We are not speaking of slightly embellished works only, as even through the volumes of Origen corrections were slipped in. Therefore, it is time to change conditions in the world."

"A recent Conference of Bishops in the United States proposed to study the works of the great Origen. This is a great step forward, as the studying of Origen may broaden the ecclesiastical framework and its dogmas. We should not forget that the law of Reincarnation was rejected only in the sixth century by the Council of Constantinople. And we are supposed to accept as revelation and dogma the authority of the Fathers of the Church who, with great seriousness, discussed such problems as "How many spirits may be placed on the end of a needle?" or such similar pearls as "Has woman a soul?"

"It is also urgently necessary to look through and study the works of the great Origen, that true Light of Christianity. His works are now studied by some of the Western clergy in America. These fathers understand that the consciousness of their spiritual flocks requires new nourishment, and that it can no longer be satisfied by the naive ideas which once upon a time perhaps were necessary for the taming of half-savage tribes, newly-converted to Christianity."

"Origenes Adamantius, popularly known as Origen, the second-to-third-century Christian philosopher from Alexandria, clearly stated, "We Christians do not become fellow soldiers with the Emperor, even if he presses for this." Christians would be loyal to the emperor, but they would not fight his wars. According to Origen, a Christian might pray for the success of a military state, even pray for the success of a military campaign, but could never participate in the military or in the government of a state that used military power. He did not condemn the military but only believed that it was forbidden for a Christian to participate. Christianity was about the promotion of love, and early Christians believed that love and killing were incompatible. Though no one doubted Origen's sincerity—after all, he had castrated himself in pursuit of personal purity—his was a dangerous position in a militarized state. Like many subsequent states, the Roman Empire was so invested in its military might that it found it difficult to conceive of a loyal citizen who would not participate in the central program—warfare. Origen understood this, since his father had been put to death for beliefs similar to his own. Origen himself, the most influential Christian thinker of his time, author of some 800 works, was imprisoned and tortured and died from his mistreatment shortly after being released, in about A.D. 254."

"For Origen, all of this is by God’s design. Our fall into flesh is in fact our opportunity for rehabilitation. The original fiery mind moved quickly, too quickly, and so it was easily distracted. The descent into this world slows the mind down, now encumbered by a soul and a body, and trains it over many, many lifetimes to pay steadier attention. Whenever we successfully pay steady attention to anything, this or that, we inch closer to contemplation, and we blaze just a little brighter."

"Not everyone in his day, or since, has appreciated Origen’s insistence on universal salvation, that God will not cease until all the fallen minds are gathered once again around their creator... this has never seemed to satisfy those critics who are certain that God intends eternal torment for the damned."

"The thing you are accustomed to calling your body, he suggests, is only a cooler and denser declension of your true body."

"Why did Origen became a target 300 years after his death? In short, there was a small monastic movement that found inspiration in his writings, and preached universal salvation in which all fallen minds, including Satan’s, would be saved, and restored as equals of Christs... The emperor Justinian essentially condoned the condemnation"

"The lost chord of Christianity is the doctrine of Reincarnation. It was beyond doubt taught in the early days of the cult, for it was well known to the Jews who produced the men who founded Christianity. The greatest of all the Fathers of the Church--Origen--no doubt believed in the doctrine. He taught pre-existence and the wandering of the soul. This could hardly have been believed without also giving currency to reincarnation, as the soul could scarcely wander in any place save the earth. She was in exile from Paradise, and for sins committed had to revolve and wander. Wander where? would be the next question. Certainly away from Paradise, and the short span of human life would not meet the requirements of the case. But a series of reincarnations will meet all the problems of life as well as the necessities of the doctrines of exile, of wanderings for purification, of being known to God and being judged by him before birth, and of other dogmas given out among the Jews and of course well known to Jesus and whoever of the seventy-odd disciples were not in the deepest ignorance"

"There are some who will try to maintain according to God is a body, since they find it written in the book of Moses "Our God is a consuming fire" (DT 4:24) and in the Gospel according to John, "God is Spirit, and they who worship him must worship in spirit and in truth" (Jn 4:24). Now these men will have it that fire and spirit are body and nothing else. But I would ask them what they have to say about this passage of scripture, "God is light," as John says in his epistle, "God is light, and in him is no darkness" (I Jn 1:5). He is that light, surely, which lightens the whole understanding of those who are capable of receiving truth, as it is written in the thirty-fifth psalm, "In thy light shall we see light" CPs 35: 10 [LXX]). For what other light of God can we speak of, in which a man sees light, except God's spiritual power, which when it lightens a man causes him either to see clearly the truth of all things or to know God himself who is called the truth? Such then is the meaning of the saying, "In thy light shall we see light""

"Having refuted, then, as well as we could, every notion which might suggest that we were to think of God as in any degree corporeal, we go on to say that, according to strict truth, God is incomprehensible, and incapable of being measured. For whatever be the knowledge which we are able to obtain of God, either by perception or reflection, we must of necessity believe that He is by many degrees far better than what we perceive Him to be."

"Let no one think, however, that when we give him the name "wisdom of God" we mean anything without hypostatic existence that is, to take an illustration, that we understand him to be not as it were some wise living being, but a certain thing which makes men wise by revealing and imparting itself to those who are able to receive its influence and intelligence. If men it is once tighdy accepted that the only begotten Son of God is God's wisdom hypostatically existing, I do not think that our mind ought to stray beyond this to me suspicion that this hypostasis or substance could possibly possess bodily characteristics, since everything that is corporeal is distinguished by shape or color or size. And who in his sober senses ever looked for shape or color or measurable size in wisdom, considered solely as wisdom?"

"That is properly termed everlasting or eternal which neither had a beginning of existence, nor can ever cease to be what it is. And this is the idea conveyed by John when he says that God is light. Now His wisdom is the splendour of that light, not only in respect of its being light, but also of being everlasting light, so that His wisdom is eternal and everlasting splendour. If this be fully understood, it clearly shows that the existence of the Son is derived from the Father but not in time, nor from any other beginning, except, as we have said, from God Himself."

"In this way, then, by the renewal of the ceaseless working of Father, Son, and Holy Spirit in us, in its various stages of progress, shall we be able at some future time perhaps, although with difficulty, to behold the holy and the blessed life, in which (as it is only after many struggles that we are able to reach it) we ought so to continue, that no satiety of that blessedness should ever seize us; but the more we perceive its blessedness, the more should be increased and intensified within us the longing for the same, while we ever more eagerly and freely receive and hold fast the Father, and the Son, and the Holy Spirit. But if satiety should ever take hold of any one of those who stand on the highest and perfect summit of attainment, I do not think that such an one would suddenly be deposed from his position and fall away, but that he must decline gradually and little by little, so that it may sometimes happen that if a brief lapsus take place, and the individual quickly repent and return to himself, he may not utterly fall away, but may retrace his steps, and return to his former place, and again make good that which had been lost by his negligence."

"There is also a special ministry of the Lord Jesus Christ towards those on whom he confers the natural gift of reason by means of which well-being is bestowed upon them in addition to mere existence. There is yet another grace of the Holy Spirit bestowed upon such as are worthy. a grace ministered indeed through Christ. but put into operation by the Father in proportion to the merits of those who become capable of receiving it. This is most clearly pointed out by the apostle Paul"

"Suppose a man has gradually become skilled in the science or art, let us say, of geometry or medicine, up to the point of reaching perfection, having trained himself for a long time by instructions and exercises so as to acquire completely the knowledge of the aforesaid art. It could surely never happen that such a man should lie down to sleep with all this skill and wake up without it. It is not to the point to bring forward or take account here of accidents which happen through some injury or weakness, for these do not apply in the case we have proposed as an illustration. According to that, so long as the geometrician or doctor in question occupies himself in the studies and rational instructions relating to his art, a knowledge of the subject will remain with him. If, however, he loses interest in these exercises and neglects to work, then thtough this negligence ~is knowledge is gradually lost, a few derails at first, then more, and so on until after a long time the whole vanishes into oblivion and is utterly erased from his memory."

"We conclude, then, that the position of every created being is the result of it's own work and his own motives, and that the powers above mentioned, which appear as holding sway or exercising authority or dominion over others, have gained this superiority and eminence over those whom they are said to govern or on whom they exercise their authority, not by some privilege of creation but as the reward of merit."

"Every being which is endowed with reason, and transgresses its statutes and limitations, is undoubtedly involved in sin by swerving from rectitude and justice."

"An end or consummation would seem to be an indication of the perfection and completion of things. ... These subjects, indeed, are treated by us with great solicitude and caution, in the manner rather of an investigation and discussion, than in that of fixed and certain decision. ... We think, indeed, that the goodness of God, through His Christ, may recall all His creatures to one end, even His enemies being conquered and subdued. For thus says holy Scripture, “The LORD said to My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool.” (Psalm 110:1) And if the meaning of the prophet’s language here be less clear, we may ascertain it from the Apostle Paul, who speaks more openly, thus: “For Christ must reign until He has put all enemies under His feet.” (1 Cor 15:25) But if even that unreserved declaration of the apostle do not sufficiently inform us what is meant by “enemies being placed under His feet,” listen to what he says in the following words, “For all things must be put under Him.” (1 Cor 15:27) What, then, is this “putting under” by which all things must be made subject to Christ? I am of opinion that it is this very subjection by which we also wish to be subject to Him, by which the apostles also were subject, and all the saints who have been followers of Christ. For the name “subjection,” by which we are subject to Christ, indicates that the salvation which proceeds from Him belongs to His subjects, agreeably to the declaration of David, “Shall not my soul be subject unto God? From Him cometh my salvation.” (Psalm 62:1)"

"The Creator will not appear to have been unjust when, according to the above principles, he placed everyone in a position proportionate to his merit; nor will the happiness or unhappiness of anyone's birth, or any condition whatever that may fall to his lot, be supposed to be due to chance;"

"All these, down to the very least, God supervises by the power of his wisdom and distinguishes by the controlling hand of his judgment; and thus he has arranged the universe on the principle of a most impartial retribution, according as each one deserves for his merit to be assisted or cared for. Herein is displayed in its completeness the principle of impartiality, when the inequality of circumstances preserves an equality of reward for merit. But the grounds of merit in each individual are known with truth and clearness only to God, together with his only-begotten Word and Wisdom and his Holy Spirit."

"As the eye naturally seeks the light and vision, and our body naturally desires food and drink, so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things."

"It is our endeavor to show that the providence of God which governs the universe with justice also rules immortal souls on the most equitable principles in accordance with the merits and motives of each individual. For God’s dealings with men are not confined within the life of this age, but a previous state of merit always furnishes the cause of the state that is to follow; and so by an immortal and eternal law of equity and by the control of divine providence the immortal soul is brought to the height of perfection."

"For God the Creator makes some vessels "unto honor" and he makes other vessels "unto dishonor"; but it is that vessel which has purged itself from all impurity that he makes a "vessel unto honor," while the one which has stained itself with low vices he makes a "vessel unto dishonor," And so we conclude from this that the cause of each man's activities goes back into the past and that each was made by God a vessel of honor or of dishonor in accordance with his merits."

"The soul of while in the body, can admit different energies, that is, controlling influences, of spirits either good or bad. Now the bad spirits work in two ways; that is, they either take whole and entire possession of the mind, so that they allow those in their power neither to understand nor to think, as is the case, for example, with those who are popularly called “possessed,” whom we see to be demented and insane, such as the men who are related in the Gospel to have been healed by the Savior; or they deprave the soul, while it still thinks and understands, through harmful suggestion by means of different kinds of thoughts and evil inducements"

"On the other hand a man admits the energy and control and inspired to strive towards things heavenly and divine"