Monasticism

"Why do we cling to money and possessions, and disperse our intellect among a host of useless cares? Our preoccupation with such things diverts us from what is more important and makes us neglect the well-being of the soul, leading us to perdition."

"124. A monk is one who is separated from all and united with all."

"120. Blessed is the intellect that has acquired complete freedom from sensations during prayer."

"125. A monk is one who regards himself as linked with every man, through always seeing himself in each."

"By crouching a little we are able to spring upwards; and in the same way our faculty of discrimination, after stooping to attend to the needs of the body, can once more look upwards unimpeded, separating itself from all worldly thoughts."

"84. Prayer is the energy which accords with the dignity of the intellect; it is the intellect's true and highest activity."

"71. You cannot attain pure prayer while entangled in material things and agitated by constant cares. For prayer means the shedding of thoughts."

"114. Never try to see a form or shape during prayer."

"The demon of avarice, it seems to me, is extraordinarily complex and is baffling in his deceits. Often, when frustrated by the strictness of our renunciation, he immediately pretends to be a steward and a lover of the poor; he urges us to prepare a welcome for strangers who have not yet arrived or to send provisions for absent brethren. He makes us mentally visit prisons in the city and ransom those on sale as slaves. He suggests that we should attach ourselves to wealthy women, and advises us to be obsequious to others who have a full purse. And so, after deceiving the soul, little by little he engulfs it in avaricious thoughts and then hands it over to the demon of self-esteem."

"When you are praying, do not shape within yourself any image of the deity."

"Do not desire wealth for giving to the poor."

"115. Do not long to have a sensory image of angels or powers or Christ, for this would be madness: it would be to take a wolf as your shepherd and to worship your enemies, the demons."

"Men ... have been given legs that bend: in this way they can descend sometimes to fulfill the needs of the body, and at other times ascend to fulfill those of the soul."

"Woe is me, unhappy that I am! What shall I do? I have sinned greatly; many blessings are bestowed upon me; I am very weak. Many are the temptations: sloth overwhelms me, forgetfulness benights me and will not let me see myself and my many crimes. Ignorance is evil; conscious transgression is worse; virtue is difficult to achieve; the passions are many; the demons are crafty and subtle; sin is easy; death is near; the reckoning is bitter. Alas, what shall I do? Where shall I flee from myself? For I am the cause of my own destruction."

"Just as it is possible to think of water both while thirsty and while not thirsty, so it is possible to think of gold with greed and without greed. The same applies to other things."

"In the whole range of evil thoughts, none is richer in resources than self-esteem."

"You should be aware of this trick: at times the demons split into two groups; and when you call for help against one group, the other will come in the guise of angels."

"11. Try to make your intellect deaf and dumb during prayer; you will then be able to pray."

"82. Pray gently and calmly, sing with understanding and rhythm; then you will soar like a young eagle high in the heavens."

"83. Psalmody calms the passions and curbs the uncontrolled impulses in the body; and prayer enables the intellect to activate its own energy."

"118. Blessed is the intellect that, undistracted in its prayer, acquires an ever greater longing for God."

"119. Blessed is the intellect that during prayer is free from materiality and stripped of all possessions."

"121. Blessed is the monk who regards every man as God after God."

"122. Blessed is the monk who looks with great joy on everyone's salvation and progress as if they were his own."

"126. The man who always dedicates his first thoughts to God has perfect prayer."

"142. Do you have a longing for prayer? Then leave the things of this world and live your life in heaven, not just theoretically but in angelic action and godlike knowledge."

"The philosopher must be above all a free man, and not a slave of the passions."

"Philosophy is a state of moral integrity combined with a doctrine of true knowledge concerning reality."

"By our free choice we abandon our own wishes and thoughts and do what God wishes and thinks. If we succeed in doing this, there is no object, no activity or place in the whole of creation that can prevent us from becoming what God from the beginning has wished for us to be: that is to say, according to His image and likeness, gods by adoption through grace, dispassionate, just, good and wise."

"When bodily concerns predominate, everything in man is asleep: the intellect, the soul and the senses."

"Who, when asked, will refuse to give what is needful to one who lives a holy life?"

"How was Moses able to withstand Pharaoh when he had nothing but holiness to give him courage (cf. Exod. 5)? ... A solitary prophet once censured a king for his unlawful acts, when the king had his whole army with him. ... These holy men achieved such things because they had resolved to live for the soul alone, turning away from the body and its wants. The fact of needing nothing made them superior to all men. They chose to forsake the body and to free themselves from life in the flesh, rather than to betray the cause of holiness and, because of their bodily needs, to flatter the wealthy."

"A brother visited Abba Moses at Scete, asking him for a saying. The elder said to him, "Go and stay in a cell; your cell will teach you everything.""

"Just as fish die if they stay too long out of water, so the monks who loiter outside their cells or pass their time with men of the world lose the intensity of inner peace. So like a fish going towards the sea, we must hurry to reach our cell, for fear that if we delay outside, we will lose our interior watchfulness."

"Ἀδελφὸς ἠρώτησε τὸν ἀββᾶν Μωϋσέα, λέγων· Ὁρῶ ἐνώπιόν μου πρᾶγμα, καὶ οὐ δύναμαι αὐτὸ κα τασχεῖν. Λέγει αὐτῷ ὁ γέρων· Ἐὰν μὴ γίνῃ νεκρὸς ὡς οἱ ταφέντες, οὐ δύνασαι αὐτὸ κατασχεῖν"

"Ἠρώτησάν τινες τὸν ἀββᾶν Μακάριον, λέγον τες· Πῶς ὀφείλομεν προσεύχεσθαι; Λέγει αὐτοῖς ὁ γέρων· Οὐκ ἔστι χρεία βαττολογεῖν, ἀλλ΄ ἐκτείνειν τὰς χεῖρας, καὶ λέγειν· Κύριε, ὡς θέλεις καὶ ὡς οἶδας, ἐλέησον. Ἐὰν δὲ ἐπίκειται πόλεμος· Κύριε, βοήθει. Καὶ αὐτὸς οἶδε τὰ συμφέροντα, καὶ ποιεῖ μεθ΄ ἡμῶν ἔλεος"

"Those who ... shirk the severity of the monastery, and live two or three together in their cells, not satisfied to be under the charge and rule of an Abbot, but arranging chiefly for this; viz., that they may get rid of the yoke of the Elders and have liberty to carry out their wishes and go and wander where they will, and do what they like, these men are more taken up both day and night in daily business than those who live in the Coenobia, but not with the same faith and purpose. For these Sarabaites do it not to submit the fruits of their labours to the will of the steward, but to procure money to lay by. And see what a difference there is between them. For the others think nothing of the morrow, and offer to God the most acceptable fruits of their toil: while these extend their faithless anxiety not only to the morrow, but even to the space of many years, and so fancy that God is either false or impotent as He either could not or would not grant them the promised supply of food and clothing."

"Παρέβαλεν ὁ ἀββᾶς Λὼτ τῷ ἀββᾷ Ἰωσὴφ, καὶ λέγει αὐτῷ· Ἀββᾶ κατὰ δύναμίν μου ποιῶ τὴν μι κράν μου σύναξιν, καὶ τὴν μικρὰν νηστείαν μου, καὶ τὴν εὐχὴν, καὶ τὴν μελέτην, καὶ τὴν ἡσυχίαν, καὶ τὸ κατὰ δύναμίν μου καθαρεύω τοῖς λογισμοῖς. Τί οὖν ἔχω ποιῆσαι λοιπόν; Ἀναστὰς οὖν ὁ γέρων, ἥπλωσε τὰς χεῖρας εἰς τὸν οὐρανόν· καὶ γεγόνασιν οἱ δάκτυ λοι αὐτοῦ, ὡς δέκα λαμπάδες πυρός· καὶ λέγει αὐ τῷ· Εἰ θέλεις, γενοῦ ὅλος ὡς πῦρ"

"Εἶπεν ὁ ἀββᾶς Ἰωσὴφ τῷ ἀββᾷ Λώτ· Οὐ δύνα σαι γενέσθαι μοναχὸς, ἐὰν μὴ γένῃ ὡς πῦρ φλογιζό μενος ὅλος"

"They are anxious to be reckoned by the name of monks without emulating their pursuits."

"133. [f. 189v] Εἶπεν γέρων· Ὀφείλει ὁ μοναχὸς ἀγοράζειν τὴν ἡσυχίαν αὐτοῦ πρὸς τὸ καταφρονεῖν, ἐὰν καὶ σωματικὴ ζημία συμβῇ."

"Ὁ αὐτὸς ἀββᾶς Θεόφιλος ὁ ἀρχιεπίσκοπος παρέβαλέ ποτε εἰς τὴν Σκῆτιν. Συναχθέντες δὲ οἱ ἀδελφοὶ εἶπον τῷ ἀββᾷ Παμβώ· Εἰπὲ ἕνα λόγον τῷ Πάπᾳ, ὅπως ὠφεληθῇ. Λέγει αὐτοῖς ὁ γέρων· Εἰ οὐκ ὠφελεῖται ἐν τῇ σιωπῇ μου, οὐδὲ ἐν τῷ λόγῳ μου ὠφεληθῆναι ἔχει."

"Ἔλεγε πάλιν πρὸς τοὺς καλῶς ἀρχομένους καὶ ὑποτασσομένους Πατράσιν ἁγίοις, ὅτι Ἡ πρώτη βαφὴ οὐκ ἀποβάλλει, ὡς ἐπὶ πορφύρας. Καί· ὅτι Ὥσπερ οἱ κλάδοι οἱ ἁπαλοὶ εὐχερῶς μεταστρέ φονται καὶ κάμπτονται, οὕτως καὶ οἱ ἀρχάριοι ὄντες ἐν ὑποταγῇ"

"Sarabaites, who live together in twos and threes, doing what they consider right, remind us of cliques and factions in communities that can go astray and grow rigid. There is also a tendency in each of us not to expose ourselves to criticism and to challenging questions. The sarabaites define their monastic life along their own views, and their own interpretation is their norm. They see hardly any need to listen to the experience of others or to accept spiritual direction in order to learn from the wisdom of others. "I already know what I have to do," they might say. Thus they can build a fence around themselves and lock themselves up inside. It is easier to enter into such an enclosed area than to leave it again."

"Εἶπεν ὁ ἀββᾶς Εὐπρέπιος, ὅτι τὰ σωματικὰ ὕλη εἰσίν. Ὁ ἀγαπῶν τὸν κόσμον ἀγαπᾷ προσκόμ ματα. Εἴπερ οὖν συμβῇ τί ποτε ἀπολέσθαι, τοῦτο μετὰ χαρᾶς καὶ ἐξομολογήσεως δέχεσθαι δεῖ, ὡς φροντίδων ἀπαλλαγέντας"

"Ὁ ἀββᾶς Βισαρίων ἀποθνήσκων ἔλεγεν, ὅτι ὀφείλει εἶναι ὁ μοναχὸς, ὡς τὰ χερουβὶμ καὶ τὰ σε ραφὶμ, ὅλος ὀφθαλμός."

"130. Ἀδελφὸς ᾐτεῖτο γέροντος εὐχήν, σπεύδων ἐπὶ τὴν πόλιν. Ὁ δὲ γέρων πρὸς αὐτὸν ἔφη· Μὴ σπεῦδε ἐπὶ τὴν πόλιν, ἀλλὰ σπεῦσον τοῦ φυγεῖν τὴν πόλιν καὶ σώζῃ."

"154. Μοναχὸς ὑπαντήσας κανονικαῖς κατὰ τὴν ὁδόν, ὑπεχώρησεν ἐκ τῆς ὁδοῦ. Εἶπεν δὲ ἡ ἡγουμένη πρὸς αὐτόν· Εἰ ᾖς τέλειος μοναχός, ἡμῖν ὡς γυναιξὶν οὐκ ἂν1 προσέσχες."

"337. Ἦλθόν ποτε ἐν μοναστηρίῳ γέροντός τινος λῃσταί, καὶ εἶπον πρὸς αὐτόν· Πάντα τὰ ἐν τῷ κελλίῳ σου λαβεῖν ἥκαμεν. Ὁ δὲ φησίν· Ὡς ἂν δοκῇ ὑμῖν, τέκνα, λάβετε. Ἔλαβον οὖν ἃ εὗρον ἐν τῷ κελλίῳ καὶ ἀπῆλθον. Ἐπελάθοντο δὲ ἓν μαρσίππιον, ὃ ἦν ἐκεῖ κρεμάμενον. Ὁ οὖν γέρων, λαβὼν αὐτό, κατεδίωξεν ὀπίσω αὐτῶν βοῶν καὶ λέγων· Τέκνα, λάβετε ὃ ἐπελάθεσθε ἐν τῷ κελλίῳ ἡμῶν. Οἱ δέ, θαυμάσαντες ἐπὶ τῇ ἀνεξικακίᾳ τοῦ γέροντος, ἀποκατέστησαν αὐτῷ πάντα ἐν τῷ κελλίῳ, καὶ μετενόησαν εἰπόντες πρὸς ἀλλήλους· Ἀληθῶς ἄνθρωπος Θεοῦ ἐστὶν οὗτος."

"Ἀδελφός τις ἁμαρτήσας ἐχωρίζετο ὑπὸ τοῦ πρεσβυτέρου ἐκ τῆς ἐκκλησίας. Ὁ δὲ ἀββᾶς Βισαρίων ἀναστὰς συνεξῆλθεν αὐτῷ͵ λέγων͵ ὅτι Κἀγὼ ἁμαρ τωλός εἰμι"