Epistulae ad castorem

 To be observed in the daily assemblies, has been sufficiently spoken of by us. but it remains for us to relate concerning those who renounce the world

 The father, having tested by judgments, will approve. for thus he who is being formed toward virtue will be able in no way to be deceived by the enemy

 They have laid down as a rule. but among the egyptians, and especially the tabennesiotes, such silence is observed by all, when so great and numerous

 Until by his great patience he was received with his little son, against the usual rule of the coenobium. and when after many labors he entered, not o

 He had done for a man, who among them was as a novice, and not long before had left the world. he was considered the last. and they were even more ast

 Has all the desires and carnal dispositions motionless and inactive. therefore, beware lest you ever desire to take up again these things which you ha

 Hides the father third, if not by his own understanding, but he trusts everything to the father's discernment, always thirsting and longing, and glad

 The mortification of the will and from the mortification of the will the roots of pleasures wither and from these all the faults of the soul are cas

 Make no provision for the flesh, to gratify its desires,” he did not forbid the necessary governance of life, but prohibited pleasure-loving care. bes

 To have recourse. for even if such a movement is not counted as a sin, it is nevertheless proof that the soul is sick, and has not yet been delivered

 It kindles, to be extinguished by the dew of the presence of the holy spirit. in addition to these things, our greatest weapon against this enemy is v

 From the love of god, he loves idols of men engraved in gold and the monk, darkened by these thoughts, and growing worse, is no longer able to have a

 Of laying a loose and corrupt foundation to turn others away from evangelical perfection. but since some badly interpret what is well said in scriptur

 We despise. having the condemnation of ananias and sapphira before our eyes, let us tremble to leave for ourselves anything of our old property. likew

 Be pricked to the heart ” that is, when evil thoughts arise in the heart, casting them out through anger against them, after their expulsion, as if fi

 Fleeing the desert, we pursue solitude, but whatever of our passions we bring there uncured, happen to be hidden, not removed. for indeed the desert a

 That we may believe, that neither over the just, nor over the unjust, is it permitted for us to stir up our anger. for when the spirit of anger has da

 Sorrow ...» nourishing the soul in the hope of repentance, becomes a mixed joy whence also it prepares the man to be willing and obedient for every g

 Is difficult to overcome. for in every practice it inserts itself, in posture, and appearance, and gait, and speech, and in vigils, and in fasts, and

 High, i will set my throne upon the clouds, and i will be like the most high.” but you are a man, and not god. and another prophet says: “why do you b

we despise. Having the condemnation of Ananias and Sapphira before our eyes, let us tremble to leave for ourselves anything of our old property. Likewise, fearing the example of Gehazi, who for his avarice was given over to eternal leprosy, let us guard against gathering for ourselves the goods of this life, which we did not even possess in the world. Furthermore, considering the death of Judas by hanging, let us fear to take anything at all from all that we despised in our renunciation. Above all these things, always having before our eyes the uncertainty of death, lest at an hour we do not expect the Lord may come, and find our conscience stained by avarice, and say to us what was said in the Gospel to that rich man: ‘Fool, this night they require your soul from you; and the things you have prepared, whose will they be?’ Our fourth struggle is against the spirit of anger, so that with God we may cut out its deadly poison from the depth of our soul. For with this stored up in our heart, and blinding the eye of the mind with its dark disturbances, we are able neither to acquire discernment of what is expedient, nor to find a comprehension of spiritual knowledge, nor to become partakers of true life, nor will our mind become receptive of the contemplation of the divine and true light; for it says, “My eye is troubled by anger,” nor shall we become partakers of wisdom, even if we are reckoned most wise in our thoughts; since it is written, that “Anger lodges in the bosom of fools.” But neither can we acquire the saving rays of discretion, even if we are considered most 28.889 prudent by men; for it is written, that “Wrath destroys even the prudent;” nor are we able to hold to the guidances of righteousness with a sober heart; for it is written, that “The anger of man does not work the righteousness of God;” nor can we acquire the decorum and seemliness praised by all; since it is written: “An angry man is not seemly.” Therefore, he who wishes to come to perfection, and desires to contend lawfully in the spiritual contest, let him be a stranger to every fault of wrath and anger, and let him hear what the chosen vessel himself commands, saying: “Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from us, with all malice.” But when he says ‘all,’ he has left us no pretext for anger as necessary or as reasonable. Therefore, he who wishes to correct a sinning brother or to administer a penance, let him be zealous to keep himself untroubled, lest, wishing to heal another, he draws the disease upon himself, and that gospel saying be said to him: ‘Physician, heal yourself;’ and again: ‘Why do you see the speck in your brother’s eye, but do not notice the beam in your own eye? Or how will you say to your brother: Let me take the speck out of your eye, you who have a beam in your own eye, covering it?’ For from whatever cause the movement of anger, boiling over, blinds the eyes of the soul, and does not allow it to see the sun of righteousness. For just as one who places golden or leaden plates over his eyes equally hinders the power of sight, and the preciousness of the golden plate makes no difference at all to the blindness; so from whatever cause the movement of anger, when kindled, darkens the power of sight of the soul. Only then do we use anger according to nature, when we stir it up against passionate and pleasure-loving thoughts. For thus also the prophet David teaches us, saying: “Be angry, and do not sin;” that is, stir up anger against your own passions, and against evil thoughts, and do not sin by doing the things suggested by them; and what follows clearly declares this meaning: “What you say,” he says, “in your hearts, on your beds

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περιφρονοῦμεν. Τὴν κατάκρισιν Ἀνανίου καὶ Σαπ φείρης πρὸ ὀφθαλμῶν ἔχοντες, φρίξωμεν καταλιμπά νειν ἑαυτοῖς τί ποτε τῆς παλαιᾶς περιουσίας. Ὁμοίως τοῦ Γιεζῆ φοβηθέντες τὸ παράδειγμα τοῦ διὰ τὴν φιλαργυρίαν αἰωνίᾳ λέπρᾳ παραδοθέντος, φυλαξώ μεθα συναθροίζειν ἑαυτοῖς τοῦ βίου τὰ χρήματα, ἅπερ οὐδὲ ἐν τῷ κόσμῳ εἴχομεν. Ἔτι γε μὴν τὴν τοῦ Ἰούδα λογιζόμενοι δι' ἀγχόνης τελευτὴν, φοβηθῶμέν τι ποτὲ ἀπὸ πάντων ὧν ἀποτασσόμενοι κατεφρονήσαμεν. Ἐπὶ πᾶσι τούτοις πρὸ ὀφθαλμῶν ἔχοντες ἀεὶ τὸ τοῦ θανάτου ἄδηλον, μή ποτε ἐν ὥρᾳ ᾗ οὐ προσδοκῶμεν ἔλθῃ ὁ Κύριος, καὶ εὑρήσῃ τὸ ἡμέτερον συνειδὸς τῇ φιλαργυρίᾳ ἐσπιλωμένον, καὶ ἐρεῖ ἡμῖν ὅπερ ἐν τῷ Εὐαγ γελίῳ ἐῤῥέθη τῷ πλουσίῳ ἐκείνῳ· «Ἄφρον, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοί μασας τίνι ἔσται;» Τέταρτος ἡμῖν ἐστιν ἀγὼν κατὰ τοῦ πνεύματος τῆς ὀργῆς, ὅπως σὺν Θεῷ τὸν τούτου θανατηφόρον ἰὸν ἐκ τοῦ βάθους τῆς ἡμετέρας ψυχῆς ἐκκόψωμεν. Τούτου γὰρ ἐν τῇ ἡμετέρᾳ καρδίᾳ ἐναποκειμένου, καὶ τὸν ὀφθαλμὸν τῆς διανοίας ἐκτυφλοῦντος ταῖς σκοτειναῖς ταραχαῖς, οὔτε διάκρισιν τῶν συμφερόν των κτήσασθαι δυνάμεθα, οὔτε πνευματικῆς γνώ σεως εὑρεῖν κατάληψιν, οὔτε τῆς ὄντως ζωῆς γε νέσθαι μέτοχοι, οὔτε τῆς θεωρίας τοῦ θείου καὶ ἀλη θινοῦ φωτὸς δεκτικὸς ὁ ἡμέτερος νοῦς γενήσεται· «Ἐταράχθη» γὰρ, φησὶν, «ἀπὸ θυμοῦ ὁ ὀφθαλμός μου,» οὔτε δὲ σοφίας μέτοχοι γενησόμεθα, κἂν μά λιστα σοφοὶ ταῖς ἐπινοίαις λογιζώμεθα· ἐπειδὴ γέ γραπται, ὅτι «Θυμὸς ἐν κόλπῳ ἀφρόνων αὐλισθήσε ται.» Ἀλλ' οὐδὲ τὰς σωτηριώδεις ἀκτῖνας τῆς δια κρίσεως κτήσασθαι δυνάμεθα, εἰ καὶ τὰ μάλιστα 28.889 φρόνιμοι τοῖς ἀνθρώποις νομιζόμεθα· γέγραπται γὰρ, ὅτι «Ὀργὴ καὶ φρονίμους ἀπόλλυσιν·» οὔτε τὰς δικαιοσύνης κυβερνήσεις νηφαλίᾳ καρδίᾳ ἐπ έχειν ἰσχύομεν· γέγραπται γὰρ, ὅτι «Ἀνδρὸς ὀργὴ δικαιοσύνην Θεοῦ οὐ κατεργάζεται·» οὔτε δὲ τὴν ἐπαινουμένην παρὰ πάντων κοσμιότητα καὶ εὐσχη μοσύνην κτήσασθαι δυνάμεθα· ἐπειδὴ γέγραπται· «Ἀνὴρ θυμώδης οὐκ εὐσχήμων.» Ὁ τοίνυν βουλό-μενος πρὸς τελείωσιν ἐλθεῖν, καὶ ἐπιθυμῶν τὸν πνευματικὸν ἀγῶνα νομίμως ἀγωνίσασθαι, ἀπὸ παντὸς ἐλαττώματος ὀργῆς τε καὶ θυμοῦ ἀλλότριος ἔστω, καὶ ἀκουέτω τί αὐτὸ τὸ σκεῦος τῆς ἐκλογῆς παραγγέλλει λέγων· «Πᾶσα πικρία, καὶ ὀργὴ, καὶ θυμὸς, καὶ κραυγὴ, καὶ βλασφημία ἀρθήτω ἀφ' ἡμῶν σὺν πάσῃ κακίᾳ.» Ὅταν δὲ εἴπῃ πᾶσαν, οὐ δεμίαν πρόφασιν θυμοῦ ὡς ἀναγκαίαν ἢ ὡς εὔλογον ἡμῖν καταλέλοιπεν. Ὁ τοίνυν πλημμελοῦντα τὸν ἀδελφὸν βουλόμενος διορθώσασθαι ἢ ἐπιτιμίαν παρ έχειν, σπουδαζέτω ἑαυτὸν ἀτάραχον φυλάττειν, μή πο τε, ἄλλον θεραπεῦσαι βουλόμενος, ἑαυτῷ τὴν νόσον ἐπι σπάσηται, καὶ ῥηθήσεται αὐτῷ τὸ εὐαγγελικὸν ἐκεῖνο· «Ἰατρὲ, θεράπευσον σεαυτόν·» καὶ πάλιν· «Τί βλέπεις τὸ κάρφος ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ σῷ ὀφθαλμῷ οὐ κατανοεῖς; ἢ ποίῳ τρόπῳ ἐρεῖς τῷ ἀδελφῷ σου· Ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, ὅστις τὴν δοκὸν ἐν τῷ ἰδίῳ ὀφθαλμῷ ἔχεις, ἐπικαλύπτουσαν αὐτόν; Ἐξ οἵας γὰρ δήποτε αἰτίας ἡ τῆς ὀργῆς κίνησις, ὑπερζέσασα, τυφλοῖ τοὺς ὀφθαλμοὺς τῆς ψυχῆς, καὶ οὐκ ἐᾷ αὐτὸν θεάσασθαι τὸν ἥλιον τῆς δικαιοσύνης. Ὥσπερ γὰρ ὁ ἐπιθεὶς τοῖς ὀφθαλμοῖς χρυσᾶ μέταλλα ἢ μολίβδινα ἐπίσης ἐκώλυσε τὴν ὁρατικὴν δύναμιν, καὶ οὐδαμῶς διαφορὰν ἐποίησε τῆς τυφλότητος ἡ τοῦ χρυσοῦ μετάλλου τιμιότης· οὕτως ἐξ οἵας δή ποτε αἰτίας ἡ τῆς ὀργῆς κίνησις ἐξαφθεῖσα τὴν ὁρα τικὴν δύναμιν τῆς ψυχῆς σκοτίζει. Τότε μόνον κατὰ φύσιν κεχρήμεθα τῷ θυμῷ, ὅταν πρὸς τοὺς ἐμπα θεῖς καὶ φιληδόνους λογισμοὺς τοῦτον κινήσωμεν. Οὕτω γὰρ ἡμᾶς καὶ ὁ προφήτης ∆αυῒδ ἐκδιδάσκει φάσκων· «Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε·» τουτ έστι, κατὰ τῶν ἰδίων παθῶν τὴν ὀργὴν κινεῖτε, καὶ κατὰ τῶν πονηρῶν λογισμῶν, καὶ μὴ διὰ τοῦ πράτ τειν τὰ ὑποβαλλόμενα ὑπ' αὐτῶν ἁμαρτάνετε· καὶ ταύτην σαφῶς τὴν ἔννοιαν δηλοῖ τὸ ἐπαγόμενον· «Ἃ λέγετε, φησὶν, ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν

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