Chapter LXV
Good Advice Giving Instructions Concerning Watchfulness And Directions Concerning The Way Of Discipline By Which A Man May Acquire A High Rank
Repentance 1) is the mother of life. It opens to us its gate when we flee from all things. The grace which we have lost, after baptism, by a lax behaviour, is restored in us by repentance, through discrimination of mind. From water and spirit we have put on Christ, without perceiving His glory. By repentance we enter into His delight through the discriminating love which rises in us. He who is destitute of repentance, is destitute of future delight. He who is near to all, is far from repentance. He who is far from all, with discrimination, is the true repentant. As soon as a man withdraws from men and concentrates upon himself, impulses of repentance will show themselves in his mind. He receives the seed of life from grace and, as an embryo, the affection of discrimination moves in him, and in his heart is stirred the thought of eternal life in the future and the hope of resurrection and the thought of Judgment. Do not think that without divine grace suffering falls into the mind, which receives [it] secretly, as a gift through divine mercy, because of a sudden contrition and a longing after life. As also the blessed Euagrius says 1): A purifying drug is the 444 hot contrition of the soul, which is given by the Lord through the angels to those who repent, that through diligence pun-
1) Cf. Introduction
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fication from the affections may be granted. Further he says: The fire of a furnace is the hot contrition of the soul, which through the grace of Christ happens to the soul at the time of prayer so that the thoughts attain contemplation. Its lack is cured by living water. The beginning of repentance is humbleness without artifice. Splendid garments are a confusion of repentance. The way towards wisdom is the regulation of the limbs. Bodily effervences are a confusion of wisdom. True wisdom is looking towards God. Looking towards God is silence of the deliberations. Solitude of the mind is quietness with discrimination. The moisture of the senses is a fountain of deliberations. Apperception in God is the depth of humbleness. True contemplation is the mortification of the heart. The heart which is really dead to the world, is wholly astir in God. True mortifi c ation is the motion of life. It is better to smell life by desisting from all, than to build life by desisting from smelling. Better is he that builds his soul than he that builds the world. It is better to imbibe life than to distribute life. He whose outward limbs are dead, his inner emotions are alive. He whose outward limbs are alive, has killed the limbs of wisdom. Humbleness with discrimination is true knowledge. True knowledge is a fountain of humbleness. He that is humble in his heart, is humble in his body. He who is audacious in his body, is audacious in his heart. He who is 44 s perturbed in his body, is perturbed in his heart. He who is perturbed in his heart, is foolish in his mind. He who is foolish in his mind, his ways are evil. Whose way is evil, he is dead in life. If thou lovest humbleness, do not love finery. A man who loves finery cannot bear contempt. And to take to lonely works, is difficult to him. And he is ashamed of submitting to him that is inferior to himself. The servant of God does not adorn his body. Know that every man who loves bodily finery is sick in his inner being, though he performs beautiful [works]. And to every one who loves visible profit, it is impossible to acquire true love of any one. And every one who runs after honour, is a slave of this world. If those who do these things are disliked by thee, then restrain thyself from the same things. Humbleness and chastity are promoted by the same idea
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of contempt. And from him that loves honour and finery thou requirest not the former properties in their truth. If thou lovest chastity, do not love distraction. Things which happen to thee through divagation do not allow thee to cling to chastity with caution. No one who loves distraction, is chaste. And do not believe that any one who converses with lay people, is humble. Every one who loves God loves a solitary life. That a man who is given to distraction should guard truth in his soul without a stain, is impossible. Many show the appearance of repentance; but only he pos-446 sesses it in truth, that is grieved in heart. Many run to find the affection of the heart; but only he finds it in truth, that possesses continual silence. Every one who is a servant of God, loves grief. Every one who possesses profuse speech is certainly empty within, though he tells amazing things. Inward grief is a bridle of the senses. If thou lovest truth, thou must love silence. This will make thee illuminated in God like the sun and it will deliver thee from the idle thoughts of ignorance; silence will even unite thee with God. When thy kneeling gives thee delight, do not hasten to reach its end. Would that it never ended as long as thou art in this life. When thy mind is concentrated, do not cut off thy prayer. Do not count as idleness a long concentrated prayer, as against the long recitation of Psalms. Love kneeling during prayer better than the sound of the sentences. If it profits thee, then accomplish it instead of thy service. If the gift of tears be given thee during thy service,. do not deem the delight which is in it as a pause in thy service. For the gift of tears is the accomplishment of prayer. Do not wonder if sometimes, while thou art kneeling in prayer, thy mind, being concentrated upon it, desist from praying. This thou wilt find during service as well as during recitation. When thy mind is distracted, it will rather adhere to recitation than to prayer. Thy method of recitation has to be parallel to the scope of thy discipline. Not all books are useful for the concentration of the mind. Most books containing 447 instruction are not useful for purifi c ation. Various books cause to thee distraction of mind. Know that not every book containing instruction concerning the fear of God, is also useful
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for the purification of the inner being and the concentration of the deliberations. Do not dispute about the exact significance of these things with him that does not know the truth. Love rest more than labours. Honour recitation, if possible, more than standing 1); for it is a source of pure prayer. But there is no reason at all to despise standing. Beware of snares. Recitation of Psalms is the root of discipline. But know this, that the sentences [sung] with a distracted mind suit better bodily labour. Mental grief is better than bodily fatigue. At the time of weariness be accustomed to spur on thy zeal somewhat. For the heart greatly needs to be alert to render fervent the emotions of the soul. As against desire, so natural warmth is also helpful at the time of weariness; for it chases the cold from the soul. Usually weariness befalls us at two occasions: through a heavy stomach and through great weakness caused by labours. The regulation of service is the light of the mind. There is nothing like knowledge. Let every prayer which thou offerest during the night, be honoured in thy eyes above all labours of the day. Do not make heavy thy stomach, lest thy mind become confused and 44 8 thyself troubled by distraction while standing during the night; and thy. limbs be lax and thyself filled wholly with relaxation; thy soul be dark and thy impulses troubled, and thyself absolutely unable to concentrate them upon the sentences on account of darkness; and the taste of everything become weak to thee; and the sentences of the Psalms sung keep not their sweetness to thee, sentences the discriminations of which the mind used to taste with delight on account of its swiftness and illumination. When the order of the night-service is troubled, then the mind will also be confused during the service of the day and proceed in darkness, without taking delight in recitation, as usually. For it is as if a cloud lies over the impulses, when they are in emotion in prayer or in meditation. The delight which during the day is lavished upon the ascetic is poured on the watchful mind on account of the light of the nightly service. From him who has not experienced solitude for a long time thou canst not expect to learn anything additional concerning
1) in prayer or in vigils
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the goods of the ascetics even though he may be very wise and instructive and possess a range of habitual virtues Be cautious not to weaken thy body too much, lest weariness overpower thee and thou shouldst make thy soul cold against the taste of its service. As in a scale man ought to weigh his discipline. When thou art satisfied, be somewhat cautious against free speech in thyself. Let thy sitting be in chastity, also at the time of bodily want. Especially chaste and cautious thou hast to be when going to sleep, not only thy deliberations, but also thy members being watchful. Be watchful against presumption when good states 1) come upon thee. Thy weakness and thy dullness 449 in the face of its subtlety thou must communicate to our Lord in zealous prayer, lest evil things should be allowed to try thee. For fornication follows haughtiness, and aberration presumption. Use handiwork as far as thou needest it, especially as thou art shut up in solitude. Let not thy hope on Him that provides for thee, indulge in any weakness; God's provisions in behalf of His housemates are amazing; even in the desert without human hands He provides for those who inhabit it and hope on Him. If our Lord supplies thee with that which the body needs, though thou doest not labour but carest for the soul only, then some thought will arise by the trickery of the murderer 2) namely this, that there necessarily must be on thy part some cause for all this care. And with this deliberation, God's care will be withdrawn from thee. And at the same time myriads of temptations will arise and assail thee, having their origin either in the neglect of those who used to care for us, or in the recommencement of pains and illnesses that are caused 3) in our body. God does not give up His care on account of this emotion alone, but when the mind sticks to it. On account of in voluntary emotion God does not chastise and judge a man, not even when we give way to it for a short time; but at once pain pricks us and contrition comes to us. Our Lord will not seek retribution for such a fault; but only for such a one as the mind really clings to, in that we glance at it unconsciously as if there
r) �cu. 2) Satan 3) lit. stirring
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were no harm in it and without thinking of anything wrong Perpetually we have to pray to our Lord in this way: 0 450 Christ, Thou summit of truth, let Thy truth dawn in our hearts, that we know to walk in Thy way according to Thy will. When for a short time or longer some evil deliberation shows itself often in thee, know then assuredly that Satan wishes to lay a snare for thee. And pay attention to it in due time. If it is however a right-hand and good one, know that the Lord wishes to give thee some share of life and that for this cause this deliberation is astir in thee so unusually often. If it is a dark deliberation and thou art in doubt concerning it because thou canst not make out clearly whether it is helpful or treacherously hidden in a scheme of beauty, then pay attention to it in keen prayer night and day, with long vigils. Do not push it from thee, neither deliver thyself unto it but pray diligently and fervently because of it. Do not cause crying to our Lord, and He will show himself manifestly, [so that thou knowest] whence it is. Love silence above all things. It brings thee near the fruit which the tongue is too weak to interpret. At first we compel ourselves to be silent. Then from our silence something is born which draws us towards silence. May God grant thee to perceive that which is born from silence. If thou beginnest with this discipline, I do not know how much light will dawn in thee through it. Concerning what is said about the admir-4 5 ' able Arsenius: that Fathers and brethren came to see him, but that he sat with them in silence and dismissed them in silence - do not think, my brother, that this happened by the action of his will alone, though in the beginning he had to compel himself. After some time some delight is born in the heart from the exercise of this service and by force it draws the body towards remaining in silence. Many tears are born in us by this discipline, by the amazing sight of things which the heart perceives distinctly. Sometimes by suffering, sometimes on account of ecstasy the heart becomes small as a child; and as soon as it insists in prayer, tears will burst forth. Great is the man who, side by. side with bodily endurance, possesses admirable customs in his soul. If thou placest all labours of this discipline 1) on one side
1) solitary life
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and silence on the other, silence will outweigh them. There are many warnings of the Fathers which need not be kept laboriously when a man approaches unto silence, and the practice of which becomes superfluous, because he is elevated above them, and is near the mark. Silence is also helpful for solitude. For it is impossible. that, living in an inhabited place, we should not meet with any one. Even that angel of God, Arsenius, who loved solitude more than any one, could not wholly avoid meeting others. For in such a place we meet Fathers and brethren and innumerable other persons, and we have to visit the church. When that blessed man saw that it 452 was impossible to avoid this, so long as he was in the vicinity of an inhabited place (though his dwelling-place was at a distance of many miles from a human settlement, even from the solitaries who dwelt in those places), he learned from grace this means: continual silence. When sometimes it was necessary for him to open his door to some of them, they enjoyed his aspect only; conversation was superfluous. Many fathers have been led by this sight, to become careful also as to their own person that, their spiritual riches might increase, through the instruction they received from the aspect of the blessed one. They continually saw him silent, so that many of them put a stone in their mouth 1), others tied a rope to their inner wall for the sake of recollection, others wearied themselves by unusual fasting; when they had to go to meet other people they imposed the trial of hunger upon themselves. For hunger greatly helps those who try to acquire a greater concentration of the senses. And many used to do such things in order to acquire this self-control of beautiful aspect that imparts life. Many fathers I have found, o my brethren, great and admirable, who cared for the direction of the senses and the bodily attitude more than for other labours, because from them is 453 also born the direction of the deliberations. Many causes, independent of his will, meet a man and make him leave the domain of his freedom. And if he did not guard his senses through the regularity of custom which dominated his soul before, they would for long prevent him from recovering his mind, finding his former quiet.
1) Ghazali tells this about Abu Bakr
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The education of the heart is, to be occupied with its hope. The education of discipline is to free oneself from every thing. The recollection of death is a wholesome bond of the outward limbs. A hook [drawing] the soul towards life is the joy that rises in the heart on account of hope. A drink of knowledge are the perpetual temptations which the mind every day draws from within, through the two varying states. The budding of the heart is the conviction of the resurrection in faith, which hope receives from within. Deem me worthy, my Lord, to see in my soul Thy bounty, before I depart this would, that I may perceive in my self in that hour consolation, as have done those who in good hope have left this world. Open my heart, o God, through Thy grace and purify me from the communion with sin; and make level in my heart the way of repentance, my God and my Lord, my hope and my boast, my strong refuge, by whom my eyes receive light, and let me receive understanding by Thy truth. Deem me worthy, 0 my Lord, to taste the delightful gift of repentance by which the soul is made free from the bondage of sin and the whole will of flesh and blood. Deem me worthy, o Lord, to taste this affection in which reposes the gift of pure prayer. My saviour has reached the amazing passage through which the soul leaves the visible 454 world and in which begin new impulses for entry into the spiritual world, and experiences of new apperceptions. He that begins and accomplishes well, places his discipline upon this foundation, entreating God unceasingly that He may deem him worthy to perceive this apperception in which is sown the knowledge of the future order of things through imperishable hope, which through divine grace is preserved for man after the completion of this world. But he that begins pervertedly goes from above downwards: he begins with joy and he ends with weeping; and he becomes devoid of knowledge and hope, as a formless body which not attained to the reception of the soul, because it has not completed the state of preparation in the womb, but has reached the end of the life of form 1). Contempt for intercourse with the world is the sign ofa
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soul that has perceived its hope. A hidden alertness implies drowsiness regarding visible things. The weapon of the heart is faith in Christ. Who by the desire of hope has withstood even death, death is esteemed as nothing in his eyes, and so are being exiled from his country, and the strife of the demons and alienation from men, and lack of the consolation of the world. What is the consolation of visible things and the being occupated with them, as compared with the delight of hope that is perceived in the heart? As he that has abandoned the body in the drunkenness of his joy, through the flaming faith which kindles his heart, so that 455 all visible things are hidden from him and he knows nothing
in the creation through the heat of his body and the emotions of his soul, and as he that abides already in the kingdom, does he account [earthly things] because of the faith of his mind. Though sometimes we are subject to despondency because of loneliness - perhaps this is permitted in us by Providence -yet we also possess through our heart's faith the consolation of hope which is too great for words; and through this hope, troubles are accounted by us as nothing, even death. And well has one of those who are clad with God, said: Sufficient is the love of God, as a consolation for him that believes, even when he loses his self. How should troubles injure him who despises even the delights of comfort for the sake of future good? Also this I advise thee, o my brother, that in all thy discipline the scale of mercy be preponderant; through this thou wilt perceive God's mercy for the world. Our own state becomes to us a mirror in which we behold the true Prototype, in those things which naturally belong to that Essence. By these things and the like we become illuminated so as to be in motion unto God, with a clear mind. A heart wicked from of old, cannot become serene. A merciful man is the physician of his own soul; for he drives away from his inner being the dark mist, as by a strong wind. Mercy is a good investment with God, according 4 5 6 to the Gospel of life: Blessed is the merciful: for he shall
obtain mercy 1). Not only in the world to be, symbolically also here. V/hat mercy is greater than this, that when a man is
1) Matthew 5, 7
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moved by mercy unto his follow man and becomes his partner in suffering, our Lord delivers his soul from gloomy darkness which is intelligible Hell, and brings it in contact with the light of life, for its comfort? The blessed Euagrius has well said: A clearway is founded upon T!1ercy. Therefore, as I have said: Let a merciful heart preside over thy whole behaviour, then thou shalt find peace with God. Be careful, that no evil be ever done to any man through thy hands, not even to the evil one 1). And when it is possible for thee to deliver the iniquitous from evil, do not omit it. Not that, if the matter be far from thee, thou shouldst go and mix thyself with such things - such a deed does not belong to thy duty - but if the matter is put in thy hands, and thou hast power over it, because it has been placed before thee accidentally as a trial, in that God wished to try thee by His admitting it, then be cautious regarding thyself lest thou become a participant in the blood of the iniquious, because thou doest not hasten to deliver him. But try with thy whole soul to save him, even if thou shouldst die for his sake. Then thou wilt really be a martyr and as one that has suffered death on the cross for sinners. And pray God, that this ") may not happen through thee. But even if he be worthy of evil, let him receive the judgment of his deeds by the hands of 45 7 others. It does not become thee to regard the worth of his deeds. Let good [alone] happen to him by thy hands. Think of Him who bears all, the deeds of all men being placed before His eyes, clearer than the sun; and if He liked He could destroy all men by the breath of His mouth. Thou wert not appointed to pronounce [the judgment of] vengeance against deeds and their perpetrators, but it is thy duty to implore mercy on the world, to abide in vigil for the salvation of all, to share in the suffering of every man, righteous and sinners. And thou must know, that if he deserve it, justice will bind him within a short time, by the hands of others who are fit for this deed; and thou wilt save thy soul and become a living martyr. But even this thou hast not to ask or to care for, but to implore God's mercy upon him, that he may change and become as it is the will of God that he should
1) Cf., p. 14, 7 9 etc. z) viz. the punishment of the iniquitous
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be and may depart life in righteousness and not [awaiting] the retribution of wickedness. Be instead of an avenger, a deliverer; instead of an accuser, a peace maker; instead of one who delivers, a martyr; instead of a plaintiff, a dependant. Beseech God in behalf of the sinners, that they may obtain grace. And pray for the righteous, that they may be preserved. Vanquish the evil ones by this kindness, and make the zealous wonder at thy bounty. Those who love justice, make them ashamed by thy mercy. With the afflicted be afflicted in thy mind. Love all men. And be far 4 5 8 from all men. Recollect death, and prepare thyself for thy entrance into it. Embellish thy course. Remember that the sins of all men go before them to the court of justice. Be not dejected because of trespasses. I do not say that thou shouldst not suffer; but thou must not account them as being incurable. Better broken than dead. For one who is broken, there is the physician, who on the cross has implored mercy for those who crucified Him, who asked forgiveness for His murderers while He hung on the cross.,All manner of sin and blasphemy shall be forgiven unto men' 1), namely on account of repentance. \When Simon who had denied Him, had wept a short time, He forgave him. And after His resurrection, He appointed him as the head of His flock. Three times He asked him: Lovest thou me? 2), even as three times he had denied Him, in order to confirm His pardon. Christ came on behalf of the sinners, in order to heal the broken in heart, and to bind up their wounds 3). 'The Spirit of the Lord is upon me; therefore He has anointed me, to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives 4), and sight to the blind, and healing to those who are broken, by forgiveness. And the Apostle says in his epistle: Jesus Christ came to the world to save sinners 5). And his Lord witnesses: For I am not come to call the righteous; for they that are whole have no need of the physician, but they that are sick 6). There were two debtors to a certain creditor; and because they had nothing to pay with, he forgave both of them; namely: when they had beseeched him.
I) Matthew 1 21 31 z) John Z I, I 6 3) cf. Psalm I4 7, 3 4) Isaiah 6 I, 1 S) I Timothy I, IS 6) Mark 21 I 7
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Our frail nature would not be strong enough if God's justice 4 5 9 should proceed to take vengeance. Therefore He uses mercy so that we at all times are bound by our debt. Do not sin, o man, in hope of repentance, and do not indulge in weakness, confiding in forgiveness. Remember, that death will not be postponed. Do not contrive to approach to the delight of sin, with a cunning mind. God is not mocked 1). His knowledge precedes thy deliberation: trouble will come upon thee suddenly, and thou wilt cry, but He will not answer thee. When thou approachest thy bed, because the time for sleep has come, say: 0 bed, perhaps thou wilt become my grave this night and I not know it. Perhaps instead of temporary sleep, eternal sleep will fall on me this night, while I thought of preparing for days and months, which I did not see. As long · as thou hast feet, run after the service of righteousness, before they be caught by a bond which it is impossible to sever. As long as thou hast hands, stretch them towards heaven in prayer, before thy arms fall from their joints and thou desire to raise them, and it is impossible for thee. As long as thou hast fingers, raise them unto God in supplication. For there will come a time when the splendid strength of their joints is weakened. As long as thou hast eyes, fill them with tears during prayer, weeping for thy sins, 46o before the moment when sand will cover the black [clothes] and the eyes will become feeble, staring senseless in one direction, without thy knowing it. As long as the heart, the fountain of the deliberations, is ordered by a distinguishing power, bethink of those things which are helpful to thy life, before the soul be hastened on to departure from it 2) and become a house devoid of its inhabitants. 0 thou who art wise, let no deliberation flatter thee with the hope of a long life. As a flower withers by the blowing of the sirocco, so against thee will blow one of the elements which are within thee and without thy expecting it, suddenly thy knees will relax. And while thou thinkest that it is nothing and that thou art curing the illness, suddenly the cunning one will approach, who laughs at the wise.
1) Galatians 61 7 2) the heart
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0, for the wretchedness of our nature! how are we entangled in its love, though God does not desire to leave us in this state. Set thy heart to prepare for departure, o man. As a sage thou must expect departure every hour, thinking every day: the messenger of him that comes after me, has reached the gate; why should I remain sitting? It is a departure for ever, I cannot return hither. Go asleep with these thoughts every night; and meditate upon this deliberation every day. And when [the time of departure] comes, go joyfully to meet it, saying: Come in peace. I knew that thou wouldst come and I have not neglected anything that could. serve me on the way. 461 Take provisions for thy long way, o sage. Drive away the heaviness of sleep from thy heart, o companion. Order thy things for departure, thou who dwellest as a sedentary. Morningtime is near, o traveller, why art thou sleeping? Come, prepare thyself, thou sailor who art about to sail off, prepare the utensils of thy ship; for thou doest not know when the wind will begin to blow.. Be ready and prepared before he comes that will destroy thy forms. For Sheol shall make wither their form 1), and they shall be bereft of the beautiful glory of nature and their bodies will be left in the wilderness. Remember always that destruction of deplorable appearance, that formless scattering of thy senses, that ruin of the building of thy body, that pure mixture that will become mud in Sheol. Blessed is he that with joy meets the recollection of that destruction! Blessed is he that with good hope awaits that event full of mystery, in which the wonder of the Creator's great power is hidden! Spiritual meditation is, to be continually occupied with the hope of [things which will be] after the resurrection. The beginning of this impulse in the mind lies in the domain of repentance. That which induces the soul to embrace repentance, is the constant thought of future things. Who has been moved by repentance, his hope has turned to the future world. Who has forgotten this, his mind abides in this world. Who loves intercourse with Christ, loves to be alone. Who loves to remain in the company of many others, he is a friend of this world.
1) Cf. Job 14, 20: Thou changest his countenance and sendest him away.
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46z Repentance 1) is the constant sorrow of the heart at the meditation of that inexplicable statute: how shall I reach that unspeakable entrance r If thou lovest repentance, then love also solitude. For without this, repentance cannot be completed. If there is any one who disputes this, do not dispute with him, for he does not know what he says. If he did know what repentance is, he also would know its place, and that it is not to be disturbed by trouble. If thou lovest solitude, the father of repentance, then love also to accept gladly the small deficiencies of the body, and the blame that arises from them. Without this preparation it will be impossible for thee to live in solitude, freely, without trouble. If thou despisest those things, thou wilt acquire solitude, according to God's will. If thou art wronged or robbed or laughed at or the like, thou wilt not be moved, because of thy love of solitude. Love of solitude is the constant expectation of death. He that without this meditation enters solitude, having other thoughts, cannot bear those things which, for the sake of solitude, he must bear from all sides: to die for the sake of God, and to live in God. The accomplishment of life is meditation upon death for the sake of God. This brings our mind near to union with God, says Euagrius. Also this thou must know, o discrimiating reader, that lonely dwelling and solitude and reclusion are not chosen by us in order to perform an excellent canonical labour. For it 463 is known that communion with many others gives a better opportunity, because the body preserves its strength better. But if reclusion were not necessary, the pious men that were the holy Fathers, would not have abandoned intercourse with many people. Some of them dwelt in graves, others chose reclusion in a lonely cell, which is greatly relaxing to the body and which does not promote the accomplishment of the canonical rules. And all bodily weakness and misery, and severe illnesses which struck them, they bore gladly during their whole life, even when they were not able to stand on their feet or to offer the usual prayer, or to praise God with their mouth, or to recite a psalm, or to perform any of the [works] which are performed through the body. And bodily weakness alone and solitude with them took the place of all canonical rules.
I) Cf. Introduction
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And this was their occupation all the days of their life. And during all this so called idleness, none of them longed to leave his cell or to wander abroad ceasing from canonical labours, or to enjoy the sound of the glorifications of others in a congregation. Better is he that perceives his sins, than he that is profitable to the world by his appearance. Better is he that one time has sighed by himself, than he that quickens the dead by his prayer and dwells among many others. Better is he that has been deemed worthy of seeing himself, than he that has been deemed worthy of seeing the angels. The latter 464 partakes of the eyes of the body, the former of the eye of the soul. Better is he that clings to Christ mournfully in solitude, than he that praises Him in a congregation. No one should adduce the words of Paul: For I could wish that myself were accursed by Christ for my brethren 1). He that has received the power of Paul, he has also the permission to do so. Paul was behaving as he did because a divine order had been given to him to be profitable to the world. As he witnesses to it, that he did not this by his own will: for necessity is laid upon me, woe is unto me, if I preach not the gospel 2). Moreover, the election of Paul was not because of repentance, but that he should preach to humanity he received even greater power. So we must love solitude, o my brother, that this world may die from our heart and we may think of death continually. And by this meditation we shall approach unto God in heart; and we shall despise the emptiness of the world; and its desires shall be despicable in our eyes. Let us joyfully bear, with a sorry body, the continual idleness of solitude, my brother, in order that we may be deemed worthy of delight with those that in the caverns and the clefts of the earth are waiting for the glorious revelation of our Lord from heaven. To Him and to His father and to the Holy Ghost be glory and praise for ever and ever.
1) Romans 9, 3 2) Romans 9, 1 6
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