‘Tue Four Hunprep Cuaprers oN LoveProvocve Here, Father Epis, besides the discourse onthe Aer Lif have sent this isenurse on love t0 your Grace, arapged in four centuries in equal number to the four Gospels. While ks perhaps not Stall worthy of your expectation, iis yer the best 1 could do. Your ‘Grace should know that these are not the fruit of my’ on mediation, Instead, I weot through the writings ofthe boy Fathers snd selected from them whatever had reference to my subje sumjoarigng any things in few words so that they can be seen ata glance wo be ex ‘memorized. These I have sent wo your Grae requesting that yOu ra them with indulgence and look fr only what sa prota th, gt looking a style which nck charm, and to py fr my awe spit whichts Drea any spiritual profit. futhe reques ht you not be ‘toyed by anything that isa: Ihave simpy failed 3p aigation, Tay this because thee ae many of us wh give nnoyance tay by ‘words while those who instructor receive insrujon dels Weary few Rather, plese pay careful attention o each chaper. For ng al belive, are easily understandable by everyone but ee gion wil require much scrutiny by many people cven tho Hey appt tobe ‘ery simply expressed. Perhaps it might happen sel to the sul wil be revealed opt of them. Ts wil happy catpetly from Gra’ grace wo the one who regs with an uncomplicated mind, wih he ef God, wih on Bu sh ny er kwh the af pal 9 phrases to reproach the author so that he might den st hse up in Fisown opinion as wiser thaa be, Sich pesog will never recive ay poi of any kind 3sMAXIMUS THE CONFE! Finsr Century 1. Lavi a god disposition of the sou! by which ne prefers no tothe knowledge’ Of Gol. 1 spose to each he haba of {hislove fone has anyataciment to carly shngs 2. Lone bgoen of deachment detachment of ope in God hope of paren endurance and lng-slering, thee of peel selma: teh sellmatry of fof Ga nd fest th in he Lan 5. The one who bales the Lord fears punishment the one who fears punihmen bomen ater his psoas becomes ‘master of his passions patel endures trbultons the one hp ten endare ebaions wl fave hop Gnd hope Gat seas {ats fom chery earthy athens and when the mn s seperated fom thn wil have lone for Ged “The one who loves God pees kel oh al higs ine by hin and scons Seve iby Sse Be 5: fallthings have been sy Gnd and for sae, then Gods tier han what ha en made by his Thcone who forks the bet. {rand is engromed inner things sos that he rts the his made by God to Gad hse The on wh has hs mind Gx on he love of Go diss ll sine thing nd even bison ony salen 9. tthe wal is beter than the dy snd God incomparbly beter than he world which he crested the ae who prefers the by othe Soul andthe world he God who ceed ties diferent om el 3. he one who sparse is mind fo lve and devotes to ‘yard Gena hep it ny sense hing ete one who prefers theboy othe sol ar things that are mae to God ne Crestor 5. ithelifeo the mind the lamination okt and this ic born foe for Ga, then eis wel sa that teeming ree than ie 10. When nthe fll ardor fs ove for Gl she ind goes out of ‘eal, he thas no perepion al ser of tel oo any creatures For nce lamina y the dine and infinite ight elses beso anything tht smd by im, ost the phy ee as mse sation ofthe stare when thes has rie, All the vires asst the mind inthe pursuit of divine lov, but shoal does pare prayer By the ming given wings goshead to ‘God and becomes alien to all things. . ae 36 "THE FOUR HUNDRED CHAPTERS ON LOVE, 12, When through love the mind israished by divine knowlege and in ging onside ol erentates has eresption of iin rascendence, then, scoring to the divine ais, i comes in costenation to 4 alzntion ofits own lows andl sys with envietion the words ofthe ope Woe me for La sich oer; cae bing 2 mon boing ancl ip, 1 tel in be mis of pple min pad Tbs ith mye te ‘King th La of bs 13, The one whe loves God cannes help but love also every man as Ihmself even though hei displeased by the passions of those who are ‘ot yet purified. ‘Thus when he ses thir conversion and amendment, Ine rejoice with an unbounded and unspeakable joy. 4 The passionate soul is impure, fled with thoughts of lst and bated, TS. The one who ses a trace of hatred in hs own hear through any Sault a all toward any man whoever he may be makes himself com pleely foreign tothe lve for God, because love for God in no way ad- nits of hate for ma 16. "The one who loves me,” says the Lord, “wil hep my com smandments” and “this is my commandment, that you love one 30. ‘ther.”" Thetefre the one who does ot love hit neighbors not Teeping the commandment, and the one who does not keep the com -madaent i notable to love the Lord. 17 Blessed is the man wh has learnt wo love ll men equally * 18, Blessed isthe man whois no attached to any corrupible or tan sitory thing 19. Blessed i the mind which has gone beyond all beings and thes unceasing delight n the divine beau. 20. The one who makes provision forthe desires of the flesh and bears a grudge agaist his acghbor fr eransitorythiags-—such a man serves the creature rather than the Crestor" 11. The one who keeps his body away from pleasure and sickness keeps tas fellow worker in the service of better things 121, The one who Mles all the world's desires pus himself beyond ‘very worldly gre. 25. The ane who loves Gd surely loves his neighbor as well Such person eannor old onto money but eather givesit nt in Cds fasion focachone who hs need.” 7MAXIMUS THE CONFESSOR elec an ber wines sce chee egunntehateer ine ak ‘ode ain gutivonnpaam atta tte ge net neuter “Si oietiastagnaeaten won etna as pi ley mi polio tere so ith oe Sones eee tei Pacers a py See eee {hd outrage wa thikingsny clef say, : SW al rt Sony daprtene bapnceael ne oes Charity and place oui thereon of hare. So Niger adele onan cohen at Sa 2 meet maaan si eterna cei 7 Gipetartenmna eet, pacnhetanamiomrana conte Cael a i Zibaeie ae SRT arn on pr once i a8 | HE FOUR HUNDRED CHAPTERS ON LOVE 36, Detachment sa peaceful tat of the soln which t Demme e- 37 The one who has aos soured thefts of ove dos ot chung rom even thug be express countess. And Ta Se fens Chris's disciple and those ike him, persuade Yoo, at well iin himec who pays fr hs mrderrs and ass forges af is Father a for those acting in ignorance. Sh Tit sa mark af love tobe pent and kind,” the one who ats contentiosty or wickedly ery males nsf sangertolove, and the ope who fra sranger to love a stranger to Cod since "Gd is a 39. Do not say atthe divine Jeremiah ells that you are the Ln temple" And nt ay tat ere ath oe Lo Jous Chit Sore me.” For tht is impossible unless you acquit lve for him through works. For in what concerns mere blcving, "even the dvi Seleve nd wembe-"" 'a The wrk of oes the deliberate ding f god o's eighbor aswel a longsfeing snd paces al the use ofa ings the a Then who loves God snes nor docs he grieve anyone be cause of any passing thing. Only ene star sadness makes him sd Sid gives other the one which the essed Pal ha ad with which iegrieved the Corinthians.” “EP Teen who loves Gl Heads an angel ie on cath fsting and Schg wc igi pin nd prying ad ava cing 805 Hanyme desires anything he naturally sve toon it Now thedvin comparably beter and more desabl thn all gu and Asiable things, What great rea then shoud we show to obtin what is god and desirable by nature “Ey msn ou eth wth nde scons: do oe die our soul wth el thoughts; and Gas peace wil eome ypn you and ring love “Ai your flesh with fasting and igs, Deve yours i gent petmny al prayer. and holiness in chastiy wil eo opon Seas ring kev “te. The ene who is deemed worthy of divce knowledge and who through ove hasan taninaton will ever be Down about by {he spi of vainglry But the ne whos ot yt deed worthy ofMAXIMUS THE CONFESSOR vine knowledge is easily caried to and fr by it. Ifsuch one, then, ‘should Took o God in everything that he doc, as doing everything for his sae, he will ensily escape fe with Gaal, 447. The ove who has nor yet obtained divine knowledge activate by love makes lot ofthe religious works he performs. But the one who fas been deemed worthy to obtaia this sys with conviction the words which the patriarch Abraham spoke when he was graced with the die Vine appeatance, "Tam but earth and ashes"™ ‘48. The one who fears the Lard always has humily a his compan- ion and through its promptings i ed to divine ove and thanksgiving For he reall his former worldly ife and different transgressions and ‘the temptations bedeviing him from hie youth, and how the Lord de- livre him from all these things and made him pass from thi life of pssson toa divin life. An so with fear he receives love aswell, ever thankful with deep humility othe benefactor and pl of ou life. 49. Do not soil your mind by holding on to thoughts of coneupis- cence and anger, lest by filling fom pure prayer you fal in with the spi of discouragement. 50, The ming falls fom familiarity with God whenever it consort with wicked and fol thoughts 51, When the senseless man whois driven by his passions is moved by anger and becomes troubled, he willbe eager to fe foaishly from the brethren, But when again he is aroused by eoncupiscence, he te- grets this and runs back to them. ‘The sensible man does the opposite in both situations. In time of anger he euts of the causes of disorder and fres himself fom grief twat the brethren in time of eoneupiscence he controls any iestionl impulse and relationship.» 52. Ina period of temptations do not abandon your monastery but bear courageously the waves of thoughts, especially those of siiness and discouragement. Being thus tested with tribulations by divine di sation, you wll havea firm hope in God. Buti you leave you will ‘accounted reprobate unmanly aod unstable 5}, If you desire nor to fll away from divin love, do no et your brother goto bed with anger agsinst you, nor should you go to bed a. ety agnnst him, Rather, “go, be reconciled with your brother, and come offer” to Christ witha clear comscince the gilt f love in fervent "5 Tone hal she gts of he Spit, br a ve, tris im nothing 28 the divine Aposte says." How great a zeal should we show roaoquiteit! 0 i ‘THE FOUR HUNDRED CHAPTERS ON LOVE, 53, "love works no evil to ones neighbor," the ane who envics his rhe ad nappy oer glare a se is epran swith safing or in any way maliciously contrive aginst him, how Goes he moc cade hel stranger o lve ad iable to ternal jg er If loves the filles ofthe law." how can the one who keeps grudge agnns his brother and ets rap for him and curses him and Fjoites over his misfortune be anything Duta wanspressor and ible to teste pnishment? Sr fete oe who sanders his brother apd judes his brother lan ders and judges che la, and the la of Christ soe, how does the Slander do anything bx fallaway from the love of Crit ana become the cause of hit own eteral punishment? 38. Dona end your eat «the landere’s tongue nor your tongue to abe fu nes aby realy paige, anything “gust your neghbor. Otherwise you wil fall away from divine love td be found excluded from eternal ie 30. Do ot allow any abuse of your father or encourage anyone who dishonor hia, let the Lard bacome angry 2 your dees and desiny you url fom the land ofthe iving, “a. Silence the one whois slandeingin your hearing lst you commit 2 double sn ith him: by accustoming yourself o this deadly vice and by not restraining him fom ots alk aginst his neigh “a. "But | say to you,” the Lord sys, Tove your enemies, o god ro those who hate you, pray for those who persecute you."» Why did he onmand the ng So cathe might re ou ro ate aos Ser and grodges, and might grant you dhe greatest posession ofall, prec love, whichis imposible to ponsess exept bs the ane who ves Ei'ren equally in imitation of God, who loves all men equally and ‘ilthat they be saved and come tos knowledge ofthe rath. "= 12. "But [tl you to resis ev, but should anyone strike you on the righ chek turn the other to him 8 well: And if anyone wants t go ‘court with you and take your tunic, ofr him your coat aswell: if ‘ie ores you to go one ile, go wo with him.“ Why is this? To heep Sou fee fom anger and snes ant instruct him through your fr elrance and wo bring you bo in his goodness, under te yoke his love. 1s We carry along wih ws the voluptuous images ofthe things we nec epersencel, Now the one who overcomes these voluptoots i ges completely disdain the reais of which they are images. ln fat, aMAXIMUS THE CONFES SOR sine knees cay crit to ad fro by tM such aon, then, “howl ok God in cverything hat he doc adage ig ipsa, he willy expe it sth Go 4. The oe wo has no ye obesna isn owledg activated by love maker Tot ofthe regis works he performs Bethe one wh ha been domed worthy to obtain his yt wh conven the words ‘ich the patrarch Abraham spike whe he wes acd th hed sine appease, aot cath and wen ‘Th ae wine the od ays as uma compan ion an troagh te prmpings seo divine ve and tang Fore cls former worl Me ad iret ranges at ‘hematin bev him rom is youth and bw the Lad de lise hi royal hese things and mae hin peo th af passion to divin ie And yo wth ere eds lve aswell eet than wth deep hit ooh Bence sed pl ofr “P. Do nots your mn by ang ont theaghs of ene ence and anger est by fling ftom pute payer po fallin wth he Spi of dcoragement 50. The mind tom fiat wih God whenever conor with wick ay foul thongs Si. When the emcles an who is driven by his passions is moved by anger and become rouble, he wil eager to esl rom the breven. But when asin e's uoared by coneupieence, ere {resthisand runs tuk to thom. The sensible min dos he oppose a fot sitntions. nine of ager be us ff the ase of ieee nd fre himself fom gre towand he rete in tine of eaneienee hecnrls anys ple nd ean. 52, Ina pero of temptations do mx abandon your monary bat tear courageoay theses of thought, epi oe of dass td derrageent Being ths teved with bultns by ve di sation, yo il haves rm open Gd. Ba ify lave you sa Fe sccomied reprobate, manly sd unable 122, lf de oo yom dine, do ot or goto with anger gun yu, por should yu go tod a 1 aginst him. Rather “ps be cond wih ur brother, and emer” Chat witha lear oman the gi of lave in ent paver 34 Tone hs he gts ofthe Spirit, but no lve it profits hi hing nth vine Apt says "hw prea sel shuld we show he ‘THE FOUR HUNDRED CHAPTERS ON LOVE, 55, I-tove works no evil one's igh," the one whe evi is brother ad is unhappy over is goed ame an seas is reputation ‘ch song o in any way maicuay contives against om, how cs het ender himself stranger to love and ile to eral di 3 imei fies of ele. ow ance vin sp ins his other and Sets rap fo hima eurss him a [Guts Serie moran anything burs wangesr and able ‘sernal punishment? 57 Ifthe one wo landers his brother and judges his boi n- ders and judges the la,™ andthe la of Chest Tovey how ds the Standerer do anything bt fll aay for the love of Chit and bee thecause of how eral punshnen? 5k. Do ot lend your ear the sladere’ tongue or your tongue to the fulfindors eat by ready speaking or tinting to anything ‘gaat your neighbor, Otherwise you sil ll away fro tee ove dha be fund exuded foe cera ie 30. Do nat slow any abuse uf your fer or encourage anyone who dishonor hin, lest the Lard become angry your deeds rn dest $outeny fromthe land of the ving. i. Silence the one who slanderingin your hearing est you commit 4 double sin with im: hy acestoming youself ths deadly vee and iy ot restraining hi fo ols ak aga his neighbor: “in Bat ay to yo the Lord sys, “ove your enemies, do goa co those who hte you, pray for those who persecute you"= Why i he omimand these thing? So that he ight ree you kom hate, sans Snge, and grudges snd might gran you the greatest pssession a ally perfeclov, whch’ impossible co pnses except by the one who ves il men oqally in imation of God, who loves al men equally nd Nae ha they be sive and eome wo» knowledge ofthe uth ‘2, “But Tel yout resis ei, bt shuld anyone srk you on the righ chek tar the other to him swell: Andi anyone wats ©, ‘rt with you ad ake you uni, fer him your cat aswel nd i Geforce you to gone ile go wo with him." Why this? To keep sou fre fom anger and sae at nstrct him though your fo ietanc and wo ring you both in his gone, underthe yo of hs love Mh, We carry along with us the voluptuous images of the things we ene erpeerec Now th one who Grzomes these opis ne ‘gescomplcey didn the vais of which they ae images. Inf aMAXIMUS THE CONFESSOR crm ecmncrge tenet eee tii ert Thal i eos team ar talent ee oe secret rer gens tlm ce ee yt tee fd tr no cr, Rar oo ae antl th eer tn Set cer re cee atone nee crate see tree Ae iin Se re wae Savor ected Ector geet et agar oo ee : [ee ee cool rs gt wn enn of fon Serie rc ny ee eclaerie ace tl tee ya eens rt rere igen iinet rere 5 neta ene at en on ceeding tio mt tain tempat oan Apert beeen tea thy ee te hatte em itor, i does oe fll away fom esown intentions avi ever aes 2 7 THE FOUR HUNDRED CHAPTERS ON LOVE she frutsof ve uly oral en Inshisway alo or Lond an Sas Chat mands his love for uy sul for anid and fanadtoalloqaly th hope resumen, hugh cick one tenders Kiel worthy ite f gly or of pnshment The one eho doer ne divs pry rd sono, ches and ery sus pay dcr mot pone pero tne. For ft esi Hokins nat cnlyChe gr ae the very want ie 73. Listen to what dose who have been rendered worthy of divine love have to say" Who shal partes fom the linc of hs? Tribe Ulstion, r des or prs, fm, rns, of danger, Urthe soni Avi svete, for your sake are wep to death he ‘thee day longs Weare sccmntd at sheep forthe saghter- But nal se hgs we more than overcome though the one who hs loved us Ford ams chs den, oe, or agnor on cr or powers, nor thing present, nor thins t0 come, not nor dope nor any ober crest all be able to separate fromthe lve of Gn in Cit Jus our Lar. All wh sy a do ths concerning the love of Gd wre sais 74. And comernng Jove of teighbor, stn agsino what hey 4-"L speak the ruth in Crit 1 Jo te, and my concen eae e wit ‘Rosin te Voly Sparc { have grex sadness and continual sorrow in thy hae For would wih to be aaa myself fom Cvs for my iahren vo are my Kien according othe sh and Tracts" ‘And inlay Moser and ther sin. 5. The one who docs mt diedin glory and pleasure and greed wich ica them and eich tin fm pred y them cannot Tut sway the eccapons of anger. An the ne who dos not et tem Say eannoc tain perfect love "Huy and stress fcc man rom eer si, the forme by et sing om the guason of the sul the er hone of the bay. The SESE Ds ht i i neo py Gs “Look pon my human my wouble and forge ll my in. 7h Bylmeans othe commandments the Lr renders detached thos ‘who cary them oy by means of he divine Jones be bestows 0 Tham he elightenment of knowledge," an All doings me concerned eter with God or wid iste and insite things or eth Proven and judgment sbi the. To, Almagiving bal the rasale pare of the suk fasting extn guste concpctl parts praye ors the in! = 8MAXIMUS THE CONFESSOR presi for th contemplation of reality. Fr the powers ofthe sul the Teed has granted whe commanders wel 0. "Lem of me," he ty cheese Tamme and umbie of hare Mectnes keep te temper ety and humility frees the tnd from cones and vengoy 31 The fea ofthe Lord tof. The fit type price in ws fom tress of punishment, and rm rin proper rd son trl ptenee, ope in God ad detachment, em ich comes ne. ‘The fond cmped with lve fl nd only procs fev rence in he sul Test hough the fat of fone bese poe ‘Sempoous of God 2 Perf lve cus ou the ist fae rom the sal which by pos sexing ito longer fers punishment. The scond ear it has aay pine ois war sd T ellowing passages spl tthe ft fea. "by the fr ofthe Lord everyone ams away fone” and, The Seginnng of wish ser othe Lad And to the scm fe “The feat ofthe Lord is pore and remains forever and cv and, “Theres no wen that wh eat #3. "Pitt death your members which are on earth fornication, une clesnts, fs, evil conapscenc, al res He ae the cv of {he eh earths he speak of acta soning a “orieaton’” coset be calls“undernnes?pussonte thoughts he names “ist the mere Acceptance of + lol thong ise oncupteences the mater ‘sich gives Ie and growth to pation he cals pret." Al of these {hing St mers ofthe wis ofthe ash the divine Apostle a der wt put to death ‘4. First the meoy brings up simple hough co he mind, and wen it ngs nui srs paso, Wher iy nt rem t ‘rays the mind cmseat ndwhcn this happens the scl sng Finally aks pace. Thon te allwise Aponte in wring to Cente conver bil them to remove fist fal the ef of th sn then to tnckeack in rder to cod upatehe case, Ax previously mentioned the ‘hee sgrecd which ges it and growth passion, And chk hat freien glatony, whichis te motherand urs fran ‘Now gee ecl nc ony in regard ops butavomrogard vo fe mt same way tha sclecnte gual at oly in ed ko free sao in ear posessons 5. Asal spar wove id test yb i pulled to carn thecondto which isbound, so dc the mind whicdocs mt ‘ HE FOUR HUNDRED CHAPTERS ON LOVE yt posses detachment gt pulled down and dragged tert when it Aso the Knowledge of heavenly thing: ‘6, When the mind is completly fred from the passions, journeys straight shcad othe contemplation of rested things and nakev way tore knowledge of the Hay Tani 1. When te mind spre and aes om ideas of thing itis moved to a spiritual contemplation, But when thas become impure by carces fet imagnes mere cas of other thingy, 0 that eciing man ‘eas carn back to shameful ad ev hgh. 8. When in time of prayer ideas af the world ever dur the ‘mind then know ht yo are no outside heim of desc. 19. When the soul aginst fel es orn good heath, thn Jos c= gar as simple and unistrbing the imaginings which tke place a reams 90, Tostas the Beauty of visible thing atrats the eye of ene, 0 ao the kdouledge of vibe things atrscs the pure mind to sl by i. ‘se things mean those witout 4 bly. ‘1. Teas gros hing otto be afc by ching: but iis nach greater to remain detached Grom the dhoght of thm. hertorey he {Scone bate aginst us trough thoughts is more scvere than that through dots 92, The one who has had sucess with the virtues and has become tich in knowlege asl cicerning things by their natre docs and rider everything scoring right ren sd sin ay mse For tigon he ang of whats wena uso gs rol ot ‘analy that we become either tus wicked. 9}. A sign lly detachments tha te ess ofthe things which are aivays ang in the hear are just mee thous, whether the boy Sealer asleep” ‘38. Through the working ot ofthe commandments the mind puts sift pasos Through the spiral contemplation of vib realities it pts impassioned thoughts of things. THrgh the nos edge of invisible reais pus off contemplation of ible things. And Fialy this puts off through the ole ofthe Holy Tint ‘95. Jest asthe sun ning and lighting up the world mans both itecfand he thing which lights wp, so the sn ose sing on 2 pure mind ianfets Boh tl ad dhe principles which have been fn wll be Brought to existence by i= ‘0. We do noc know God from his bing bt from his magnificent 4sMAXIMUS THE CONFESSOR works and his Providence for bings: Throgh these as dough mir- ‘oer we percrive hit infinite goodness ad wit sd power ‘7. The pare ind found eter n spl des of harman cing or in the natal contemplation of vile reais, or a tatu nse ‘alts, ori he ight ofthe Hely Try. ‘98. Themind which settled inthe contemplation of sible rates searches ou either the natural reasons of things or hove which ei nifed by them, ot ele seeks the exe sel ‘9. Dusling in the contemplation of the invisible it seks both the natural reasons ofthese thing, the cause of their prduetion, and Whatever consequent upon them, and also what the Providence an judgment concerning them, 100. Once tis in God, is inflamed with desire and socks ist ofall the priniplesof his being but nds no sacsfacton in what is prope Hine rte imped envy eet ae alike. But i does recetve encouragement from his arbutes, that from wha concerns his tert, nity, and immensity, well a from his gone, wid, sn! power by which he cats, governs and judges being. "And this slone i oughly undersancabl a him, ifinty ad the wry fac of knowing thing abot him is Irwow beyond the mind's power, athe thedgins Gregory and Dio ysis ave both said somewhere ‘Seooxp Century 1, Theone whotraly loves God abs prays comply unsere, snd the one ho prays compietely unrated sn taly nes Gal But the one who fas hs min eon any cathy hing does py ‘distracted therefore the one who has hs mind ten any aR ‘hing doer not ove God 2 The min! which dies on thing of ses cerily has some passion about sucha desire or sro or ge resentment ad Shes he dada the thing he aot be eed ren that paso 8. When the psins hold sway ve mind they bid together wit mater eng, and separating fom Gad ake to bea. Engrs in them: Bi whet lve of Gol cont sss from the bods an persuade to thin Beyond mo aly things of sett ven thi trnent ef ors The purpose a the commandments iss make spe the shag of hing the pron uf ead nd contemplation to en 4 : ‘THE FOUR HUNDRED CHAPTERS ON LOVE der the mind lear of any mateo forms rom this ensues undistracted re The actives way docs nt slic by i or the perfect liber sion ofthe mind fro the passions to alow it to pray unstated un. lee various spiritual contemplation lo reve. Uke formes frees the mind only fom ncontinnce and hated wie theater sso fofforgerinss and ignorance, ann thi wy wl babe to pray a ‘eoughe 6. There are two supreme tats of pure prayer, one cortespondi to those ofthe stv life theater eb the contemplatives. he hrs ‘ivi the sol from the ear of Gls peight hope, the second from divin desire nd ttl parification. The marks fhe fire ype are the drawing of ones mind sway from all the work's consdcraon, lindas Gods present tone, nde hes, he makeshis prayers with ‘ue disraction or disturbance: The mars ofthe second type re that at the ery onset of prayer the mind taken hol of bythe sine and finite ght and conscious nether of tslf nor of any other being whatever except of him who thru love brings abot sch rightness Ink Then, whens concerned wth the proper af Gd, eeives impresions of im which ae clear and dine Pe What anyone loves he suey holds onto, and leks down. on cvcything tht hinders his way tot 30a oto be deprives oft. And theo who loves Cad culvstes pre peayerand rows fom hi ‘elfevery passion which hinders him. 8. Thome who throws of sellove, the moter ofthe pasions, will ‘very easly with Ga’ hep pt side the hers, such a ange, git {rues sn 0 on, Dut wher funder the contol ofthe former is Sounded, eventhough unilingly. by the later. Sellove is the ps son forthe boy. 9. On acrnt ofthese ive reasons me love one another wht © their praise o blame: for God's ake, ae when the vies person oes verve and the cn ot yet vis ves the vrs peson of for ‘aural econ, paren love th children and vice era or Ou Of "ingore one who nore loves the one who for hi: Tor greed, ss the ne who lover ach man for what he can get ofr the ove of pleaure athe one who isa servant of his belly or penal. ‘The frst of thee i praiseworthy, the sosnd i neutral, and the Fest ong to the pasions 10. i you bite sme people and some you either lve nor hate while odhers you Tove only reratly and ll thers you tove very 9MAXIMUS THE CONFESSOR tur grieve when they are deprived of them, athote who scepted with iy the wee of dcr go But ohn poses wih ache {hu become filed with rf when about tobe deprive ete omen the Gorpel who went sway saan if they ar deprived, they give tcl donk Sota depefation atten the conn of wheter nets detached rath "0. The demons mate war oo those who ae tthe sum of prayer to preven them Rom receiving simple vepresctatons of mata things ‘They war on contemplative to cau passionate thoughts 0 Tage in thee rind, and on tose who are strupging inthe acre ie topersade them we sn action. In every way thx ceed beings ‘Srugle guint everyone a order o sparc sen frm od ‘he Thre whone pty undergocs tal this Iie by divine Prov dence are proved by tse thes tempts: bythe fit of peasant things cha eth bes Fin chien, wealth, epotatin, and the te, Or by the ning soowful things suchas the loss of children, wealth nd epuation; or by psinfl sitions of the dy Sch a sicknesn disease, ands eth To he fst the Lord saya Snyome doesnot renounce al he possi, he cans be any sc le" To the econ and thd he says lo your patience you shall Poses your soul" one four thing ae si to madiy the bail temperament snd thereby fo give thoes to the mind whether pasonae or wit asin: angels, demons, the weather, and esl The anges se Sid w molly iby reson, the demons by touch, the wens bys ‘atistions the ieatyc by the quai and Guay of food and da, ‘ether to mucho a am teste are the ‘eats which come fram the memory, fom bearing and sight Seis the soul which ara afte by thing whch ge ior joy. Ard when the soa approves of hse mifis the pers Im hebodysant wh ths moti sips hag 93 Deaths, propery speaking, separation from God and "the ting cf deans in:™ faking on; Adam ws ante atone fon ths treat ie, rom Praised rm Gh, reap here allowed of recat the death ofthe bay On the othr Hand ie propery spe he one wo sy same i By nh he bgt ik toi agin the one who had dd. ‘M. ‘The writen wordt taken down cies for o's own memory or ‘THE FOUR HUNDRED CHAPTERS ON LOVE, for the profit of others, or bth, otto harm certain people or for osten: tation, or out of neces. 98, The activelife ies place of pasture”; knowledge of crated things is*water of refreshment." ‘96, Human Ie is "shadow of death.” ‘Thus if anyone is with Goa anid God is with him he clearly can say, “Por though I should walk in the mist ofthe shadow of death, I il fear no evil because you are with me.” 197A pure mind sees things rightly, a straightforward speech brings ‘what i sce nto view, and 3 keen hearing Bearkens toi. But, the one ‘whois depived of these three things sbutes the speaker. ‘9, The one who knows the Triaity and its creation and Providence and whe beeps the emotional part of his oul unattached swith God. ‘9. The rou is ssid to signify Gods udgment and his staf his Prov- dence, Ths the one who has otaned knowledge of these things can say, "Your rod and staff have given me comfort" 100, When the mind has bocame stripped of passions and enlightened inte contemplation of beings, then ean Be in God ane pray it ought. ‘Tiuno Cenrery 1, The ronal eof tg and hogs i produce of ection lve sadlowleger te eareaae ti of ni, Saigo 2 hve prepared able for me, Tel re sii peice ioe, ort hs ben pepe by Chit "ins ne routine hich ama be mdb ones Teatro the ap of God lg God al sary Tod sp Gor hugh canon e purses earn hee bl fhe whose be ve ed wa at Th Beas then in which all he sn beste The ge ‘nes cr 73 ee eet of the conc, halo the sonal deacon i ih te mise te ceo th Soa tgs tata yee a fly the oe [Blanche acy ht lence ig i nwt af prac theo, ig cet nd gen ince by Gs otMAXIMUS THE CONFESSOR 4 Teint ood which sl but gutony, note geting of ile ec ut eon pn a ed or rept Insta, which stem frm te minds negligence nt tral ti 5. The blessed Dionysis says that among the demons thi is what cols rational anger, soaces ut, elles imagination. Bat among ‘onal beings resonable, recesses, an ashes ae pre tion of rtm, sense, ar crcumepection.*" Now prvations follow ton habit; othe the demons once ad reason, ste, sol lige “Sreumspection. Hf this core, then nether ar the demons ol by ‘tre athe they have become cil though the misuse oftheir at ral facts ‘6. Some passions are productive of intemperance, others of bate, an sl thes of bt intemperance snd hate "7. Excessive and sumptunas eating are cases of intemperance greed and vsinglory cause hated of neighbor. But det mother, se esrticcnncel tah . "Self love the passionate and ition affection for the body 0 ‘whichis opposed love and sel-mastry. The one who ha tele a alte pastons 9. Noane," says the Aponte, “hate sown flesh," ours, “but ris and east slave," allowing tno more than “ood Sind clothing” an thesonly as they ae necessary frie. Soin thi ‘ny on lores i without pasion ad rears ar an aot in vine ge ad takes cre of only with those things which satis ts Sommerer saeco cE Rete tak eromscteonaeietaat fi een ESnaribnes to them. Therefore, those who are the Mesh cannot emilee nadie noma gs, scp eres bcm eas En a THE FOUR HUNDRED CHAPTERS ON LOVE sion and you wil nly drive the om your mind. Ths for fr {atom t hxp vg, work bard beep to yourself Fo anger and far "didsin repo and donot and materi things” For rules, py fortheonc whafas hun youand you willbe det then Ti. Do tx compare yours to weer men, but rather reich ou to thecommandman of ove. For by comparing jour to these you al into the pit of conceit reaching ot or heater yu nance othe ight of ui TE yo array observing th commandment of lnc of nigh, for what reason do you beat Nm the eres of een etn Clearly because in preferring transient things to love snd in ling on {oem you ae ming war on yor breather? : Neran much ot of neces has gold become enviable by mens that with os of them an prove fr tek plese. Ir. Thore are thre reson fo the love of tone: plessueseking, ‘aloghy- and lakof hit, And moreserios than thecher wo stk th 18. The hedonist loves money because witht he ves in aus the sain person because with ithe can be pied the person wh Tacks thth because be an hie and keep wie er of hunger of od age, lines, o ete, He lays his hope on it rather than on Gea the Maier and provider ofthe le crest, even ofthe at and ea of Ting igs 1. Thee are four kinds of pepe who acquire money he these jst mentioned andthe socal administrator Obviously nye aegtes ifort right eaon so that he might never an short in rein each 3h. All pasionte thoughts either excite the concupsibe, dur the irsibe, or darken the rational clement ofthe soul Prom this it ome abot hat the mind is hampered ots spiral contemplation Sndin the flight f prayer. And becrose of this dhe mow 200 spe Elly the solitary, shuld give serous heed tobi though and both now and eliminate thee cases. Ths, for instance, he should knoe that pasionte memories of women arouse the coneupile element tf the sul and are caused by incontinence i esting snd drinking, 2 Mellas by frequent and resonable association with these SNe omen. unges tit, vgth, and soitade eliminate them. Again Junonate memories f those wh have hore us stiup the temper thei Bits are plesuresesking, vainglory, and atachmene to material ings, for Eh toused person saddened eens he has citer Ist “MAXIMUS THE CONFESSOR these things or noc tain ther. Did fort love of Goa climiotes them. 21 God brows himself and the things create by him. The holy an- {gts alo know God and they knw, tthe things crete by hin Ba {he holy anges do aoe kno God and te things created by hin as Ga lis himse and the things crete by han 22. God knows himself his own sare essence, and he things cr sted by him frm his wisdom, through which and in whi he made oll things. The holy angel, however, know God by participation, though hts beyond parsrpton, and hey Know ching crested by im Oy 3 ereption of hat contemplated ia them. 725. Created things arenes outside the mind, but eeives their ‘contemplation ine. This not so withthe eternal: infinite, and immense God, who rely bestows ing, welling, nd eternal being ‘os crestor 1a. Arature endowed with reason and understanding participates in the oly Cid by its very being, by ts aplude for wel bing hats for goodness andl wisdom) arly the fe it of eternal ing. Un this wy it knows God; and thing created by hr, a ws said it hows by 1 perception of the onder windom to be observed in eeation, This ‘Wom exits in the mind as sme and without substance of its on. 25. Inbringing into cxstences ational nd intelligent stare, God in bis Supreme goviness has communicated to fout of the divine ti bux wih he mini ad and pees ere b ternal being, godess, and wixlom” The ist woof these e rants {othe sence the scnnd to eo aly of wil that yt tae eS Sence he gives bing and cteral being, and tothe wlitvefacalty he fives gotnesand wisdom sn onde tht what bets by essence the ces ture might become by participation. For this reson he si to be ‘nade "tothe mage anid kon of Ga” to the image of his being by ur beng, tothe image of is tema being by our eral bing (veh hough nx without «beginning, tis yt without nah to the Hens of hs goodness by our gone, to the image of is wisdom by our ‘wisdom, The first is by mature, the second by grace, Every atonal na {ure inde is made tthe image of Ged ba nly those who are good tnd wie ae mde to hs ens. 26. All national snd inteligent ature is divided ico two, namely, ogi and human nature. And all sng ature again divided in {to general sides oe grouping, holy or acura, that iy into oly contempt ofthese things a 1 FOUR HUNDRED CHAPTERS ON LOVE, rand impure demons, All human nate i divided a wal into ‘ely to gener sides elgions and rei. 37 God as absolute existence, goodness and wisdom (or rather, © speak more properly as transcnding al thse thing) as no contary {ality whatever. Bu return, beease they al ve existence, sn ‘atonal an iclgen ones ther pide for gore snl wisdom by Parteiprtion and grace, do have contrary quis. To existence op pps nonexistence, to the apt for godness and wim i op psd vice and ignorance. Far them ocx forever or tren stn {he power oftheir maker. To share in his goodness and wisdom or nt toshare depends on the will of rational beings 28. When the Greck philosophers aim that ce substance of ings coexisted ternal with God tn that they eecivedony thee india Cal quai fro him, they sy that hee is nothing contr to ub Sane but ha postions fund ony inthe qualities. We mani, inowever, that she divine ubsance alos her no contrary css ‘ternal and infinite and bestows eter the other sstances r= “hermore tat nonbaig rhe contrary ofthe substance of beings and that thei teal being oF ronbeing is in the power ofthe oe who properly i being, “and his gifts ae nx subjon to revision." And Erctefore it bath always i and wl be sustained by hia powerfal ‘might eventhough i has nobeing a is oppose, ax was sid since sre brought imo ting rom meting Bf Gol and whathr has being o nobeing depends on hs wil. 30 Justa evi the privat oF good and ignorance ha of kv cde ao nonin the prvtion of tinge—but tof being propery Sorelle, fori has no contrary of true being by partipan. Privaons ofthe former depend on the wll ferestares:privation of the later depends on the wl ofthe Creator, who ou of gones ever isis cremuret exist nd to rcsve benefit fm i, 50. Ofall creatures some are ratioal nd ineligentand ade of op- posites such asa and ic, Knowledge and ignorance. Others ae anous bodice composed of opposite such at earth, sr, fie and Wa ter. And there ae some completely without boy mate, though Some ofthese are united to bai, and others have thei makeup only ‘frnatter and form 3. All bois re by nature without movement. They are moved by ‘soul, whether tional, restonal, onset 32 "The soul's powers ar for nourishment and growth, fo imagin- 6sMAXIMUS THE CONFESSOR Sion and appt, for ress and understanding. Plants share cay in {hei powers, irtonl animals sarin the secon wel de inthe thin addon the fir tvo. Moreover the sto pes prove toe perishable, but the thins imperial and morta 53. The holy angel in eomminising the lamination with one another, also communicate human nature ether thei vite othe inowledge which they have Thus with hi viru, aan iation of the divine gone they benefit shemales, cach othe, and those be teath them by making therm Godlike, With hr ow ge, a exer something ir about God (ou, Lad, ae forever moat high ays Seiture"), or deeper abot bods or mire secure sou cero rel beings, or cleaner abou Providence, mare manifest about ug 54. Impurity of mind mcans ist to have ale knowledge; nex 1 be ignorant of any ofthe iver opesko the human mie, ine 20 Angel ot ignorant of particular things; hy in basing passionate hgh and four ie consenting 55. Imprity f sol means not acting acording to nature, fr fry this arc gotten passionate thoughts inthe mind. Now acts inacond with nature when ts sensitive deve, hat i anger and concupscence, remain fre of psson under the asst tater things an the rep ‘esettons the bring. 5" Imparty of body sin in dd 37 ‘Theone who i ot fected bythe things ofthe world ows sl itu; he one who dees or love ating hinan lve al men nd the ae who takes no offense w anyone, either beease offal sap ‘Sous hough, posses the kn ledge Gal na of vin reales 3 Kes got u tbe ar bye bat tar br toremain detached frm the represenations 59. Love and selfemstry kep the mind dcaced from things and fon ther reprseations 40. The mind ofthe one who loves Go dos no engage in ate again things no agua hr repreenabions, Dut agi he pas Sas joined to thes representations. Ths it doesn war apt the ‘woman nr agsna the one who offend hit, nor agsins the ine Bat agains the pactons tha ae oe vo these ages 4. The whole warf the monk against the eons 0 separate the ston fromthe representations. hese e wil nt be ble took {En things without passion. "2. Thing, epesentaon and pasion are all diferent reais, A 66 ‘THE FOUR HUNDRED CHAPTERS ON LOVE things, frinstance, 4 man, a woman, go and orth. A represen {stn fr nstane, a simple recom of nyo thse hig Paks Son. however, i a ivatonl section or senseless hate fr any of hese thing. Therefore the monk's bates ected aginst psn. “5. A paonat representation f thought made po psn and representation. Letts sparse the pain from the representa, td the simple thought wl cmain. Wecan, if we wish abe this draton hgh spt lve a sel-maty. “Hs. The vires separite the mind frm the passions prt con: templatons separate irom snple representations then pure payer Sets before God hime “The vires ar related tothe knowledge of creatre,hawwedge to the knower, the knoser to the ne srho know in gorance and ‘whose knowing transcends knowledge. “6. God who's beyond fllnes di nt bringcreturesinto being out af any need of his, but that he might enjoy thi proportionate Spain in him and ha he might delight in hit works song them delighted snd ever isatably sted with the one who i neat thle 47 The world has many poor in spit, but not inthe right way and smany who mourn, but oer money mars and ls of chidren; an many who are mec, but inthe fe of pure psons ad many who her and thie, but toro anothers gods and to prot unr. An thre ae many wo are mere, tt te body and com fom and clean of Bar, but oof vanity and peacerales, bat who subject the soul othe es; nd many who sue erection, bt be ‘une they are disorderly many who are rprovchd, but or share Sins. Instead, ony these ar blessed wh do and suf these things for (Cis an following his example. For wat reson? Bacau thes the kingdom of heaven" and "they sll ce Cod" an sofort." So thae ies noe Bouse they. do and ser these things that they ae bese (sine those just mentioned do the same), but Besse they Jo and safer them for Christ and along his earple. “. In everything tha we do Gad looks athe intention, a as fe uenly been sais whether we do for him o fo any ther mosve. ‘Theretore when we wish do something godt ot ve men applause in view but eather God, 0 that soy looking to hi imight do everything on is acennt otherise we sal nrg theo ‘or and stl oe the reward “P- Tn ime of prayer chase fom your mind the simple representa oMAXIMUS THE CONFESSOR sot nanan mares and hear of ey ry ot in teing Images oftaser things you be deprived of thc one whois ncmpar beer than hem alle : a Sh If we sincerely love God we eas out the pasions by this very lose. Lover him means to prefer im othe worl andthe sol othe Inn. Temeans to expe worldly things and to deve ones conti aly him tg sitar, me. rye, pon, a St. If we devote ourselves Go fora cosiderbl eral and give hes the seine pr fhe ale ng oh healing no the asc of thooghs, Rather, io very cartlly considering tha ‘uses snd in erating them we become more perceptive and have the words fl in us, "My eye slo faked Jown'on my ene, sad ear shal heat themlignane who ric up agua me" 52. When you sce that your mind i conducting isl devoutly and ius nese of he wn Know then that yor ayy Femi pre and sinless But when you seat your mind giving it Sever tosis ia Ugh and you do nox resi, know that yur bly, too, wil not be lng i ling i with hose sn 533. Jus asthe ody has materi things for ts word, so does the snin have representations for world an usta the by commits fornication with worran's body, so dots theming emi fornication with the representation of a woman’ bay through own body fan {ais Forint mind it sees the shape of town aly find ih ha a woman. Tn these way the mind wards off the pletur ofthe one Soho ar ffende us through the shape ots own body. And snuay Torter sins. For what the boy dos through ation inte word of ‘material ality the mind sho docs inthe word of epson. 4. Thereis no ean tobe diurbed, shock, or sonshed by the idea shat God the Father ges mo oe but has given al gre then." The Son eres out, "Do nt judge let you be ged Dont indernn st you becondemnned. "= And the Apo hewbe, Jue tot before the time unite Lond comes," an, “With the judgment thar you judge another you conden yours But in neglecting 0 Tame thrown sins, non ake judge away fom the Son and ey themselves, though sinful jadgeand condemn cach ther. Ant this Ihsven in stnished carts diaturtaa, bu they thei nsesite= ity aren ashame 55. "The one who meds inthe sins of others or even judges his brother on Suspicion has not yea the foundation of repentance or 6 eae ‘THE FOUR HUNDRED CHAPTERS ON LOVE sought ow bison sis hich are rly heave than an enormous sweat lrd) Nether does he tnow how comes about ta than “holovevaner apd seks fer hr becomes heavy eared, Ths {st fo person going about inthe dak he kes ind of ison Shs imagines wc ors whe hey scaly xs rhe only separ them. Selo, 3 has frequen bea sis the case fal pasion thoughts, From tare bopten te thee cpl hough ef amen ‘ence: pty, grt, and vanity. From gittony he thought o fo. scons fom greet hat of ovtousnese and fom vay tha Sf arogance "All heres flow one othe ther of es the: th thoughts of ager, grit resenment, sath, cay. back iting, and the test Thea stone thn, ind the min to matt hing a epi clown on teeth, weighing on ilies very heavy ston, though by tau shouldbe iter and vel than 34. The binning ofall easton ive of i, andthe co ip. Sean rata inf hey a ie aes th he eliminates along with eal he passione seming fom Sh, Just as parents have fection forthe oping fice bd, 0 alos the mit atraly attached ois own reasoning Adu 300 thar parents who ae emotionally aetached the cen appear 5 the first and handconest ofa even hough in every way they eight be the mow hie of al soe it he oh ind Is esoings, ‘ten hugh they might be the mort depraved of ly til appeae nt ‘ew asthe most sent fal However, th sot the eave withthe ‘ise man and his esonings: Rather, when i seems coniocng that they are trun ret then epcaiy des he rst vox ul tren ut makes se of other rie men 2 jugs of sown reasoning inj and rom them he oss (oar nttorun ee have rn in So. When you overcome ay of the dishonorable passions, ich a5 tony, fomicaion, anger or eovetnsnss, suddenly the thought of Sant iis pon you. Hat when you verte ths chat of pig f- towel dor ender GO. All the dishonorable passions ha hold say ove the sul ive ‘othe thought of ranty fom fy and when all these have given 2, they sei lot on the 00 Gh, Vanity, whether i liminated or whether it remains, begets pride, Whoe slime i produces conc, when remain rO- {ces prtendousness. oMAXIMUS THE CONFESSOR ee yr ep gga er cotter mite ne abundantly enjoying the plese provides Sains all he plese ceric cit i ats tae oniies toa scare ent tt wrote ah cae meee SR Lu tre pe gh ee gr ter sete agi te ect eh Siete dient teil ie Hea nate tenant ten Spence teatrntiaenm Diataes Eohsaseeneven ches ante ie te poorer ae Uh the rch exits now in shadows and igure Hence there's need feeb ame icieeieteeeren Se eee Sw a pect Eerdmans hininmsbires sen ating Shbstae anaemia cara ons et ad cata Scan ae sib teneere sate feet enratdaeastatap sieves She crimp Scene eas cm at 70 THE FOUR HUNDRED CHAPTERS ON LOVE cccupe wth ther, we can while doing tis asily revert once mote to the body's pasvons. In thisevent we ca enpet to guher no the fru xecp imple nowledge with once. The rou ths the prada stsering ofthis knowledge andthe complete turing ofthe tin nate thy 7. The bameworthy passion of love engroses the mind in material things. The praeworthy pansion offlove nds even co divine tings, For generally where the find devotes its time sso expan Se spins arnt deste and ne, wth tha be “intl dings which are te own or inthe things of the Heth ad te pasions. : 72. God erste the invisible word and the vibe word, and natu: tally he made he sul an the bn a5 wel Now ih visible wert iss beau, what sort of world will the invible be? If hte than the former, how much ber than bath the one who eres them? thea the Maker of everything thats enuf is bette han ll ‘esturc,for what reason dos the sind eave the best ol ob en ose in the wit al by which mean he ss ofthe ish is it not cea that having lived and ssacated with the flesh fom Dict, dhe mind has not ye recived a perec experience of theone is est ofall nd who eranacend ll? Therefore i by prolonged ex, resco selmasery over please and of aentionfo ine gs aul ea tay from aii espns an a tilly advances in divine tings and ecagnies sow eit nally transfert whole longing” ono Cd - 73. ‘The one who spats 3 detached way of his bothers sins dos $0 fortwo reasons, ett rec io hep semeome ese, It he speaks apart fom these eter ohm oto another, he does so with proach and disparagement. He will mo escape being fraken by Good {rewire fal nto the sae or archer fare at dishonor ad reproached by other he wil find disgrace 7K. Thee i not just oe eon why sinners omit the same sin in dec, but several For instance, sone thing tosin fro habit and a ‘he sin by being cara away. In this the ier did fly Feet either befor rafter the sm bu rather vas deeply grieve theinckene ‘The one who ss ra hat sie theres, or fst he doesnot case sing in thought nd afer the act he mana the same dispostion 75. The one who socks afer the vies ot of vanglory obviously secs after knowles wel ot of vingloy. Cleary sich 2 personMAXIMUS THE CONFESSOR titer docs nor says anything othe se ofimprovement but isin ll ‘ireumstances pursuing the appotalof the onlookers or heaters. The fusion deed wen sme ofthese people impor ensure oa is {eed or hit words and he enormunly reved trey. not betas te not ey for uch was not hs prose, but bce af haw digrace. 78 Te pasion of greed is revealed when one is hoppy in reeving ‘ar unhappy in ging Such person canox be ago teward 7. person chdures sulerigfor these reson forthe love of God fore hope ofa rea, oat o fear of ponent, ow of feat of ten through nature, for plesue, for pot ct of vsingory, or ot cece 7. Tone thing to be delivered from thoughts and another to be fred fro passions. In fae smeane may be offen delivered om {hooghs of howe objet nthe tnence toward which hea sequel 4 puotion, but the pasos arc hidden nthe soul and ae reveald when, {tcobjects appear. Therefore iis necessary toainerve the mind when {ejects are presen and determine for which of them hols an a tachmene 79. "Thai genuine end iin tne of temptation he supports his acightar by bearing as Ns own, without camo or display hs nc ‘ental ibulatons, suflering, and misfortunes 80. Do not dirgard your conscience when i lays recommends thebestchoies. Im et, propose to you vn and angelic advice frees you fom your heats secret deflement, and grants jou fairey before Gr at the moment of parte 8. Ifyou want wo become dc and marae and no servant pf ‘he astm of eon, always sea things what Hen om your inotledge. You vill ndeod find «great many diverse things wich fave cluded you, and you wllbeastonisht your ow goranc ad temper your pride. And in knowing yours you wil understand tary gat and wonder thing, inet think that one knows dos noallow anew advance in kowlee 2, A person deintly wana wo beheld if he does ot put up any resistance wo the healing remedies These ae the pas and ars Troughton by many diferent circumstances. Th oe who rex does tot now whats being worked ot here nor what advantage he wuld dea from t when he eve the ord, 3. Vanglory and greed are mutually poten ofeach othe, for THE FOUR HUNDRED CHAPTERS ON LOVE while the van grow rich, th rich grow vain, but only in «word Sense. Since the moni without ponssions he tcome al Ue more ‘in, and when he oes have monty he hides in shame something Uncoming to is cling ‘Sh. Ies characteris of « monk's vsinglory that he become vin aaah viniean what ncaa wi achat iis pride that he be elated over his dismiss aber people, tore the decd thinslf an msn sche rey el wigan pie ht bebe oer “WoT achicvemonts of those athe world are misfortunes for sonks, and the achievements of monks ae misfrtanes for shonin he sword: For instance the achievement of thse othe word are wea, Fame, portion, lry, bi comfre,fne children and what = socita with thse a monk comes to this, he ls, On the othe hand he monk’ achievements ae tobe without possessions, fr, ins sho ney ara, ad wha sail ith these. I these things happen to 4 man ofthe word guine il e Considers ita great misfortune and often comes lose o hanging hi self ndeod, some hve done 0 36. Food wat rested fr to reasons, for nourishment and for hel- ing. Therefore those who ae for anyother sum mise wha has teen given for their use an ae condcrnes for thir hnury. And ‘ith everything, misse in. 7. Huss contin prayer with tears and suing. For this constant cling on Ga fo lp des nals rt fish tur own strength snd wisdom aor to be arrogant toward her. These are the dangerous disease ofthe pasion of pride 8 Teieone thing o igh aginst a simple ought 0 as neo arouse pasion, Irs anater ting tights pastnate though to avo ging Eensnt But in both of these ways the thoughts ae not lowed ee 9. Hur is linked to resentment, Thus when someone's mind aso- cites the face of Brother with hut clear that he Bear i fre. But ihe ways theres lead to death" case, etry ‘sel man iva traegresior of tela" Soyo fa ge sgn syne, pay ohn andy wl stop the prsson in racks By payer you separate te hurt om the tenor ofthe en which he diy and in becoming loving ad Lind BMAXIMUS THE CONFESSOR ee sme tee rt fn. eter. Sareea aren rree ee lena a ay Roe ho homie oh raves teee at St hc ey ee otra iieyrrcreenaane rim a eae sep sort lng ee eget srl ace aoe Song erg nmcnye na armks 2, Our mind i in the mile of two things, cach one active at its oe sean eet ete te aah ie yaa eg oe 0 Sete etae et em ed nt pete peptone ee sa el i it a eg ceca ne a 1 ace pi een ea ace memsecnae ree by kana eninge ere eepir ty oe St re set ol eetin ee ce rte ie ioe eee tna eel swearing ar certs a kre "THE FOUR HUNDRED CHAPTERS ON LOVE, ‘ually it is variously conformed to each objec contemplated, ut when ‘comes to be in God, it becomes wholly without frm and pater, or in contemplating the one who i simple i becomes simple and entirely patterned alight 98, The perfect soul isthe one whose affective drive is wholly di rected to God. ‘98. The perfect mind isthe one that through genuine faith supremely Knows in supreme ignorance the supremely unknowable, ain giving fn the universe of his handiwork has received from Gaal comprehen- Sve knowladge of his Providence and judgment in it as far as allowable 10. Time is divided in three, and faith extends tall thre divisions, hope to one, love to two. Fith and hope remain to «certain point, bt love for infinite ages ina supreme and ever abounding union with the ‘one who is supremely finite. And because ofthis, “the greatest of these is love."™ Fouert Cextury 1. ‘The mind is frst of ll in wonder when i reflets on God's uni versal infinity and that inacessible and greatly desired ocean, Next it Je amazed at how from nothing he has Brought into existence every~ thing thats But justas,"o is greatness there iso end,” ois his wise dom unsearchable-” | 72. How can one help but marvel when considering that immense covein of goodness which is beyond astonishment? How can one not be ‘Struck when reflecting on how and whence rational and ineligent ni- ture came to be, and also the four elements which make up bois, ‘when there was no mater all previous to their existence? And what Kind of power is it that moved them to reality and rough them into ‘being? But the pagan Greeks donot admit this and remain in gnorance about the all-pawerful oodnest and its efficacious wisdom and knovl- ‘ge which is beyond the minds powers." 5 Eternally existing as Creator, God creates when he wishes by his -consubstantal Word and Sprit out of infinite goodness. Buc donot ob- ject For what recon did he crete at this time, since he was always {ood)? Because, Tsay in turn, the inscrutable wisdom ofthe infinite na- fre isnot subject to human knowledge "4. When be willed it, the Creator gave substance to and produced 1%