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Discussion with the Gerondas on the Jesus

Prayer

Santo padre comecei, com voz baixa um desejo tomou posse de mim muito

fortemente esses dias. reio !ue Deus o p"antou. #uero ser purificado. Posso ver as paix$es se desdobrando dentro de mim. Penso !ue meu cora%&o ' uma se"va !uea"imenta muitas bestas se"va(ens cujo senhor ' o diabo e faz o !ue !uer. #uero ser"iberado deste estado "ament)ve". Gostaria de dar minha a"ma comp"etamente a Deus,(ostaria !ue *"e a i"uminasse. + astuto diabo devastou a por tempo demais. -ssim,!uero ser purificado, mas n&o sei como. Podes me ouvir, Gerondas #uero ser purificado /ostra me o caminho *stou pronto para se(ui "o e obedecer sem!uestionamento tudo o !ue me disseres.

... 0niciei com a voz baixa mas no fim estava (ritando e so"u%ando. /inhas 1"timas pa"avras devem ter sido com um trov&o aos ouvidos do eremita. 2&o a"tas foram e"as*"e manteve o si"3ncio por um tempo. +"hou para mim com muito amor4 somentemon(es possuem esse tipo de amor e sabem como mostr) "o. *"e me deu a impress&o!ue eu n&o deveria me perturbar sobre esse assunto, pois era aben%oado.

5 6bvio disse e"e, !ue o *sp7rito Santo existe e a(e dentro de n6s !uandoexperimentamos ta" estado. ome%amos tri"hando o caminho da theoria 8vis&o9 de Deus.5 o primeiro est)(io da theoria. Se a perfeita theoria 8vis&o9 da :uz incriada est);arrebatando de "uz< a a"ma, arrependimento de nossa natureza pecadora est);consumindo com fo(o< a a"ma. *nt&o arrependimento e desejo de purifica%&o da a"madas paix$es constituem o tempo da (ra%a. Somente !uando a (ra%a entra em n6s podemos ver nossa deso"a%&o, o !uanto distantes estamos de Deus e corremos para estarunidos a *"e. =&o somos capazes de ter esses pensamentos e esses desejos se a (ra%a deDeus n&o nos visitar.

*"e era um s)bio (uia, um experiente pai espiritua", de fato um homem cheio de (ra%a.*"e sabe, como o me"hor m'dico, como aca"mar, dar paz, dar um rem'dio pacificadorn&o para deixar nos contentes com nosso e(o7smo, mas para nos "ivrar de"e, nos curar.

2endo c"arificado este ponto e"e continuou devo tamb'm mostrar te a"(unsm'todos, ou me"hor, um m'todo bastante simp"es. =&o espere !ue te sobrecarre(ue comcoisas pesadas. - ora%&o de Jesus, i"ho de Deus, tende

miseric6rdia de mima%amos a parte humana, isto ', convidar

risto, e *"e far) a parte divina, *"e triunfar) sobre o diabo e o cortar) fora. *nt&o n&odevemos !uerer fazer a parte divina n6s mesmos, e esperar !ue Deus fa%a a humana.Devemos compreender isto bem, n6s fazemos a parte humana, a ora%&o de Jesus, e Deus

a parte divina, nossa sa"va%&o. + traba"ho inteiro da 0(reja ' co"abora%&o entre divino ehumano.

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@. + si(nificado da +ra%&o de Jesus

Se entendi corretamente, a sa"va%&o ' atin(ida sobretudo atrav's do ascetismo,

vi(i"Ancia e +ra%&o de Jesus. Permita me todavia uma !uest&o. Per(unto n&o por!ueconcordo mas por!ue ou%o muitas obje%$es ? +ra%&o de Jesus. *"as dizem !ue aor this reason we often invoIe

and ("orify fu""y the Mo"y 2rinity in a"" the prayers which are said a"oud by the priest aswe"" as in the meditative endin(s of the prayers durin( the Divine :itur(yE or unto2hee are due a"" ("ory, honour and worship, unto the >ather and unto the Son, and untothe *sp7rito Santo now and forever. . .

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Definite"y not, and 0 wi"" exp"ain it to you further. 2he i"ho e a Pa"avra de Deus ' a porta para a sa"va%&o de acordo com Sua dec"ara%&oE i"ho, forma o risto em nossoscora%$es onhecemos, portanto, o Pai

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Gostaria tamb'm, Gerondas, !ue exp"icasse a mim e expandisse mais o !ue estavadizendo antes, sobre as diferen%as entre a +ra%&o de Jesus e a yo(a, e !ue mostr)sseissua superioridade sobre outras re"i(i$es orientais, uma vez !ue ofereces (randeexperi3ncia.

+ assunto ' muito vasto, meu fi"ho, e poderia se dizer muitas coisas sobre e"e. Do !ueeu disse previamente o se(uinte se destacaE

PrimeiroE =a +ra%&o de Jesus a f' em Deus, !ue criou o mundo e !ue o (overno e ama,' expressada fortemente. *"e ' um Pai afetuoso !ue cuida de sa"var Sua cria%&o morta".- sa"va%&o ' atin(ida

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mortifica%&o das paix$es mas sua transforma%&o. Sem despaix&o n&o se pode amar aDeus e ser sa"vo, mas por!ue esse amor foi corrompido e distorcido, nos esfor%amos porsua transforma%&o. :utamos para transformar os estados distorcidos !ue o diabo criouem n6s. =&o podemos ser sa"vos sem esta bata"ha pessoa" !ue ' conse(uida com a ajudada (ra%a de risto. onforme St. /aximos, < onhecimento spiritua" sem vida pr)tica

8purifica%&o do cora%&o9 ' a teo"o(ia dos demTnios

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we can enter into the mysteries which athers te""

us.

St. Gre(ory the Sinaite says, indeed, that psa"mody is for practica"R ones

and the be(inners, whereas a +ra%&o de Jesus is for those who have tasted

divine (race for the hesychasts.

Vsua""y, my son, he went on, confusion comes with psa"mody, but a"so

se"fishness and pride enters the heart for oneUs beautifu" voice, for the

impressions that the others express, whereas there are no externa" factorsfor the appearance of pride when the be"iever says athers tau(ht us and do matins and vespers with the

prayer rope, repeatin( a +ra%&o de Jesus.

- +ra%&o de Jesus is !uite "imited, very short. Mow can the nous be

fixed on itC

2he nous concentrates more on short phrases. ut a +ra%&o de Jesus has

an immense depth which cannot be seen externa""y. 2he nous has the

property to increase "ove and desire for that which it concentrates on. St.

/aximos saysE

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divine and noetic or of the f"esh and of passions

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F. +s *st)(ios da +ra%&o de Jesus

Leferi me a a"(o anteriormente. - ora%&o no'tica re!uer principa"mente a ren1ncia ao

mundo, submiss&o a um Gerondas, decis&o do mon(e em permanecer em ex7"io e(uardar os mandamentos de risto por um "on(o per7odo de tempo. =o come%o nossaaten%&o se concentra em cumprir os mandamentos de risto e est) ocupada em praticarabstin3ncia e obedi3ncia. Oe Inow from the teachin( of our Mo"y >athers that virtuesdo not unite man with Deus perfect"y, but they create the appropriate c"imate so that prayer comes which unites man with Deusthe Mo"y 2rinity. Nirtues are a prere!uisitefor the (rantin( of much (race, yet they a"so offer (race. Ohen, therefore, the Gerondas,who has the experience da +ra%&o de Jesus, rea"ises that his discip"eUs wi"" has

been cut off, and has been c"eansed from the (ross passions, on"y then

does he decide to initiate him in a +ra%&o de Jesus. *ven then, however, he

does not te"" him everythin( but on"y as much as he can endure and carry

out. Me (uides him "itt"e by "itt"e in case he may be "ed into

disappointment or error.

Ohat are these sta(esC Ohich are the mystica" steps which brin( us to

perfect union with risto and to the enjoyment of deifyin( (raceC

2he basic purpose da +ra%&o de Jesus is to unify the who"e of man

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Inow"ed(e of Deus, for the appetitive power to desire and "ove on"y Deus

and for the irascib"e power to carry out the wi"" of the :ord. 0n this way

the commandment is fu"fi""edE irst"y, the nous moves away from Deus and turns to other creationsE

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2herefore, the three powers of the sou" depart from Deus but at the same

time, they "ose their unity with each other. 2he appetitive power wants to

return to Deus but the irascib"e power does not a""ow it4 desire wants the

return but the nous, not be"ievin( in Deus, does not want to "ove Deus. Oe

strive for this unity and attain it fina""y throu(h a +ra%&o de Jesus. 2he

return to Deus starts with the concentration of the nous. +ur aim is to

detach the nous from its attraction to surroundin( objects and brin( it

bacI to itse"f so that the desire is brou(ht bacI.

0 thinI you have presented it to me very vivid"y, and thus 0 have

understood it.

0t is the >athers that present these, not me, my son.

-fter my interruption and your exp"anation, can you p"ease te"" me the

sta(es of the prayer more ana"ytica""yC Ohere does one start from and

how does one pro(ressC M) principa"mente cinco est)(ios. PrimeiroE + recitar da +ra%&o de Jesus voca"mente.Lepetimos a +ra%&o de Jesus com os ")bios tentando ao mesmo tempo foca"izar nossaaten%&o nas pa"avras da ora%&o. Se(undoE - nous toma a +ra%&o de Jesus e a diznoeticamente. 2oda nossa aten%&o est) centrada novamente nas pa"avras, masconcentrada na nous. #uando a nous se cansa ent&o come%amos novamente a voca"izara ora%&o com os ")bios.

*ste m'todo, ' c"aro, ou o uso de ros)rio ainda ' o n7ve" e"ementar da esco"a da +ra%&ode Jesus. + iniciante deve come%ar, por'm, deste est)(io, e !uando e"e atin(ir o mais

perfeito, o imperfeito desaparecer). -p6s a nous ter descansado, come%amos novamentea concentrar nossa aten%&o "). St. =ei"os aconse"haE

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estab"ished.

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sou" a"so express herse"f throu(h the who"e human bein(. Ohen we say

a +ra%&o de Jesus, however, we fix our attention on the physica" or(an, on

the heart, so that we are distracted away from the outside wor"d and

brin( it bacI a(ain into ourse"ves, into the

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however, you recounted the fifth sta(e, you referred to a !uotation of St.

asi" the GreatE

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2his passa(e is written in the booI of the +"d 2estament which is

ca""ed

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sinfu"ness. Me stops be"ievin( that he is

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p"ace with the he"p and ener(y of (race, so that the faithfu" becomes a

vesse" receptive of rich divine (race. -(ain St. Symeon writesE

>or man cannot overcome his passions

un"ess the "i(ht comes to our he"p.

*ven so, it does not happen a"" at once.

/an by nature cannot receive a"" of a sudden, the spirit of Deus.

ut much must be achieved, a"" of which is in his power.

Detachment of sou", despoi"in( of (oods, separation from his own,

(ivin( up his wi"", renouncin( the wor"d,

patience in temptations, prayer, sorrow,

poverty, humi"ity, dispassion.

-nd how does one understand that his sou" is be(innin( to be purifiedC

2his is easy, the wise hermit answered. 0t becomes perceptib"e very

soon. Mesychios the *"der uses a nice ima(e. -s the poisonous foodwhich enters the stomach and causes disturbance and pain, comes out

when we taIe medicine, and the stomach is re"ieved afterwards and fee"s

the re"ief, the same happens with spiritua" "ife. Ohen man accepts evi"

thou(hts and subse!uent"y, experiences their bitterness and their

heaviness, he

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ceased< 8:I. \. 9. Ohen one approaches Jesus risto, he is

immediate"y hea"ed

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for he was a"" risto himse"f and saw a"" those

baptised as havin( put on risto.

-nd if you are naIed and bein( f"esh, you touch f"esh

and you become excited as a donIey or a horse,

how then do you dare ca"umniate the ho"y man

and you b"aspheme a(ainst risto who has been united with

us and has (iven dispassion to his ho"y servantsC

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ima(e to the purified and dispassioned man. 2he bodies of the Saints are

the sIy. 2heir Deusbearin( heart is "iIe the moon. Mo"y "ove is the

athers describe this spiritua" ascent to

divinization in three wordsE Purification, i""umination, perfection. 0U""

mention to you two examp"es from the Mo"y Scripture to maIe it more

comprehensib"eE the ascent of /oses on /ount Sinai to obtain the

athers.

2he Mebrews washed their (arments first and c"eansed themse"ves

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accordin( to the commandment of DeusE

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:et me remind you, the Deusseein( ascetic continued, of the second

examp"e. St. /aximos the onfessor writes that there are three sta(es

for the mystica" ascent to DeusE practica" phi"osophy which is both

ne(ative 8purification from passions9 and positive 8ac!uisition of

virtues94 the natura" theoriavis&o when the purified nous contemp"ates

a"" creation 8that is the inner essences of created bein(s9 comprehends

the spiritua" meanin( of the Scriptures, and sees Deus in nature and prays

to Mim. 2hen the third and "ast sta(e fo""owsE the mystica" theo"o(y,

which unites Deus with the mi"itant, the faithfu" one. 2hese three sta(es

can be seen c"ear"y in the route of the peop"e of 0srae". 2hey were first

"iberated from the s"avery of *(ypt, and crossed the Led Sea where

*(yptian power was defeated. 2hen they came to the wi"derness, where

they received the (ifts of divine "ove manifested in various ways 8the

manna, the water, the bri(ht c"oud, the :aw, the victory a(ainstenemies9, and they entered the promised "and after many years of

stru(("e. 0n the same way, the ath"ete of the

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phi"osophy. Lather the more a person pro(resses spiritua""y, the more he

stru(("es so that he wi"" not "ose the mercy that he received. 2he >athers

advise us that when we become worthy of divine and "ofty visions, we

shou"d then be more di"i(ent in our expression of "ove and continence,

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and "ovin( care of the doctors or with the efficacious action of the

medications. 2he rest he fe"t was without precedent. 2hat is why some

hermits 8this is incomprehensib"e to those of the wor"d9 avoid di"i(ent"y

human conso"ation in order to fee" the intoxicatin( sweetness and the

insatiab"e joy of divine conso"ation...

2hat is a wonderfu" fruit of noetic prayer, 0 said. Go on, father.

/an ac!uires (race in the sufferin(s that his fe""owmen cause him. Me

f"ies to the azure and ("orious sIy of spiritua" "ife, where the arrows of

men of the wor"d cannot reach him. =ot on"y is he not aff"icted, but

neither does he not notice them. -s an aerop"ane cannot be brou(ht

down nor hit when stones are thrown at it the same happens with such a

man. 2here is no (rief because of s"ander, persecution, contempt,

accusation etc., but there is on"y (rief for the fa"" of a brother. ut even

if he (rieves for somethin(, he Inows the way to cast it out. Such anexamp"e is to"d in the athers

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wonderfu" fruit da +ra%&o de Jesus. =ot on"y man himse"f is inte(rated,

but a"so the unity of manIind is fe"t.

Bou Inow, father, the hermit continued, that the unity of human nature

was divided immediate"y after the >a"" of -dam. -fter the creation of

-dam, Deus created *ve from his side. *veUs creation (ave joy to -dam

and he fe"t her as his own 8from his body9 and so he saidE

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and the i(norAncia of his brothers. Since sin a"ways has ecc"esiastica" and

cosmic dimensions and affects the entire wor"d, it is natura" that he who

prays experiences a"" the tra(edy of humanity and suffers deep"y for her.

Me "ives the a(ony of the :ord in Gethsemane. Me reaches a point,

therefore, where he ceases prayin( for himse"f and prays continua""y for

others, to come to the Inow"ed(e of Deus. Mis purification from passions,

his ac!uisition of the "ife(ivin( divine (race, and prayer for others

which is the resu"t of his experiencin( the unity of manIind in Jesus

risto is the (reatest mission. 2his is how the >athers saw the

missionary effortE as a strivin( for the renewa" of the human bein( and a

reinte(ration of nature. *ach person who is purified becomes a va"uab"e

part of society, as we are a"" members of the b"essed body of risto. Oe

can see this vivid"y in the person of the /ost Mo"y /other of Deus. She

was a"", -dam was the Win(

of a"" creation, and a"" the anima"s acInow"ed(ed him as a Win(. -fter

the >a"", however, this "inI was broIen and this acInow"ed(ement

abo"ished. =iIo"aos Wavasi"as ana"yses this condition vivid"y. /an, he

says, is created in the ima(e of Deus. 0n -dam the ima(e of Deus was the

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c"ear mirror throu(h which the :i(ht of Deus ref"ects on nature. -s "on(

as the mirror remained unbroIen, a"" nature was "it up. Mowever, as soon

as it was broIen and smashed, deep darIness fe"" on a"" creation. -""

nature, then, rebe""ed a(ainst man and now does not acInow"ed(e him,

neither does it want to (ive him its fruits. 2hus, man is sustained with

an(uish and "abour. 2he anima"s are a"so afraid of him and are !uite

a((ressive. Bet, when man receives the (race of risto, a"" the powers of

the sou" inte(rate. Me is in the ima(e and "iIeness of Deus. Me becomes a

mirror, a "i(ht which shines forth the divine (race even to irrationa"

nature. =ow the anima"s acInow"ed(e him, obey him and respect him.

2here are many cases recorded where the ascetichermit "ives in the

company of bears and wi"d anima"s. Me feeds them, and they in turn

serve him, thus ac!uirin( divine (race throu(h a +ra%&o de Jesus, he

becomes, a(ain, Win( of nature, and evenmore, he ascends to a moree"evated state than -damUs. -c cordin( to the >athers, -dam was in the

ima(e of Deus but he had to reach to the "iIeness of Deus throu(h

obedience. Me was in the sta(e of the i""umination of the nous and he

had to attain to theosis. Ohereas the ascetic attains to

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the wi"d birds were attracted by the prayer of the Gerondas

Gerondas, you have "ed me throu(h the sta(es of perfection4 to the end

of spiritua" "ife. /an is capab"e of becomin( a Win(...

Me smi"ed faint"y.

2here are even hi(her sta(es. -fter a (reat stru(("e, as 0 mentioned

before, it is possib"e for the ath"ete to submit to ecstasy, the divine

rapture, and enter the new Jerusa"em, the new promised "and. 2he nous

is seized in rapture, and contemp"ates the uncreated :i(ht. -t vespers of

the divine 2ransfi(uration we sin(E

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risto, the first advent, in the same way those who contemp"ate the :i(ht

surpass time and see the ("ory of risto in the Win(dom of Meaven.

Me was si"ent for a whi"e, tooI a deep breath and went on.

2he divine :i(ht possesses a"" of his bein(. *ven his hut shines from

the presence of risto and he enjoys this

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and bein( united with Mim 0 (o beyond Meaven

and 0 Inow that this is true and certain4

and where my body is therefore 0 do not Wnow.

0 Inow that Me Oho is immovab"e descends

0 Inow that Me Oho is invisib"e appears to me

0 Inow that Me Oho is separated from a"" creation

receives me within Mimse"f, and hides me in Mis arms

and then 0 am thus out of the wor"d

and 0, morta" and sma"" in the wor"d,

0 can see the creator of the wor"d within myse"f

and 0 Inow that 0 wi"" not die, because 0 have eterna" "ife,

and because a"" of "ife is poured forth within me

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orientated to it and receives awareness of the ineffab"e mystery of the

sou"< 8St. Gre(ory Pa"amas9. 2hen the body

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hand, he did not Inow that the sIin on his face shone because he had

been ta"Iin( with Deus. -nd when -aron and a"" the peop"e of 0srae" saw

/oses, beho"d, the sIin of his face shone, and they were afraid to come

near him< 8*x. H . F H 9. 2his is a"so seen in the case of archdeacon

StephenE

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:i(ht, GerondasC

................

:et the reader of this booI a""ow me not to describe that movin( scene

and what was said. 0 want to (uard it in a mant"e of si"ence. 0 hope 0 wi""

be excused.

-fter a "on( pause, enve"oped in si"ence, 0 was impetuous enou(h to

disturb once more the si"ence of the ascetic. Bet, 0 had to. 2he hours

were few and 0 had to "earn more. 0 wanted to profit as much as possib"e

from my visit with the Deusseein( >ather.

>ather, 0 apo"o(ize a(ain. BouUve said that, even nowadays, there are

monIs on /t. -thos, who beho"d the uncreated :i(ht. 0 be"ieve that one

monI may see it many times. Does it a"ways have the same bri(htnessC

Oe can say that there is spiritua" "i(ht and the "i(ht that man sees with

his physica" eyes, after they have been transformed and stren(thened tosee it. Spiritua" "i(ht is the commandments, and he who Ieeps them

receives it.

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enjoy this "i(ht, especia""y those who pursue purification from the

passions and they enjoy it, of course, accordin( to the de(ree of their

stru(("e. St. Gre(ory the 2heo"o(ian says that athers ca""

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ca""ed by Deus to enter into divine darIness and meet Mim there. >irst it

was the :i(ht and then the divine darIness. -nd St. Gre(ory exp"ains

that man at first sees :i(ht because he used to "ivin( in the darIness. -s

the time passes, however, the more he approaches the Divine *ssence

the more he or "eavin( behind everythin( that is observed, not on"y

the part that sense comprehends but a"so what the inte""i(ence thinIs it

sees, it Ieeps on penetratin( deeper unti", by the inte""i(enceUs yearnin(

for understandin( it (ains access to the invisib"e and incomprehensib"e

where it sees Deus. 2his is the true Inow"ed(e of what it sou(ht4 this is

the seein( that consists of not seein(, because that which is sou(ht

transcends a"" Inow"ed(e, bein( separated on a"" sides by

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incomprehensibi"ity, as by a Iind of darInessathers ta"I about enterin( into the divine

darIness and beho"din( the radiant divine darIness, as does for examp"e,

St. Gre(ory of =yssa. Me ta"Is about his brother St. asi" the Great by

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sayin(E athers, the unapproachab"e :i(ht of Divine *ssence. *ven when

they ta"I about the va"ue of beho"din( the radiant divine darIness, they

do not wish to show the superiority of divine darIness to the vis&o of

the uncreated :i(ht, but they want to show its va"ue in comparison to the

va"ue of the "i(ht of natura" Inow"ed(e Inow"ed(e of the inte""ect. Gerondas, 0 wou"d "iIe to asI another !uestion. Ohen man beho"ds the

:i(ht, does he then continue prayin(C

=o, he does not. Oe can ca"" it prayer in divine vis&o. Me beho"ds

risto and rejoices in Mis divine presence. 2hen prayer proceeds without

words. St. 0saac the Syrian says that, if prayer is the seed, then ecstasy is

the reapin( of prayer. -nd as the reapers are surprised when they see that

a sma"" seed yie"ds such a bi( harvest, in the same way are the Deus

seein( ascetics astonished at seein(

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superior to Inow"ed(eor at that time he ceases prayin(.

Me is e"evated above words and concepts. 2hat is why many of the

>athers ca"" this state

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throu(h sti""ness and si"ence.

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everywhere. 0ntermittent"y you cou"d hear a monI hoein( in the (arden

recitin( at the same time a +ra%&o de Jesus. 0 was breathin( deep"y. /y

heart was poundin( as if it wou"d breaI... - fever came over me. 0 had

approached the ho"y of ho"ies of mystica" theo"o(y 0 had approached

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min("ed in its bri(htness, sin has no more power,

they wi"" weep bitter tears no more.

"essed is the monI, offerin( his prayers to Deus,

who sees Mim, and is seen near Mim,

who fee"s himse"f out of time and space,

for he is in Deus a"one, Inowin( not

if he is in or out of the body4

he hears inneffab"e words, not to be spoIen4

he sees what no eye has seen or ear heard,

nor has it entered the heart of man.

"essed is he who has seen the :i(ht of the wor"d

formed in himse"f, for he has conceived risto

within himse"f4 he wi"" be counted as his mother,

as risto, in Ohom there is no "ie, has said

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Bou are asIin( too much. =obody can become a scientist of the Jesus

prayer un"ess he stru(("es persona""y, un"ess he himse"f starts this worI.

Ohatever the others wou"d say is simp"y an introduction, to (ive him a

(ood spiritua" appetite. Mowever, in order to comp"ete my thou(hts

about a +ra%&o de Jesus, 0 must, perhaps, say a few thin(s about the

dan(ers and the errors that may arise a"on( the way.

0ndeed, 0 said. Bou said somethin( before, that the monIs avoid the

direct descent of the nous into the heart by the use of various means, in

order to avoid dan(ers. Ohat are these dan(ers and errorsC

2he error starts with the thou(ht that we must ac!uire (race in a short

period of time. 2here are many peop"e who are practisin( the sacred

worI da +ra%&o de Jesus and want to enter into the vis&o of :i(ht in a

short whi"e. -nd they "ose heart and (et disappointed because this

cannot happen immediate"y and to a"". 2he ath"ete must accept that hemust stru(("e many years. Deus does not force our wi"", because we are

persons and have free wi"" nor shou"d we force DeusUs freedom, because

Me is a Person, too. Oe shou"d "et Mim come, whenever Me thinIs,

whenever Me wants.

Me stopped for a whi"e.

-nother error is to (ive (reat si(nificance to psychotechnic methods.

2hese methods 8breathin( in and out, beatin( of the heart9 are simp"y

he"pfu" means so that we can concentrate our nous and free it from

e"ements a"ien to its nature. 2hese methods do not have a ma(ica" power,

but they are usefu" to us in avoidin( the distraction of the nous. Ohen

the nous is focused and maintained within itse"f easi"y, then a"" auxi"iary

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means are unnecessary.

-re there other errors as we""C

2here are, indeed. Ohen we move !uicI"y durin( the course of prayer.

Oe mentioned a "itt"e whi"e a(o that there are various sta(es of

deve"opment in the practice da +ra%&o de Jesus and we summed them up

into five. 2he first sta(e is to recite a +ra%&o de Jesus with the "ips. 2he

second is to Ieep the remembrance of Jesus in the mind and it wi""

descend by itse"f into the heart. Some peop"e, however, sIippin( the first

sta(e, start from the second and do not succeed in accomp"ishin( very

much. +thers (o strai(ht from the first sta(e to the third and deve"op it

main"y by breathin(. 2his is dan(erous, because, as 0 said before, the

physica" heart may suffer and this can cause a +ra%&o de Jesus to cease.

2here is no i""ness of course, but, neverthe"ess, it is possib"e that this

sacred worI may stop.+n the subject of tears, he went on, there are a"so certain prob"ems.

Ohat do you meanC

Oe said ear"ier that when a +ra%&o de Jesus stays in the nous the eyes

shed abundant tears. Mowever, this is not a"ways indispensib"e. Prayer

can (o we"" even if there are no tears. So, we shou"d not (et disappointed

in the absence of tears, because they wi"" come when Deus a""ows it. -nd

even if we are f"ooded by them, we shou"d not pay attention to them,

neither shou"d we describe these states to others. 2he ascetic experience

says that when we ta"I about these states, then they cease immediate"y,

and it taIes a "on( time for them to return. =eed"ess to say, a"thou(h we

Inow the sta(es of noetic prayer, we shou"d avoid thinIin( about which

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by the devi", he is "ater abandoned by him at some time, then pushed

bacIwards, and impe""ed to fa"" very "ow. Me is actua""y destroyed.

-nd how can one avoid this most heavy fa""C

2he savin( path is mournin( and obedience. Prayer is very c"ose"y

connected with mournin(. Ohen the devi" sees somebody "ivin( in

mournin(, he does not remain there but f"ees, because he is afraid of the

humi"ity which is en(endered by mournin(. St. Gre(ory of Sinai te""s us

that the best defence for the ath"ete of prayer is to be in a state of

mournin(, so that the joy which comes in prayer may not "ead him into

pride, for the bri(ht sadness Ieeps his sou" unharmed. /ournin( and the

awareness of our sinfu"ness are indispensab"e in the course of pure

prayer. 2he ath"ete ;shou"d Ieep his nous in he"" and despair not].

/oreover, the awareness of our sinfu"ness, of our nothin(ness, and the

hope in the /ercifu" Jesus are characteristic of +rthodoxy and of a"" of our hymns. 0t shou"d be stressed, thou(h, that not a"" can "ive in deep

mournin( because (reat stren(th and an ear"ier taste of divine (race are

needed so that they are not shaIen. Mowever, as far as it is possib"e, we

shou"d a"" "ive this b"essed mournin(. 0ndiscriminate obedience to a

Gerondas is a"so necessary. *verythin(, even the sma""est thin(s, shou"d

be done with his b"essin( and his wise (uidance4 even in the case of the

uncreated :i(ht.

Ohat does obedience to a Gerondas have to do with the vis&o of the

uncreated :i(htC 0 asIed astonished at what 0 had heard.

Ohen man wa"Is a"one, without the indispensab"e b"essin(, then he is

pursued by the devi", as we said before. Me experiences within himse"f

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the dissatisfied desire to see the uncreated :i(ht. Me be"ieves that this is

perfection and he wants to reach there !uicI"y.

0s this not ri(htC 0 interrupted him.

=o, it is not. St. Diadochos recommends that the ascetic shou"d not

practise his ascetic "ife with the hope of seein( the uncreated :i(ht, ;so

that the devi" wi"" not find his sou" ready on that account to be carried

off]. +ne shou"d start the worI da +ra%&o de Jesus with "ove towards

Deus and obedience to Mis ho"y Oi"". >or, it is possib"e for the devi"

who can dis(uise himse"f as an ;an(e" of "i(ht] 8F or. @@ . @ 9 to taIe

the form of an an(e" who wi"" serve him. -nd, then, the poor man thinIs

that he has reached the hei(ht of perfection, since he "ives with an(e"s,

without bein( aware that he is conversin( with devi"s. 0t is a"so a

temptation when the ascetic whi"e prayin( accepts thou(hts from the

demons that he wi"" soon see the uncreated :i(ht. /uch care is neededin this de"icate and dan(erous situation. Me must stop prayin( and

reprimand himse"f severe"yE ;Mow dare you, so wretched and vi"e, desire

to see the uncreated :i(ht]. 2he (reatest dan(er is to thinI onese"f

worthy of seein( the uncreated :i(ht Me can even sayE ;-"as the

demons, my murderers are comin( to destroy my sou" ] 2hen,

immediate"y, the enemy disappears. /any times the devi", in order to

satisfy the ambition of the monI and captivate him even more, brin(s

even "i(ht into his ce"". 0t is not the uncreated :i(ht, but the created one,

that of the devi".

-nd how can it be distin(uishedC

2here are many ways which he"p the monI to distin(uish the two

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"i(hts. 2he criteria are as fo""owsE >irst"y, if he has reached the vis&o of

the uncreated :i(ht throu(h obedience. 2he path of perfect and

indiscriminate obedience is the (uarantee that the vis&o of :i(ht is

(enuine. 2he ascetic must confide a"" matters concernin( ;vis&o] to a

discernin(, ho"y and dispassioned Gerondas and asI him about them.

2he thou(ht that he shou"d not asI his (uide is from the devi" who aims

at Ieepin( him in darIness, error and s"avery. Second"y, the :ord said

about the fa"se prophetsE ;you wi"" Inow them by their fruits] 8/att. K.

@[9. 2he same ho"ds true in this case, too. - c"ear distinction between the

uncreated and created "i(ht is made by their fruits. 2he uncreated :i(ht

brin(s into the sou", ca"m, peace, humi"ity and awareness of our

wretchedness. Ohen -braham ta"Ied to Deus, he ca""ed himse"f dust and

ashesE ; eho"d, 0 have taIen upon myse"f to speaI to the :ord, 0, who

am but dust and ashes] 8Gen. @\. FK9. 2he same happened with JobE ;0had heard of thee by the hearin( of the ear, but now my eye sees thee4

therefore 0 despise myse"f and repent in dust and ashes] 8Job F. 9. -nd

Prophet 0saiah, when he saw the ("ory of Deus, exc"aimedE ;Ooe is me

>or 0 am "ost4 for 0 am a man of unc"ean "ips, and 0 dwe"" in the midst of

a peop"e of unc"ean "ips4 for my eyes have seen the Win(, the :ord of

hosts ] 80s. [. 9. +n the contrary, the vis&o of the "i(ht of the devi"

en(enders pride, vain("ory, the thou(ht that we have ac!uired perfection.

St. Gre(ory of Sinai saysE ;Wnow, then, that the ener(ies of (race are

obvious and the demon, even if he dis(uises himse"f, cannot administer

them4 he cannot (ive meeIness, nor forbearance, nor humi"ity nor hatred

for the wor"d, neither can he extin(uish p"easures and passions this is

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fo""owin( examp"e. Me writes that once -Iindinos went to /t. -thos.

Me stayed there for a few days and to"d St. Gre(ory that whi"e he was

tryin( to pray, he saw a "i(ht which was sp"it, and a human face cou"d be

seen within it. 2he Saint asserted that the "i(ht was from the devi",

because it had a shape. ;-nd 0 dec"ared to him that it was a terrib"e

deceit and mocIery and (ame of the devi", or rather a cunnin( trap].

2he >athers su((est, the experienced ascetic went on, that we shou"d not

immediate"y accept every incident that occurs durin( our prayer.

; onsider somethin( as (ood after (reat testin(]. Oe must asI the

Gerondas about a"" of these matters and on"y after an intense and "on(

stru(("e, accordin( to the (race we ac!uire, are we ab"e to distin(uish

error from truth. Nine(ar and wine are the same in appearance, but they

differ in taste. Simi"ar"y as years pass, the ath"ete of prayer ac!uires the

abi"ity to discern the difference. 2he Gerondas was speaIin(unremittin("y. Mis head was bent toward the (round. 0 was "istenin( to

him, "itera""y charmed. 0 did not want to interrupt his +rthodox thou(hts,

which expressed the teachin(s of the >athers. Peace and ca"mness fi""ed

my heart whi"e he was speaIin(, and that was a si(n that his teachin(

was true and sound.

-"" of these factors 0 have just mentioned to you are c"ear"y shown in a

conversation that St. Symeon the =ew 2heo"o(ian cites. Bou can see

there that Deus appears as :i(ht which brin(s sweetness. 2he discip"e

asIs the discernin( spiritua" father, who has a"ready seen Deus, and is

assured that what he saw was Deus.

Me tooI the booI and started readin(E

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;Deus is "i(ht, Mis vis&o is "i(ht

Ohen Me revea"s Mimse"f, 0t is a "i(ht.

2he beho"der marve"s Inowin( not Oho hast appeared,

darin( not to asI the !uestion ;Oho art thouC]

Darin( not to "ift the eyes to see Mis (reatness,

except in fear, in tremb"in(, prostrate before Mim,

Inowin( on"y that someone has come, someone has appeared.

0f there is a person who has a"ready spoIen of these thin(s,

a person who has a"ready seen Deus, to him, it can be saidE

;0 have seen].

;Ohat have you seen, chi"dCather,

interpretin( the passa(e from the ProverbsE ;where there is no (uidance,

a peop"e fa""s "iIe "eaves] 8Prov. @@ . @ 9, says that the "eaf is in the

be(innin( (reen and fresh but then it fades and fa""s. 0t is despised and

stepped upon. 2he same happens to the man who does not have a

spiritua" father. Me soon withers and succumbs to his enemy. ;0n the

be(innin( he is fu"" of fervour concernin( fastin(, vi(i", practisin(

hesychia, obedience, and other virtues4 then his fervour fades away and,

because he does not have a spiritua" father who sustains, increases and

excites this fervour, he withers away and fa""s and is subject to his

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nor of any other order in the race that is before us, the race to Inow Deus

you are the first accordin( to Mo"y Scripture4 you fo""ow the path of the

first martyrs].

"essed are the monIs, ath"etes of the spiritua" "ife. "essed are the

birds which sin( and enjoy the dewy sprin( time of Deus. Oe cannot "ive

these ecstasies. Oe breath the fumes of our impurities. Oe eat the dust of

the earth, from which we are made.

Bet, you too can enjoy the beams of divine ("ory, sheddin( of divine

"i(ht. 0f you want to become true theo"o(ians you must pray because

on"y then the /ost *sp7rito Santo is pre sent and acts. ;0f you are a

theo"o(ian you pray tru"y and if you pray tru"y you are a theo"o(ian]. 0

wi"" te"" you somethin( to he"p you to understand this. 0t is possib"e after

committin( a sin 8primari"y a carna" one9 that a person can write

theo"o(ica" treatises and be en(a(ed in the ana"ysis of the worIs of the>athers, but, since he has "ost (race by committin( the sin, he cannot

pray. Prayer ceases but worI does not. 2hus, a true theo"o(ian is he who

"ives in prayer. 2herefore, you too can receive, the joyfu" heartbeat of

divine i""umination.

ut howC 0 wou"d "iIe your inva"uab"e he"p on this subject. 0t wi"" be

very practica" as we"" as indispensab"e.

Y - W Z

\. - +ra%&o de Jesus is necessary for "er(y

and :aymen who "ive in the Oor"d

Bou must rea"ise the necessity of purification from passions. Bou shou"d

not on"y want to maIe others we"" but you shou"d be"ieve that you, too,

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"iIe a"" of us, are fu"" of passions. *ach passion is a he"". Bou shou"d a"so

Inow that, accordin( to what we have said, a +ra%&o de Jesus is a remedy

which cures the sou" and purifies it. 2hat does not mean that the Jesus

prayer is a panacea but rather it is the means by which man is united

with Deus, who is the on"y one Oho purifies and i""umines the sou". Me is

the physician of our sou" and body Me is ;the true "i(ht that en"i(htens

every man who comes into the wor"d] 8John. @ . 9. -s eye sa"ve

c"eanses the vis&o and enab"es a"ready existin( objects to be seen,

simi"ar"y, each person must wi"" to be purified and transformed and seeI,

throu(h prayer, i""umination which comes from Deus.

Do you be"ieve that we, who worI in the wor"d, can do what the monIs

do concernin( this divine worI of prayerC

*ven if you cannot do exact"y what they do, sti"" you can achieve many

thin(s. 0t must be made c"ear, however, that noetic prayer is one thin(and prayin( a +ra%&o de Jesus another. =oetic prayer, as some hesychasts

practise it, re !uires a "ife without distraction. 0t re!uires !uietness and

many other thin(s, as we have a"ready described. 0f you cannot practise

noetic prayer in the wor"d and this is very difficu"t you must pray with

a +ra%&o de Jesus at set times or say it whenever you can. 0t wi"" do you

(reat (ood.

an you su((est to me some usefu" and practica" waysC

-part from church services, you shou"d a"so desi(nate a certain hour

for the practice da +ra%&o de Jesus, for meditation on the name of Jesus.

Bou shou"d start the practice da +ra%&o de Jesus (radua""y and proceed

accordin( to your thirst and the (race you fee". +ne can start by sayin(

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the prayer for ha"f an hour in the mornin( before sunrise, and ha"f an

hour in the evenin(, after the comp"ine, before s"eep. 0t is necessary for

there to be a fixed hour for prayer which shou"d not be chan(ed for any

reason, not even for (ood worIs. 0t is possib"e, for examp"e, that

somebody may come for confession at that particu"ar time. 0f he is not i""

or if it is not very ur(ent you shou"d not postpone the time you have set

aside for a +ra%&o de Jesus. 2he same shou"d happen concernin( (ood

worIs. - peacefu" and !uiet room where no noises are heard is a"so

necessary for one to start the worI da +ra%&o de Jesus, in the way we

mentioned before. 2hat is, in the be(innin( we shou"d warm our heart or

read a booI of the >athers, which creates in us a fee"in( of compunction,

and then we shou"d say a +ra%&o de Jesus either with the "ips, the mind or

the heart, accordin( to our spiritua" pro(ress. :itt"e by "itt"e the time

devoted to a +ra%&o de Jesus wi"" increase and it wi"" sweeten our hearts,and we sha"" "on( for it. ut, 0 repeat, in the be(innin( we need to force

ourse"ves to say the prayer even for a short time. 0t wi"" do us (reat (ood.

0s it enou(h, this short period of timeC

0t is not enou(h but when there is a (ood disposition and humi"ity, Deus

fi""s up what is "acIin( in prayer. Since Deus is so sympathetic to our

downfa""s, wonUt Me be extreme"y mercifu" to us in the stru(("e for our

transformationC Me fi""s up whatever is "acIin(. Me taIes into account

even the specia" circumstances of each one of us. 0t may be that one hour

of your prayer wi"" be more b"essed than the many hours of a monI,

because you are a"so busy with other worIs.

0 admired the discretion of this -thonite monI, of this incarnate an(e".

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Me distin(uishes a"" prob"ems with admirab"e abi"ity and puts everythin(

in its proper perspective.

Bou shou"d Inow, however, he went on, that the devi" wi"" expose you

to many temptations durin( prayer, as 0 said previous"y. /any incidents

wi"" come up to maIe you stop prayin(. ut you shou"d a"so Inow that

Deus is testin( you throu(h these tria"s to determine if you rea""y want to

practise a +ra%&o de Jesus. 0n such a case, if you persevere, Deus wi"" come

to your aid and drive away a"" difficu"ties.

ut, Gerondas, if, whi"e prayin(, thou(hts come to my mind of

preparin( a speech or a sermon4 of doin( somethin( for the "ove of my

brother, must 0 abandon themC

Bes, you must abandon them. >or, even when (ood thou(hts come

durin( prayer 80 refer to the set times of prayer9, the devi" exp"oits them

to obstruct us from prayer. 0f the devi" rea"ises that we are ready to (iveup a +ra%&o de Jesus for such thin(s, he wi"" send us many thou(hts of the

same Iind even at the restored set time. ut in this case, neither do we

pray, nor are we purified nor have our brethren rea""y benefited. >or the

preparation of a sermon, which has rep"aced prayer, is without fruit. 0t

wonUt benefit the brethren.

0t happens sometimes that we return to our ce"" exhausted, after havin(

spent a "ot of our stren(th, and then we cannot pray our usua" ru"e. Ohat

shou"d we do in these casesC

Oe shou"d not (ive up a +ra%&o de Jesus even then. St. Symeon

recommends that servin( our brothers shou"d never be the cause for us

to be deprived da +ra%&o de Jesus, because we then "ose many thin(s.

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Oe shou"d never find excuses to avoid prayer. ;:abour in service

accordin( to your stren(th4 and in your ce"", persevere in prayer with

contrition, vi(i"ance and continuous tears4 and do not have it in your

mind4 0 have "aboured exceedin("y today, "et me diminish the time of

prayer because of physica" tiredness. >or, 0 te"" you that no matter how

much you worI beyond your stren(th in servin( others, if you deprive

yourse"f of prayer, be sure that you have "ost somethin( very (reat]. Ma"f

an hour da +ra%&o de Jesus is worth as much as three hours of deep

s"eep. 2he pro"on(ed +ra%&o de Jesus rests and ca"ms us. So, even from this

point of view, it is an invi(oratin( physio"o(ica" remedy. /y dear father,

wrap up a"" your worIs in the (o"den mant"e da +ra%&o de Jesus. 0t is

because they worI much with their brain and not with their heart, that

many of the brethren have tribu"ations and are in an(uish in their

spiritua" endeavour. 2hey become tired by thinIin( what to say, whereaswhen they "ive in (race, then the thou(hts come, they "itera""y sprin(

forth "iIe a rushin( river. 0t is because they do not have a (ood "inI with

a +ra%&o de Jesus that the brethren !uarre" amon( themse"ves, do not have

peace, are aff"icted by unjust attacIs and do not rejoice over them,

accordin( to the commandment of risto. St. =icodemos the Ma(iorite,

bein( (uided by a "on( tradition of severa" centuries, su((ests that the

ishop shou"d be e"ected from the ranI of the monIs. Mavin( monastic

consciousness, he wi"" not be troub"ed by persecutions, s"ander,

accusations or the an(er of men, since he himse"f is the first to reco(nise

his own sinfu"ness and to accuse himse"f. 2hus he ac!uires a"" the fruits

we mentioned before main"y "ove, which f"ows from much (race, and

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freedom from fa""in( into sin, as the >athers say.

Ohat do you mean, father, by monastic consciousnessC

0 mean obedience, humi"ity, se"f condemnation and an insatiab"e thirst

for a +ra%&o de Jesus obedience to the Gerondas and the spiritua" father.

2he monI shou"d be humb"e toward a"" peop"e and his humi"ity shou"d

be connected with the stru(("e for purification from passions. Oe shou"d

not undertaIe many worIs, because, unfortunate"y, we are inf"uenced in

this matter by other heresies. 2he (reatest worI is to ac!uire humi"ity

and ho"iness. 2hen we are tru"y rich. 2he hurch is not a ministry of

socia" services, but it is the treasury of divine (race. Priests are not socia"

worIers but those who (uide the peop"e of Deus. -nd this cannot be done

un"ess they have humi"ity and ho"iness. Oithout ho"iness and humi"ity

the (reatest socia" worI is soon ob"iterated, whereas when we have

humi"ity and ho"iness of "ife, even the sma""est socia" worI ac!uiresextraordinary dimensions. Mumi"ity shou"d be connected with se"f

condemnation, too, that is with se"faccusation. Oe shou"d be the first to

accuse ourse"ves. Oe shou"d attach the respect that the others show us to

our priesthood and not to ourse"ves. Oe shou"d attribute the accusations

of others to our own sinfu" state and not to our priesthood. Oe wi""

experience then peace and much (race from Deus, and wi"" drive out

every cause which maIes us hate our brother. 2here must a"so be

insatiab"e thirst for a +ra%&o de Jesus. Oe shou"d not consider the Jesus

prayer an opportunity, but we shou"d consider it as "ife itse"f. Oe shou"d

move within prayer. +ur theo"o(y and our preachin( shou"d be born

within its ho"y atmosphere. Oe shou"d a"so have our ru"e and do it every

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day. Ohen we "ive in this way the wor"d is then benefited beyond

measure. Ohoever one may be, either priest or bishop, he shou"d a"ways

have one concernE not to "ose his monastic consciousness. 0t is written in

the ;Sayin(s of the Desert >athers

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found in the ooI of Mours. Bou shou"d a"so chant the specia" prayers

addressed to our Senhor Jesus risto and found at the end of the booIE

;2he Vnseen Oarfare], composed by St. =icodemos the Ma(iorite. Me

ur(es us to evoIe often, the most sweet, joy producin( and the cause of

a"" (ood, savin( name of our Senhor Jesus risto, not on"y with our "ips,

but a"so with our heart and mind.

Bou shou"d a"so pray for others, too, because Deus has en trusted his own

peop"e to you. 2herefore it is your duty to withdraw and pray for peace

and i""umination of his peop"e. -s (reat /oses did...

- =0GM2 0= 2M* D*S*L2 +> 2M* M+:B /+V=2-0=

o ^ @ F ^ H ^ ^ ^ [ ^ K ^ \

^ o

_ /etropo"itan Mierotheos of =afpaItos

@.Descent from my own 2abor

@.

*pi"o(ue

F.

G"ossary

Y - W Z

Descent from my own 2abor

-s soon as the day had we"" dawned, 0 sou(ht to obtain the b"essin( of

father... and descend from the mountain to the sea and a"so from the

spiritua" mountain to the sea of the wor"d. 0 found him peacefu" and

ca"m, sayin( a +ra%&o de Jesus and worIin( on his handiworI in order to

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earn his "ivin(, that is a bit of toasted bread and the most necessary of

thin(s.

Give me your b"essin(, 0 said, and 0 bent to Iiss his hand.

Good bye my father. 2he :ady /other of Deus be with you. /ay the

Mo"y 2rinity support you. ;/ay the :ord Ieep your sou" and body from

every evi" and from every adversity caused by the devi" and from every

ima(ination causin( disturbance4 may the :ord be your "i(ht, your

protection, your way, your stren(th, the crown of your joy and eterna"

he"p. e watchfu"]. Mave a"ways as your inseparab"e companion the

+ra%&o de Jesus. -nd pray for me so that Deus may tende miseric6rdia de mim.

2he prayers of monIs are fu"" of "ife. 2hey come out of sensitive hearts.

Gerondas thanI you for everythin(. Pray for me, for my friends, my

spiritua" chi"dren, for my re"atives. Pray, pray ho"y Gerondas. Pray for

the who"e wor"d because you are its hi(hest peaI, approachin( Meaven.Pray, Gerondas. Bou are the most precious person of the human race.

Pray. Bou are an inestimab"e treasure of +rthodoxy, who is Iept as many

others are, in the treasury of the Mo"y /ountain. Pray, pray for us,

sinners. Bou are the copper snaIe which was raised up in the desert and

we, the sinners, who are bitten by the snaIes of sin, see you, and we are

cured. Bou are our /oses, who on the mountain, 8you9 raise up your

hands in prayer and we defeat the enemy, down in the wor"d. Do not put

your hands down, because the power of the enemy, of the devi" wi""

crush us. Pray Gerondas...

/ay Deus (ive you Mis mercy, my father.

Bour b"essin(.

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/ay the :ord b"ess you. 0U"" be expectin( you next year.

0 was c"imbin( down from the mountain to the seashore to meet the boat,

"iIe a burnin( six win(ed seraphim, "iIe the fiery and fire bearin(

Prophet *"ijah. /y mind was not functionin(. Leason had ceased. +n"y

my heart was af"ame. 0t was f"itterin(. -nd without my hard"y rea"izin(

it, 0 was chantin( phrases from the service that the exceptiona" -thonite

monI, St. =icodemus, composed for the -thonite >athers.

;Oho is (oin( to speaI about your stru(("e, b"essed >athers4

Oho is (oin( to praise worthi"y the deeds of your asceticismC

Oho is (oin( to praise the temperance of your mindC

your unceasin( prayer

your sufferin(s to (ain virtue,

the wearin( out of the body,

the stru(("e a(ainst passions,the a""ni(ht assemb"ies for prayer,

the unceasin( tears,

the humi"ity of spirit,

the victories a(ainst demons,

and a"" the other (iftsC

+ mu"titude of ho"y men

sanctified and desired by Deus.

+ honeycombs chosen by Deus,

who made wax ce""s,

fu"" of the sweetest honey

of !uietness in the ho"es and caves of the earth

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