Between God And Man

Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων· καὶ ὅτι πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεὸν, καὶ εἰς ἀνθρώπους. Ἡλὶ πρεσβύτερος σφόδρα·καὶ ἤκουσεν ἃ ἐποίουν οἱ υἱοὶ αὐτοῦ, τοῖς υἱοῖς Ἰσραήλ· καὶ εἶπεν αὐτοῖς· Ἵνα τί ποιεῖτε κατὰ τὸ ῥῆμα τοῦτο, ὃ ἐγὼ ἀκούω ἐκ στόματος παντὸς τοῦ λαοῦ Κυρίου; Μὴ, τέκνα· ὅτι οὐκ ἀγαθὴ ἡ ἀκοὴ, ἣν ἐγὼ ἀκούω, τοῦ μὴ δουλεύειν λαὸν Θεῷ. Ἐὰν ἁμαρτάνων ἁμαρτήσῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξεται περὶ αὐτοῦ πρὸς Κύριον· ἐὰν δὲ τῷ Κυρίῳ ἁμαρτήσῃ, τίς προσεύξεται περὶ αὐτοῦ; Ζητήσατε τὸν Θεὸν, καὶ ἐν τῷ εὑρίσκειν αὐτὸν, ἐπικαλέσασθε. Ἡνίκα δ' ἂν ἐγγίζῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ· καὶ ἐπιστραφήτω ἐπὶ Κύριον, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. Οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου, λέγει Κύριος. Ἀλλ' ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Τοσοῦτον τὸ μέσον Θεοῦ καὶ ἀνθρώπου, ὅσον οὐδὲ ὁ λόγος παραστῆσαι δυνήσεται. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Δ´, Τιτλ Λ´ Source: Migne PG 95.1416c-d

Of the difference between God and man and that there is much that separates God and man, and of sinning against God and men. Eli was very old and he heard what his sons did among the sons of Israel and he said to them: 'What is it that you do according to the report which I hear from the mouth of all the people of the Lord? Let it not be, my sons, because it is no good report that I hear, it is no service for the people to God. If in sinning a man sins against a man, he shall pray for him to God, but if he sins against the Lord, who shall pray for him? 1 Seek the Lord and when you have found him, call on Him. Then when he has come near to you, let the impious man rest from his ways, and the iniquitous man from his counsel, and let him turn to the Lord and the Lord will be merciful, for He is rich in the forgiveness of your sins. For my ways are not your ways, says the Lord. But as far as heaven from earth are my ways from your ways, and my thoughts from your thoughts. 2 So great is the gulf between God and man that there is no speech so great that it is able to express it. Saint John of Damascus, Sacred Parallels, Letter D, Chap 30 1 1 Kings 2.22-25 2 Isaiah 55.6-9

Repulsing Pride

Εἰ δὲ ὑπὸ τοῦ δαιμονιώδους πάθους τῆς κακίστης ὑπερηφανίας σεαυτὸν ὀρᾷς πολεμοὺμενον, ὀφείλεις μηδένα λοιδορῆσαι, ἢ κρῖνα, ἢ ἐξουδενῶσαι τὸ σύνολον, ἀλλ' ἑαυτὸν περίψημα πάντων λογίζεσθαι, καὶ ἐννοεῖν συνεχῶς, ὅτι ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασσαν οἱ οἰκοδομοῦντες· καὶ πάντοτε χρεωφειλέτην λογίζεσθαι ἑαυτὸν, καὶ ἐξουθενεῖν ἐνώπιον τοῦ Θεοῦ καὶ πάντων ἀνθρώπων. Καὶ μὴ θάρσει, ἕως οὗ τὴν ἀπόφασιν δέξῃ· ὀρῶν εκεῖνον, τὸν καὶ μετὰ τὴν ἐν νυμφώνι κατάκλισιν, χεῖρας καὶ πόδας δεσμούμενον, καὶ εἰς τὸ σκότος αἰώνιον ἐξοριζόμενον· ἀλλὰ κᾶν νηστεύῃς, κἂν ἀγρυπνῇς, κἂν χαμαικοιτῇς, κἂν ψάλλῃς, κἂν διαμονῇς, κἂν μετανοίας πολλὰς ποιῇς, κἂν ἄλλο τι καλὸν ποιῇς, μὴ λέγου, ὅτι ἐξ ἰδίου μου κόπου, ἤ ἀπὸ ἰδίας προθυμίας γεγένηται, ἀλλ' ἐκ τῆς Θεοῦ βοηθείας καὶ ἀντιλήψεως γίνεται, καὶ οὐχὶ ἐκ τῆς ἐμῆς σπουδῆς. Σπούδασον πάντοτε, ἀδελφὲ, ἵνα ὑπάρχῇς ἀεὶ ἁπλοῦς καὶ ἄμωμος· καὶ μὴ ἔχε ἄλλα ἐν τῇ καρδίᾳ, ἄλλα ἐν τῷ στόματί σου· τοῦτο γὰρ δόλιόν ἐστι· καὶ συνεχῶς μετὰ δακρύων προσεύχου· καὶ οὕτω ποιῶν ἀπαλλαγήσῃ τοῦ ὀλεθρίου καὶ πονηποῦ παραπτώματος. Άγιος Ιωάννης ο Δαμασκηνός, Περι Των Ὀκτώ Τῆς Πονηρίας Πνευμάτων Source: Migne PG 95.81d-84b

If you sense that you are being assaulted by that demonic passion of wicked pride, instantly resolve not to scorn anyone, or condemn them, nor disregard them, but rather reckon yourself to be the foulest of all, and think always: 'Unless the Lord builds the house, in vain they labour who build it.' 1 You must judge yourself to be a debtor to all, and humble yourself before God and every man. Do not be confident in yourself until you hear the sentence, when you shall see him, who even if he reclined at the wedding feast, bound hand and foot and cast out into the eternal darkness. 2 But even if you fast, or keep vigils, or sleep on the bare earth, or sing Psalms, or cultivate patience, or frequently repent, doing whatever good you do, do not say to yourself: 'This is my own labour!' or 'This is a work of my own eager will!' But ascribe it all to the aid and help of God, not to your own effort. Have care always, brother, to live simply and blamelessly, not having one thing in your heart and another in your mouth. For that is deceit. Pray always with tears. If you do this, you shall escape the fatal and worst evil. Saint John of Damascus, On The Eight Wicked Spirits 1 Ps 126.1 2 Mt 22.1-14

Similarity And Difference

Τίς ὁ μετασχὼν παραπλησίως ἡμῖν αἵματος καὶ σαρκός; ἄνθρωπος γὰρ ψιλὸς σὰρξ καὶ αἵμα τυγχάνων, οὐ μετέχειν λέγεται σαρκὸς καὶ αἵματος· εἰ κατὰ πάντα ἡμῖν ὡμοιώθη, τίς ὁ ὁμοιωθείς; Τὸ γὰρ πᾶσιν ὁμοιούμενον, εἴναι πάντως ἀνάγκῃ διαφορον. Άγιος Ιωάννης ο Δαμασκηνός, Κατὰ τῆς Αἱρεσεως Των Νεστοριανών Source: Migne PG 95.189d-192a

Who is He who: 'participating in flesh and blood, was made similar to us?' 1 For man alone is just flesh and blood and is not said to 'participate' in flesh and blood. If He was made similar to us in everything, 2 who is He who was made similar? For being made similar in all things, it is necessary there was quite some difference. Saint John of Damascus, Against the Nestorian Heretics. 1 Heb 2.14 2 Heb 4.15

Guarding Against Vainglory

Εἰ δὲ ὑπὸ τῆς κενοδοξίας καὶ τοῦ τῶν ἀνθρώπων ἐπαίνου δεινῶς τυραννῇ, ὀφείλεις μηδὲν πρὸς ἐπίδειξιν τῶν ἀνθρώπων ποιεῖν, ἀλλὰ πᾶσαν τὴν ἐργασίαν σου ποιεῖν ἐν κρυπτῷ, μηδενὸς ἄλλου εἰδότος, ἢ του Θεοῦ μόνου· καὶ μὴ ἀγάπα τοὺς ἐπαίνους, μηδὲ τὰς τιμὰς τῶν ἀνθρώπων, μηδὲ τὰ καλὰ ἱμάτια, μηδὲ τὴν προτίμησιν, καὶ τὴν πρωτοκαθεδρίαν· μάλλον δὲ ἀγάπα ἵνα σε ψέγωσιν οἱ ἄνθρωποι, καὶ κατηγορῶσι καὶ ἀτιμάζωσι ψευδόμενοι· καὶ ἔχε ἑαυτὸν παντὸς ἁμαρτωλοῦ ἁμαρτωλότερον. Άγιος Ιωάννης ο Δαμασκηνός, Περι Των Ὀκτώ Τῆς Πονηρίας Πνευμάτων Source: Migne PG 95 82c-d

If glorying in vanities and the praises of men rules heavily over you, never should you do anything before men, but let all the works that you do be done in secret, known to no one but God alone; 1 and guarding against love of the praises and honours of men, refuse fine vestments, first portions and first seats, but rather love that men insult you, and accuse and dishonour you by their lies, and hold yourself as the most sinful of sinners. Saint John of Damascus, On The Eight Wicked Spirits 1 cf Mt 6.1-6

On The Union

Τὰ μὲν οὖν πρὸ τῆς ἑνώσεως καὶ μετὰ τὴν ἕνωσιν ἐπ᾿ αὐτῷ λεχθήσεται, τὰ δὲ μετὰ τὴν ἕνωσιν πρὸ τῆς ἑνώσεως οὐδαμῶς, εἰ μήτιγε προφητικῶς, ὡς ἔφημεν. Τῶν δὲ ἐν τῇ ἑνώσει τρόποι εἰσὶ τρεῖς. Ὅτε μὲν γὰρ ἐκ τοῦ κρείττονος τὸν λόγον ποιούμεθα, θέωσιν τῆς σαρκὸς καὶ λόγωσιν καὶ ὑπερύψωσιν λέγομεν καὶ τὰ τοιαῦτα, τὸν προσγενόμενον τῇ σαρκὶ πλοῦτον ἐκ τῆς πρὸς τὸν ὕψιστον Θεὸν Λόγον ἑνώσεώς τε καὶ συμφυΐας ἐμφαίνοντες. Ὅτε δὲ ἀπὸ τοῦ ἐλάττονος, σάρκωσιν τοῦ Λόγου, ἐνανθρώπησιν, κένωσιν, πτωχείαν, ταπείνωσίν φαμεν· ταῦτα γὰρ καὶ τὰ τοιαῦτα ἐκ τῆς πρὸς τὸ ἀνθρώπινον κράσεως ἐπιλέγεται τῷ Λόγῳ τε καὶ Θεῷ. Ὅταν δὲ ἐξ ἀμφοῖν ἅμα, ἕνωσιν, κοινωνίαν, χρίσιν, συμφυΐαν, συμμόρφωσιν καὶ τὰ τοιαῦτα φάσκομεν. Διὰ τοῦτον οὖν τὸν τρίτον τρόπον οἱ προλελεγμένοι δύο τρόποι λέγονται. Διὰ γὰρ τῆς ἑνώσεως δηλοῦται, τί ἔσχεν ἑκάτερον ἐκ τῆς τοῦ συνυφεστῶτος αὐτῷ ἁρμογῆς καὶ περιχωρήσεως· διὰ γὰρ τὴν καθ᾿ ὑπόστασιν ἕνωσιν ἡ σὰρξ τεθεῶσθαι λέγεται καὶ Θεὸς γενέσθαι καὶ ὁμόθεος τῷ Λόγῳ· καὶ ὁ Θεὸς Λόγος σαρκωθῆναι καὶ ἄνθρωπος γενέσθαι καὶ κτίσμα λέγεσθαι καὶ ἔσχατος καλεῖσθαι, οὐχ ὡς τῶν δύο φύσεων μεταβληθεισῶν εἰς μίαν φύσιν σύνθετον, ἀδύνατον γὰρ ἐν μιᾷ φύσει ἅμα τὰ ἐναντία φυσικὰ γενέσθαι, ἀλλ᾿ ὡς τῶν δύο φύσεων καθ᾿ ὑπόστασιν ἑνωθεισῶν καὶ τὴν εἰς ἀλλήλας περιχώρησιν ἀσύγχυτον καὶ ἀμετάβλητον ἐχουσῶν. Ἡ δὲ περιχώρησις οὐκ ἐκ τῆς σαρκός, ἀλλ᾿ ἐκ τῆς θεότητος γέγονεν· ἀμήχανον γὰρ τὴν σάρκα περιχωρῆσαι διὰ τῆς θεότητος, ἀλλ᾿ ἡ θεία φύσις ἅπαξ περιχωροῦσα διὰ τῆς σαρκὸς ἔδωκε καὶ τῇ σαρκὶ τὴν πρὸς αὐτὴν ἄρρητον περιχώρησιν, ἣν δὴ ἕνωσιν λέγομεν. Άγιος Ιωάννης ο Δαμασκηνός, Ἔκδοσις Ὰκριβὴς Τῆς Ὀρθοδόξου Πίστεως, Τομος Δ, Κεφαλ ΙΗ' Source: Migne PG 94.1183b-d

The things said, then, concerning Him before the union are sayable also after the union, but those things after the union not at all, unless indeed in a Prophetic manner, as we have said. Those things that refer to the union have three modes. For when we make speech about the higher, we speak of the deification of the flesh and the assumption of the Word and exceeding exaltation, and so forth, declaring manifestly the wealth added to the flesh from the union with the must high God the Word and conjunction. And when we speak of the lower, we speak of the incarnation of the Word, His becoming man, His emptying of Himself, His poverty, His humility. For these things, and such like, by His mixing with humanity are imposed upon the Word and God. And when we speak of both together, we speak of union, communion, anointing, conjunction, conformation and such things. Thus the former two modes have their reason in this third mode. For by the union it is made clear what each has from the intimate conjunction and permeation with the other, for by the union in subsistence the flesh is said to be deified and to become God and to be equally God with the Word, and God the Word is said to be made flesh, and to become man, and is called a creature and last, not that the two natures are converted into one compound nature, for it is impossible that at the same time in the same nature opposite natural qualities exist, but the two natures are united in subsistence and permeate one another without confusion or transmutation. And the permeation is not from the flesh but from the Divinity, for it is impossible that the flesh should permeate through the Divinity, but the Divine nature permeating through the flesh gave to the flesh that same ineffable permeation, and this indeed we call union. Saint John of Damascus, An Exact Exposition of the Orthodox Faith, Book 4, Chap 18

Injustice and Aid

Περὶ ἀδικουμένων· ὅτι χρὴ βοηθεῖν αὐτοῖς.  Ἐν ταῖς ἡμέραις ἐκείναις μέγας γενόμενος ὁ Μωϋσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ· κατανοήσας δὲ τὸν πόνον αὐτῶν, ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα τινὰ Ἑβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν Ἰσραήλ. Περιβλέψας δὲ ὧδε καὶ ὧδε, οὐχ ὁρᾷ οὐδένα· καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ τῇ δευτέρᾳ, ὁρᾷ δύο ἄνδρας διαπληκτιζομένους, καὶ λέγει τῷ ἀδικοῦντι·  Διὰ τί τύπτεις τὸν πλησίον;  Ὁ δὲ εἶπε Τίς σε κατέστησε ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Ἢ ἀνελεῖν με θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωϋσῆς, καὶ εἶπεν· Εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο;   Διέσωσα πτωχὸν ἐκ χειρὸς δυνάστου. Συνέτριψα μυλὰς ἀδίκων, ἐκ δὲ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξέσπασα.  Ῥῦσαι ἀπαγομένους εἰς θάνατον, καὶ ἐκπριοῦ κτεινομένους, μὴ φείσῃ. Ἐὰν δὲ εἴπης, Οὐκ οἶδα τοῦτον, γίνωσκε ὅτι Κύριος καρδίας πάντων γινώσκει, ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.  Ἐξέλεσθε διηρπαγμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν.  Ἀδικίαν καὶ ταλαιπωρίαν ἀφέλεσθε· ἐξάρατε καταδυναστείαν ἐκ τοῦ λαοῦ μου, λέγει Κύριος.  Ἐξελοῦ ἀδικούμενον ἐκ χειρὸς ἀδικοῦντος αὐτόν.   Πᾶς ὁ πλέων ἐγγύς ἐστι τοῦ ναυαγίου, καὶ τοσούτῳ μᾶλλον, ὅσῳ σφοδρότερον πλέει· καὶ πᾶς ὁ σῶμα περικείμενος, ἐγγύς ἐστι τῶν τοῦ σώματος κακῶν, καὶ τοσούτῳ μᾶλλον, ὅσῳπερ ἂν ὀρθῶς βαδίζει, καὶ μὴ βλέπει τοὺς πρὸ αὐτοῦ κειμένους. Ἕως πλεῖς ἐξ οὐρίας, τῷ ναυαγοῦντι δὸς χεῖρα· ἕως εὐεκτεῖς, καὶ πλουτεῖς, τῷ κακοπαθοῦντι βοήθησον. Μὴ ἀναμείνῃς ἐπὶ σεαυτοῦ μαθεῖν, ὅσον κακόν ἐστιν ἀπανθρωπία, καὶ οἷον ἀγαθὸν σπλάγχνα τοῖς χρῄζουσιν ἀνοιγόμενα.  Χρηστοὺς εἶναι χρὴ τοῖς προεμπεσοῦσι, καὶ τῷ ἐλέῳ κτᾶσθαι τὸν ἔλεον.  Ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι χρὴ, καὶ δανείζειν Θεῷ τὸν ἔλεον ἐλέους χρῄζοντας, καὶ μὴ καταφρονεῖν ἀνθρώπων ἄνθρωποι ὄντες. Μὴ γελάσῃς πτῶμα τοῦ πέλας·διάβαινε δὲ ἀσφαλῶς, ὅση σοι δύναμις, ἀλλὰ καὶ δίδου χεῖρα χαμαὶ κειμένῳ. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α' , Τιτλ  ΙΖʹ Source:Migne PG 95 1192c-1193b

Concerning those treated unjustly, that one must help them. In those days, when Moses was full grown, he went out to his brothers, the sons of Israel, and looking on their toil, he saw an Egyptian man beating a Hebrew, one of his brothers, one of the sons of Israel. And looking about here and there and seeing no one, he struck down the Egyptian and hid him in the earth. And going out a second day, he saw two Jews fighting and he said to him who did injury, 'Why do you strike your neighbour?' And he said, 'Who set you up as prince and judge over us? Do you wish to kill me as you killed the Egyptian yesterday? And Moses was afraid and said, 'Report of this has become so well known?' 1 I shall free the poor man from the hand of the powerful. I shall crush the teeth of the unrighteous, from the midst of their teeth I shall deliver the prey. 2   Deliver those being lead to death, and free those who are about to be slain, do not refrain. For if you say, 'I do not know him,' know that the Lord knows the hearts of all, and He returns to each one according to his deeds 3 Seize him who is being dragged away from the hand of the unrighteous man. 4   Remove unrighteousness and wretchedness, and take oppression from my people, says the Lord. 5 Free him who suffers injustice from the hand of the unjust. 6 Whoever sails is near shipwreck and more so he who sails hard, and similarly someone who clothes the body is near to the bodies of the wicked, and more so he who goes to it with zeal, and does not notice those who lay before him. While you sail with a fair wind, give your hand to him who is shipwrecked. While your are healthy and rich, give your wealth to the afflicted. Do not expect to learn from yourself how much evil there is in inhumanity, and how much good in the opening of the heart to the needy. 7 Be benevolent to those those who have fallen into calamities, with mercy match mercy. 7 In the calamities of others we should consider what we have, and be merciful to match Gods mercy; we should not despise men when we ourselves are men. 8   Do not laugh at the fall of another man. But as far as you are able go aid him, and give your hand to him who is laying on the ground. 8 Saint John of Damascus, Sacred Parallels, Part 1, Chap 17 1 Exod 2.11 2 Job 29, 2,17 3 Prov 24.11 4 Jer 22.3 5 Ezek 45.9 6 Eccl 4.9 7 Greg Naz Or 15 8 Greg Naz Or 20

Actions Against Acedia

Εἰ δὲ τὴν ἀκηδίαν θέλεις νικῆσαι, κάμνε τί ποτε μικρὸν ἐργόχειρον, καὶ ἀναγίνωσκε, καὶ προσεύχου πυκνῶς μετ' ἐλπίδος βεβαίας τῶν καλῶν· ἐννόει τούς τε ψυχοῥῥαγοῦντας, καὶ τὴν βίαν καὶ τὸν πνιγνὸν τῶν ἁμαρτωλῶν, πῶς ἀνηλεῶς τιμωροῦνται καὶ βασανίζονται, καὶ οὕτω τοῦ πάθους ἔξεις ἀνάπαυσιν. Άγιος Ιωάννης ο Δαμασκηνός, Περι Των Ὀκτώ Τῆς Πονηρίας Πνευμάτων Source: Migne PG 95 82c

If you wish to conquer acedia, weary yourself for a time with manual labour, and read, and pray frequently with confident hope of attaining goods, for so are souls torn from the power and suffocation of sins, by which they are bent and twisted without mercy; thus you will have respite from your troubles. Saint John of Damascus, from On The Eight Wicked Spirits

Sons And The Son

Γέγραπται· Οὕτως ἠγάπησε τὸν κόσμον, ὥστε τὸν Υἱον αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, ἔχῃ ζωὴν αἰώνιον. Ποία ἀγάπης ὑπερβουλὴ, εἰ κοινὸν ἄνθρωπον χάριτι υἱοποιηθέντα ὑπὲρ ἡμῶν ἔδωκε; Πῶς δὲ καὶ Μονογενὴς, εἰ υἱοθεσίᾳ τετιμημένος, καὶ οὐ φύσει ὤν υἱὸς, τῆς Γραφῆς λεγούσης· Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες; Καὶ Ὁσοι ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι; Ἀλλ' ὥσπερ πολλῶν ὄντων θεῶν θέσει καὶ χάριτι, εἶς δέ ἐστιν ὁ φύσει Θεὸς, οὕτω καὶ πολλῶν υἱοθεσίᾳ τετιμημένων, εἶς ἐστιν ὁ φύσει Υἱὸς τοῦ θεοῦ ὁ μονογενῆς, ὄν ἔδεκεν ὑπὲρ ἡμῶν. Άγιος Ιωάννης ο Δαμασκηνός, Κατὰ τῆς Αἱρεσεως Των Νεστοριανῶν Source: Migne PG 95.203b-c

It is written: 'God so loved the world that He gave His Only Begotten Son, that everyone who believes in Him have eternal life.' 1 And how is this overflowing love, if for us he gave a common man by the adoption of grace as his son? How is he Only Begotten, if he has the honour of adoption but he is not by nature a son? As Scripture says, 'I said: You are gods, and sons of the most high.' 2 And: 'As many as received Him, He gave the power to become sons of God.' 3 But as there are many gods by the adoption of grace, one however is by nature the Son, He who is the Only Begotten given for us. Saint John of Damascus, Against the Nestorian Heretics.   1  Jn 3.61 2 Ps 81.6, Jn 10.34 3 Jn 1.12

Base Speech

Περὶ αἰσχρολογίας.   Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.   Πᾶς λόγος σαπρὸς μὴ ἐκπορευέσθω ἐκ τοῦ στόματος ὑμῶν, ἀλλ' εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν. Αἰσχρότης καὶ μωρολογία, ἢ εὐτραπελία, τὰ μὴ ἀνήκοντα, μηδὲ ὀνομαζέσθωσαν ἐν ὑμῖν, καθὼς πρέπει ἁγίοις.   Αἰσχρολογία μὴ ἐξερχέσθω ἐκ τοῦ στόματος ὑμῶν.  Ἡ τῶν λόγων συνήθεια ὁδός ἐστιν ἐπὶ τὰ πράγματα. Διὸ πάσῃ φυλακῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι, λάθωμεν τῶν χειρόνων, ὥσπερ καταδηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι. Κακοῦ μελέτη χρόνῳ βεβαιωθεῖσα δυσίατός ἐστιν, ἢ καὶ παντελῶς εἰς φύσιν ὡς τὰ πολλὰ τοῦ ἔθους μεθισταμένου. Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν ἐκμελῆ λυγίσματα. Αἰσχροὶ καὶ εἰκαῖοι, οἱ ἐν τοῖς ματαίοις εὐφυΐαν ἀνεπιδεικνύντες, βραδεῖς μὲν ὄντες τὰ καλὰ παιδεύεσθαι, τὰ δὲ ἐναντία μανθάνειν ὀξύτατοι καὶ προχειρότατοι. Αἰσχρολογίας αὐτοῖς τε ἡμῖν παντελῶς ἀφεκτέον, καὶ τοὺς χρωμένους αὐτῇ ἐπιστομιστέον, καὶ ὄψει δριμυτέρᾳ, καὶ προσώπου ἀποστροφῇ, καὶ τῷ ἀπομυκτηρισμῷ καλουμένῳ, πολλάκις δὲ καὶ λόγῳ θρασυτέρῳ. Τὸ ἐν τοῖς ὀνόμασιν ἀτακτεῖν, μελέτην ἐμποιεῖ τοῦ καὶ εἰς τὰ ἔργα ἀκοσμεῖν. Πάντη ἀφεκτέον αἰσχρῶν ἀκουσμάτων καὶ θεαμάτων· πολὺ δὲ πλέον ἔργων αἰσχρῶν καθαρευτέον. Ὁδὸς ἐπ' ἀναισχυντίαν ἡ αἰσχρολογία, καὶ τέλος ἀμφοῖν ἡ αἰσχρουργία. Κίνδυνον φέρει πολλάκις τὸ δυσφήμους λόγους ἀκούειν. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α' , Τιτλ ΜϚ.  Source:Migne PG 95 1254c-1256a

Concerning Base Speech Depraved speech corrupts good morals. 1   Let not a wicked word proceed from your mouth, but if it is something good for edification, let it be given for the edification of those who hear. 2 Baseness and foolish speech, and scurrilous talk, which pertains to nothing, let it not be spoken among you, as befits the holy. 3 Let not base speech come out of your mouth. 4 It is the way of words to lead to deeds, whence the soul must be guarded most diligently, lest being somewhat carried away by the pleasure of speaking we are forgetful of evils, not marking our own hands mixing together poison and honey. 5 A passion for evil is fortified by duration; and inevitably, as many things do, by custom it passes into a man's nature. 5 Seal up your ears with wax to base words and to the sweet sound of songs. 6 Base and mindless they are who in vain things evince a sort of cleverness, and when to things sublime you direct them are sluggish, though to doing base things they are swift, and most keen to display it. 7 One should not only abstain from obscene words but also silence those who use them, and even at the sight of their gaze avert your face, so often will you be preserved even from the speech of the most reckless. 8 Immodesty in words does this, that next we are carried to repulsive deeds. 8 Immediately we must abstain from hearing of baseness and from obscene sights, that much more surely we will not be stained by wicked deeds. The way to disgrace is through obscene words, and the end of both is obscene works. 8   The hearing of base words is often a bearer of peril. 9   Saint John of Damascus, Sacred Parallels, Part 1, Chap 46 1 1 Cor 15.33 2 Ephes 5.4 3 Ephes 5.4 4. Colos 3.8 5. Basil Homily to Youths 6 Greg Naz Tetras 17 7. Philo 8 Clem Paed, 2 6 9 Didymus

Impossible Mixings

Περὶ ἀμίκτων, καὶ τῶν ἀκοινωνήτως ἐχόντων πρὸς ἄλληλα. Τί τὸ ἄχυρον πρὸς τὸν σῖτον; Τί κοινωνήσει λύκος ἀμνῷ; οὕτως ἁμαρτωλὸς πρὸς εὐσεβῆ. Τί κοινωνήσει χύτρα πρὸς λέβητα; αὕτη προσκρούσει, αὕτη συντριβήσεται. Οὐ δύνασθε τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων. Τίς μετοχὴ δικαιοσύνης καὶ ἀνομίας; ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων;  Ἄμικτος ἡ τοῦ ἐλεήμονος καὶ τοῦ ἀπηνοῦς ἐναντίωσις. Οὐχ ὑπομένει τὸ σκότος τὴν τοῦ φωτὸς παρουσίαν·οὐ νόσος ὑγείας ἐπιλαβούσης ἵσταται· οὐκ ἐνεργεῖ τὰ πάθη τῆς ἀπαθείας παρούσης· φροῦδος ὁ θάνατος, ἀφανὴς ἡ φθορὰ, ὅταν ἐν ἡμῖν βασιλεύῃ ἡ ζωὴ, καὶ ἡ ἀφθαρσία τὸ κράτος ἔχῃ. Γενηθήτω ἐν ἐμοὶ τὸ θέλημά σου, ἵνα σβεσθῇ τοῦ διαβόλου τὸ θέλημα. Ὥσπερ γὰρ ἐν τοῖς ζοφώδεσι τῶν σπηλαίων, φωτὸς εἰσκομισθέντος, ὁ ζόφος ἐξαφανίζεται, οὕτως τοῦ σοῦ θελήματος ἐν ἐμοὶ γενομένου, πᾶσα πονηρὰ καὶ ἄτοπος τῆς προαιρέσεως κίνησις εἰς τὸ μὴ ὂν περιίσταται.   Ἡδονὴ οὐ παραδέχεται πόνον, οὐδὲ λύπη χαρὰν, οὐδὲ κατήφεια εὐφροσύνην, οὐδὲ αὖ πάλιν πόνος δυναστεύων ἡδονὴν προσίεται, οὐδὲ κρατοῦσα λύπη ἔχει χαρὰν παρεζευγμένην, οὐδὲ κατηφείᾳ ἐγκέκραται εὐφροσύνη. Ἀνεπιπλόκως γὰρ ἔχει πρὸς ἄλληλα τὰ ἐναντία πάθη, καὶ οὐκ ἂν εἰς ταυτὸν ἔλθοι ποτέ· οὐδὲ ὁμηρεύσει ποτὲ πρὸς φιλικὴν κοινωνίαν, διὰ τὴν ἐκ φύσεως ἄσπονδον ἔχθραν καὶ ἀλλοτρίωσιν.   Ἀμήχανον συνυπάρχειν τὴν πρὸς τὸν κόσμον ἀγάπην τῇ πρὸς τὸν Θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α'  Τιτλ ΝΑʹ.  Source: Migne PG 95 1257d-1260c

Concerning things which cannot be mixed, nor have anything in common. What has chaff to do with wheat? 1 What does the wolf have in common with the lamb? So it is with the righteous man and the sinner. What does a kettle have in common with a pot? If one strikes, the other will be smashed. 2 You cannot partake of the table of the Lord and the table of demons. What do righteousness and iniquity share? Or what do light and darkness have in common? What pact has Christ with the devil? Or what portion have the faithful with unfaithful? Or what agreement has the temple of God with idols? 3 Mercy and cruelty are opposites, that cannot be mixed. 4 The presence of light cannot tolerate evil. With the coming of sickness health no longer remains. Distress is not able to exist in tranquility. Death is not present and corruption is unseen, when life reigns is us and incorruption rules. 5 May your will be done in me, that the will of Satan is extinguished. For as in a dark cave, when a light is lit, darkness cannot remain, so if your will is done in me, every disordered and wicked impulse of my will shall be cast out into nothingness. 6   Pleasure admits no toil, nor joy grief, nor sorrow delight, nor again does toil have any connection with pleasure, nor grief with joy, nor delight with sorrow. For the effects of opposites have this reason, that they are not able to be be brought together in the least, nor may they ever be brought into amicable association on account of the implacable hostility that they have for one another in their nature. 7 It is not possible that love of the world coexist with the love of God, just as it is not possible that light and darkness tolerate one another. 8   Saint John of Damascus, Sacred Parallels, Part 1, Chap 51 1 Jerem 23.28 2 Sirach 13. 3,21 3 1 Cor 10.21, 2 Cor 6.14-16 4 Greg Nyssa On the Fifth Beatitude 5 Greg Nyssa On the Lord's Prayer 3 6 Greg Nyssa On The Lord's Prayer 5 7 Nilus 8 Philo

Baptism And Sons

Εἰ τὸ εἰδέναι τὸν Θεὸν ὑπερβολὴν ἐν τῷ ἀγαθῷ οὐκ ἔχει, τὸ υἱὸν γενέσθαι Θεοῦ ὑπὲρ εὐκληρίαν ἐστὶ πᾶσαν. Ὁ γὰρ Θεοῦ υἱὸς ἀξιωθεὶς γενέσθαι, ἕξει πάντως τοῦ Πατρὸς τὸ ἀξίωμα. Ὑπὲρ εὐχὴν δὲ ἡ ἐπιτυχία· ὑπὲρ ἐλπίδα δὲ τὸ δῶρον· ὑπὲρ φύσιν ἡ χάρις. Βαπτίζεται ἁγίῳ Πνεύματι, ὁ διὰ πάσης νοήσεως, καὶ λόγων, καὶ πράξεων ἁγιαζόμενος, καὶ ὢν πνευματικός. Ὡς γὰρ ὁ εἰς ὕδωρ βαπτιζόμενος, ὅλως ὑγραίνεται, οὕτως ὁ ἐν ἁγίῳ Πνεύματι βαπτιζόμενος, ὅλως πνευματικὸς καὶ ἅγιος γίνεται, γνώμῃ καὶ πράξει τοιοῦτος ἀποτελούμενος. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Β'  Τιτλ Δʹ.  Source:Migne PG 95 1277a

If it is known that God has nothing that exceeds Him in the good, to be a son of God is above every inheritance. For he who is worthy to be a son of God obtains the worthiness of the Father. Beyond prayer the answer, beyond hope the gift, beyond nature grace. He is baptised with the Holy Spirit who in every thought and word and deed is holy, being spiritual. For as he who is baptised in water is washed completely clean, so being baptised in the Holy Spirit all is made spiritual and holy, such a one being perfected in thought and deed.' 1 Saint John of Damascus, Sacred Parallels, Letter B, Part 4 1 Attributed to Saint Gregory Of Nyssa, Orations on The Beatitudes 7

God Unchanged

Οὐκ ἔσται ἐν σοι Θεὸς πρόφατος.  Πῶς οὖν Θεοποιεῖται καθ' ὑμᾶς ἄνθρωπος τῇ πρὸς τὸν Λόγον σχετικῇ συναφεὶᾳ καὶ κοινωνὸς τῷ Πατρὶ τῆς δόξης καὶ  τῆς ἀξίας δείκνυται; Ἡμεῖς δὲ οὐκ ἄνθρωπον προσφάτως θεοποιεῖσθαι φάσκομεν· ἀλλὰ τὸν πρὸ αἰώνων ὄντα Υἱὸν τοῦ Θεοῦ καὶ Θεὸν, σεσαρκῶσθαι ἀτρέπτως. Μεμένηκεν γὰρ οὐδὲν ἔλαττον Θεὸς, καὶ γενόμενος ἄνθρωπος. Άγιος Ιωάννης ο Δαμασκηνός, Κατὰ τῆς Αἱρεσεως Των Νεστοριανῶν Source: Migne PG 95.194

'There shall not be among you a recent God.' 1  How then according to you does God make a man who is bound to the Word yet is deprived of the same glory and dignity with the Father? We say God made such a man recently, but that from eternity He truly was the Son of God and God, unchanged by the Incarnation. He remaining nothing less than God while made man. Saint John of Damascus, Against the Nestorian Heretics.   1  Ps 80.10

Defeating A Vice

Ὅταν δὲ πάλιν ὑπὸ θυμοῦ καὶ τῆς ὀξυχολίας ταράττῃ, συμπάθειαν ἀναλαβοῦ, καὶ δούλωσον πρὸς τοὺς ἀδελφοὺς, καὶ εἰ δυνατὸν, νίπτε τοὺς πόδας αὐτῶν συνεχῶς ἐν ταπεινοφρονήματι, καὶ συγχωρησιν ζήτει παρὰ παντὸς ἀνθρώπου, καὶ τοὺς ἀσθενοῦντας συνεχῶς ἐπισκέπτου, τήν τε γλῶσσαν κίνει πρὸς ψαλμῳδίαν, καὶ τάχιστα τοῦ πάθους ἀπαλλαγήσῃ. Άγιος Ιωάννης ο Δαμασκηνός, Των Ὀκτώ Τῆς Πονηρίας Πνευμάτων Migne PG 95 81

When passion and anger again trouble you, take up meekness and be at the service of your brothers, and if possible, in all humility give yourself to the frequent washing of feet, and seek how you may be of use to every man, and be a continual carer of the sick, and give your tongue to the Psalms, and in a brief time you shall be delivered from the vice. Saint John of Damascus, from On The Eight Wicked Spirits

Defective Speech

Περὶ βλασφήμου καὶ μεγαλοῤῥήμονος.  Εἶπε Κύριος πρὸς Μωσῆν· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, λέγων· Ἄνθρωπος ὃς ἐὰν καταράσηται Θεὸν, ἁμαρτίαν λήψεται· ὁ ὀνομάζων δὲ ὄνομα Κυρίου, λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ υἱῶν Ἰσραήλ. Μὴ ἐξελθέτω μεγαλοῤῥημοσύνη ἐκ τοῦ στόματος ὑμῶν. Τί ἐτόλμησεν ἡ καρδία σου, ὅτι θυμὸν ἔῤῥηξας ἔναντι Κυρίου;  Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα· τοὺς εἰπόντας, Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ' ἡμῖν ἐστι·τίς ἡμῶν κύριός ἐστιν;  Ἀφανισθήσεται Σαμάρεια, ὅτι ἀντεῖπε πρὸς τὸν Θεὸν αὐτῆς· ἐν ῥομφαίᾳ πεσοῦνται αὐτοὶ, καὶ τὰ ὑποτίτθια αὐτῶν ἐδαφισθήσονται. Μεθύσατε αὐτὸν, ὅτι ἐπὶ Κύριον ἐμεγαλύνθη. Τάδε λέγει Κύριος· Ἐπειδὴ δέδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ, ἰδοὺ ἐπάγω ἐπὶ σὲ ἀλλοτρίους, λοιμοὺς ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὐτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν. Φιλάνθρωπον πνεῦμα σοφίας, καὶ οὐ κατορθώσει βλάσφημον ἀπὸ χειλέων αὐτοῦ. Πᾶσα ἁμαρτία ἀφεθήσεται τοῖς ἀνθρώποις·  τῷ δὲ εἰς τὸ ἅγιον Πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται, οὐδὲ ἐν τῷ νῦν αἰῶνι, οὐδὲ ἐν τῷ μέλλοντι. Ὁ μὲν ἁμαρτάνων, παραβαίνει νόμον· ὁ δὲ βλασφημῶν, εἰς αὐτὴν ἀσεβεῖ τὴν Θεότητα. Τοὺς ἐν τῇ πόλει βλασφημοῦντας, σωφρόνιζε· κἂν ἀκούσῃς τινὸς ἐν ἀμφόδῳ, ἢ ἐν ἀγορᾷ, ἐπιτίμησον, κἂν πληγὰς ἐπιθεῖναι δέῃ, μὴ παραιτήσῃ.Ῥάπισον αὐτοῦ τὴν ὄψιν, σύντριψον αὐτοῦ τὸ στόμα, ἁγίασόν σου τὴν χεῖρα διὰ τῆς πληγῆς. Κἂν ἐγκαλῶσί τινες, κἂν εἰς δικαστήριον ἕλκωσιν, ἀκολούθησον. Καθάπερ ὁ λίθον ἀκοντίζων εἰς τὸ ὕψος, τοῦ οὐρανοῦ μὲν τὸ σῶμα διατεμεῖν οὐ δύναται, οὐδὲ πρὸς τὸ ὕψος φθάσαι ἐκεῖνο, τὴν δὲ πληγὴν τῇ ἰδίᾳ δέχεται κορυφῇ, πρὸς τὸν ἀκοντίσαντα ἐπανιόντος τοῦ λίθου· οὕτως καὶ ὁ βλασφημῶν εἰς τὴν μακαρίαν τοῦ Θεοῦ οὐσίαν, ἐκείνην οὐ παραβλάψει ποτὲ, πολλῷ μείζονα οὖσαν καὶ ὑψηλοτέραν· κατὰ δὲ τῆς ἑαυτοῦ ψυχῆς τὸ ξίφος ἀκονᾷ, ἀγνώμων περὶ τὸν εὐεργέτην γενόμενος. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Β'  Τιτλ Ηʹ. Migne PG 95 1285-1288

On Blasphemy and Proud Speech The Lord said to Moses, 'Speak to the sons of Israel, saying, 'A man who curses God shall bear his sin; he who uses the name of the Lord shall be stoned by all the gathering of the sons of Israel.' 1 'Let not a proud word pass out your mouth.' 2 'For what dares your heart that impassioned you would rise up against the Lord?' 3   The Lord destroys all the lips of the cunning, the tongues of the proud speakers, those who say, 'Our tongues we magnify, our lips are ours; who is our Lord?' 4 'He shall obliterate Samaria, for it has spoken against its God. By the sword they shall fall and the babes at breast shall be cast down to the ground.' 5 'Make him drunk, because he has spoken against the Lord.' 6   Thus says the Lord: Because you claim your heart as the heart of a God, behold I shall lead over you foreigners and pestilence from the nations, and they shall draw out their swords over you, and over the beauty of your knowledge, and they shall crush down your beauty into the dust.' 7 'Benevolent is the spirit of wisdom and it does not let blasphemy come from its lips.' 8 'Every sin shall be forgiven men; yet if a man blasphemes against the Holy Spirit, he shall not be forgiven, not in this age, nor the age to come.' 9 'He who sins indeed violates the law, but he who blasphemes against the Divine name is impious.' 10   Chastise those who blaspheme in the city. And if you hear them in the street, or in the forum, denounce them. And even if the matter should come to blows, do not hesitate to do this. Set yourself against his face, smash his mouth, sanctify your hands through blows. And even if they accuse you, even if they haul you off to judgement, do this. 11   As he who casts a stone into the air, and for certain it cleaves the air above, yet it is not able to come to the heights, rather it may just fall with a blow on his own head, so like a stone thrown in this manner is he who utters contumacious and impious words against the blessed of God. Certainly he does no harm to Him who is at such a far distance and height, but truly in his own soul he drives a sword, senseless concerning the doing of good deeds. 12   Saint John of Damascus, Sacred Parallels, Part 2, Chap 8 1 Levit 24.15 2 1 Kings 2.3 3 Job 15.12 4 Ps 11.3,4 5 Hosea 14.1 6 Jerem 48.20 7 Ezek 28. 6-7 8 Wis 1.6 9 Mt 12.31 10 Basil 11 Chrysostom 12 Chrys Hom 3 On the Incomprehensible.

The Counsel Of God

Περὶ βουλῆς Θεοῦ· καὶ ὅτι ἄτρεπτος, καὶ ἀνέφικτος ἀνθρώποις ὑπάρχει. Κύριος διασκεδάζει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν.  Ὡς φοβερὸς ἐν βουλαῖς ὑπὲρ τοὺς υἱοὺς ἀνθρώπων.  Πολλοὶ λογισμοὶ ἐν καρδίᾳ ἀνθρώπου· ἡ δὲ βουλὴ τοῦ Θεοῦ μένει εἰς τὸν αἰῶνα.  Ἃ ὁ Θεὸς ἅγιος βεβούλευται, τίς διασκεδάσει;  καὶ τὴν χεῖρα τὴν ὑψηλὴν τίς ἀποστρέψει; Τάδε λέγει Κύριος Σαβαὼθ, λέγων·  Ὃν τρόπον εἴρηκα, οὕτως ἔσται, καὶ ὃν τρόπον βεβούλευμαι, οὕτως μενεῖ.  Ποῦ εἰσιν οἱ σοφοί σου;  καὶ ἀναγγειλάτωσάν σοι ὅ τι βεβούλευται Κύριος Σαβαώθ. Τίς ἔγνω νοῦν Κυρίου, ἢ τίς σύμβουλος αὐτοῦ ἐγένετο, ὃς συμβιβάσει αὐτόν;  ἢ πρὸς τίνα συνεβουλεύσατο, καὶ συνεβίβασεν αὐτόν;  Θεὸς αἰώνιος ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς.  Οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ. Ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ. Πᾶσα ἡ βουλή μου στήσεται, καὶ πάντα ὅσα βεβούλευμαι, ποιήσω·  ἐλάλησα, καὶ ἤγαγον· ἔκτισα καὶ ἐποίησα αὐτό. Τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ πρός με κενὸν, ἕως ἂν συντελέσῃ πάντα ὅσα ἠθέλησα. Τίς ἀνδρῶν γνώσεται βουλὴν Θεοῦ;  ἢ τίς ἐνθυμηθήσεται τί θέλει ὁ Κύριος;  λογισμοὶ γὰρ θνητῶν δειλοὶ, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι αὐτῶν. Μόλις γὰρ εἰκάζομεν τὰ ἐπὶ τῆς γῆς, καὶ τὰ ἐν χερσὶν εὑρίσκομεν μετὰ πόνου·  τὰ δὲ ἐν οὐρανοῖς τίς ἐξιχνίασεν;  βουλὴν δέ σου τίς ἔγνω; Ὅπου Θεὸς βούλεται, νικᾶται φύσεως τάξις.  Εἰ ἠβουλήθη γὰρ, ἠδυνήθη.  Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Β'  Τιτλ Βʹ.  Migne PG 95 1264-1265

On The Counsel of God, that men are neither able to change or understand it. 'The Lord scatters the counsels of men, He reproves the thoughts of the peoples.' 1 'He is terrible in counsel over the sons of men.' 2 'Many the thoughts in the heart of a man, the counsel of God remains in eternity.' 3 'What the holy Lord has willed, who shall discount? And His high hand who shall escape?' 4 This says the Lord of Hosts: 'As I have spoken, so it shall be, and as I have willed it, so it will remain. Where are your wise ones, O men? Let them cry out to you how the Lord of Hosts is resolved. 5 'Who has known the mind of the Lord, or who has been His counsellor, that he teach Him? From whom has He received advice and who has instructed Him? God eternal, who created the ends of the earth. He does not hunger, nor does He toil, nor is there finding out of His mind.' 6 'I am God and there is no other apart from me. All I will shall be and everything which I have resolved, I shall do. I spoke and it came to be, I created and it was. 7 'My word which has gone forth from my mouth, shall not return empty to me, until it complete all that I have wished.' 8 Who among men is able to know the counsel of God? Of who is able to conceive what God wishes? Fearful the thoughts of men and uncertain our foresight. With difficulty we judge the things in the world and what is in our sight with toil we discover. That which is in the heavens, who shall investigate? Your reasoning who shall know? 9 When God wishes it, the order of nature is conquered; for if He wishes it, so it is done. 10   Saint John of Damascus, Sacred Parallels, Letter B, Chap 2 1 Ps 32.10 2 Ps 68.5 3 Prov 19.21 4 Is 14.28 5 Is 19.12 6. Is 40. 13-14 7 Is 48.15 8 Is 55.11 9 Wis 9. 13,16 10 Chrysostom Homily on the Nativity of Christ.

Angels And Guardianship

Περὶ ἀγγέλων· ὅτι ἀγγέλους φύλακας ἡμῖν ἐπέστησεν ὁ Θεός. Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. Πρόσεχε σεαυτῷ, καὶ εἰσάκουε αὐτοῦ, καὶ μὴ ἀπειθήσῃ αὐτῷ· οὐ γὰρ μὴ ὑποστελεῖταί σε. Τὸ γὰρ ὄνομά μού ἐστιν ἐν αὐτῷ. Ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων·λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Ὥσπερ παιδαγωγούς τινας ἢ παιδονόμους ἐπιτεταγμένους τοῖς ἀνθρώποις τοὺς ἀγγέλους εἰδὼς ὁ Ἀπόστολος, εἰς μαρτυρίαν ἐκάλεσε. Τοὺς μὲν ἁγίους φωταγωγοὶ φυλάττουσιν ἄγγελοι, τοὺς δὲ φαύλους σκοτεινοί. Πλοῦτος γνώσεως καὶ σοφίας προστίθησιν ἡμῖν ἀγγέλους πολλούς· ὁ δὲ ἀκάθαρτος καὶ ἀπὸ τοῦ δοθέντος αὐτῷ ἐκ παιδὸς ἀγγέλου χωρίζεται. Ἡ γὰρ πνευματικὴ φιλία ἔστιν ἀρετὴ καὶ γνῶσις Θεοῦ, δι' ὧν συναπτόμεθα πρὸς φιλίαν ταῖς ἁγίαις δυνάμεσιν, εἴ γε οἱ μετανοοῦντες ἄνθρωποι χαρᾶς αἴτιοι γίνονται τοῖς ἀγγέλοις. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα, Στοικειον Α'  Τιτλ Ζʹ.

Concerning angels: that God has appointed angels to guard us. Behold, I send my angel before my face, that he guard you in the way, that he lead you into the land which I have prepared for you. Look to yourselves and hear his voice, and do not think to be unmoved by him, because he will not indulge you, for my name is in him 1 I have constituted the limits of my people according to the number of the angels of God. 2 See that you do not disregard any of these little ones. For I say to you, that their angels in heaven always see the face of my Father who is in heaven. 3 Because the Apostle knew that angels are to men as a teachers exhorting their pupils, so he called them to witness.  4   Holy men have angels of light guarding them, but evil men have angels of darkness. 5   Wealth of knowledge and wisdom binds many angels to us. But he who is unclean is stripped even of that angel given to him as a child. For spiritual friendship is founded on virtue and the knowledge of God, by which we are able to be bound in friendship with the holy. And those who repent are a cause of joy to the angels. 6   Saint John of Damascus, Sacred Parallels, Part 1, Chap 7 1 Exod 23. 20-21 2 Deut 33.8 3 Mt 18.10 4 1 Tim 5.21, Basil lib de sp 5 Didymus the Blind 6 Evagrios Ponticus, In Prov

Exertions and Gain

Ἐκ μερίμνης καὶ φροντίδος ἀναφανεῖται σοι εἰρήνη. Τέκνον, ἐν ζωῇ σου πείρασον τὴν ψυχήν σου. Γύμναζε σεαυτὸν πρὸς εὐσέβειαν. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς, τῆς νῦν καὶ τῆς μελλούσης. Οἱ ἐκ μακρᾶς συνηθείας μελετηθέντες πόνοι, ἀλυπότερον προσπίπτουσα τοῖς ἐγγεγυμνασμένοις. Μιμησώμεθα τοὺς ἐν τοῖς τακτικοῖς τὰς μελέτας ποιουμένους, οἵ γε ἐν χειρονομίαις, καὶ ὀρχήσεσι τὴν ἐμπειρίαν κτησάμενοι, ἐπὶ τῶν ἀγώνων τοῦ ἐκ τῆς παιδείας ἀπολαύουσι κέρδους. Ἀρετὴ ἀμελέτητος ἐν τοῖς ἔργοις, ταχέως ὑπὸ τῶν περιστάσεων ἀφανίζεται. Ἐκ μελέτης πολλῆς καὶ ἀσκήσεως ἡ Βιὰ καὶ ἡ ἀγριότης τῶν παθῶν ἀσθενεῖ. Ἡ συνεχὴς ἄσκησις ἐπιοτήμην παγίαν ἐργάζεται, ὡς ἀμαθίαν ἀμελετησία· καὶ πάλιν αὔξει τὴν πεῖραν ἡ περὶ αὐτὴν πριβή. Μελέτη τροφὸς επιστήμης. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα

From anxiety and care peace shall shine forth upon you. 1 O son, in your life test your soul. 2 Exert yourself in piety. The exertion of the body profits for little, piety is useful for everything, having the promise of life now and in the future. 3 Long toils make them familiar, and with less trouble they come upon those who are accustomed to them. Let us imitate those who exert themselves to fight, who in the actions and movement of it are well trained, so that by practice fierce struggles are as play to them. 4  Being careless for virtue in deeds a  man swiftly disappears beneath trials. 5 From much care and hard exercise even the hardest suffering is made weak. 6   With much exertion knowledge is made firm, just as neglect brings ignorance; and again it grows when trial presses upon it. Care is the nurse of knowledge. 7   Saint John of Damascus, Sacred Parallels 1 Job 11.18 2 Sirach 37.30 3 1 Tim 4.7 4 Saint Basil the Great, Homily 22 5 Gregory Nazianus 6 Didymus the Blind 7 Philo

Lessons in Health

Πρὸς σκληρὰν καὶ ἀπειθῆ καρδίαν λόγος ὑγιής οἰα εἰσερχεται, ἀλλ' ὥσπερ ἀντιτυπούμενος εἰς ἑαυτὴν ἐπανέρχεται.      Ὡς δὲ σώματος ἀγαθὸν ὑγεία, οὕτω ψυχῆς ἀγαθη γνῶσις, ὑγεία τις οὖσα ψυχῆς, καθ' πρὸς Θεὸν ὁμοίωσις γίνεται. Άγιος Ιωάννης ο Δαμασκηνός, Τὰ Ιἐρα Παραλληλα

To a hard and unfeeling heart teaching can bring no health but as something repelled by a hard body it returns to itself. 1 As health is the good of the body so knowledge is of the soul, which health being of the soul makes a likeness unto God. 1 Saint John of Damascus, from the Sacred Parallels 1. Attributed to Saint Justin Martyr