Prayer And Healing

Εὐξώμεθα ἐκτενῶς ἐκδιωχθῆναι τὴν λέπραν τὴν ψυχικὴν ἀπὸ τε τοῦ στήμονος, καὶ τῆς κρόκης, καὶ τοῦ δέρματος· στήμονος μὲν νοουμένου τοῦ νευρώδους μέρους τῆς Χριστιοῦ Ἐκκλησίας, ἐπισκόπων λέγω, καὶ ὅσοι τῆς Λευϊτικῆς ἀξίας τὰ γέρα καρπίζονται· κρόκης δὲ ἐκλαμβανομένης τοῦ εὐθυνομένου, καὶ ποιμαινομένου ὑπ' αὐτοῖς ἠγιασμένου λαοῦ, δέρματος δὲ νοουμένου τῶν νεωστὶ προσελθόντων τῷ Θεῷ, καὶ τέως κατηχουμένων, μή πως ἀποβεβληκότων διὰ τῆς ἀναγεννήσεως τοῦ ἁγίου βαπτίσματος τὴν νεκρότητα τῶν παλαιῶν τῆς ἁμαρτίας χιτώνων. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΜϚ' Ευφρασιῳ Ἐπισκοπῳ Source: Migne PG 79.173a

We should pray continually to be stripped of that leprosy which is spiritual, from the thread, the woof, and the skin. 1 The threads are to be thought of as the nerves of Christ , I speak of prelates who are adorned with Levitical dignity, and the warp is that which is taken up and guided and pastured by them, that is, the sanctified people. The skin are those who have recently come to God, and are yet catechumens, who have yet to dispose of their sins through regeneration by holy baptism from the old covering of death Saint Nilus of Sinai, Book 1, Letter 246, To Euphrasius the Bishop 1 Levit 13.48

Mindfulness

Ὥσπερ ἀδιαλείπτωσ ἀναπνέομεν τὸν ἀέρα, οὕτως ἀδιαλείπτως ὀφείλομεν τὸν Κύριον αἰνεῖν τε καὶ ὑμνεῖν, κἂν ἑν μέσῳ πραγμάτων στρεφώμεθα. Δύναται γὰρ ὁ φρόνιμος, καὶ θεοφιλὴς νοῠς δηκενῶς μνήμην σώζειν τοῦ Κτίσαντος. Ἐμνήσθην γὰρ, φησὶν ὁ Δαυϊδ, τοῦ Θεοῦ, καὶ ηὐφράνθην. Εἰ τοίνυν ἡ τοῦ Δεσπότου μνήμη εὐφροσύνην ἐμποιεῖ ταῖς ἡμετέραις ψυχαῖς, μὴ κατοκνήσωμεν ἀπολαύειν τῆς μνήμης τοῦ Θεοῦ. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΛΘ’ Σοσανρῳ Πριμασκρινιῳ Source: Migne PG 79.169d

As we continuously breathe air, so we should continuously sing and hymn the Lord, even when we are embroiled in worldly affairs. For it is possible for the prudent and pious mind to be continuously mindful of its Creator, as David says, 'I was mindful of God and I rejoiced.' 1 Thus if the memory of the Lord brings joy to our souls, let us not neglect to take joy in the remembrance of God. Saint Nilus of Sinai, Book 1, Letter 239, To Sosandros the Primiscrinius 1 Ps 76.4

Bringing Into Being

Εἰ τα μὴ ὄντα ποιεῖ γενέσθαι Θεὸς, καὶ τοῖς μηδαμοῦ μηδαμῶς φαινομένοις χαρίζεται τὸ εἴναι, πολλῷ μᾰλλον τὰ ὄντα ἀνορθώσασθαι δύναται. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΣΛϚ’ Σοφιανῳ Σκολαριῳ Source: Migne PG 79.169c

If God brings into being what is not, 1 and grants being to those things which appear to be nothing at all, how much more is He able to raise up the things which are? Saint Nilus of Sinai, Book 1, Letter 236 to Sophianus the Scholarius 1 Rom 4.17

Hidden Work

Πολλὰ ὁ Θεὸς λαληθότως ἐργάζεται πρὸς τὸ συμφέρον ἡμῖν, κἂν σκυθρωπὰ δοκῇ τὰ συμπίπτοντα. Ἡμεῖς δὲ τὸν λόγον τῶν συμπτωμάτων οὐ πολυπραγονοῠμεν ὡς πιστοὶ καὶ γνήσιοι οἰκέται. Ἔν γὰρ μόνον χρὴ πεπεῖσθαι, ὅτι συμφερόντως, καὶ ὠφελίμως ἡμῖν ἄπαντα ἐπιφέρεται παρὰ τοῦ προνοητοῦ τῶν ἡμετέρων ψυχῶν, τὸν δὲ τρόπον μηκέτι ζητεῖν μήτε ἀγνοοῦντας ἀσχάλλειν καὶ ἀθυμεῖν· οὐ δὲ γὰρ λυσιτελεῖ τὸ ἐπίστασθι, τὸ μὲν διὰ τὸ θνητοὺς εἶναι, τὸ δὲ διὰ τὸ εὐκόλως πρὸς τῦφον ἡμᾶς, καὶ ἀπόνοιαν αἴρεσθαι. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΛΕ’ Εὐσεβιῳ Διακονῳ Source: Migne PG 79.170b

Most often the work of God is hidden for our benefit and what befalls seems sorrowful. We, however, as faithful and true sons should not be disquieted by being too curious regarding the causes of what happens. We should trust in one alone, whatever comes upon us, for everything usefully and profitably comes for the care of our souls. There is no way for us to seek it out, nor does being vexed or downcast by ignorance profit understanding, but rather since we are mortal we are easily puffed up by pride and by folly. Saint Nilus of Sinai, Book 1, Letter 235, to Eusebius the Deacon

Advancing In Wisdom

Νόμιζε μοι τὴν τοῦ Θεοῦ σοφίαν μητέρα τινὰ εἶναι, καὶ νῦν μὲν τῷ νηπίῳ τὸν μαστὸν ἐπιδιδοῦσαν, καὶ βοῶσαν, Καλὸν, καλον, τοῦτό γε, εἶθ' ὕστερον πρὸς τὴν στερεὰν τροφὴν τὸν παῖδα ἐλαύνουσαν, καὶ χολῇ τὸν μαστὸν περιχρίουσαν, καὶ κράζουσαν συνεχῶς, Σαπρὸν, σαπρὸν τοῦτό γε. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΚϚ, Βενιαμιν Ἑβραιῳ Source: Migne PG 79.137a

Think, as I do, that the wisdom of God is something like a mother, who now gives her breast to the infant, saying, 'Good, this is good,' and later, so that the growing boy may take to solid food, she smears a bitter herb on the breast, and says to him, 'Bad, this is bad.' 1 Saint Nilus of Sinai, Book 1, Letter 126, To Benjamin the Hebrew 1 cf 1 Cor 3.1-2

The Defects Of Anger

Ὁργὴ πὰθος ἐστι μανιῶδες, καὶ τοὺς ἔχοντας γνῶσιν ἐξίστησιν εὐχερῶς, θηριοῖ τὴν ψυχὴν, καὶ πᾶσαν συντυχίαν ἐκκλίνειν ποιεῖ. Ἄνεμος σφοδρὸς οὐ κινήσει πύρψον, καὶ ψυχὴν ἀόργητον οὐ συναρπάζει θυμός. Ὕδωρ κειεῖται ὑπὸ βίας ἀνέμων, καὶ θυμώδης ταράσσεται ὑπὸ λογισμῶν ἀσυνέτων. Μοναχὸς ὀργίλος εἶδέ τινα, καὶ τοὺς ὀδόντας παρέθηξεν. Ὀμίχλης ἀνάδοσις παχύνει ἀόρα, καὶ θυμοῦ κίνησις διάνοιαν ὀργίλου. Ἐσκότισεν ἥλιον ὑποδραμὼν νέφος, καὶ νοῦν λογισμὸς μνησικακίας. Λέων ἐν χωγρεῖῳ ὤν κινεῖ τοὺς στρόφιγγας συνεχῶς, καὶ θυμώδς ἐν κέλλῃ λογισμοὺς ὀργῆς. Τερπνὴ θεωρία, γαληῶσα θάλασσα, ἀλλ' οὐκ ἔστι τερπνοτερα εἰρηνικoς κᾶταστάσεως· γληνώσῃ γὰρ θαλάσσῃ ἐγκολυμβῶσι δελφίνες, εἰρηνικῇ δὲ καταστάει ἐννήχεται νοήματα θεοπρεπῆ. Μακρόθυμος μοναχὸς, ἠσυχάζουσα πηγὴ, καὶ πᾶσι παρέχουσα προσηνὲς ποτὸν, διάνοια δὲ ὀργίλου διὰ παντὸς τετάρακται καὶ οὐκ ἐπιδώσει τῷ διψῶτι ὕδωρ, κἂν ἐπιδώσῃ, τεθολωμένον, καὶ ἄχρηστον, καὶ ὀφθαλμοὶ θυμώδους τεταραγμένοι καὶ ὕφαιμοι, καὶ τῆς ταρασσομένες καρδίας ἄγγελοι. Πρόσωπον δὲ μακροθύμου ὀρθὰ κατεσταλμένον, καὶ ὀφθαλμοὶ προσηνεῖς κάτω βλέποντες. Ἅγιος Νειλος, Περὶ Των Οκτώ Πνευμάτων Της Πονηρίας, Κεφαλ. Θ’, Περὶ ὀργῆς Source: Migne PG 79.1153c-d

Anger is a maddening passion, and it easily estranges the minds of those who are knowledgeable and makes their souls feral so that they refuse all company. A strong wind will not shake a tower, and anger will not carry off a meek soul. Water is disturbed by violent winds, and the angry man by foolish thoughts. An angry monk is as a solitary bee of the forest, he sees someone and he grinds his teeth. Spreading cloud makes the air heavy and the coming of anger weighs down the soul of the irascible man. As the sun is obscured by clouds running beneath it, so is the mind that is mindful of injuries. A lion is continually turning about in his lair, likewise the angry thoughts of a man in his cell. The sight of a tranquil sea is delightful, but nothing is more delightful than a man at peace. Dolphins swim in calm seas, and the thoughts of a peaceful soul swim amid the grace of God. The long suffering monk is a quiet fountain that offers sweet waters to everyone, but the mind that is deeply troubled by anger does not offer water to the thirsty, nor shall it give any, but it spoils its sustenance and offers what is polluted. Eyes disturbed by anger are bloodshot and the voice that comes from the heart is confused, but the face of the long suffering man is rightly composed and his gentle eyes look upon all things kindly. Saint Nilus of Sinai, On the Eight Spiritual Faults, Chapter 9, On Anger

Seeds And Bodies

Γεγράφηκας, ὅτι Τὸν κόκκον τοῦ σίτου ἀλέσω, καὶ ποιήσω ἄλευρον. Κἂν μυριάκις σπείρω αὐτὸν εἰς τὴν γῆν, οὐκ ἔτι ζωογονεῖται, ἀλλ' οὐδ' ἐξανίσταται, οὐ μὴ βλαστήσει ποτὲ, οὐ μὴ καρποφορήσει· οὕτω δὴ καὶ τὸ σῶμα σποδιὰ καὶ κόνις γενόμενον, οὐκ ἂν δύναιτο ἔτι ἐξαναστῆναι, ἤ ζῆσαι παντάπασιν. Ἀλλ' ἐγώ σοι πᾴλιν καὶ νῦν τὰ αὐτὰ προσαγάγοιμι σύν πραότητι ῥήματα, ἄπερ καὶ πάλαι ἐπέσταλκα, ὅτι ὥσπερ τὴν ἀρχὴν ἐκ χοὸς ἄνθρωπος ἀνεδείχθη τῇ δυνάμει καὶ τῇ τέχνῇ τοῦ πανσόφου καὶ πάντα ἰσχύοντος Κυρίου, οὕτω καὶ ἐν τῷ τέλει τοῦ παρόντος αἰῶνος ἐκ τῆς σποδιᾶς γενήσεται ἡ ἀνάστασις τοῦ ἐφθαρμένου σώματος, καὶ ἐξαναστήσεται ὁ ἄνθρωπος ζωοποιηθείς τε καὶ ψυχωθεὶς, τὴν μὲν προλαβοῦσαν φθορὰν ἀποτιναξαμενος, ἐπενδυσάμενος δὲ τὴν θείαν ἀφθαρσίαν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΙΑ' Ἀφονιῳ Σαμαριτῃ Source: Migne PG 79.129d-132a

You have written that wheat seed is ground down and made into flour, and that when thousands of seeds are sown in the earth, not all survive, and not all shoot up, and not all bud, and not all produce fruit, and likewise it is for this body of dust and ash, that there cannot be a wholesale raising up and living. But again I exhort you, even now the same things with meek words, that this has been told of old, for as the power and wise art of the almighty Lord took man from the earth in the beginning, 1 so even in the end of present things He shall fashion the resurrection of this body of dust and raise man up with life and soul, and that with the old corruption cast off, endowed with the Divine incorruption. 2 Saint Nilus of Sinai, Book 1, Letter 111, to Aphthonius the Samaritan 1 Gen 2.7 2 1 Cor 15.42, 53-54

Words And Silence

Ἐπειδὴ οὐ μικρὸν κακὸν, τοῖς εἰκῆ καὶ μάτην φλυαροῦσιν ὑπάρχει τῆς γλώττης ἡ ὀξύτης, τοῦτου χάριν ἀντὶ θύρας, καὶ μοχλοῦ τὴν σιωπὴν τίθησην ὁ ἅγιας Μωϋσης· διὰ γὰρ τοῦτο δύο εἰλήφαμεν ὤτα, μίαν δὲ γλῶσσαν, ἴνα πλείονα ἀκούωμεν πρὸς σωτηρίαν, ἤπερ λαλοῦμεν, διὰ πράξεων ἀγαθῶν μᾶλλον βοῶντες, καὶ θείων κατορθωμτων. Καλῶς οὖν αὐτός τε ο Μωϋσης, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, παντὶ τῷ Ἰσραὴλ ἀπεστέλλοντο λέγοντες· Σιώπα, Ἰσραὴλ, καὶ ἄλουε τὰ λόγια Κυρίου. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΟΖ’, Ἡρακλειτῳ Σκολαστικῳ Source: Migne PG 79.184c

Since it is not a little evil, as a door and bar, Moses demands silence from those who recklessly and vainly talk nonsense with an eager tongue, for being in possession of two ears and one tongue, we should hear much more for our salvation than speak, 1 and rather have our crying out done through good works and Divine deeds. Rightly, therefore, Moses sent off the priests and Levites, and all Israel, saying, 'Be silent, Israel, and hear the words of God.' 2 Saint Nilus of Sinai, Book 1, Letter 277, to Heraclitus the Scholar 1 cf Diogenes Laertius 7.1.23, on Zeno of Citium 2 Deut 27.9

Adornments And Grace

Στέφανον χαρίτων δέξῃ τῇ κορυφῇ σου, ὁ Σολομῶν εἴρηκεν. Οὐ γὰρ μία ὑπάρχει χάρις, ᾗ πλέκεται ὁ νοούμενος στέφανος, πολλαὶ δὲ πάνυ χάριτες· καί φησιν ὁ Ἀπόστολος· Χάρις ὑμιν πληθυνθείη. Βεβούλησαι καὶ τὸν χρύσεον κλοιὸν τὸν τῷ στεφάνῳ ἐφεπόμενον, τίς ἐστιν, ἐπιγνῶναι. Οὗτος δ' ἂν εἴῃ ὁ τοῦ Σωτῆρος Χριστοῦ χρησὸς ζυγὸς ἐπιτιθέμενος τῷ τραχήλῳ τῆς πιστευσάσης τῇ ἀληθείᾳ ψυχῆς. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΠϟΔ' ΠϟϚ, Ἀναξαγορᾳ Γραμματικῳ Source: Migne PG 79.156c-d

'Receive a garland of graces for your head,' Solomon says. 1 For it should not be thought there is just one grace from which the crown is woven, but indeed there are many graces, as the Apostle says: 'May grace be multiplied among you.' 2 And if you desire the golden torque which follows the garland, 1 know that this is the sweet yoke of Christ the Saviour, 3 which is placed on the neck of the truly faithful soul. Saint Nilus of Sinai, Book 1, Letter 195 and 196, to Anaxagoras the Grammarian 1 Prov 1.9 2 1 Pet 1.2 3 Mt 11.30

Old Age And Help

Μὴ θαρσήσῃς τῷ γήρα· καὶ γὰρ καὶ γέροντες πίπτουσιν· ἐπικαλοῦ δὲ τὸν Χριστὸν ἀεὶ πρὸς βοήθειαν, ἵν αὐτός σου φρουρὸς καὶ ἄσειστος ἀσφάλεια γένηται. Ἅγιος Νειλος, Βιβλιον Δεύτερον, Ἐπιστολὴ ΚΓ´ Ἀφροσισιῳ Διακονῳ Source: Migne PG 79.209c

Do not be over confident in old age, for even old men have fallen. But always call on Christ as your help, that he may be your guard and unshakeable security. Saint Nilus of Sinai, Book 2, Letter 23 to Aphrodisius the Deacon

Idle Speech

βλαβερὸν ἄγαν τὸ λόγον ἀργόν τε καὶ ἀκερδῆ, καὶ μὴ συμβαλλόμενον τῇ πνευματικῇ οἰκοδομῇ προφέρειν ἐκ στόματος, ὁμοίως καὶ τὸ τρέφειν ἐν τῇ καρδίᾳ τοὺς ὄφεις καὶ τοὺς σκορπίους τῶν πονηρῶν λογισμῶν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΠΘ', Ἀκακιῳ Μεμοριαλιῳ Source: Migne PG 79.121c

Idle speech is both very harmful and profitless, for when it comes forth from the mouth it contributes nothing to spiritual edification. So are serpents nurtured in the heart and the scorpions of wicked thoughts. Saint Nilus of Sinai, Book 1, Letter 89, to Acacius the Historian

Goods And Vigils

Μέγιστον ἀγαθόν ἐστιν ἡ ἀγρυπνία τοῖς ἀποσείεσθαι τὸν γείτονα θανάτου ὕπνον προαιρουμένοις, καὶ τοσούτῳ μέγα, ὅσῳ καὶ ὁ Δεσπότης αὐτὸς, τοῦτο μετελήλυθε, καὶ ᾠκειώσατο ἐν τῇ οἰκονομίᾳ τῇ κατὰ σάρκα, ὥς φησι καὶ ὁ Λουκᾶς, ὅτι Ἤν Ἰησοῦς διανυκτερεύων ἐν τῇ προσευχῇ τοῦ Θεοῦ, διδάσκων ἡμᾶς δι' αὐτοῦ τοῦ ἔργου ἀκολουθεῖν τοῖς ἴχνεσιν τοῦ Διδασκάλου. Διόπερ καὶ ἔλεγεν· Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. Οἱ δὲ γε περὶ Παῦλον καὶ Σίλαν, τὸ κέρδος οὐκ ἀγνοοῦντες τῆς ἀγρυπνίας, περὶ τὸ μεσονύκτιον ἐδόξαζον τὸν Θεόν. Καὶ Δαυὶδ φησίν· Ἠγρύπνησα, καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματος, ἤγουν εὔπτρεον, οὐκ ἐπὶ τῆς γῆς συρόμενον, ἀλλ' ἐπὶ τοῦ δώματος, καὶ τοῦ ὕψους τῆς ἀρετῆς διαιτώμενον. Γλώττῃ γὰρ ἰκετηρίῳ ἀντὶ τῶν χειρῶν μου τοῖς τοῦ φιλανθρώπου Θεοῦ ἀοράτοις ποσὶ περιεπλεκόμεην κλαίων, καὶ ἡ πηλώδης μου καρδία κειμήλιον γέγονεν ἀργυροῦν, ἤ χρυσοῦν, καὶ θυσιαστήριον πάλιν Κυρίου ἀπειργάσθην ὁ ταπεινὸς ἄνθρωπος, ἀνασκαλευούσης τῆς χάριτος ἐν ἐμοὶ τοὺς γνώσεως ἄνθρακας, καὶ θυσίαν εὐώδη Θεῷ ἀναφερούσης. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΚΗ’ Τιμοθεῳ Ὑποδιακονῳ Source: Migne PG 79.95c

A vigil is a great good for those who have chosen to cut off any proximity of the sleep of death, and it is of such greatness that the Lord Himself entered into it, and Himself practised it while in the condition of the flesh, even as Luke says: 'Jesus spent the night in prayer to God.' 1 instructing us with this work to follow the footsteps of the teacher. Whence He said, 'Watch and pray, lest you enter into temptation.' 2 And those who were with Paul and Silas were not left ignorant of the benefit of vigils, for they praised God in the middle of the night. 3 And David says: 'I kept watch, and I was made like a sparrow alone on a rooftop.' 4 not making use of wings, nor dragging them on the earth, but remaining on the rooftop, the height of virtue. For with the supplicant tongue alternating with my hands, and feet folded up feet to concealment, I cry out to the benevolent God, that the clay of my heart become a treasury for silver or gold, and again that a humble man be made a sacrificial altar of the Lord, and grace dig up the flaming coal of wisdom, and bear off a fragrant sacrifice to God. Saint Nilus of Sinai, Book 1, Letter 28, to Timotheus the Subdeacon 1 Lk 6.12 2 Mt 26.41 3 Acts 16.25 4 Ps 101.8

In The Midst

Δανιὴλ μὲν ὡς οἰκέτης γνήσοις διὰ προσευχῆς τὰ τῶν λεόντων ἐν τῷ λάκκῳ ἐνέφραξε στόματα. Χριστὸς δὲ ὁ τούτου Δεσπότης ἰδίᾳ ἐξουσίᾳ, τῶν πυλωρῶν τοῦ ᾅδου καὶ τῶν ἀμειδῶν φρουρῶν τῆς ἐκεῖσε ζοφερωτάτης εἰρκτῆς τοὺς φάρυγγας ἔκλεισεν. Καὶ γὰρ εἴρητο προφητικῶς ἐν τῇ βίβλῳ τοῦ Ἰώβ· Ἀνοίγονται σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδοντες σε ἔπτηξαν. Ζῶντες λέγονται οἱ πιστεύσαντες τῷ Χριστῷ, νεκροὶ δὲ ὅσοι μὴ ἐπιστευσαν· διόπερ γέγραπται· Καὶ ἐστάθη Ἀαρὼν ὁ ἱερὺς ἀνάμασον τῶν ζώντων καὶ τῶν ἀποθανόντων. Μεταξὺ γάρ ἐστιν ὁ Δεσπότης Χριστὸς, τῶν τε παραδέξασθαι καὶ τῶν μὴ βουληθέντων παραδέξασθαι. Καὶ μαρτυρεῖ Ἰωάννης ὁ Βαπτιστὴς λέγων τῷ λαῷ ἐπὶ τοῦ Ἰορδάνου, ὅτι Μέσος ὑμῶν ἔστηκεν, ὄνπερ ὑμεῖς ἀγνοεῖτε. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΠΗ', Ἀκακιῳ Μεμοριαλιῳ Source: Migne PG 79.121b

Daniel the faithful servant stopped up the mouths of the lions in the pit by prayer, 1 but Christ his Lord by His own authority closed up the mouths of the gate keepers of hell and the cruel guards of that blackest prison, which was foretold in the book of Job: 'The gates of death open to you in fear and the guards of the gates of hell cowered.' 2 They who believe in Christ are those who live, but the dead are those who do not believe, whence it is written: 'And the priest Aaron stood in the midst of the living and the dead.' 3 For certainly the Lord Christ is in the midst of those who receive Him and those who do not want to receive Him. And John the Baptist gives witness to this when he says to the people at the Jordan that 'There is one standing among you whom you do not know.' 4 Saint Nilus of Sinai, Book 1, Letter 88, to Acacius the Historian 1 Dan 6 2 Job 38.17 3 Numb 16.48 4 Jn 1.26

Incarnation And Resurrection

Τί ἐστιν, ὅπερ φησὶν ὁ Ἀπόστολος· Εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν; Ἐπειδὴ διὰ τὴν ἡμετέραν σωτηρίαν ὁ Δεσπότης ἄνθρωπος γενόμενος, καὶ τοῖς ἀνθρώποις συναναστρεφόμενος, ἵνα δείξῃ ἀληθινὴν τὴν οἰκείαν σάρκωσιν, οὐ μόνον ἐγαλουχήθη βρέφος τυγχάνων κατὰ τὸ βλεπόμενον, ἀλλὰ καὶ αὐξηθεὶς βέβρωκέ τε καὶ πέπωκεν, ἐκοπίασέ τε καὶ ὕπονωσεν, ἐμαστίχθη τε καὶ ἐσταυρώθη, καὶ τὰ ἐξῆς. Μετὰ δὲ τὴν ἀνάστασιν αὐτοῦ τὴν ἐκ νεκρῶν, οὐκέτι ὑποπίπτει ταῖς τοῦ σώματος ἀσθενείαις, καὶ χρείαις ἀναγκαίαις· διὰ τοῦτο φησιν ὁ Ἀπόστολος, ὅτι οὐκέτι γινώσκομεν τὸν Χριστὸν παθητὸν, καὶ ἀσθενῆ, καὶ θνήσκοντα. Ἐξενίκησε γὰρ ἡ δύναμις τῆς θεότητος αὐτοῦ πάντα τὰ ἀνθρώπινα. Κἂν γὰρ ὑπάρχει καὶ νῦν, καὶ εἰς τοὺς αἰῶνας ἐν τῷ ἀγίῳ σώματι τῷ πρώην ἐπὶ Πιλάτου σταυρωθέντι, καὶ ταφέντι, καὶ ἀναστάντι ἐκ νεκρῶν, ἀλλ' ὅμως οὐκέτι πείσεται ἀνθρώπινα, καὶ τὸ σῶμα ἔχει ἀγήρατον, ἀπήμαντόν τε καὶ ἄχραντον εἰς τοὺς αἰῶνας. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΜΘ' Κορνηλιῳ Πρεσβυτερῳ Source: Migne PG 79.144c-145a

Why does the Apostle say, 'Even if we have known Christ according to the flesh, we no longer know Him so'? 1 Because for our salvation the Lord was made man, and He lived with men, that He might show the true state of the incarnation, whence He was not only seen as a child taking milk, but even as an adult He ate and drank and laboured and slept and was struck by the whip and was nailed to the cross, etc. However after His resurrection from the dead, He was no longer subject to the infirmities and necessities of the body. Whence the Apostle means that we no longer know Christ subject to passions and weakness and death, since Divine virtue surpasses all human things. For He is even now and forever in the holy body which before at the time of Pilate was nailed to the cross and placed in the tomb, and after rose from the dead, but no more shall He suffer anything human, having a body that does not age, that is not troubled by injuries, nor can it be defiled by the filth of this world. Saint Nilus of Sinai, Book 1, Letter 149 to the Priest Cornelius 1 2 Cor 5.16

The Acceptable

Ἐν παντὶ ἔθνει ὁ φοβούμενος τὸν Θεὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστιν· δῆλον δὲ ὅτι δεκτὸς τῷ Θεῷ, καὶ οὐκ ἀπόβλητός ἐστιν ὁ τοιοῦτος, τῷ ἰδίῳ καιρῳ καταφεύγων ἐπὶ τὸ σέβας τῆς μακαριωτάτης θεογνωσίας· οὐ γὰρ μὴ καταλείπῃ τοῦτον ὁ Θεὸς συναποθανεῖν τῇ ἀγνωσίᾳ, ἀλλ' ὁδηγήσει αὐτὸν ἐπὶ τὴν ἀλήθειαν, καὶ καταλάμψει τῷ φωτὶ τῆς γνώσεως, ὥσπερ τὸν Κορνήλιον, περὶ οὗ καὶ τὸν λόγον τὸν προῥῥηθέντα εἴρηκεν ὁ μακάριος Πέτρος. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΡΗΔ’ Μαξιμιανῳ Source: Migne PG 79.145c

'In every nation, he who reveres God and works His righteousness is acceptable to Him.' 1 It is clear that such a man is acceptable to God and is not rejected by Him, who at the opportune time withdraws to the reverence of the blessed Divinity. For God shall not forsake him and leave him to perish in ignorance, but He shall lead him to the truth, illuminating him with the light of knowledge, as with Cornelius, concerning whom the words quoted were spoken by the blessed Peter. Saint Nilus of Sinai, Book 1, Letter 154 to Maximianus 1 Acts 10.35

Mourning And Hope

Τὸ ἀπαρηγορήτως λυπεῖσθαι, καὶ θρηνεῖν, καὶ νηστεύειν ἐπὶ τῷ τελευτήσαντι συγγενεῖ, ἔλεγχός ἐστι τῆς ἀπιστίας καὶ τῆς ἀνελπιστίας. Ὁ πιστεύων ἐκ νεκρῶν ἀναστήσεσθαι τὸν ἄρτι τεθαμμένον, ἐλπίοι ῥωσθήσεται, Θεῷ εὐχαριστήσει, εἰς εὐθυμίαν μετασκευάσεται τοὺς θρήνους, εὔξεται ἐλέους αἰωνίου τυχεῖν τὸν κοιμηθέντα, πρὸς διόρθωσιν ῥεψει τῶν οἰκείων πταισμάτων. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΙΑ´ Θεωνᾳ Πολιτευομενῳ Source: Migne PG 79.196b

To grieve and to lament without consolation, and to refuse food because of the death of a relation, is an indication of a lack of belief and hopelessness. He who believes that the one who is now buried shall be raised from the dead, he shall be strengthened by hope, he shall give thanks to God, he shall change his sighs to joy, he shall pray that the one who sleeps shall partake of the eternal mercy, and he shall turn to the correction of his own errors. Saint Nilus of Sinai, Book 1, Letter 311, to Theona The Statesman

Offering Oneself

Ἀπὸ κεφαλῆς Σανὶρ, καὶ Ἑρμὼν, φησὶ τὸ τῶν ᾀσμάτων Ἄσμα. Σανὶρ δὲ ἑρμηνεύεται ὁδὸς λύχνοῦ, Ἑρμὼν δὲ ἀνάθημα· διὰ τῆς κεφαλῆς τὸ λογιστικὸν ἡμῶν ὁ Σολομὼν αἱνιξάμενος. Ὅλους τοίνυν ἑαυτοὺς τῷ Θεῷ ἁναθῶμεν πεζοποροῦντες ἀόκνως τὴν προκειμένην ἡμῖν στενὴν καὶ μακρὰν ὁδὸν πεφωτισμένοις τοῖς ὀφθαλμοῖς τῆς ψυχῆς τῇ λαμπηδονι τῶν θείων προσταγμάτων. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΤΛΑ´ Ἱλαριῳ Μονακῳ Source: Migne PG 79.202c

'From the head of Sanir and Hermon,' 1 is it said in the Song of Songs. Sanir means 'way of the lamp', and Hermon 'an offering.' By the head Solomon indicates to us the endowed faculty of reason. Thus let us totally offer ourselves to God, without hesitation setting forth on foot on the narrow and long way proposed to us, with the eyes of the soul illuminated by the the splendour of the Divine teachings. Saint Nilus of Sinai, Book 1, Letter 331 To Hilarius the Monk 1 Song 4.8

Earning A Crown

Ἐφ' ὕβρει, καὶ ἀτιμίᾳ, καὶ ἐπιβουλῇ τῇ καθ' ἡμῶν διὰ παντὸς ἰδρῦσθαι βούλονται οἱ δαίμονες, ἀλλὰ καθὼς λέγει ὁ Προφήτης, αἰσχυνθήσονται οἱ καθ' ἡμῶν ἐφ' ὕβρει, καὶ ὑψηλῇ καρδίᾳ, καὶ ταπεινωθήσονται. Ἡμῖν δὲ ἔσται ὁ στέφανος τῆς ζωῆς, καὶ δόξης, καὶ ἀφθαρσίας, ὁ πλακεὶς τοῖς τὸν Κύριον ὑπομένουσιν. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Ε´ Μαρκελλινῳ Μοναχῳ Source: Migne PG 79.85a

In their pride and without shame demons always wish to prevail against us, but as the Prophet says, they who are opposed to us in their pride shall be disgraced and their elated hearts shall be humbled. 1 But for us there shall be a crown of life and glory, incorruptible, fashioned for those who endure for the Lord. Saint Nilus of Sinai, Book 1, Letter 5, to Marcellinus the Monk 1 Ps 39.15

Bad Prayers

Ἀμαθεῖς τινες καὶ φιλόκοσμοι ἄνδρες προσεοικότες τῇ σῇ ἀθλιότητι ἐμπαθῶς φερόμενοι, ὑγίειαν, καὶ πλοῦτον, καὶ σπατάλην, καὶ ἐχθρῶν ἀνθρώπων ἀπώλειαν δι' εὐχῆς τὸν Κύριον αἰτοῦσιν· εἶτα τῆς τοιαύτης βλαβερᾶς ἀποτυχόντες αἰτήσεως εἰς ἀπιστίαν χωροῦσιν, ἢ μέμφονται τὸν Θεὸν. Ἄλλοι πάλιν ἄλλο τι ἐξαιτοῦντες, καὶ μὴ κομιζόμενοι συμφερόντως, οὐ γὰρ πάντες ἄπερ φιλοῦμεν καὶ ὠφελεῖ· τὸ γὰρ τί προσευξόμεθα, φησὶ, καθ' ὃ δεῖ, οἴδαμεν, γογγύζουσιν εὐθὺς χαλεπαίνοντες, καὶ δυσανασχετοῦντες ἐπὶ τῇ ἀποτεύξει, καίτοι πολλάκις κατεγνωσμένοι τὸν βίον ὑπάρχοντες, ἐτοίμως βούλονται ἐπακούεσθα· ἀρα γὰρ οὐκ ὀφείλεις εὐχαριστεῖν, ὅτι κατηξιώθης, καὶ μόνον ὀρθρίσαι πρὸς τὸν Κτίσαντα πάντα, καὶ συνομιλῆσαι αὐτῷ διὰ τῆς εὐχῆς; ἀλλὰ καὶ μηδ' εὐχαριστῆσαι θέλων, ὀνειδίζεις σὺ, ὁ πηλὸς, τὸν Πλάστην σου; Ἄλλὰ νῦν γοῦν σαυτὸν δοκιμάσας, ἄνθρωπε, γνώριζέ σου τὰ μέτρα. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ Ν´, Θεοδοριανῳ Source: Migne PG 79.104d-105a

Some uneducated folk and lovers of the world, bearing a resemblence to you in your troubles, ask in prayer from the Lord for health and wealth and luxury and the ruin of enemies, and since these petitions are vain, they lead them to faithlessness, or reproof of God. Others again asking for something and not being able to receive it profitably, for not everything which we love is useful, and we know it is said we should pour out prayers for what is needful, instantly grumble, bearing it ill, and become disillusioned because they are refused, even though it is often things which will ruin the life they lead that they so eagerly wish to be heard for. Should it not be that you should pray only that with the dawn you come to the Creator of all things, and speak as one with Him in prayer? 1 Is it possible that, unwilling to give thanks, you, the clay, reprove your Creator? Now, my man, look to yourself, and know your measure. 2 Saint Nilus of Sinai, Book 1, Letter 50, to Theodorian 1 cf Ps 5.4-5 2 cf Isaiah 45.9, Rom 9.21

The Wicked's Welcome

Τῇ Γραφῇ ἐντυχόντες οὐκ ἂν ξενισθείημεν βλέποντές σε λίαν βδελυσσόμενον τοὺς δικαίους, καὶ μυκτηρίζοντά τε καὶ διαχλευάζοντα τὴν τούτων εὐσεβῆ κατήχησιν. Γέγραπται γὰρ, ὅτι, Τῷ ἁμαρτωλῷ βδέλυγμα ἐστιν ἡ θεοσέβεια. Καὶ πάλιν φησὶν ὅτι Ἤκουσε θεῖον λόγον μωρὸς καὶ ἀκάρδιος, καὶ ἀπέῥῥιψεν αὐτὸν ὁπίσω τοῦ νώτου αὐτοῦ. Καὶ πάλιν εἴρηται ὅτι Πᾶν ζῶον τὸ ὅμοιον ἀγαπᾷ. Πονηρὸς γὰρ ἄνθρωπος, ἄλλον πονηρὸν στέργει καὶ ἀσπάζεται. Ἅγιος Νειλος, Βιβλιον Δεύτερον, Ἐπιστολὴ ΡΠΔ´ Τευκρῳ Κανδιδατῳ Source: Migne PG 79.296d

Since we encounter it in Scripture, we should not be surprised when we see the righteous roundly abused and derided, and the piety of such men resoundingly mocked. For it is written that 'Holiness is an abomination to the sinful man,' 1 And again it says, 'The fool hears the Divine word and his heart is unmoved and he casts it behind him.' 2 And again, 'Every animal loves what is like itself.' 3 For the wicked man naturally loves and welcomes another wicked man. Saint Nilus of Sinai, Book 2, Letter 184 to Teucer the Candidate 1 Sirach 1.25 2 Sirach 21.15 3 Sirach 13.15