Discourses of Dorotheos of Gaza

by Dorotheus of Gaza

So, having become man for us, God liberated man from the tyranny of the foe. He removed his power, broke his strength, took us away from his hand, and liberated us from slavery, except if we choose to obey him by sinning. Because the Lord granted us power, as he told us, to trample on serpents and scorpions and all the power of the enemy, because he purified us of all sin by baptism. Because Holy Baptism cleanses us of sin and wipes away all corruption. So again, seeing our weakness and knowing with certainty even after baptism we would fall yet again, as it is written, "For the heart of man is given to evil from his childhood." But God by his goodness provided us sacred ordinances which cleanse us, so if we truly wanted to, by observing these commandments we can be cleansed, not just from our sins but from those inborn inclinations which guide us to evil.

Non symbolic nature of baptism

So, having become man for us, God liberated man from the tyranny of the foe. He removed his power, broke his strength, took us away from his hand, and liberated us from slavery, except if we choose to obey him by sinning. Because the Lord granted us power, as he told us, to trample on serpents and scorpions and all the power of the enemy, because he purified us of all sin by baptism. Because Holy Baptism cleanses us of sin and wipes away all corruption. So again, seeing our weakness and knowing with certainty even after baptism we would fall yet again, as it is written, "For the heart of man is given to evil from his childhood." But God by his goodness provided us sacred ordinances which cleanse us, so if we truly wanted to, by observing these commandments we can be cleansed, not just from our sins but from those inborn inclinations which guide us to evil.

Sacraments and sin

So it is, my brothers, that when a man does not have the wherewithal to accuse himself, he has no qualms about accusing God. Then God came to Eve and said to her, "Why did you not abide by the command I gave you?" as if stating, "If you would only say, "Forgive me," humbling your soul and then you would be forgiven."

The commandments were provided to all Christians and it is understood that all Christians should keep them. This is, as it were, the tribute which must be paid to the King. All who declare, "I will not pay the tribute," will they escape the punishment? There are, though in the world, great and renowned men who do not merely pay the allocated tribute, but also provide gifts and are deemed worthy of great honor, benefits and respect. So, as well, with the holy fathers. Not only have they observed the commandments but have also provided gifts to God. These gifts are chastity and poverty. These are not required but are freely offered. Nowhere is it recorded, you should not have a wife or children. Christ did not give a commandment such as, "Sell your assets." He did not choose to do so when the lawyer drew near to him saying, "God Master, what will I do to inherit eternal life?" He answered, "You know the commandments. Do not kill, steal, commit adultery, bear false witness, etc." When he replied, "All of these things I have observed from my youth," then He enjoined, "If you desire to be perfect, sell your possessions and give the money to the poor..." See he did not say, "Sell your possessions" as a command, but as advise. This is plain from the condition given, "IF you desire to be perfect."

There is also the pride of this world, and a pride of the monastic life. The pride of this world is when you are elevated above a brother since you are richer or more good-looking or have better possessions. So when we perceive ourselves becoming vainglorious concerning these things, or on account of having a better monastery or one that is more convenient, or when we have more brothers, we should see that we have attained a high point of this worldly pride. This is when a man is vainglorious about material things. And what will I say when a man is elevated about a good voice or his elegant psalmody, or his reasoning, or on account that he performs his work well? All these are like the first, and more than the pride of this world. But the pride of the monastic life is when a man becomes vain about performing his vigils, or fasting, or his piety, or his mode of life, or his fervor. There is even the case where a man becomes humble to gain glory. All these things, I say, are the pride of the monastic life. Admittedly we are not lacking pride, but if we are proud of our monastic discipline, at least may we not be proud about material goods.

The first type of humility is to think that your brother is smarter than you, and in everything to esteem him higher than yourself and simply, as that saint said, to place oneself below all. The second type is to attribute to God all virtuous deeds. This is the perfect humility of the saints. It is brought about naturally in the soul by the performance of the commandments. It is just like a tree that bears much fruit. It is the fruit that bends the branches and brings them down, but when lacking fruit, the branches point up and grow straight.

There are some types of trees which never produce any fruit as long as their branches are upright, but if stones are placed on the branches they stay upright, but if stones are hung on the branches they bend down and begin to produce fruit. It is the same with the soul. When it is humbled it starts to produce fruit, and the more fruit it produces the lower it becomes. So too with the saints. The closer they get to God, the more they reckon themselves to be sinners.

Do you see the lowliness of the saints and how their hearts were directed to it? Even when angels sent from God were sent to them to aid them they were not turned from humility but fled from self-honor. As men robed all in silk flee if a filthy rag is cast to them in order that their royal garments not be polluted, so the saints, robed in virtue flee from human praise for fear they be polluted by it. Those who want that type of glory are like a naked man who constantly looks to find a few rags, anything, to cover his shame. So also one who is naked of virtue wants to be glorified by others. So the holy men who are sent from God to aid men, do not let go of humility.

When Abba Agathon was dying the brothers said to him, "Father are you fearful?" He said, "As much as it was within my ability I have observed the commandments, but I am only a man. How do I know if my work is pleasing to God? The judgment of man is one thing, the judgment of God is another entirely." See how he brought humility to our attention, guiding us to attain it. How it is produced in the soul, as I said, no one can find the words to explain, nor is it possible to take hold of it through the mind, if the soul through its deeds is found unworthy to know it. But the Fathers had a habit of saying what produces it. Among the elders it used to be said that a brother asked one of the fathers, "What is humility?" And one of the elders answered, "Humility is a great and divine labor and the road to humility is work, bodily effort, while seeking to know oneself and to place oneself below all else and praying to God about all things. This is the path to humility, but humility itself is something from God and cannot be understood.

In the same manner to pray all the time is certainly the antidote for the second form of pride. It is clear that the humble man, the God-fearing man, knows full well that nothing good, nothing proper and sure happens in the soul without the aid and the authority of God, and therefore he does not cease praying that God act with mercy toward him. A man standing in need of everything from God is prepared to make progress. He understands how he will make progress, and is unable to be puffed up.

While taking heed to our conscience, we must consider many different issues. A man must satisfy his conscience toward God, toward his neighbor, and toward material things. In terms of God, he must not detest God's laws, even those things which are not visible to men or those things for which one is not liable to others. One should listen to his conscience in regard to God. For example, did he disregard his prayer? If a bad thought entered his heart, was he alert and did he maintain control over himself or did he entertain it? He regards his neighbor saying something or doing something. Does he think it evil and judge him? To lay it out plainly, all the concealed things that happen within us, things which are visible to God alone, and our conscience, we must regard. This is what I mean when I speak of the conscience to God.

John in one of his letters states, "Perfect love casts our fear." What does this saint mean when he says this? What type of love and what type of fear is he referring to? The psalmist tells us, "Fear the Lord all those who love him." We also find thousands of similar sayings in Sacred Scripture. If then, the saints who so loved Him were afraid of him, how can he say, "Love casts out fear?" St. John wants to demonstrate to us that there are two types of fear, one preliminary, and the other perfect. The one is found with novices, or as some call them, "the devout." The other occurs in those who are mature in holiness, and have achieved true love. One forms a desire for God by fear of judgment. This is, as we have related, the preliminary. His beginning is not concerned with what is good, but with the fear of torments.

There are, as St. Basil states, three stages by which we can be pleasing to God. The first, is that of fearing punishment. This makes us worthy and we are in the place of slaves. The second, the state of slaves working for money, fulfilling orders for our gain, and by so doing earning our hire. The third is the state of sons, where we struggle for the highest good. Because a son, when he becomes mature, does his father's will not on account of fear of being beaten, nor to obtain a reward from him, but rather because he knows that he is loved. He loves and honors his father, and he is sure that all his fathers goods are his own. Such a one is worthy to hear, "You are no longer a slave, but a son, an heir of God through Christ."

The saints call "children" those who are converted by their words from evil ways to virtue. As the Apostle states, "Children of whom I am in labor again until Christ is formed in you." Then after calling us to him and pushing us on to this conversion he states, "I will give instruction about the fear of the Lord." Consider well the saint's boldness. When we desire to say something about the spiritual life, we always declare, "Do you wish to discuss and reveal something concerning the fear of God or some other virtue?" But he acts differently and boldly says, "Come children, hearken to me, and I will teach you the fear of the Lord. Who is the man who desires life and loves to see good days?" Then as though someone answered, "I do, teach me how to live and to see good days." He sets out to teach him saying, "Refrain your tongue from evil and your lips from speaking guile." See then he cuts off the source of evil by the fear of God.

The fathers tell us that one achieves the fear of God by retaining the thought of death in one's mind; by recalling the everlasting punishment; by studying his actions that day every evening, and every morning studying his behavior at night; never allowing his tongue to have free rein; and keeping nearby someone who has the fear of God as his spiritual father.

"Yes there is nothing which is more hazardous than self-indulgence. It readies the soil for all the vices for it drives out from the soul the fear of God."

So there is nothing worse than this misuse of liberty and it is the flower bed of all the vices, for it removes the respect due to others and pushes away the fear of God, producing disdain. Using this hazardous freedom toward each other leads one to insolence, speaking poorly of each other, and fighting.

Do not speak to show him as an evil example, nor to judge him nor to pretend to be righteous by doing this. If someone has any of the inclinations I speak about above and he speaks to the abbot himself, he is not speaking for the correction of his brother, nor is he if he speaks only for the injury done to himself, but it is a transgression. He is speaking poorly of his brother. But let him look into his own heart and if he sees there a movement of anger or bitterness may he not speak.

Because when we are lords of our own business and we stand in our own righteousness, as if we are doing great things, we are providing for ourselves counsel, and we do not know how it is we are brought to ruin. Because how can we fully know the will of God or find it if we trust only in ourselves and take hold of our own will?

After self-will, death is the fitting and expected judgment. What a great danger. It is a thing to be greatly feared. Then sometimes the poor man falls. Who can convince such a one that another man can see better than him what is good for him, and that he would give up fully following after his own will and his method of thinking? But no, the foe prevails and turns him into a corpse. So it says, "The evil one does evil when he mingles it with righteousness. He loathes the whisper of caution. It is said that on account of the evil one hating caution not only can he not hear its sound, he hates even the echo of it, which is, the mere mention of caution. So, for example, if a man plans to do something, he asks if it is beneficial before he puts together an opinion on if it is the foe who suggested it - that is on if he should keep what he hears, for that is what the devil abhors. He inquires from someone else and hears what those who share his life have to say about it. The mere sound or echo of such talk the devil abhors and runs away from. And why do I say these things? Because the devil knows that his enmity is brought to light by by these questions and by the discussion about the benefit of doing something, and there is nothing he detests and fears so much as to be revealed, because then he discovers that he is incapable of putting traps as he wants.

I understand of no fall that occurs with a monk that does not happen from relying on this own opinion. Some declare, "A man falls on account of this, or that," but I claim, and I say again, that I do not now of any fall that occurs save from this cause. Do you know someone who has fallen? Be confidence that he has guided himself. Nothing is more terrible than to be one's own guide, nothing is more hazardous. God has shielded me from this, and I am always concerned about this danger.

Brothers, learn to ask, being persuaded that not making your own path is a great thing. This is humility, this is a peaceful soul, this is joy. What is the point of running forward into foolishness? Do not make an opinion that there is any other reliable way of traveling. Also do not think about what you should do if you have no one to ask. If someone really wants to do the will of God with all his heart, God will never forsake him, but will always lead him with his divine will. If someone truly places his heart on the will of God, God will illuminate a child to tell that one what is his will. But if someone does not sincerely yearn for the will of God, even if he goes in search of a prophet, God will put into the heart of the prophet a reply that is deception in his heart.

As St. Agathon said when he was asked if he was afraid, "I have done my best, but I do not know if my work is pleasing to God. God's judgment is one matter and man's another."

What did the blessed Ammon do when these brothers, being greatly troubled, came to him and said, "Come and see, father. There is a young woman in the brother's room." What care he showed to the errant brother. What great love was there in that noble soul. Understanding that the brother had hidden the woman in a large barrel he entered, and sat down on it and told the others to search the area. And when they came up with nothing he said to him, "May God forgive you." And so dismissing them with shame, he called out to them that they should not quickly believe anything against their neighbor. By his care, for this brother he not only guarded him after God but reproved him when the right time came. Because when they were alone he put his hand on him, the one with which he had cast out the others, and said, "Take care of yourself, brother." Straightaway the brothers' conscience was pricked and he was smitten with regret, so quickly did the mercy and compassion of the old man work in his soul.

First, it happens when a man is praying or spiritually resting and being as one might say, in a good state he suffers his brother and is not troubled. Again it may happen that he has a special devotion for the one who attacks him and for this cause he will endure without harm anything that that person does to him. Then there is the one who hates the one who wants to give him pain and hates what he does, and does not treat him as a man or give any meaning to what is said or done by him. I will tell you about an incident of this type which will amaze you. There was a brother dwelling in the monastery before I came there and I never saw him bothered. Even though many times I observed many of the brothers cursing him and treating him poorly. That younger one endured all that was done to him by all as if no one were bothering him. So I used to be amazed at his remarkable forbearance and desired to understand how he had obtained such virtue. Once I led him aside and gave him a deep bow and begged him to relate to me what thoughts were regularly in his heart, either when he was reviled or when he was mistreated by someone, that he could show such patience. He answered without shame, "Oh, I only have to look at them as trifles, and endure it as a man endures the barking of a dog." Having heard this I lowered my eyes and said within myself, "Has this brother discovered the way?" And crossing myself, I went away praying that God would guard both him and me.

Again there is the example of one who is minding his own business, sitting peacefully and quiet and when a brother approaches and says a troubling word to him, he is disturbed by it. And from the situation he supposed that he is rightly angered, and he speaks against the one who bothered him, saying, "If he had not come and talked to me and irritated me I would not have been to blame." This is an illusion, and incorrect thinking. Because it was not he who spoke and put him in a bad mood. He only demonstrated that it was already in him, so that he could, if he wanted, make amends for his fault. But the one referred to above is as clean-looking winter wheat, externally good and ready for use, but when somebody crushes it, its corruption is uncovered. He was sitting peacefully, as we were saying. He had this anger within him and he did not realize it. One word against him from another and the corruption hidden inside him jumped out. If then he were prepared to ask forgiveness and to humble himself before that brother, he would be purified and would progress in wisdom and see that he should rather thank the brother who had been an occasion of spiritual help to him. Temptations would no longer burden him in the same manner, but in proportion to his advance in this manner he would find that they became easier to carry.

In the same way if your mule is strong and you put a heavy burden upon it, it bears it well. And if he does happen to stumble, he gets up rapidly and does not seem to see its fall. But if he is a weak animal the same cargo weighs him down. If he falls it takes considerable help to revive him. So also with the soul. If it continues to sin it becomes sick. If sin makes a man weak and unhealthy on account of it, the smallest thing that occurs will burden him. But if a man is progressing regularly what occurs becomes less and less burdensome to bear in proportion to the ground he has gained. And thus this habit of accusing ourselves will work out well for us and bring us peace and considerable profit and nothing else that we can do will make this happen. Before all else may we be persuaded that nothing can happen to us without the will of God.

if we suffer good or evil from anyone, we should look at everything supernaturally and give thanks for all things which happen with us, always blaming ourselves and saying, as the father used to, "If anything good happens to us it is by God's providence. If anything bad, it is on account of our sins." And indeed everything we endure is the result of our sins. Because the saints of old, whatever they endured, they endured for God's name, either to show their virtue and so to aid all others, or to gain a greater prize from God. But we wretched souls, what can we say about these things? Everyone of us goes on sinning and we endure what we deserve. We have departed from the straight road of blaming ourselves and taken the crooked road of accusing our neighbor. Each of us is very careful, on each occasion, to cast the blame on his brother, and to hit him with its weight. Each one of us is apathetic and observes none of the commandments, and we ask in return that our neighbor observe all of them.

There are times when with seeming sincerity a man asks for forgiveness from his brother after some disagreement between them or on account of some fight. And yet after the reconciliation he still continues to be disturbed and has bad thoughts about this brother. he should not dwell on such thoughts but remove them immediately because this is recalling evil. It needs great self-control not to extend such thoughts and fall into danger. Asking forgiveness in the way of the commandments should heal the former anger and fight against thoughts of revenge, and yet on account of this disagreement there remains a certain irritation with the brother. Now remembrance of evil or animosity is one thing, losing a temper or rage is another, irritation another, and troubling of the mind yet another.

I will provide you with an example so that you fully understand this point. Someone who is kindling a fire first puts a spark to the tinder. This is a remark of a brother. At this point the fire starts. What is the reason for the brother's remark? If you endure it, the spark goes out. But if you persist to think, "Why did he say that to me and what should I say in return?" And, "If he did not want to bother me he would not have said that, and he must think that I also would like to bother him." So you add a small quantity of wood to the flame, or some small amount of fuel, and you make some smoke, which is the troubling of the mind. This troubling floods the mind with thoughts and feelings which provoke the heart and encourage it to attack. And this brazenness encourages us to vengeance on the one who has irritated us and this becomes the rashness which the St. Mark speaks of. The heart is moved to recklessness when one's thoughts are purposed toward malice, but malice is taken away by prayer and hope which brings peace to the heart. If then you return a sharp rebuke from your brother, the small flame is quenched, as I said, before it brings about any further trouble. Even if you are disturbed and you want to be quickly rid of it yourself, because it is still small, you can do so by staying quiet with a prayer on your lips and by one good warmhearted deed of humility.

There are three different types of lying. There is the man who lies in his mind. There is the man who lies in his words and there is the man whose life is completely a lie.

When I was in the monastic community I was tempted to figure out from the behavior of someone the disposition of the soul. Once a woman bearing a pitcher of water passed by where I was standing, praying and my thoughts were borne away, and I do not know how, but I was struck by the look she had in her eyes. My mind suggested to me that she was a prostitute. When this suspicion came to me, I was bothered and disclosed it to the old abba John. "Master", I said, "if, without desiring to, I see someones actions and my mind suggests to me the disposition of their soul, what should I do?" And the old man explained the idea like this, "Let us suppose that a man has a natural urge to do something and by fighting against it he was victorious. Surely you would not suppose to learn the state of the soul form this. Never put any faith in suspicions, because a wrong supposition leads good reasoning to an incorrect conclusion. Suspicions are lies and they will blind your mind. Even if my mind suggested to me something about the sun: this is the sun. Or something about darkness, this is darkness, I would not trust them. Nothing is more grievous than suspicion. Nothing blinds the mind so much, because if we allow them even for a little bit to persuade us, they will convince us that we have seen things that are really are not there and could never be there.

May we struggle with all our might to never put our faith in our own suppositions. Because nothing divides us so much from God or hinders us from seeing our own misdeeds or makes us busy about what is not our concern,

In terms of falsehood of words, this is what I mean. Consider a man who dismisses getting up for vigils and rather than honestly declaring, "Forgive me, father, I lack the courage to get up." He says instead, "I had a fever and felt dizzy and thus I was unable to get up. I was too weak," and a whole series of such lies to avoid kneeling down and abasing himself and entreating forgiveness. Or if someone accuses him of something, he insists in explaining away his blame so as not to be judged for it. Likewise it may be of interest to him to accuse his brother and to persist in justifying himself by declaring, "But what did you say?" Or, "What did you actually do?" "I did not speak those words. Perhaps someone else said it," with many buts, so as not to be humiliated. Again, if he desires something he does not actually say, "I desire this thing." Rather he continues to speak in a circular way. "I am afflicted by this and so I need that," or "I have an order from this one," and he goes on speaking lies until he obtains what he wants. For as much as all sins come from a love of pleasure, or greed, or vainglory we can say that lying is based on these three vices,

There are moments when urgent needs come about and unless someone reveals the harsh fact, the business gives rise to more trouble and disturbances. Thus when such an occasion comes about one should know that in such need he may change his speech so as to stay away from a larger problem or danger. As Abba Alonios told Abbot Agathon, "Suppose two men engaged in a murder before you and each one ran to your cell. Then the police, searching for him, asks of you, "Is the murder with you?" Unless you lie you are delivering him over to be killed. But if a man were to do this, in extreme need, let him not be without concern, but let him repent, and grieve in the presence of God, and suppose it to be a time of temptation and may it not become a regular practice but done only once. In the same way that an antidote for the venom of a snake or a mighty purge is helpful when received in a time of need, it harms if taken regularly, without there being a need. So it may be fitting to use occasionally in the case of extreme need, but not to make a habit of it. And if the need and time arise, and one acts with fear and trembling before God, he will be guarded from any sin, since he is under compulsion, otherwise he would be harming himself.