The story so far. John has decided to abandon his high-powered job in Damascus after the caliph chopped off his hand on (fake) treason charges. Even though the Theotokos has healed him, and the caliph has decided that he must be innocent after all, he’s hitting the road for the monastery of Mar Saba. Very wisely, no doubt.
* * * *
22. He distributes his wealth and possessions.
Two of the Lord’s commands were set before him; one that ordained selling one’s possessions and distributing them to the poor, and the other that prescribed leaving behind houses, fields, and everything else for the sake of the Lord’s name. He did not hesitate to do the first, in order to avoid procrastination. The second he carried out, but not in such a way that, by abandoning his possessions[1], quarrels might arise and many disputes among those related to him by blood, with different people asserting different rights to inherit. Instead, he took a middle course between the two, distributing his possessions to the poor, to captives, and to his own slaves, whom he also deemed worthy of freedom, while dedicating some to his relatives and to the holy temples. As he had come naked from his mother’s womb, so he left this world naked, retaining only the necessary garments. Departing for Jerusalem, he performed the appropriate acts of worship in those sacred places, and, thirsting for God like a deer, he went into the desert. He arrived at the Laura of the God-bearing Saba, accompanied not only in his journey but also in his purpose by Cosmas, who had shared in his spiritual ascent and education. You might say that they were a sacred pair, running together under the yoke of Christ, to carry it upon their shoulders.
23. John is received by the shepherd of the monastery.[2]
So John, the subject of this narrative, entered the divine sheepfold, and fell at the feet of the shepherd, earnestly begging to take the vow as one of the sheep there, calling himself lost, and just now returning from the desolate mountains to Christ the Shepherd. The leader of the flock rejoiced over him and declared his choice blessed. And since he was distinguished by the importance of his life and his exceptional knowledge, he decided that it was worthwhile to entrust the novice to one of the principal elders, so that, under such a guide, he might walk safely in the path of God [without danger of error][3]. Therefore he first summoned the one whom he considered the most distinguished among the monks of the monastery in all virtues, and attempted to entrust John to him. But he refused, claiming that he was not equal to the pastoral care of such a man, who had acquired a great reputation for his wisdom. The chief shepherd dismissed this elder, and summoned another. But the second one said the same things as the first. Then a third was brought in after them, and after him, not a few others. And with one voice, they all began to decline responsibility for [instructing] John.
24. He is handed over to an old man to be instructed.
After many others, another old man was introduced, simple in manner but great in knowledge. Willingly he received the eager John, and went with him to his own cell. There, he first laid down an excellent foundation: that he should do nothing according to his own will, but to offer to God [as a sacrifice][4] the sweat of the prayers produced through their intensity and effort, to shed tears from his eyes, striving for purification from his former life: for they are considered by Christ as a pure sacrifice, more pleasing than any other incense. This was the first instruction regarding those things performed through the body. But regarding those things which concern the soul, [he instructed him][5] not to imagine[6] any worldly images, nor to form within his soul the images of things that are unsuitable; to keep his mind free from all empty pride; and not to be puffed up by the abundance of his learning, nor to think that he has fully comprehended everything that he has studied. He should not desire visions or secret revelations, nor should he allow his mind to become proud; nor should he ever place his trust in himself or believe that he possesses infallible knowledge until the separation of his soul from his body[7]; but rather he should recognize that his own thoughts are weak and premature, and that his own insights are uncertain; and he urged him to strive to avoid his thoughts from being scattered, but to concentrate most carefully, so that in this way his mind would be enlightened by God, his soul cleaned, and his body purified; and finally the body together with the soul may be united to the mind and the threefold [being] may become a single [being], through union with the most single Trinity; and man may become no longer carnal nor animal[8] but wholly spiritual [in nature], when the two former states have been transformed by a conscious choice into the third and highest, namely the mind.
Thus, the father set down these instructions to the son, and the teacher to the disciple. But he also added this, saying, “Do not write a letter to anyone. Do not say anything at all of external matters. Practice silence with understanding. For you know that this is not only a commandment of our own philosophers, but also that this Pythagoras of Samos imposed many years of silence upon his disciples who were newly initiated into the mysteries of philosophy. And do not think that it is good to speak good things, at an inappropriate time, but in this matter let David be your guide, who says, ‘I kept silent about good things.’[9] And what happened to him because of this? Listen to him speak. ‘My heart grew hot within me’[10]—surely with the fire of divine love; indeed, it was through constant meditation that this fire was kindled within the prophet.”
25.
The old man gave these instructions to John, and it was not like writing on water, or sowing on rocky ground, but upon good soil. Then some time passed, as John was being trained by the old man through every trial, and was demonstrating unwavering obedience in all things. And there was no argument from John regarding what was commanded of him. There was no murmuring on his tongue, nor any debate in his heart, inquiring within himself into what his master prescribed for him. But this alone he had inscribed within his mind, as if deep-cut on tablets: to do, as Paul exhorts, whatever was commanded without murmuring or questioning. For what benefit is there in doing any kind of good, if murmuring sits on one’s lips, or evil arguments in his heart like a serpent? When will the soul be improved, for someone serving like this? When will he make progress? Indeed this is perhaps the reason that many toil in pursuit of virtue, but the toil in vain, not making progress towards what they aim at.
* * * *
The monks are clearly hesitant about teaching this big shot the way of suffering and abstinence. As you would, when the guy has the ear of the caliph and a great reputation for learning. This could end pretty badly. Fortunately John is sincere. And definitely not going back.
- [1]Lit. “leaving these things to chance.”↩
- [2]”ποιμήν” = pastor, teacher, shepherd.↩
- [3]Present in the Latin translation, but not in the Greek.↩
- [4]This only in the Latin, as an explanation.↩
- [5]Not in the Greek, but implicit, and present in the Latin.↩
- [6]Lit. “paint, depict.”↩
- [7]Lit. “until he is divided.”↩
- [8]ψυχικός.↩
- [9]Ps. 39:2.↩
- [10]Ps. 39:3.↩