Letters, Volume 1

Prologue

PROLOGUE [Title 1] Letters and responses of two spiritual elders, named Barsanuphius and John, who lived in stillness near a monastic community called that of Abba Seridos in the region of Gaza;1 these letters were conveyed through that abbot, namely, the same Abba Seridos who also ministered to them. [Title 2] Edifying teachings of the holy Barsanuphius and of John, his disciple and fellow-ascetic, which they conveyed through letters to brethren inquiring by way of Abba Seridos, who ministered to them and was himself the abbot of the monastic community in the region of Gaza, where these holy elders lived in stillness. PROLOGUE E ENTREAT THOSE who read this book to accept whatever is written here with gratitude, reverence, and faith, and to endeavor above all to arrive—by the grace of Christ—to the point of imitating the life and good deeds of those who spoke these words. For having trained their own life over a long period of time through endurance and faith according to God, and having, in the words of the holy Apostle, struggled “according to the rules,”2 following the way of the holy fathers in all things, they became worthy of truly great gifts from God. As we are about to read this book, however, we are obliged to know that some of these words were spoken to anchorites, oth21 1. The most specific reference in the Letters to the location of the community . Gaza is probably the unidentified city featured in Letters 792–844. 2. 2 Tm 2.5. Where my own translation of a biblical quotation appearing in these letters and responses does not differ significantly from that of the New Revised Standard Version, the latter has been used. It must be kept in mind, however, that patristic writers did not cite Scripture in a uniform way because of variations among ancient versions or because of a lapse of memory when the biblical text was not at hand. ers to cenobites, still others to those living together, and yet others to priests and Christ-loving laypersons.3 Moreover, some were intended for younger monastics or novices, others for those already advanced in age and disciplined in their habits, and still others for those approaching the perfection of virtue—as each was able to receive the words. For not all the same teachings are suitable for everyone. Just as in the ages of the body, different foods are appropriate for the breast-feeding child, for the adolescent , and for the elderly, the same also happens in the spiritual stages. Often, these elders responded to questions bearing in mind the weakness in the thoughts of the persons inquiring, discreetly condescending to their level in order that those asking might not fall into despair, just as we find in the Lives of the Old Men. So we must not receive as a general rule the words spoken in a loving way to particular people for the sake of their speci fic weakness; instead, we should immediately discern that the response was surely addressed by the saints to the questioner in a very personal way. For it may happen that such persons will one day come to their senses through the prayers of the saints, thereby reaching a condition appropriate for monks, and then they will again hear what is beneficial to them. I entreat you in the Lord to remember also my humble person4 in your holy prayers. For I have, by God’s help, transmitted here in writing these responses for the benefit of those who read them with fear of God, so that the words of the saints may not be for me unto judgment, but rather that I may be protected by their prayers as well as yours, now and to the day of judgment . Amen. 22 PROLOGUE 3. The adjectival “Christ-loving” refers to a layperson, namely, someone who is neither ordained to the clergy nor tonsured as a monastic. 4. It is not clear whether the person writing is the compiler or a copyist. Indeed , it is unclear whether this person even knew the Old Men. ...