Chapter XXXIV.
How a man can be shown to be under grace.
Whoever then strives to reach the perfection of evangelical teaching, this man living under grace is not oppressed by the dominion of sin, for to be under grace is to do those things which grace commands. But whoever will not submit himself to the complete requirements of evangelical perfection, must not remain ignorant that, although he seems to be baptized and to be a monk, yet he is not under grace, but is still shackled by the chains of the law, and weighed down by the burden of sin. For it is the aim of Him, who by the grace of adoption accepts all those by whom He has been received, not to destroy but to build upon, not to abolish but to fulfil the Mosaic requirements. But some knowing nothing about this, and disregarding the splendid counsels and exhortations of Christ, are so emancipated by the carelessness of a freedom too hastily assumed, that they not only fail to carry out the commands of Christ as if they were too hard, but actually scorn as antiquated, the commands given to them as beginners and children by the law of Moses, saying in this dangerous freedom of theirs that which the Apostle execrates: "We have sinned, because we are not under the law but under grace." [2224] He then who is neither under grace, because he has never climbed the heights of the Lord's teaching, nor under the law, because he has not accepted even those small commands of the law, this man, ground down beneath a twofold rule of sin, fancies that he has received the grace of Christ, simply and solely for this, that by this dangerous liberty of his he may make himself none of His, and falls into that state, which the Apostle Peter warns us to avoid, saying: "Act as free, and not having your liberty as a cloak of wickedness." The blessed Apostle Paul also says: "For ye, brethren, were called to liberty," i.e., that ye might be free from the dominion of sin, "only use not your liberty for an occasion of the flesh," [2225] i.e., believe that the doing away with the commands of the law is a licence to sin. But this liberty, the Apostle Paul teaches us is nowhere but where the Lord is dwelling, for he says: "The Lord is the Spirit, but where the Spirit of the Lord is there is liberty." [2226] Wherefore I know not whether I could express and explain the meaning of the blessed Apostle, as those know how, who have experience; one thing I do know, that it is very clearly revealed even without anyone's explanation to all those who have perfectly acquired praktike, i.e., practical training. For they will need no effort to understand in discussion what they have already learnt by practice.
[2224] Rom. vi. 15.
[2225] 1 Pet. ii. 16; Gal. v. 13.
[2226] 2 Cor. iii. 17.
Chapter XXXV.
A question, why sometimes when we are fasting more strictly than usual, we are troubled by carnal desires more keenly than usual.
Germanus: You have very clearly explained a most difficult question, and one which, as we think, is unknown to many. Wherefore we pray you to add this also for our good, and carefully to expound why sometimes when we are fasting more strictly than usual, and are exhausted and worn out, severer bodily struggles are excited. For often on waking from sleep, when we have discovered that we have been defiled [2227] we are so dejected in heart that we do not even venture faithfully to rise even for prayer.
[2227] Cum deprehenderimus nos sordidi liquoris contagius pertulisse.
Chapter XXXVI.
The answer, telling that this question should be reserved for a future Conference.
Theonas: Your zeal indeed, whereby you desire to reach the way of perfection, not for a moment only but fully and perfectly, urges us to continue this discussion unweariedly. For you are anxiously inquiring not about external chastity or outward circumcision, but about that which is secret, as you know that complete perfection does not consist in this visible continence of the flesh which can be attained either by constraint, or by hypocrisy even by unbelievers, but in that voluntary and invisible purity of heart, which the blessed Apostle describes as follows: "For he is not a Jew which is so outwardly, nor is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and the circumcision is that of the heart, in the spirit not in the letter, whose praise is not of men but of God," [2228] who alone searches the secrets of the heart. But because it is not possible for your wish to be fully satisfied (as the short space of the night that is left is not enough for the investigation of this most difficult question,) I think it well to postpone it for a while. For these matters, as they should be propounded by us quietly and with an heart entirely free from all bustling thoughts, so should they be received into your minds; for just as the inquiry ought to be undertaken for the sake of our common purity, so they cannot be learnt or acquired by one who is without the gift of uprightness. For we do not ask what arguments of empty words, but what the inward faith of the conscience and the greater force of truth can persuade. And therefore with regard to the knowledge and teaching of this purification nothing can be brought forward except by one who has had experience of it, nor can anything be committed except to one who is a most eager and very earnest lover of the truth itself, who does not hope to attain it by asking questions with mere vain words, but by striving with all his might and main, with no wish for useless chattering but with the desire to purify himself internally.
[2228] Rom. ii. 28, 29.
[2157] On Quinquagesima see the note on the Institutes II. vi.
XXII. The Second Conference of Abbot Theonas.
On Nocturnal Illusions.
This Conference is omitted.
XXIII. The Third Conference of Abbot Theonas.
On Sinlessness.