The Evergetinos

And all of you who are partakers of the heavenly Orthodox calling, who, looking to God
alone, desire to adorn your souls with every kind of virtue: put forth your arms like two
golden stanchions and receive and store up this harvest; or, in the words of Scripture, receive
this sacred embrace and with much joy press it close to your breast. As you constantly read it,
gather from it the sweetest fruits of edification and desist not, I beg you, from interceding
before the Lord for him who planted this harvest at his own cost and for him who worked
together with him to water it. Thus you will show forth a disposition to gratitude that, in your
love for the Fathers, whom the Lord chose to love [Deuteronomy 10:15Eds.], you might
everyday seek their counsel, ordering your life according to their wise, time-tested, and God-
given intstructions, as it has been commanded: Ask thy Father, and he will shew thee; thy
elders, and they will tell thee [Deuteronomy 32:7Eds.]; and that you might, in so ordering
your life, become practitioners of moral virtue and, in practicin the virtues, give glory to your
Father Who is in Heaven, together with His Only-Begotten Son and His Life-Giving Spirit,
the one God of all, to Whom be all glory, honor, and worship unto the ages of ages. Amen.

/Nicodemus of the Holy Mountain

Hypothesis I
No one should despair ever, even if he has committed many sins, but should have hope that,
through repentance, he shall be saved.
Hypothesis II
As long as we are in the present life, we must do good here and not delay until the future. For
after death we cannot set things aright.
Hypothesis III
Concerning how we should repent.
Hypothesis IV
That the afflicted should be guided slowly in the works of repentance.
Hypothesis V
That we must always call to mind death and the future judgment; for he who does not
continually expect death and the future judgment is easily overcome by the passions.
Hypothesis VI
The joy of Heaven is inexpressible, as is the glory which awaits the Saints; therefore, we must
remember with our whole souls the joy of Heaven and the glory of the Saints. In all that we
accomplish, nothing is equal to that joy and glory.
Hypothesis VII
Many times the souls of virtuous people are made cheerful at the time of death by some
Divine overshadowing, and thus they depart from the body.
Hypothesis VIII
Regarding those who die and come to life again, and how this happens by Divine Providence.
And how many times sinners while still alive, beholding the torments of Hell and the demons,
shudder with fear; and in this state of fear, their souls depart the body.
Hypothesis IX
Proof of where the souls of the dying go and how they exist after their separation from the
body.
Hypothesis X
The soul, after its departure from the body, undergoes testing in the air by evil spirits which
encounter it and attempt to impede its ascent.
Hypothesis XI
How, after death, souls are assigned to the same place as those souls which lived in a similar
way on earth.
Hypothesis XII
God-loving parents should rejoice and be thankful for the trials and temptations that their
children endure for the sake of the Lord. As well, parents who love God should exhort their
children to struggle and to risk all for the sake of virtue.
Hypothesis XIII
How one renouncing the world should go to a remote place; what constitutes a remote place
and what benefit derives from it; and what places are most appropriate for living out the
ascetic life.
Hypothesis XIV
From whence the fear and love of God are first engendered in man and to what extent he is
obliged to fear and love God.
Hypothesis XV
It is essential for those who have abandoned the world not to communicate with their relatives
according to the flesh or to nurture the slightest interest in them.
Hypothesis XVI
We must love our relatives in the flesh equally with our other brothers, as long as our relatives
lead a similar kind of life; if, however, they conduct themselves in a way discordant with that
of our brothers, we must avoid them as harmful.
Hypothesis XVII
How he who becomes a monk must bare himself of all things, and how he must dispose of
everything which belongs to him. That the existence of personal property for a monk in a
cnobitic monastery is clearly disastrous.
Hypothesis XVIII
It is necessary for one who wishes to be saved to seek the company of virtuous people and, as
a thing much beneficial, to question them with exceeding desire and flaming zeal, so as to
learn from them all those things which are essential for the salvation of the soul.
Hypothesis XIX
Regarding the necessity of obedience: what benefits arise from it and how a man
accomplishes it.
Hypothesis XX
That one should not trust in himself in anything, but should heed the advice of the Fathers in
all things and should clearly confess the secrets of his heart without hiding anything.
Hypothesis XXI
That we must confess our thoughts to those among the Fathers who are discerning and not
entrust them to just anyone; how we are to confess and what we should ask our confessors;
what faith we should place in the answers of the Fathers; and how, through this faith, we
should work together with our confessors for the achievement of good.
Hypothesis XXII
Concerning the fact that he who wishes to be saved must avoid meetings with careless men
and must avoid disturbances, and that estrangement from worldly affairs is necessary for him.
Hypothesis XXIII
Concerning the fact that we must keep away from those who harm us, even if they are friends
or are otherwise quite indispensable.
Hypothesis XXIV
Concerning the fact that one who has renounced the world should not be entangled at all with
earthly affairs, even if they seem justified, but should submit to Divine Providence in these
matters also.
Hypothesis XXV
Concerning the fact that evil is easy, and that there are many who choose this, especially in
our day; that virtue is demanding, and that there are few who pursue it; and that we must
emulate the latter and pay no heed to the majority.
Hypothesis XXVI
Those coming to the monastic life are received with much testing; those admitted after
scrutiny are for the most part reliable; what tasks are entrusted to them.
Hypothesis XXVII
Rejections of the world based on different circumstances should not be wholly turned aside;
we should not immediately dismiss someone who comes to the monastic community and
fervently seeks to remain with the brethren, before we have examined him in detail; rather, we
should grant him some possibility of staying and test him in accordance with what we have
written. After we have ascertained that he is abiding by his intention, and after testing him, we
should accept him into the monastic community, unless something happens that is forbidden
by the Divine laws.
Hypothesis XXVIII
From what point we should begin a life of asceticism; all who start need patience and need to
put pressure on themselves, since virtue appears difficult at the beginning, on account of ones
passions and prejudices; but later on it proves to be much easier to acquire; a strong
foundation at the beginning is very beneficial; it is impossible to follow Christ or to gain any
virtue at all if one does not prepare himself as though his death were imminent.
Hypothesis XXIX
The demons wage a furious war against him who struggles with all his strength, whereas they
are uninterested in the negligent, since they have them at their beck and call; those who want
the good find God to be their ally, Who permits wars for our spiritual profit.
Hypothesis XXX
We should not regard the demons as causes of all the sins we commit, but rather ourselves; for
the demons are unable to harm those who are attentive, since the help that comes from God is
great; and that God allows struggles in proportion to the strength of men.
Hypothesis XXXI
One who has come to the ascetical life should only be clothed in monastic garb after he has
been sufficiently trained in the virtues; the monastic schema is honorable, soul-profiting, and
salvific.
Hypothesis XXXII
The faithful monk should display a manner of life that is appropriate to his schema; for he
who does not live in conformity with his schema is not faithful; likewise, a Godly old age is
not characterized by length of time, but by the way in which a man lives.
Hypothesis XXXIII
The faithful monk should eagerly accept whatever his spiritual Father suggests to him,
because all such suggestions are in his interest, even if they induce distress or are arduous; for
mercy is given by God for this purpose and for the alleviation of afflictions.
Hypothesis XXXIV
We should be obedient to our superiors in the Lord, even unto death, and love and fear them.
Hypothesis XXXV
We should be subject in simplicity to our superiors in the Lord and accept their orders as
coming from God, without criticizing, examining, or correcting them, even if they do not
seem for the time being to be of benefit.
Hypothesis XXXVI
What the sins of disobedience and grumbling against our teachers in the Lord are; the
Christian should not object at all or justify himself, but should in all cases resist his own will
and love reproof, not avoid it.
Hypothesis XXXVII
One should not condemn his teacher, even if his teacher does some things at variance with
what he teaches; for many disciples have entrusted themselves to negligent teachers and, not
having condemned them, but remaining subject to them in the Lord, have saved themselves
and have become the cause of their teachers salvation.
Hypothesis XXXVIII
How the Grace of God often teaches those who watch over themselves and entrust themselves
to His Providence what they ought to do through simple people and strangers; the humble do
not refuse to learn from anyone they may encounter.
Hypothesis XXXIX
The faithful Christian should not be confident in himself, but should believe that through his
spiritual Father he is both saved and enabled to do everything good; and he should invoke the
prayers of his Elder, for they have great power.
Hypothesis XL
That one should not lightly go out of, or withdraw from, the monastery in which he has
promised, in the sight of God, to remain until the end of his life; for the Fathers did not even
go out of their cells, in which they found great benefit.
Hypothesis XLI
That for those who are not prepared, it is perilous to live alone.
Hypothesis XLII
That we should not gainsay anyone in a contentious manner even regarding those things that
are considered good, but should be subject to our neighbor in everything.
Hypothesis XLIII
That whatever happens, happens by the justice of God; for this reason the believer must
always follow Divine Providence and must seek, not his own will, but the Will of God; for he
who does or accepts all things in this manner has spiritual rest.
Hypothesis XLIV
That humility is completely impregnable to demons, how humility is engendered, and what its
power is; that humility, more than all the other virtues, is able, by itself, to save a man.
Hypothesis XLV
A distinctive mark of the humble man is that he blames and disparages himself and thinks that
his good deeds, howsoever many and whatsoever they may be, amount to nothing; what the
characteristic traits of humility are, and what are its fruits.
Hypothesis XLVI
Concerning what profit there is in reproaching ourselves.
Hypothesis XLVII
That we should not seek honor or desire privileges; for whatever men reckon to be honorable
is an abomination to God.
Hypothesis XLVIII
That to appear humble, when this is done inopportunely or excessively, is not beneficial, but
harmful; how we ought to act towards those who praise us, and that praise does no harm at all
to one who is attentive.
Hypothesis XLIX
Concerning how one should use clothing, what kind, and up to what point, in order to cover
the body, and how the Fathers loved frugality in their very dress; the faithful should prefer
frugality in every circumstance.
Hypothesis L
That we should not do anything to gratify ourselves or do anything out of a passionate
craving.

VOLUME 2
Hypothesis I
That those who abase themselves are held in honor by God.
Hypothesis II
By nature, abasement invites humility, while honor invites pride; and so it is that those who
are of humble mind, when they are scorned, rejoice, while they become sorrowful if they are
shown homage.
Hypothesis III
That one should not be idle, but undertake physical labor, too; and that idleness is the cause of
many ills.
Hypothesis IV
To what end a monk should work and for what amount of time, and what kind of work he
should perform.
Hypothesis V
That against which the brothers should take caution when they work together.
Hypothesis VI
That in a cnobitic monastery no one should have any property of his own; for one who
acquires anything, there is the danger that he will bring upon himself the severest punishment.
Hypothesis VII
That he who shamelessly betrays or removes anything from among those things belonging to
the monastery sins very greatly before God and will be punished more severely; for this
reason we should care for these things as being dedicated to God and not despise the most
insignificant things; and that negligence hurts everyone.
Hypothesis VIII
With what disposition we should serve or be served and what is the profit resulting from
service.
Hypothesis IX
When and by whom service is to be preferred to prayer.
Hypothesis X
One must eagerly rise up in the night in prayer and attend thereto. From where and for what
reason prayer was appointed, from the beginning, at certain hours, and why we must not be
remiss therein.
Hypothesis XI
Regarding psalmody and prayers and the orderliness that one should maintain in them.
Hypothesis XII
We should reprove those who talk idly or converse with each other in the Divine services; and
if they do not correct themselves, we should sternly eject them from the Church.
Hypothesis XIII
That we should always keep vigil and should only sleep for as long as is necessary to keep our
bodies healthy; and that beginners in asceticism should use any contrivance to accustom
themselves to staying awake.
Hypothesis XIV
Concerning pathological self-love.
Hypothesis XV
Concerning the benefit that comes from abstinence, the harm that comes from a lack of
abstinence, and the damage caused by the immoderate consumption of wine.
Hypothesis XVI
How the Fathers loved fasting and how they were successful in it; and to what extent they
were strict in their observance of it.
Hypothesis XVII
Various exploits of the Holy Fathers, which encourage us, in our infirmity, to exercise
patience and which, in their hyperbole, teach us humility.
Hypothesis XVIII
How we should care for the body and what constitutes proper asceticism and restraint.
Hypothesis XIX
How one who loves God should celebrate Feasts and what the food of the Fathers should be
on Feasts.
Hypothesis XX
That secret eating is a great evil, and that it by itself can lead a monastic to ruin.
Hypothesis XXI
That a monk should eat once a day, after the ninth hour, if he wishes to adhere to the exact
practice observed by the Fathers, and not only anchorites, but also many among those who
lived in cnobitic monasteries.
Hypothesis XXII
We should not eat for enjoyment, but out of bodily need; he who does not eat for enjoyment,
even if the food is enjoyable, suffers no harm.
Hypothesis XXIII
How and with what purpose a monk should sit in the refectory, how he should approach food,
and what he should guard against after the meal.
Hypothesis XXIV
Concerning food and drink: how at times we should not partake of certain kinds; and from
which kinds we should abstain.
Hypothesis XXV
What the warfare of fornication is and how we should struggle against it.
Hypothesis XXVI
That it is not possible for one to be delivered from warfare with fornication by any means,
save by the aid of God, which comes to those who struggle. What perfect chastity is.
Hypothesis XXVII
The honor of chastity and the dishonor of fornication; the reward and the recompense of each,
both in the present life and in the future life.
Hypothesis XXVIII
That to accept evil thoughts and not to reject them immediately is worthy of chastisement, just
as are looking inquisitively and saying or hearing shameful things; likewise, one who assents
(to shameful thoughts) is punished in the same way as one who carries them out; the spirit of
fornication assails us in many and various ways, and for this reason we should always be on
our guard against it.
Hypothesis XXIX
We must avoid associating with women and all else that arouses desire.
Hypothesis XXX
That a believer must never consent to listen to a flute or a guitar or any other theatrical
instrument, but avoid these as ruinous.
Hypothesis XXXI
That dreams (or nocturnal emissions) occur for various reasons.
Hypothesis XXXII
How great is the work of contrition, what the manifold forms of contrition are, and what the
different kinds of tears are.
Hypothesis XXXIII
That demons attack a man with greater intensity at the end of his life; for this reason, we
should be all the more attentive at this time.
Hypothesis XXXIV
Nothing is so inappropriate for the believer as familiarity and laughter; this present hypothesis
also treats of reverence and its characteristic features.
Hypothesis XXXV
One should never become angry or shout at anyone; how anger is generated and how it can be
cured.
Hypothesis XXXVI
For those who desire perfection, if their hearts are in any way stirred up against one who
wrongs or insults them, let this not be deemed exempt from reproach.
Hypothesis XXXVII
A brother must be forbearing towards those who grieve him and must not take vengeance on
those who wrong him.
Hypothesis XXXVIII
A Christian must not only avoid defending himself against those who wrong him, but must
endure injustice with long-suffering and shame them by his forbearance.
Hypothesis XXXIX
That to those who endure injustice with gratitude and do not avenge themselves, God
becomes their avenger and recompenses them many times over for the wrongs which they
have suffered.
Hypothesis XL
That we must love our enemies, since they are very beneficial to us, and that we must do good
to them and pray for their salvation.
Hypothesis XLI
That we should not hate any man.
Hypothesis XLII
That the remembrance of wrongs (rancor) is destructive, and that it not only renders spiritual
labors useless, but even deflects Gods sympathy; and how we are to deal with it.
Hypothesis XLIII
That we should not curse anyone.
Hypothesis XLIV
That we not only should not insult anyone, but should even bless those who insult us and
thereby curb their anger.
Hypothesis XLV
That we should not lie, but tell the truth.
Hypothesis XLVI
That slander is a great sin, and that it redounds to the glory of those who are slandered, if they
patiently put up with their slanderers; and that even in this life, punishment from God often
comes upon slanderers.
Hypothesis XLVII
Concerning speech and silence, how and when to make use of them, and that idle talk is a sin.
Hypothesis XLVIII
That simply taking an oath is sinful and that perjury is punished without fail; that we must
renege on any oath which has been taken impetuously for the purpose of violating one of
Gods commandments and repent for it.
Hypothesis XLIX
That we should not only not calumniate anyone, but should not even put up with one who
calumniates others; and that we should not whisper or murmur about others.
Hypothesis L
How brothers who live together should correct each other, when they fall into various sins;
when, and concerning what kinds of sins, they should keep silent, and when, and concerning
which ones, they should speak and not conceal them.

VOLUME 3
Hypothesis I
That one should not condemn anyone on the basis of suspicions or, in general, give any
credence to suspicions.
Hypothesis II
That one should not condemn or denigrate even one who sins openly, but should be attentive
to himself and not busy himself with other peoples affairs; for he who attends to his own
vices is incapable of condemning his neighbor.
Hypothesis III
That one should not cause scandal through deeds performed without a blessing; what the term
scandal means; that one should not be scandalized; and that one should heal those who are
scandalized.
Hypothesis IV
That the Christian should take his every thought into captivity and offer it to Christ; for
spiritual people, and certain lay people, draw positive lessons even from most disgraceful
circumstances.
Hypothesis V
Concerning craftiness and guile, simplicity and guilelessness; whence they are engendered;
what sort of harm and benefit we derive from them; and concerning envy.
Hypothesis VI
That those who despise and deride unpretentious and self-abasing people sin very gravely.
Hypothesis VII
That the believer should do what he does with a good, and not with a bad, conscience; for
God judges the deeds of each man, not according to appearance, but according to the intention
of the doer.
Hypothesis VIII
That the conscience is a great gift of God to us and is very beneficial to him who listens to it.
Hypothesis IX
That we should always be attentive and guard ourselves on all sides, since the Enemy assails
us from all sides and through every means.
Hypothesis X
That we should examine ourselves, so as to correct our mistakes and increase our good deeds.
Hypothesis XI
That for a faithful Christian it is hazardous to transgress even a single commandment, since he
has received from God the ability to fulfill them all; and that a small evil is very harmful.
Hypothesis XII
That monastics and devout lay people who have received Divine knowledge are subjected to
great chastisements even for minor sins.
Hypothesis XIII
That we must courageously resist listlessness and demonic dejection, and concerning
patience.
Hypothesis XIV
That the ascetic struggler, even when he is physically ill, should have no desire whatsoever
for pleasures or relax his discipline, or place any hope of a cure in medical treatment, but in
God, by Whose dispensation illnesses also come to us.
Hypothesis XV
How and when we should seek medical treatment and what kind of treatment; that the monk
should not leave his monastery for bodily healing, but should persevere there even if he is ill,
being content with the care provided by his brothers.
Hypothesis XVI
That a monk should not bathe or strip completely naked unless compelled by necessity.
Hypothesis XVII
That there is nothing undetermined by God; all that happens, even sudden death, has been
ordained by Divine Providence.
Hypothesis XVIII
Concerning patience amid illnesses and the benefit to be derived therefrom, and that God
brings providential chastisements upon certain virtuous persons for their perfect purification.
Hypothesis XIX
That the righteous are often permitted to die a violent death for some beneficial purpose.
Hypothesis XX
That we should not be surprised when some misfortune befalls righteous men.
Hypothesis XXI
That the Christian, even when deprived of lifes necessities for his own benefit, should not
straightforward become fainthearted, but should give thanks to the Lord and wait on Him and
hope without hesitation that God, in His goodness, will unfailingly provide for him. As well,
that it is shameful for an ascetic, who is a servant of God, to associate with worldly people
and to ask for what he needs, even if he is burdened by indigence.
Hypothesis XXII
Concerning that hope in Christ which is imprudent.
Hypothesis XXIII
That one should violate not even the least commandment on account of bodily necessity, no
matter how pressing it may be, or on account of human fear.
Hypothesis XXIV
That a believer, even if he falls into the tumult of secular life, should not conform to external
circumstances, but should look to God and do what is pleasing to Him.
Hypothesis XXV
He who seeks to please God must reckon as nothing the dishonors or honors that come from
men.
Hypothesis XXVI
That one must strive for virtue in secret, without display or boasting; and concerning
vainglory and pleasing men, and whence vainglory is engendered, what evils it brings about,
and how it is destroyed.
Hypothesis XXVII
That we should not pursue friendships with people who are prominent in the world.
Hypothesis XXVIII
That we should not, on account of feelings of self-conceit, do more than the other brethren of
the monastery.
Hypothesis XXIX
That pride alone is sufficient to destroy a Christian, and that those who become puffed up
over their accomplishments are abandoned by Divine Grace and suffer a deadly fall.
Hypothesis XXX
Whence blasphemy is engendered and how it is cured.
Hypothesis XXXI
The greatest among the virtues is discretion; the believer must act in all that he does with
discretion. For what is done aimlessly, without discretion, even if it may be good, is not
beneficial and can even be harmful.
Hypothesis XXXII
That without help from on high, the ascetic struggler can neither be delivered from vice nor
acquire virtue, and that adoption into sonship does not come about from deeds, but from
Divine Grace.
Hypothesis XXXIII
What is the cause of temptations and tribulations, what is the benefit thereof, and what are
their different kinds.
Hypothesis XXXIV
How we should withstand temptations; that we should not expose ourselves to them; those
circumstances in which we should avoid or endure a temptation.
Hypothesis XXXV
That one who is able to work miracles should not have recourse to miracle-working, but
decline it out of humility; likewise, that we should not aspire to, or ask for, other spiritual
gifts. That, even if we are vouchsafed them, we should not be high-minded, but guard
ourselves through humility; that those who exhibit a Godly way of life are in no way inferior
to those who work miracles; and that there are other spiritual gifts, superior to that of miracle-
working, whereby spiritual men are known.
Hypothesis XXXVI
That love is the greatest of all the virtues and that he who loves his neighbor, as God wills, in
all circumstances puts the benefit and comfort of his neighbor before his own interests.
Hypothesis XXXVII
That we ought to lay down even our life for our neighbor.
Hypothesis XXXVIII
That he who has love and humility in the Lord strives not to grieve his neighbor, but serves
him in every way, considering his needs and difficulties as his own.
Hypothesis XXXIX
He who loves his neighbor, as God wills, is his neighbors benefactor without the latter ever
knowing it.
Hypothesis XL
A pious man, whenever he sells or buys something, or engages in similar actions, should have
God before his eyes and not occasion to cause harm to his neighbor, even if the latter should
say that he has not suffered harm. As well, the young should be upright and not easily
succumb to boldness. In the cnobion, they should not establish cliques, for these are
deleterious.
Hypothesis XLI
How we should act towards visitors and how we should receive and speak with them.
Hypothesis XLII
During the visits of Godly brothers, many of the Fathers, to refresh their visitors, mildly
relaxed their asceticism, without being harmed thereby, since they were dispassionate; some
of them would later chastise themselves for this small relaxation. He who maintains his
asceticism during visits and consolatory encounters, or relaxes it somewhat, is worthy of
praise from those who judge correctly; but we should not give credence to those who compel
themselves more than necessary in consolatory encounters.
Hypothesis XLIII
That one should not casually allow visitors to a cnobion, even if they are monks, to converse
or associate with the brothers; and how the brothers in a cnobion should behave towards
visitors.
Hypothesis XLIV
That we should not eat with irreligious people; and as for those who ask us questions and do
not put our advice into practice, we should avoid them after the first or second meeting.
Hypothesis XLV
Now, regarding those who visit places away from home, how they should behave, how they
should walk, and how they should act when accompanying brothers.
Hypothesis XLVI
That we must not turn away empty-handed anyone who approaches us for the purpose of
obtaining alms, but must receive him kindly as one sent by God and share with him what we
have; and that even if he is importunate, we must imitate God by forbearing with him and not
getting angry. That God often recompenses many times over those who give alms. How and
by whom alms should be distributed in cnobitic monasteries.
Hypothesis XLVII
That a monk should not possess money on the pretext of almsgiving or accept offerings for
this purpose; and what sort of almsgiving befits a monk.
Hypothesis XLVIII
That oftentimes those who are poor and give alms to the best of their ability, and who
subsequently acquire money, are overcome by avarice and cease the almsgiving that they
previously did.
Hypothesis XLIX
That a monk should not receive indiscriminately from any person; nor should he take more
than he needs. And that he who receives alms ought to labor (in prayer and fasting) for the
sake of those who give them.
Hypothesis L
That we should stay away from those things that do not concern us, or which belong to others,
as being ruinous.

VOLUME 4
Hypothesis I
That a monastic has vowed to live in poverty; what the sign is of one not wishing material
goods; and how the Fathers succeeded in living in poverty.
Hypothesis II
Corporeal charity is required of laymen, when they are not poor, since they enjoy endless
benefits therefrom. Simple believers should practice this kind of charity with all of their
might, offering the choicest from what they possess.
Hypothesis III
The passion of greed is the most destructive of all the other passions.
Hypothesis IV
From whence comes forth the love of God, how it is expressed, and what its works are.
Hypothesis V
That the greatest achievement among the virtues is silence (hesychia), when one living in
silence does so with full knowledge of its meaning; greatness of soul is needed to achieve this.
What silence with knowledge is and how one may achieve it.
Hypothesis VI
In what way and from whence one derives strength to gain victory over ones thoughts, and to
what extent we are not responsible for the thoughts that come to us.
Hypothesis VII
That aimless wandering of the mind and forgetfulness spell death for the believer, even as
unceasing remembrance and the vision of God constitute life for him and deliverance from
every evil.
Hypothesis VIII
That we must pray unceasingly; what unceasing prayer is and how it is achieved.
Hypothesis IX
That one who is always walled about by prayer is impregnable to his noetic enemies; for this
reason we must be diligent in cultivating prayer.
Hypothesis X
What the power of prayer is; that through prayer every good thing is given to the man of God;
that through prayer man is united to God.
Hypothesis XI
That he who asks something from God should not ask for that which he desires, but that
which is in his interest, according to the judgment of God.
Hypothesis XII
He who asks of God what is beneficial for his soul must also gladly accept that which is sent
by Divine Providence, even if it is opposed to the desire and will of the petitioner.
Hypothesis XIII
Prayer must be strengthened by the performance of good deeds; what things render prayer
acceptable to God.
Hypothesis XIV
Our prayer is not acceptable when we have enmity against another, or when others have
enmity against us and we do not take care to reconcile with them.
Hypothesis XV
It is necessary for a faithful Christian to read Holy Scripture; and great is the benefit
therefrom.
Hypothesis XVI
That which we read we must also put into action; for salvation is achieved by deeds, not by
words. For this reason, knowledge alone is of no benefit. The spiritual person should not limit
himself to the words of a text, but rather seek to understand their higher meaning and spirit.
Hypothesis XVII
We must not, moved by pride, greatly pry into the lofty meaning of Scripture or dogmatic
matters that surpass human reason; nor should we try to comprehend the judgments of God.
Hypothesis XVIII
A believer should abstain from knowledge falsely so called and must not consort with
heretics. What true wisdom in God is, and that certain people would do well to live in
simplicity, far from such discussions.
Hypothesis XIX
Demons can do nothing against the faithful; hence, we must hold them in contempt, not take
fright on account of them, and pay them no heed, whatever they do. How one discerns
whether a vision proceeds from the demons or from the Angels; for demons frequently create
illusions, in order to lead the simple-minded astray and to bring a (false) consolation to the
soul. Regarding which visions are Divine and which are satanic.
Hypothesis XX
Dreams appear in divers manners, for which reason it is safer not to place our trust in them.
Nothing of the future is known to the demons, though they pretend to know certain things,
foretelling them as if from their own knowledge.
Hypothesis XXI
That the demons do not at all know what is in the heart of man, or which passions overcome
us; they can discern these only by what we say and do.
Hypothesis XXII
What the measure of dispassion is, what its traits are, and how a man acquires these.
Hypothesis XXIII
How and when one should touch upon theology; what constitutes theological wisdom and
what is reckoned knowledge; what the difference is between them and how the mind is made
worthy of them.
Hypothesis XXIV
How and whence the mind becomes a partaker of the Grace of God and is led up to the vision
of God, and how it is maintained in this state of Grace.
Hypothesis XXV
In how many ways Divine withdrawal and abandonment occur, and what we should do in
such instances, so that Divine Grace might again come upon us.
Hypothesis XXVI
Spiritual contemplation excites the spiritual mind and causes it to forget all earthly things.
Divine Grace becomes all things to those perfected: nourishment, drink, and raiment. For this
reason, many of the Saints, strengthened by Divine Grace, either gave no heed whatever to
these material resources or accounted them of least worth, thus overcoming the boundaries of
nature.
Hypothesis XXVII
The rank of Priest is a great rank; therefore, a believer must not seek after it. On the contrary,
out of reverence, one should renounce the call thereto, if indeed he believes that his calling is
not according to the Will of God, but from human zeal. A believer should act in a similar way
whenever he is called to any position of authority or to work as a Teacher.
Hypothesis XXVIII
Regarding the Priesthood, that he who unworthily carries out the duties of a Priest lays up for
himself the most severe punishment, while, on the contrary, he who serves as a Priest with
care and remains worthy of his profession is benefited greatly in his soul.
Hypothesis XXIX
Daily Liturgy occasions great benefit; for this reason, we find that this was a practice among
the Fathers. In the Liturgy, heavenly and earthly things are united.
Hypothesis XXX
Not just for the living, but also for those who have reposed, oblations provide great aid.
Hypothesis XXXI
After death, there is not forgiveness, except for very light sins, and this only with the greatest
difficulty. As for those whose acts have merited them Hell, it is impossible for them to exit
therefrom.
Hypothesis XXXII
What the nature of the Sanctified Gifts (the Mystery of the Divine Eucharist) is, what their
power is, and how one should approach them.
Hypothesis XXXIII
How and when we should approach Communion of the Sacred Gifts and in what state our
consciences should be.
Hypothesis XXXIV
Regular Communion is very beneficial, while, on the contrary, infrequent Communion is
harmful and dangerous.
Hypothesis XXXV
Any who are under ban (excommunicated) and not communing during the Divine Liturgy
should exit the Church together with the Catechumens.
Hypothesis XXXVI
That burial in the Church benefits the faithful, but incurs further punishment on those
condemned to eternal fire.
Hypothesis XXXVII
That a sumptuous burial also brings no small harm to the soul; wherefore, lovers of God
greatly desire and prefer humble and inglorious burial.
Hypothesis XXXVIII
That teaching is not the work of just anyone, but only of one foreordained by Divine
Providence as fit for such: he who puts into practice what he teaches and who has conquered
his passions. He who does not have an aptitude for education must watch over himself lest,
wishing to instruct others, he should neglect and harm himself. There are somethough rare
who are from the beginning guided directly by the Holy Spirit. Not only are they not in
need of human advice and guidance, but they are even able to become the spiritual guides of
others. We should marvel at such people, but not attempt to imitate them, ignoring our own
weakness.
Hypothesis XXXIX
That for one who makes judgments by the illumination of the Holy Spirit, whatever his
judgment may be, it is in accordance with God, even if he is not a Priest. Teaching others is
permitted by God not only to Priests, but also to men who are pure in soul. What the mystical
Priesthood is. In what manner those in the desert may partake of the Immaculate Mysteries,
if there is no Priest.
Hypothesis XL
That the true Shepherd must readily undergo every danger for the sake of his sheep and care
wholeheartedly for them.
Hypothesis XLI
Those who have received the gift from God to teach, to the extent that they take care to
increase the circles of those whom they teach, will correspondingly enjoy greater Grace. For
this reason, they should teach indefatigably. And those who listen to their teachings with
indifference will be subject to insufferable chastisement. A Superior must remain in his
monastery and have a second in command to attend to the brothers.
Hypothesis XLII
No one should teach or test those who are not in submission to him, even if they should be
sinning, unless they should request such; nor should one even come to their defense, if they
are wronged.
Hypothesis XLIII
We should not conduct ourselves autocratically towards our disciples or assign to them work
that is inapposite. All that is assigned with humility of mind and with a clean conscience the
Grace of God will bring to an auspicious end.
Hypothesis XLIV
We should not criticize someone who does some good thing, even if it is perhaps imperfect;
on the contrary, we should reinforce his good intention and incite him, bit by bit, to
perfection.
Hypothesis XLV
The Abbot should instruct the weaker of the brothers in obedience, patience, and other ascetic
feats by the example of the stronger; and in all things, he should be lenient with the
inexperienced.
Hypothesis XLVI
You should not ask of everyone the same ascetic feats, but only in keeping with the former
life of each and according to the strength of each.
Hypothesis XLVII
That we should especially care for the weak and be most accommodating with them in
circumstances in which they do not violate some command of God, so that they do not suffer
scandal. The successes and sins of each individual are judged according to his strength and
knowledge.
Hypothesis XLVIII
That we must not immediately oppress with sharp rebukes one who has sinned and is on the
verge of despair, but must comfort him tenderly and strive with kindness to raise him from his
fall. Likewise, if one has departed from the cnobion and has thereafter returned, we must
receive him affably.
Hypothesis XLIX
That an Abbot must not remain silent when those under his direction sin, but must chastise
and reprove them, trying by every means to cure them.
Hypothesis L
That he who sins incorrigibly and brings harm to the brotherhood by his persistence must be
expelled if, after appropriate care has been taken to bring benefit to him, nothing is achieved;
and that the Abbot must not, out of excessive compassion, allow both himself and the rest of
the brotherhood to come to harm.