Chapter XIX (continued), Life of Pachomius, Book 1a

After this the blessed Pachomius grew so much in confidence before God, and flourished so magnificently in divine hope, that time beyond number he would tread upon serpents and scorpions without coming to the slightest harm (cf.
Luke 10.19). Even crocodiles would most meekly submit to him, and transport him across the river when he had need, and take him to wherever he wanted on the other side. For all these things he constantly gave thanks to God who had protected him from all the wiles of the enemy.
"Blessed are you, Lord God of our fathers," he prayed, "for you have not despised my humble estate, nor allowed me to be deceived in my great weakness by the deceitful frauds of the devil. You have mercifully dispersed the darkness of my ignorance and taught me how to do your will. For whereas I was weak and puny, and hardly aware of what my life should be, you have enlarged me with a sense of awe in your sight, so that I am saved from outer darkness and eternal punishment, and have been brought to a knowledge that you are the true light and eternal joy."

Chapter XX (This chapter also in III.35)
Seeing that he seemed to be pursued so assiduously by the demon, our bold athlete strove even more vigorously for a holy life by asking God that if it were possible he might be allowed to exceed the normal limits of human endurance and overcome the necessity of having to waste time in sleeping. So he kept vigil day and night until he had cast down the attacks of the devil, as it is written, 'I shall afflict them till they cannot stand. They shall fall under my feet, for you have girded me with power for the battle' (
Psalms 18. 38-39)
This petition was granted, to the limit of what the human condition would allow, and he endured against the enemy as if he were actually visible, and persevered in driving himself in eloquent outpourings to heaven. His prayers were unceasing that the will of God should be done in all things.

Chapter XXI
And as Pachomius was thus watching in prayer, an Angel of the Lord appeared to him
"The will of the Lord, Pachomius," said the Angel, "is that you serve him with a pure mind, and gather together a great number of monks, who may strive to serve God by keeping all the rules in the book which has been shown to you".
[See Chapter XII.]  For he had already recently been given tablets on which the following words were inscribed:

Chapter XXII
Let each one eat and drink according to their strength, and let them work according to what they eat. Don't forbid them either to fast or to eat in moderation, but give harder work to those who are strong and eat more, lighter work to the weak and those who fast.
Build a number of different cells, and put them three to a cell. Let all the food be prepared and eaten in the one place.
At night let them wear linen
lebitons [see Chapter XIV), girded about the loins, and let them each have a melote, that is a goat skin dyed white, without which they should neither eat nor sleep.
When they come to the Communion of the Sacraments of Christ let them loosen their belts and take off their
melotes, and wear only their cowls. It was also decreed that the monks should be divided up into twenty-four groups according to the letters of the Greek alphabet, that is from a through to w. So that when the archimandrite [This word was used in the Eastern Church from the 4th century for the head of a monastery, and is thus the equivalent of an "abbot". Later it was used to designate a ruler over several monasteries. It is still used in the Eastern Church today.]  is asked about any particular person he can be given an easy one word answer about what he is like by saying a, or z, and again l or r or s, so that whatever letter you give to a group signifies  its grading. You could give the single-minded and innocent the letter i or the difficult and complex ones the letter x, so that each letter would indicate each group according to its behaviour and serious intent. Only the spiritual leaders would know what each letter meant.
It was also written down in the tablets that if a pilgrim from another monastery should come wearing a different habit no one should eat with him, unless he were on a journey, in which case this rule should be waived.
Anyone coming to the monastery with the intention of staying permanently should be trained in his holy duties for three years and given the more straightforward tasks, before letting him enter into the field of battle.
At mealtimes let them conceal their faces in their cowls so that a brother cannot see any other brother eating. And let them stay silent and not let their eyes wander about.
The Angel who spoke with Pachomius also laid down that there should be twelve prayers for the daytime, twelve for the evening and twelve for the night.
When Pachomius remarked at how few that was, the Angel replied:
"It has been set at that number so that the weaker won't find the task too difficult. But the perfect need not feel deprived by this rule, for in the privacy of their own cells they can go on praying if they are being nourished by divine contemplation in purity of mind."
After saying all this the heavenly messenger departed, and Pachomius gave thanks to God, for it was now by a threefold revelation that his vision was confirmed. He began to receive all who offered themselves to the mercy of God through penitence, and after a long trial of the life, they were enrolled into the family of monks. He urged them to flee from the immorality of the world, and to cleave always to the holy rules. He warned them that the overall rule according to the Gospel was that the monk renounces first the whole world, then his family, and lastly denies himself, so that he may take up his cross and follow in the footsteps of Christ (
Luke 14.26-7).
Instructed in that sort of teaching by the blessed old man, they soon brought forth most worthy fruits of penitence. Although he was now of advanced age he pursued the purpose of the spiritual life with undiminished zeal. He not only committed himself to a stricter rule but took upon himself the control and care of the whole monastery, aiming to be a servant of all even if it were beyond his strength. He punctually prepared the common meal for the brothers and performed the usual offices. He gathered the vegetables from the garden which he had watered with his own hands. When anyone knocked at the monastery door he would be the one who went to open it and give a ready response. He nursed the sick day and night. In all these things he gave a most excellent example to his disciples. Newcomers to the service of the Lord were thus more readily drawn into the duties of devotion. Not yet able to enjoy the gift of matching his standard of care, but free from all distraction, they were gently admonished by the old man:
"In so far as you are called 'brothers', take your cue from that. Say the psalms and other books, and especially commit the holy Gospel to memory. Thus, serving the Lord, and binding to yourselves each one of the commandments, you will become perfect, you will imbue all things with my own spirit, especially if you take care to observe all the heavenly precepts."

Chapter XXIII
The first three men to join up with Pachomius were Psenthessus, Suris and Obsis. Pachomius constantly reminded them of the word of God as he gave them instruction and encouraged them to grow in the work of the spirit. For their part, as they contemplated the old man's life as a specimen of virtue, they were filled with admiration.
"It is a big mistake," they said, "to think that human beings may live a life of blessedness because of some kind of privilege of birth, as if there were no such thing as free will. It is just as much a mistake to think that sinners cannot through penitence develop in virtue. Just look at how the Lord has manifestly enlarged this venerable father Pachomius, whose parents were pagan outsiders, and who has stretched himself to such an extent in the worship of God that he carries out all the commandments of God.
"So then, we can be sure that any one of us who really wishes to, can by the help of God's grace follow the model of this holy man, and attain to the perfect life and holiness of the fathers. It is written in the Scriptures that Christ says, 'Come to me all who labour and are heavy laden, and I will give you rest' (
Matthew 11.28). What does this mean except that we should cast off the heavy burdens which oppress the human race, and adhere to an unchanging good which does not perish? Let us persevere to the end with this old man, that we may be found worthy to be glorified with him in eternal bliss. For everything he teaches us is right, not only by his words but what is more effective still, by his own marvellous example."
They went then to Pachomius and said to him, "Why is it, venerable father, that you take the whole responsibility of the monastery upon yourself?"
"No one harnesses up beasts of burden," he replied, "and suddenly compels them to work with such a heavy load that they collapse under the strain, but he trains them little by little, getting them used to lighter loads until they are capable of taking on heavier. In the same way it is right that we should deal with you as Christ has dealt with us, and lead you on so that we may rejoice in your constancy in all things. May the most merciful God, who never despises the prayers of the humble, confirm his teaching in your heart, that you may carry out every good work with patience and longsuffering, following in the footsteps of the holy fathers, so that others may see how the integrity of your life is pleasing to God, and will come to the service of Christ and all take an equal share with the father in seeing to the needs of the monastery."

Chapter XXIV
They accepted the regime he gave them, that is, that they should be sparing in what they ate, that their clothing should be of the cheapest, and that their sleep should be no more than adequate. And it came about that according to the will of the Lord, who wills the salvation of all human beings, and who blesses all their good works with increase, that many men came to join the old man and stay with him, among whom were Pecusius and Cornelius, Paul, and another Pachomius, and John, who freely embraced the spotless faith and saving teaching of the blessed father. He then decided that those with any competence should share in the duties of the monastery, and in a very short time the numbers of monks were multiplied.
When a feast day required that they should participate in the holy mysteries, they asked presbyters from neighbouring villages to come and celebrate the feast of spiritual joy for them. For the old man would not allow any of their own number to perform the duties of the clergy. He maintained that it was much more fitting that monks should not seek for pre-eminent honour and glory, and that opportunities of that sort should be rooted out of
coenobia, for they are often sources of futile strife and jealousy among the brothers. Just as a whole year's harvest can be destroyed if a spark falling into the fields is not quickly extinguished, so a deadly thought in the mind of a monk, ambitiously desiring leadership as a cleric, can destroy the modesty he has acquired so laboriously, if he does not forthrightly drive from his heart the incendiary nature of such a suggestion. So the communicants of Christ should respect the clerics in the church with all meekness and sincerity; it is not right that they should wish for any religious preferments themselves.
"But if anyone among the monks has been previously ordained by a bishop," said Pachomius, "let us welcome his ministry. We find in the old Testament that not everyone was allowed to take clerical office; only those born among the tribe of Levi were allowed to offer the sacrifices. So if a brother of undisputed priestly status comes in from elsewhere, let us not denigrate him as if he were trespassing into sacred areas and had no right to exercise his ministry. How could we possibly think that about him, when at the same time we earnestly request him to celebrate the heavenly Sacraments for us? It is much more fitting that we respect him as a father following the footsteps of the Saviour, and who is doing what we have requested him to do, and that he should not cease from offering the sacrificial gifts to God, especially if his character is known and approved by all.
"If he is thought to have been guilty of some offence, which God forbid, it is not for us to judge him. For God the just judge has set bishops to be the judges over such people. As successors and imitators of the blessed Apostles they have the power to examine the particulars of each single case, and give just judgment upon them. Let us concur with their judgments from the bottom of our hearts, for the Lord warns us to be merciful, and that we ought always to pray that we be not led into temptation" (
Matthew 6.13).
This renowned father spoke these words quite forcefully, but yet with a caring concern. And thus when any cleric came to him wanting to live under his Rule, he accorded him the honour which the church expects for one of that rank, but expected him to submit to the monastic rules with all humility.

Chapter XXV
The blessed Pachomius loved all the servants of Christ, watching over them always with a father's care. He performed the works of mercy with his own hands for the old and for the sick, and even for the very young. Among other things he would always train their minds to be ready for spiritual warfare. Since many of them were making progress in their faith and in their work, and since their numbers were increasing, they were all becoming rather stretched in their pursuit of virtue. So he chose prefects (praepositi) from among them, who stood out as being able to assist in the development of the souls who daily came crowding in.
There were so many coming in and increasing in the work of the spirit, that a great diversity was seen in their various spiritual states. So in accordance with the Rule given him by God, the old man, with the grace of Christ guiding him in everything, issued guidelines and schedules of work for all of them according to the strength and ability of each one. Some he set to grow food by manual labour, others were occupied in various common tasks, not that anyone was tied to any task at all times, for each one retained a certain amount of control over his own discipline according to his zeal and the sort of work he did. The general oversight of both brothers and visitors he committed to those who followed him in seniority.
He urged all the monks, however, to be prompt in obedience, as a direct and easy path towards aspiring after the heights of perfection and diligently cultivating the fear of God in their hearts.  For in humbly bringing forth the fruits of obedience they would be living their lives for God rather than self. This venerable father was mainly concerned with spiritual direction, but he was always ready to undertake any particular task if it so happened that for any reason the person to whom he had committed responsibility was not available. He truly regarded himself as the servant of all. And he did this quite unobtrusively and without any of the bluster which sometimes spoils the virtues of spiritual men. His manner of great humility infused everything that he did and built up everyone in the Lord. He visited each of the cells (
monasteria) in turn, until his paternal affection led his footsteps back to those of his sons he had started with. He loved to find them earnestly vigilant in the work of God, and rejoiced greatly at the progress they were making.

Chapter XXVI
It happened once that he became concerned that the neighbouring peasantry in caring for their flocks did not receive the communion of Christ's Sacraments nor hear the solemn reading of the divine books which solemnly took place everywhere on Saturdays and Sundays. So he consulted with the holy Aprius, bishop of Tentyri, with a view to building a church in what passed for their village centre to which they could all come and participate in the divine mysteries. This was done, but since there were no ordained clerics to celebrate the solemnities for the people, he would go there with some monks at the usual hour for churchgoing, and read some pages to the people with their messages of saving grace. As he said, no readers had as yet been appointed, nor any other clerics to celebrate the sacred mysteries. So for as long as there was no presbyter there, or any of the other members of the clerical order, Pachomius would come and carry out the duties of reader with such unashamed eagerness and with his mind and body so focussed, that when the people attended to him they might have thought they were looking not at a man but an Angel. As a result of this programme many were converted from error and became Christians. His love of neighbour was so advanced, and his compassion so great, that when he saw anyone deceived by the devil, worshipping not the true God but vain idols, he would groan loudly because they were lost, and pour forth floods of tears that they might be saved.

Chapter XXVII
The holy Athanasius was bishop of Alexandria at that time, [He became bishop in 328.]  a man outstanding in every virtue. He had been making a solemn visitation of all the churches in the upper Thebaid, building up the people's faith in Christ by his wholesome teachings, when his journeyings brought him to Tabennisi. As soon as Pachomius knew about it he went out to meet him with all his monks, leaping for joy in great happiness. They greeted this great pontiff of Christ with psalms and hymns, a vast multitude of brothers rejoicing in the Lord for his coming. But Pachomius did not introduce himself to this famous leader, but deliberately drew back and hid himself among the throng of monks. His reason for that was that the aforesaid bishop of Tentyri had often spoken about him to the holy Athanasius, suggesting that he was a marvellous man and a true servant of God worthy of being promoted to the honour of the priesthood. It was the knowledge of this that led Pachomius to make himself inconspicuous and hide himself away among the ranks of the monks until the bishop had gone.
Pachomius respected Athanasius as being someone than whom there was no one more outstanding at that time. He had heard about his holy life and the persecutions he had suffered from the Arians because of his confession of Christ. He admired unreservedly the love which he showed to all but especially to monks, and respected him with his whole heart. But he accorded the greatest respect not only to Athanasius but to all men of true faith. He detested heretics completely, and had a particular horror of Origen as a blasphemous traitor and a precursor of Arius and Meletius. Arius had been expelled from the church by the venerable Heraclas, former bishop of Alexandria, because he had added many hateful and detestable things to the teachings of holy Scripture and thereby subverted quite a few souls. Just as poisoners disguise a bitter taste with honey, so did Origen bedaub the poison of his erroneous opinions with a most heavenly ability to write well, and so disseminated his pernicious doctrines among those who did not know any better. So Heraclas was careful to warn all the brothers not merely to refrain from reading any of Origen's commentaries, buts also to pay no heed to anyone who had read them. It is said that on one occasion he picked up a volume of Origen's and threw it into the sea.
"If it weren't for the fact that I know that it contains the holy Name of God," he said as he did so, "I would have consigned all those outpourings of blasphemy to the flames!"
Thus he loved the true faith and always sought for the truth. Just as he opposed the enemies of the church with unremitting detestation, so he acclaimed joyfully the increasing numbers of Catholics, and declared that he could discern Christ the redeemer of all speaking through the bishops (
sacerdotes) in the royal power of the Church.
If ever he heard of a brother slandering anyone on any matter, he not only stopped trusting him but avoided him as if he were a serpent, citing the Psalmist who said 'I will cut off him who secretly slanders his neighbour' (
Psalms 101. 5).
"No good person," he said, "allows evil to come out of his mouth and insult the holy fathers with venomous tongue. There are many places in the Scriptures showing how God is angry at such offences. Think of the example of Miriam who poured out disparaging remarks about Moses and became infected with leprosy (
Numbers 12.10). She had no chance of avoiding the judgment of God."
By this teaching he conferred great benefits upon his listeners.

Chapter XXVIII  [This story of Pachomius' meeting with his sister is ascribed to Theodore in Book III, chapter 34.]

His sister had heard of the old man's deservedly famous institution, and journeyed to the monastery in order to see him. When Pachomius knew she was there he sent her this message by the doorkeeper:
"Look, sister, you have heard that I am alive and well, so therefore depart in peace. Don't be sad that you have not been able to see me with your bodily eyes. But if you desire to follow the same sort of life as I am leading, so that you may find mercy from God, take diligent thought about it, and if you can assure me that this purpose has taken root in your heart I will bid my brothers to build you a house at some distance from here where you can live a disciplined and modest life. And I don't doubt that by your example God will call many to live with you and be counted worthy through you to gain the reward of everlasting salvation. For it is not possible for human beings to get any rest in this mortal flesh unless they please God by their dedication to a good life."
His sister wept bitterly on hearing this, her conscience pricked by godly compunction, but she took his wholesome exhortations to heart and determined to set herself to follow Christ. When Pachomius realised his sister's intentions, he gave thanks to God who had so quickly strengthened her will, and gave orders to the more responsible of his brothers that they should build a cell for her at some distance. This was done, and she began to live the life in the fear of God. It was not long before many others gathered around her and she had become the mother of a great multitude. In her teaching she provided them with a means of openly renouncing all carnal desires in order to attain to heaven which perishes not, and she led the way on that journey as much by her living as by her teaching.

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