Palladius of Galatia

“They say concerning Abba Apollo, who lived in Scete, that he was originally a rude and brutish herdsman, and that he [once] saw in the fields a woman who was with child and that, through the operation of the devil, he said, "I wish to know the condition of the child that is in the womb of this woman," and that he ripped her open and saw the child in her belly; then straightway he repented, and he purged his heart, and having repented he went to Scete and revealed unto the fathers what he had done. And when he heard them singing the psalms and saying, "The days of our years are threescore years and ten, and with difficulty [we come] to fourscore years," he said to the old men, "I am forty years old this day, and I have never prayed; and now, if I live for forty years more, I will never rest nor cease nor refrain from praying to God continually that he may forgive me my sins." And from that time onwards he did even as he had said, for he never toiled with the work of his hands, but he was always supplicating God and saying, "I, O my Lord, like a man, have sinned, and do you, like God, forgive me"; and he prayed this prayer both by night and by day instead of reciting psalms. And a certain brother who used to dwell with him once heard him say in his prayer, now as he spoke he wept, and groaned from the bottom of his heart and sighed in grief of heart, "O my Lord, I have vexed you; have pity on me, and forgive me so that I may enjoy a little rest." Then a voice came to him that said, "Your sins have been forgiven you, and also the murder of the woman; but the murder of the child is not yet forgiven you." And one of the old men said, "The murder of the child also was forgiven to him, but God left him to work because this would prove beneficial to his soul."”

“There was a certain old man who used to live in the desert that is called Scete, and he had a disciple who lived with him; now this [latter] brother was adorned with the spiritual excellences of every kind that befit those who are in subjection to old men, and he was exceedingly conspicuous for his obedience, which was the greatest of all his virtues. And he was sent to the village continually by the old man to sell their work and to bring back whatsoever was needed for their habitation, and that brother, without any compulsion whatsoever, performed every command that the old man gave him with zeal and diligence. Now when the enemy of righteousness, the foe of the human race, and especially of the orders of the monks, that is to say, Satan, the opponent of all virtues and the hater of the upright life of the children of humankind, saw that this brother was overcoming and bringing to naught all his crafty designs by the might of his simple obedience, which was full of discretion, he made a plan to lay two snares for him in the path of his spiritual excellence, even as it is said concerning him in the psalm, as it were by the mouth of those who cultivate spiritual excellence and who walk in the way of righteousness, "In the way of my steps have they hidden snares for me." Now the two snares were these: The first consisted in making that brother to pursue fornication, and the second was in making him to fall into disobedience; and the enemy, in his cunning, expected that the brother would not only be caught by one of these, and so become involved in both, but also that deliverance from the one would be found to be the occasion for his falling into the other, for he saw that he was being sent continually to Egypt by his master [on the business] of the work of their hands and of the matter of their need.”

“Now therefore, Christians, since we know from the holy Scriptures and from divine revelations how great is the grace that God dispenses to those who truly run to him for refuge and who blot out their sins through repentance, and also how, according to his promise, he rewards them with good things and neither takes vengeance according to what is just nor bring on people a punishment for their sins, let us not be in despair of our lives.”

“Which damage does not derive from the excess of eating and drinking? Diseases, strife and all kinds of problems derive from the satiety of the belly, with all their consequences. When did it happen that Eve went out looking for something outside of paradise? Was it not perhaps when she listened to the snake and ate of the fruit of the tree in order to please herself with the fruit that had been forbidden to her? When did it happen that Cain decided to commit the abomination of killing his brother? Was it not perhaps when he tasted the fruit of the firstfruits, reserving the best for his own appetite? When did it happen that the sons of Job suddenly found their tombs in the same place as they were eating? Was it not perhaps while they were attempting to eat and to drink [to excess]? When did it happen that Esau fell from divine blessing? Was it not perhaps when, for the attraction of the gullet, he became a slave to his belly? When did it happen that Saul fell from his royal status? Was it not perhaps when he ate the meat of the precious sheep against the prohibition of the law? When did it happen that the people of Israel provoked the temper of God? Was it not perhaps when they mourned for the dishes of the Egyptians, expecting from their leader meats and pots of stew? Hofni and Phineas, Eli's sons, how is it that they did not survive even a single hour but were killed in battle? Was it not perhaps because they secretly stole the offerings of meat destined for the sacrifice? And as for Jacob, one who was naturally blameworthy, is it not that he began revolting "when he ate and was not filled up, he grew fat and became thick and broad"? And when did it happen that the Sodomites took to stimulating themselves against the laws of nature? Was it not perhaps when they corrupted their minds in their continuous banquets? This in fact is what Ezekiel recalls to their shame when he says, "In the abundance of the wine and the satiety of the bread they abandoned helping others," and he says this regarding the city of Sodom. But then he adds, "And also her daughters," namely, the suburbs that always imitate the customs of the city. And what happened when the purpose of temperance was abandoned by that ancient people? Was it not perhaps when, in a similar way, they got older they began to lie around on the couch, which is how they are described with some disdain by the prophet: "They eat lambs from the flock, and the year-old calves are removed from the stable still nursing. And they drink filtered wine, after which they are massaged with precious ointments; they abandon themselves to the comfort of their couches, while they suffer nothing over the ruin of Joseph"? And Isaiah, against whom has he turned his complaints? Is it not perhaps against those who rise up early in the morning in order to feast? And thus he exclaims, "Woe to those who rise up early in the morning and go in search of inebriating drinks, who hang around late in the evening until they are inflamed in their faces with wine; they drink the wine, accompanied by the lyre and harp, but they do not attend to the deeds of the Lord." And when the priests of Bel were confounded by Daniel? Was it not perhaps when they left a trail through the ashes that their treachery was uncovered because they had gone to take the food and drinks meant for Daniel?”

“I have not intended in the least to diminish the virtue of our ancestors, and above all the virtue of hospitality. In reality, among the virtues practiced by the most eminent of the patriarchs, this is the only one that tends toward piety. One of them had God the Savior at his own table; another had the angels as his guests; one received as a reward a son at his advanced age; the other his own salvation, fleeing from Sodom. This is what the apostle is talking about when he exhorts us to imitate them: "Do not neglect to show hospitality; for thereby some have received angels without knowing it." It happens, however, that the one who offers hospitality has the prudence of the serpent and the simplicity of the dove, thus complying with the double precept of the Lord: "Give to every one who asks of you," and, "Do not bring such a person into your home." This is so that you do not run the danger of bringing a wolf to the place where the lamb dwells or a bear to the place where the ox resides, with the risk of turning your gain into a loss. It is first of all necessary to be aware of the place where you are—if it is deserted or has frequent visitors. Then, you must also be aware of your own ability to tolerate characters that are too difficult. Finally, you must well consider who it is who is destined to receive your benefits—whether he is rich or poor, healthy or weak, in need of food or clothes. These are the areas where acts of mercy come into play. In reality, the blessed Abraham did not receive into his home consuls, captains, the important people of this temporary world like those who have horses with bridles and glittering stirrups and whose harnesses, burnished with bronze, belch forth from afar the resonance of their pride. On the contrary, Abraham lived in a deserted place and welcomed all who passed by. Those who traveled the desert went to the patriarch because they were attracted by his virtue and because they were reduced to being beggars, which is about as extreme a poverty as you can get. In a similar way Lot, who lived in the worst city of that same desert, rightly welcomed all who passed by, given the customs of those inhabitants.”