Teaching (Book of Orsiesius) 1–18

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

“Hear, Israel, the commandments of life; give ear and understand prudence. Why is it, Israel, that you are in the land of your enemies? You have grown old in a foreign land; you are defiled with the dead; you are counted with those who are in the underworld; and you have forsaken the fountain of wisdom. If you had walked in the way of God, you would perhaps have dwelt in peace.” Learn, then, he says, “where your prudence is, where the strength of glory and of power is, where understanding is, where the light of the eyes and peace are. Who has found her place, and who has entered into her treasuries?” Baruch said these things on account of those who had been led away into captivity in the land of Babylon and of their enemies, because they would not receive the commandments of the prophets and had forgotten the law of God that was given through Moses. Therefore God brought penalties and punishments upon them and put them under the yoke of captivity, instructing them, then, as his own, and correcting them as a father corrects his sons, not willing that those he corrected should perish but desiring to save them through repentance.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Therefore we too ought to remember the apostle's words, who says: “If he did not spare the natural branches, neither will he spare us,” if we neglect to fulfil God's commandments. “All these things happened to them in figure, but they were written for our correction, upon whom the ends of the ages have come.” And they indeed were carried over from the city of Judah into the city of the Chaldeans, changing places on earth; but we, if God sees us negligent, will lose our city in the age to come, and, forsaking joy, will be handed over to a captivity of punishments, and will lose the everlasting joy which our fathers and brothers found by unceasing labour.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Let forgetfulness not overcome you, then, and let us not take God's patience for ignorance: he bears with us and delays for this reason, that we may turn to better things and not be handed over to torments. When we sin, let us not think that God consents to our sins because he does not punish at once; but let us consider this, that, going out of the world soon, we shall be separated hereafter from our fathers and brothers, who possess the place of the victor. That place we too shall have, if we are willing to tread in their footsteps and to heed what the apostle Paul says, who here too separates the saints from sinners and hands over offenders “for the destruction of the flesh, that the spirit may be saved.” “Blessed is the man who fears the Lord,” and whom he reproves so that he may be corrected, and teaches him his law, so that he may walk in all his commandments all the days of his life; who does not murmur for his sin.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Therefore let us also search our ways and examine our own steps; let us return to the Lord and lift up our hearts with our hands on high, to heaven, so that on the day of judgment he may be our helper, and we may not be put to shame when we speak with our enemies in the gate, but rather may be worthy to hear this: “Open the gates, that a people may enter who keeps justice and truth.” One to whom truth is dear and who possesses peace can say: “For in you we have hoped, Lord, for ever.” Let us remember the Lord, and let Jerusalem rise up upon our heart. Let us not forget that man of whom it is written: “Blessed is the man who trusts in the Lord, whose hope is in him; he will be like a fruitful tree beside the waters, and sends out its roots toward moisture; it will not fear when the heat comes, and it will have leafy branches, and in the time of drought it will be green, bearing fruit without fail. The heart is heavy above all things, and it is man, and who shall know him? I am the Lord, searching hearts and kidneys, to give to each according to his ways.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Let us remember ourselves and not make light of the sins we have committed; and let us go over with anxious heart each commandment of our Father and of those who taught us, not only believing in Christ but also suffering for him, and understanding that mystery of which it is said: “The Spirit of our face, Christ the Lord.” And elsewhere: “Your law is a lamp to my feet and a light to my paths.” And again: “The word of the Lord has given me life,” and: “The law of the Lord is unblemished, converting souls; the commandment of the Lord is bright, enlightening the eyes.” And the apostle says: “The law is holy, and the commandment holy and just and good.” Understanding all these things, we shall be worthy to hear: “When the just man falls he will not be dashed down, for the Lord upholds his hand.” And again: “The just man falls seven times and rises again.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Now therefore, brothers, since God acts patiently and calls us to repentance, let us wake from heavy sleep, for “our adversary goes about like a roaring lion, seeking whom he may devour”; he must be resisted keenly, and we must know that the same contests befell our elders as well. Let us not grow weary in labour, sowing the seeds of the virtues, so that hereafter we may reap joys, and let us hear Paul teaching: “But you have kept my teaching, instruction, purpose, patience, persecution”; and, following the examples of the saints, let us remain in what we have begun, having Jesus as leader and perfecter. Let us understand the hair of our head on the way, that it may be ointment on our beard, that it may come down to the hem of the garment, so that we may fulfil all that is written.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Wherefore, O leaders and superiors of monasteries and houses, to whom men have been entrusted, and among whom are found T, or I, or E, or A — to speak generally, you to whom men have been entrusted: let each with his own troop await the Saviour's coming, so as to prepare for his sight an army adorned with arms. Do not refresh them in bodily things while not giving them spiritual food; or again teach them spiritual things while afflicting them in bodily things, that is, in food and clothing. But give spiritual and bodily food alike, and give them no occasion for negligence. Or what justice is this, that we should afflict the brothers with labour and ourselves give ourselves to leisure? Or that we should lay on them a yoke which we ourselves cannot bear? We read in the Gospel: “With the measure you measure, it will be measured back to you.” Therefore let us have both labour and refreshment in common with them, and not think the disciples slaves, and let their trouble be our sorrow, lest the Gospel rebuke us with the Pharisees: “Woe to you lawyers, who bind burdens that cannot be borne and lay them on men's shoulders, and you yourselves do not dare to touch them even with a finger.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

There are some who attend to themselves, so that, living by God's commandment, they say to themselves: “What have I to do with others? As for me, I serve God and fulfil his commandments; what others do does not concern me.” Ezekiel rebukes this, saying: “O shepherds of Israel, do the shepherds feed themselves? Do they not feed the sheep? See, you eat the milk and are clothed with the wool; what was fat you have [not] slaughtered; what was weak you have not strengthened; what was broken you have not bound up; what strayed you have not brought back; what was lost you have not sought; what was strong you made fail through labour; and you have scattered my sheep, because they had no shepherd.” Therefore the Lord himself will come with his elders and princes, and this will be fulfilled in us: “Your exactors plunder you, and those who demand of you lead you astray.” Rather we ought to hear: “Blessed is the land whose king is a son of the free, and whose princes eat in due season, in strength, and will not be put to shame.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Therefore, O man, even down to the one soul that has been entrusted to you, do not cease to admonish and teach what is holy, and to offer yourself as an example of good works, and to beware above all of loving one and hating another; rather show equal fairness to all, lest perhaps the one you love God hates, and the one you hate God loves. For friendship's sake agree with no one who errs; do not press one down and lift another up, so that your labour perish. … Let the superiors of the houses beware lest perhaps, when any one of the brothers has done an injury to his superior, the superior in anger should decide and say: “What concern have I with a man who despises me? Let him do what he likes; it does not concern me. I do not admonish him, nor do I correct him when he errs; whether he is saved or perishes, it does not concern me.” O man, why do you say this? Understand by what fury you are overcome, and that hatred has taken hold of your heart, so that the brother perishes more by your fault than by his own sin. You ought to forgive him and receive him when he repents, so that you can say the Gospel word: “Forgive us our debts, as we also forgive our debtors.” If then you want God to forgive you your sins, forgive your brother too whatever it is that he has sinned against you, mindful of that precept: “Do not hate your brother in your heart,” and of Solomon, who admonishes: “Rouse your fellow citizen for whom you have gone surety.” And again: “Do not cease to instruct a child; for if you strike him with the rod he will not die.” Hear Moses too, saying: “You shall surely reprove your neighbour, so that you do not bear sin because of him.” Lest there happen again that word of Solomon: “He who does not warn his son to keep himself from destruction will quickly be undone.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Let all to whom the care of the brothers has been committed prepare themselves for the Saviour's coming and his fearful judgment seat. For if to give account for oneself is full of danger and fear, how much more to undergo torment for another's fault and to fall into the hands of the living God? Nor can we plead ignorance, since it is written: “God will bring every deed into judgment, in all things that are neglected, whether good or evil.” And in the apostle we read: “We must all be made manifest before the judgment seat of Christ, so that each may receive for what he has done, whether good or evil.” Isaiah too signifies a fixed day on which God is to judge the world in righteousness, saying: “Behold, the day of the Lord comes, incurable, of fury and wrath, to make the world a desert and to destroy sinners from it.” We know that all that is written in the law, and that the oracles of the prophets foretold to us, and that our holy Father also taught, must be held fast by us, and that we shall give account of each, why we did not do it, or did it carelessly. For he speaks to whom all judgment has been handed over by the Father, and the Truth teaches the truth: “Do not think that I will accuse you to the Father; there is one who accuses you, Moses, in whom you hope. For if you believed Moses, you would believe me too; for he wrote of me.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

From all these we learn that we must stand before the judgment seat of Christ and be judged for each not only of our deeds but also of our thoughts, and that after giving account of our own life we shall likewise give account also for others who have been entrusted to us. And this is to be heard not only of the superiors of houses, but also of the heads of the monasteries and of each of the brothers who are counted among the people: for all ought to bear one another's burdens, so as to fulfil the law of Christ, and to hear the apostle writing to Timothy: “O Timothy, guard the deposit, avoiding profane novelties of words and the profession of what is falsely called knowledge.” We too have a deposit handed over by God, the life of the brothers, for whom we labour and also await future rewards; lest perhaps it be said to us as well: “Let this people go, that it may depart.” And on those who forsake the traditions of our Father let this be pressed home: “Those who have the law did not know me; the shepherds acted impiously against me.” Whence he rebukes others, saying: “I gave my inheritance into your hand, but you did not show them mercy; you made the yoke heavy on the old.” This we must not only hear but also understand: “For he who does not know will not be known.” And in another place it is written: “Because you rejected my knowledge, I too will reject you, so that you shall not serve me as priest.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Therefore, dearest brothers, who follow the life and precepts of the cenobia, stand firm in the purpose once taken up, and fulfil the work of God, so that the Father who first founded the cenobia may, rejoicing over us, say to the Lord: “As I handed down to them, so they live.” The apostle too said the same while still in the body: “I praise you that in all things you remember me, and as I handed down to you, you keep my traditions.” [13] You too, therefore, heads of monasteries, be careful and take all care for the brothers with the fear and justice of God; and do not abuse your power for punishments, but show yourselves an example to all and to the flock subject to you, as our Lord too showed himself an example in all things, “who made families like sheep,” so that you may have mercy on the flock entrusted to you, and remember the apostle's saying, in which he says: “I held back nothing, so as not to declare to you the whole will of God.” And again: “I did not cease entreating each one of you and teaching you publicly.” See how great a heart, how great mercy there was in the man of God, who was not only anxious for all the churches, but was weak with the weak and bore the sufferings of all. Let us beware lest through our negligence someone be scandalized and fall, and lest we forget the words of the Lord Saviour, who says in the Gospel: “Father, of those whom you gave me I have not lost any.” Let us despise no soul, lest anyone perish through our harshness. For if anyone has died because of us, our soul will be held guilty for his soul. This our Father too used to impress on us unceasingly, and warned lest that saying be fulfilled in us: “Each oppresses his neighbour.” And again: “If you bite and devour one another, take care that you are not consumed by one another.” From this it appears that he who keeps another's soul is the guardian of his own soul.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

But you too who are second in the monastery, show yourselves first in virtues, lest anyone perish by your fault. Do not fall into the reproach into which that man fell who ate and drank with drunkards and did not give his fellow servants their food in due season: “And the Lord will come on a day when he does not expect and at an hour he does not know, and will cut him apart and put his portion with the hypocrites, where there will be weeping and gnashing of teeth.” Let no such condemnation seize any of you; but when the times of refreshment come may we be worthy to hear: “Well done, good and faithful servant; because you were faithful over a little, I will set you over much; enter into the joy of your Lord.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

You too, superiors of the individual houses, be ready to answer all who ask of you an account of the faith that is in you. Admonish the disorderly, comfort the faint-hearted, support the weak, be patient towards all; and hear the apostle admonishing: “And you fathers, do not provoke your sons to anger, but bring them up in the discipline and admonition of the Lord”; and know that “to whom more is given, more will be required of him, and to whom more is entrusted, more will be demanded.” Do not consider only what profits you but what profits your neighbours, lest the Scripture be fulfilled in you which says: “Because you pursue each the advantage of his own house, therefore the heaven will withhold its dew and the earth will not give its fruits, since you have made your words heavy against me.” It is said elsewhere too: “Because you did not do it to one of the least of mine, you did not do it to me.”

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

I will say it more often and repeat the same things: beware of loving some and hating others, of supporting this one and neglecting that one, lest your labour be found vain and all your sweat perish; and lest, when you have gone out of the body and, freed from the whirlwind of this world, think you are entering the harbour of rest, you then find the shipwreck of injustice, and with the measure with which you measured it be measured back to you by him who does not accept persons in judgment. If anything deadly or anything shameful is committed in the houses through the negligence of the superiors, then after the punishment of those who did it the superior too will be held guilty of the crime; this our Father of holy memory always used to press upon us.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

Wherefore let each guard the flock entrusted to him with all caution and care, and imitate the shepherds in the Gospel, to whom, as they were not sleeping but keeping watch, the angel of God came and announced the coming of the Saviour. He himself also says: “The good shepherd lays down his life for his sheep; but he who is a hireling, not a shepherd, whose own the sheep are not, sees the wolf coming and leaves the flock and flees, and the wolf seizes it and lays it waste; because he is a hireling and has no concern for the sheep.” Of the good shepherds Luke's history writes: “There were shepherds keeping watch and guarding the watches of the night over their flock, and an angel of the Lord came to them, and the glory of God shone round about them, and they feared with great fear; and the angel said to them: Do not fear; for behold, I announce to you great joy, which will be for all the people: for today is born to you a Saviour, who is Christ the Lord, in the city of David. And this will be the sign for you: you will find an infant wrapped in cloths and laid in a manger.” Were they the only ones at that time who pastured sheep and followed a flock through the wilderness? But because they alone were careful, and fear of the lurking wolves overcame natural sleep at night, therefore they were the first to be worthy to hear what had happened close by, while Jerusalem, sleeping, did not know. Hence David too says: “Behold, he who guards Israel will not sleep.” Therefore you too, with trembling and fear, keep watch, working out your salvation, and knowing that the Lord of the universe, through whom all flesh will receive whatever it has done, after the resurrection appeared to the apostles alone and said to Peter, the chief of the apostles: “Simon son of John, do you love me more than these?” He answered him: “Lord, you know that I love you.” Jesus says to him: “Feed my lambs.” He says to him again, a second time: “Simon son of John, do you love me?” He answered him: “Yes, Lord, you know that I love you.” He says to him: “Feed my sheep.” A third time he commanded him to feed the sheep; and in him he enjoined this office on all of us, that we should diligently feed the Lord's sheep, and in the day of his visitation receive for our labour and watchfulness what he promised us in the Gospel, saying: “Father, I will that where I am, they too may be with me.” And again: “Where I am, there my servant will be too.” Let us look to the promises, and, believing in the rewards, let us bear all labour more easily, walking as the Lord himself walked, who is the giver of the promised rewards.

Translated by Claude from Jerome (404); edited by L. Holstenius (1661), reprinted by Brockie (1759) and Migne's Latin translation (404) of the Latin (the Coptic original of Orsiesius is lost except for fragments); neither is shown

You too who are second in the individual houses, pursue humility and modesty, and regard the individual precepts of the elders as the rule of the common life, so that in keeping them you may keep your souls, and be like the faithful man [who says]: “My soul is in my hands always.” Let the son glorify the father, and rejoice in your fruits; for without works and fruits no one will rejoice in the Lord's fellowship; so that, when you have fruit in the Lord, you may possess him, as heirs and co-heirs.