St. Moses the Black and St. Augustine

[Shin]

Among today's saints are St. Moses the Black, one of the Desert Fathers, and St. Aurelius Augustine.

St. Moses was a notorious robber, who later converted and became one of the desert monks. St. Augustine is of course the reknown son of St. Monica, the Doctor of the Church, and great apologist of the faith.

'From various stories, I learned the following about St. Moses the Ethiopian, who was well known among the Fathers of the skete. It seems that he, before becoming a monk, was the servant of a certain freeman. His master, however, threw him out of his house, since Moses was very cantankerous and his manners were offensive and savage. When he was dismissed, Moses became a thief; and, because of his exceptional strength, he became the leader of other thieves.

Among his other exploits as a thief, which show his fierceness, it is told: He once got it into his mind to get even with a certain shepherd, since the shepherd's sheepdogs had prevented him, one night, from carrying out a crime which he had planned. To this end, he carefully scouted out the region, in order to find the shepherd and his flock and to murder the shepherd.

As soon as he learned that the shepherd was on the other side of the Nile, he decided to go there to fulfill his criminal intent. At that time of the year, the river had flooded and the current had reached its high point. So, Moses took off his short tunic, which he happened to be wearing, put it on top of his head, held his knife in his teeth, and awesome and astonishing though it be, jumped into the river and, swimming, crossed to the other bank. When the shepherd from far off saw Moses come swimming towards where he was, he took off running and found a hiding place.

Therefore, Moses was unable to get even with the shepherd, as he had planned. So, he directed all of his mania against the herd. As though he had the shepherd in his hands, he seized the four best rams and tied them up, one-by-one. He then again crossed the Nile swimming. Afterwards, he came to a knoll, skinned the sheep, and lighted a fire where he roasted the best meat from the carcasses. Simultaneously, he exchanged the skins for a good wine from Sain in Egypt and drank a great amount. When he was more than filled with this food and had satisfied his anger, he departed for his hide-out, which was about fifty leagues distant.

Then this fearsome and mighty thief, after some time and thanks to a fortuitous event, accepted the visitation of Divine Grace, tasted of the salvific feeling of contrition, and repented for his former life. Indeed, so deep and sincere was his repentance, that he embraced the monastic life, went to the skete, enclosed himself in a cell, and gave himself over to severe and strict asceticism.

It is further said, indeed, that at the beginning of his monastic life, when he had settled in a cell, four thieves set upon him, evidently not knowing that the monk whom they had decided to rob was Moses. And so what happened during this attempted robbery of the former thief? Moses overcame them immediately with amazing ease, tied them up, and put them over his shoulders with such ease that it seemed as though he were picking up a sack of straw. He then proceeded to take them to the Church, where he said to the brothers:

"Since I no longer allow myself to do wrong to anyone, what do you advise me to do with these four here, who attacked me in order to rob me?"

The astonished brothers of the skete untied the thieves and allowed them to go free.

Then the thieves themselves recognized Moses. And seeing his repentance, they, too, wished not to return to their former lives of thievery, and, following the example of St. Moses and abandoning the life of sin and crime, became monks and were distinguished for their struggles in asceticism and the virtuous life.

St. Moses, thereafter, exhibited the same perfect asceticism, about which yet other things are written in other books. He warred with great firmness against the demons and was distinguished in all the arenas of ascetic endurance, such that he was quickly ranked among the older and perfected Fathers, being ordained a priest and enriched by the greatest gifts of the Holy Spirit. At his death, he left behind seventy disciples.

- the Holy Palladios

'When the old man [Abba Moses] saw us marveling at this and still longing to hear more, he was silent for a short while and then said: "Your longing has made me speak at length, and yet you are still eager for more; and from this I see that you are truly thirsty to be taught about perfection. So I would like to talk to you about the special virtue of discrimination. This is a kind of acropolis or queen among the virtues; and I will show you its excellence and value, not only in my own words, but also through the venerable teachings of the fathers; for the Lord fills His teachers with grace according to the quality and longing of those who listen.

I remember how in my youth, when I was in the Thebaid, where the blessed Antony used to live, some elders came to see him, to enquire with him into the question of perfection in virtue. They asked him: 'Which is the greatest of all virtues - we mean the virtue capable of keeping a monk from being harmed by the nets of the devil and his deceit?' Each one then gave his opinion according to his understanding. Some said that fasting and the keeping of vigils make it easier to come near to God, because these refine and purify the mind. Others said that voluntary poverty and detachment from personal possessions make it easier, since through these the mind is released from the intricate threads of worldly care. Others judged acts of compassion to be the most important, since in the Gospel the Lord says: 'Come, you whom my Father has blessed, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave Me food' and so on (Matt. 25: 34-36). The best part of the night was passed in this manner, taken up with a discussion in which each expressed his opinion as to which virtue makes it easiest for a man to come near to God.

Last of all the blessed Antony gave his reply: 'All that you have said is both necessary and helpful for those who are searching for God and wish to come to Him. But we cannot award the first place to any of these virtues; for there are many among us who have endured fasting and vigils, or have withdrawn into the desert, or have practiced poverty to such an extent that they have not left themselves enough for their daily sustenance, or have performed acts of compassion so generously that they no longer have anything to give; and yet these same monks, having done all this, have nevertheless fallen away miserably from virtue and slipped into vice.

What was it, then, that made them stray from the straight path? In my opinion it was simply that they did not possess the grace of discrimination; for it is this virtue that teaches a man to walk along the royal road, swerving neither to the right through immoderate self-control, nor to the left through indifference and laxity. Discrimination is a kind of eye and lantern of the soul, as is said in the gospel passage: 'The light of the body is the eye; if therefore your eye is pure, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness' (Matt. 6:22-3). And this is just what we find; for the power of discrimination, scrutinizing all the thoughts and actions of a man, distinguishes and sets aside everything that is base and not pleasing to God, and keeps him free from delusion."'

St. John Cassian

'Whatever then can help to guide us to this object; viz., purity of heart, we must follow with all our might, but whatever hinders us from it, we must shun as a dangerous and hurtful thing. For, for this we do and endure all things, for this we make light of our kinsfolk, our country, honours, riches, the delights of this world, and all kinds of pleasures, namely in order that we may retain a lasting purity of heart.'

St. Moses the Black Hermit

'It is impossible for the mind not to be approached by thoughts, but it is in the power of every earnest man either to admit them or to reject them. As then their rising up does not entirely depend on ourselves, so the rejection or admission of them lies in our own power. But because we said that it is impossible for the mind not to be approached by thoughts, you must not lay everything to the charge of the assault, or to those spirits who strive to instil them into us, else there would not remain any free will in man, nor would efforts for our improvement be in our power: but it is, I say, to a great extent in our power to improve the character of our thoughts and to let either holy and spiritual thoughts or earthly ones grow up in our hearts. For for this purpose frequent reading and continual meditation on the Scriptures is employed that from thence an opportunity for spiritual recollection may be given to us, therefore the frequent singing of Psalms is used, that thence constant feelings of compunction may be provided, and earnest vigils and fasts and prayers, that the mind may be brought low and not mind earthly things, but contemplate things celestial, for if these things are dropped and carelessness creeps on us, the mind being hardened with the foulness of sin is sure to incline in a carnal direction and fall away.'

St. Moses the Black Hermit

'I cast myself down I know not how, under a certain fig-tree, giving full vent to my tears; and the floods of mine eyes gushed out an acceptable sacrifice to Thee. And, not indeed in these words, yet to this purpose, spake I much unto Thee: and Thou, O Lord, how long? how long, Lord, wilt Thou be angry for ever? Remember not our former iniquities, for I felt that I was held by them. I sent up these sorrowful words: How long, how long, "to-morrow, and tomorrow?" Why not now? why not is there this hour an end to my uncleanness?

So was I speaking and weeping in the most bitter contrition of my heart, when, lo! I heard from a neighbouring house a voice, as of boy or girl, I know not, chanting, and oft repeating, "Take up and read; Take up and read." [tolle, lege; tolle, lege.] Instantly, my countenance altered, I began to think most intently whether children were wont in any kind of play to sing such words: nor could I remember ever to have heard the like. So checking the torrent of my tears, I arose; interpreting it to be no other than a command from God to open the book, and read the first chapter I should find. For I had heard of Antony, that coming in during the reading of the Gospel, he received the admonition, as if what was being read was spoken to him: Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me: and by such oracle he was forthwith converted unto Thee. Eagerly then I returned to the place where Alypius was sitting; for there had I laid the volume of the Apostle when I arose thence. I seized, opened, and in silence read that section on which my eyes first fell: Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, in concupiscence. No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away.'

St. Augustine

'Wrong is wrong even if everybody is doing it, and right is right even if nobody is doing it.'

St. Augustine

'Why persist in walking difficult and toilsome paths? There is no repose where you are seeking it. Search as you like, it is not where you are looking. You are seeking a happy life in the realm of death, and it will not be found there. How could life be happy where there is no life at all?'

St. Augustine

'He knows how to live rightly, who has learnt how to pray properly.'

St. Augustine

'There is a beauty of form, a dignity of language, a sublimity of diction which are, so to speak, spontaneous, and are the natural outcome of great thoughts, strong convictions, and glowing feelings. The Fathers [of the Church] often attain to this eloquence without intending to do so, without self-complacency and all unconsciously.'

St. Augustine

'It is certain that God desires that which is most advantageous to us much more than we desire it ourselves. He knows better than we by what means that which is best for us must arrive. The choice of means is entirely in His hands, since it is He who disposes and regulates all things in the world. With perfect trust in God, let us say: "Thy will be done!"'

St. Augustine

'All graces given to those outside the Church are given them for the purpose of bringing them inside the Church.'

St. Augustine

'This is the business of our life. By labor and prayer to advance in the grace of God, till we come to that height of perfection in which, with clean hearts, we may behold God.'

St. Augustine

[Patricia]

It is further said, indeed, that at the beginning of his monastic life, when he had settled in a cell, four thieves set upon him, evidently not knowing that the monk whom they had decided to rob was Moses. And so what happened during this attempted robbery of the former thief? Moses overcame them immediately with amazing ease, tied them up, and put them over his shoulders with such ease that it seemed as though he were picking up a sack of straw. He then proceeded to take them to the Church, where he said to the brothers:

"Since I no longer allow myself to do wrong to anyone, what do you advise me to do with these four here, who attacked me in order to rob me?"

 

[Patricia]

'It is certain that God desires that which is most advantageous to us much more than we desire it ourselves. He knows better than we by what means that which is best for us must arrive. The choice of means is entirely in His hands, since it is He who disposes and regulates all things in the world. With perfect trust in God, let us say: "Thy will be done!"'

St. Augustine

Amen!  

'Wrong is wrong even if everybody is doing it, and right is right even if nobody is doing it.'

St. Augustine

I'm going to write this quote on my children's white board.

[Therese]

Thanks for the post on St. Moses the Black and St. Augustine, Shin.  I once heard about St. Moses the Black (St. Moses the Ethiopian) and wanted to learn more about him.  I didn't know he had once wanted to murder someone.  Praise God he converted and died a saint!

[martin]

'It is certain that God desires that which is most advantageous to us much more than we desire it ourselves. He knows better than we by what means that which is best for us must arrive. The choice of means is entirely in His hands, since it is He who disposes and regulates all things in the world. With perfect trust in God, let us say: "Thy will be done!"'

St. Augustine

How often must I read such quotes before I get the message?  
Put all your trust in God in everything.

[Shin]

Thanks for the post on St. Moses the Black and St. Augustine, Shin.  I once heard about St. Moses the Black (St. Moses the Ethiopian) and wanted to learn more about him.  I didn't know he had once wanted to murder someone.  Praise God he converted and died a saint!

There are quite a few good stories about him! I'll try to share some more God willing! 

[Therese]

Thanks for the post on St. Moses the Black and St. Augustine, Shin.  I once heard about St. Moses the Black (St. Moses the Ethiopian) and wanted to learn more about him.  I didn't know he had once wanted to murder someone.  Praise God he converted and died a saint!

There are quite a few good stories about him! I'll try to share some more God willing! 

Thanks!

[Shin]

Abba Moses said, 'The man who flees and lives in solitude is like a bunch of grapes ripened by the sun, but he who remains amongst men is like an unripe grape.'

The magistrate heard about Abba Moses one day and he went to Scetis to see him. They told the old man. He got up and fled to the marsh. Some people met him and said to him, 'Old man, tell us where the cell of Abba Moses is.' He said to them, 'What do you want with him? He is a fool.' So the magistrate went back to the church and said to the ministers, 'I heard people talk about Abba Moses and I went to see him, but there was an old man going into Egypt who crossed our path and we asked him where Abba Moses' cell is, and he said to us , "What do you want with him? He is a fool."' When they heard this, the clergy were offended and said, 'What kind of an old man was it who spoke like that about the holy man to you?' He said, 'An old man wearing old clothes, a big black man. 'They said, 'It was Abba Moses himself and it was in order not to meet you that he said that.' The magistrate went away greatly edified.

At Scetis Abba Moses used to say, 'If we keep the commandments of our Fathers, I will answer for it on God's behalf that the barbarians will not come here. But if we do not keep the commandments of God, this place will be devastated.'

One day, when the brethren were sitting beside him, he said to them, 'Look, the barbarians are coming to Scetis today; get up and flee.' They said to him, 'Abba, won't you flee too?' He said to them, 'As for me, I have been waiting for this day for many years, that the word of the Lord Christ may be fulfilled which says, "All who take the sword will perish by the sword."' (Matt. 26.52) They said to him, 'We will not flee either, but we will die with you.' He said to them: 'That is nothing to do with me; let everyone decide for himself whether he stops or not.' Now there were seven brothers there and he said to them, 'Look, the barbarians are drawing near to the door.' They came in and slew them. But one fled and hid under the cover of a pile of rope and he saw seven crowns descending and crowning them.

Abba Poemen said that a brother asked Abba Moses how someone could consider himself as dead towards his neighbour. The old man said to him, 'If a man does not think in his heart that he is already three days dead and in the tomb, he cannot attain this saying.'

A brother came to Scetis to visit Abba Moses and asked him for a word. The old man said to him, 'Go, sit in your cell, and your cell will teach you everything.'

- The Sayings of the Desert Fathers

[Shin]

. . . A certain brother was overcome by a desire to visit the great Arsenios. Now then, when he arrived at the Church in Sketis, he asked to see the Saint. So, the monks sent one of the brothers to show him the cell of the great Arsenios. Having arrived, they both knocked on his door. The Divine Arsenios immediately opened to them, received them with joy, and embraced them, after which all three sat down in silence, neither the visitors nor Arsenios uttering a word. After quite some time had passed in silence, the Elder, not having said anything, the monk who had accompanied the stranger, in order to show him Arsenios' cell said to the Saint quietly, "I, my brother, shall go back." And the stranger replied: "And I shall follow you, since my stay here has proved to be in vain."

So the two left the cell and departed. Ont he way, the stranger asked the monk escorting him to lead him to Abba Moses, who had merely been a robber.

They did indeed, then, visit Abba Moses, who received them with joy and kindness and spoke with them on spiritual matters without restraint. With this conduct, Abba Moses refreshed his visitor, who parted with gratification and enthusiasm. On the way, the man escorting the stranger asked him:

"In your opinion, my brother, which of the two is greater in virtue?"

"Most certainly the one who showed us hospitality and gave us spiritual rest, that is, Abba Moses," he responded.

One of the great ascetic Elders, having learned of this incident became perplexed and knew not whom to praise: Abba Arsenios with his strict silence, or Abba Moses, with his edifying and hospitable speech. He fervently besought God to reveal to him what he desired to learn.

Indeed, after persistent prayer, he saw the following revelatory dream:

Standing on a riverbank, he beheld two boats sailing down the river. One of the two held the Divine Arsenios, sailing peacefully and made resplendent and warmed by the All-Holy Spirit; on board the other boat was Abba Moses, escorted by Angels who were feeding him honey and honey cakes.

Through this dream, the man of God at once understood that both Abba Arsenios and Abba Moses were wholly worthy in the eyes of God; yet Arsenios' silence for the sake of God was more pleasing to God than Moses' hospitality for man's sake. Much the greater, according to this revelatory dream, was the silence of Arsenios, since he was accompanied by the Holy Spirit, whereas Moses was escorted by Angels of God Almighty. That Abba Moses was being fed by Angels signifies the good of hospitality. But the Grace of the Divine Spirit was more pleased with the silence of Arsenios will be revealed even more vividly in the following example.

An Elder once arrived at the skete of Abba Arsenios, desiring to speak with him for his spiritual benefit. But since Abba Arsenios was confined in his cell practicing Godly silence, he resolved not to knock on the door of the cell, so as not to disturb him. Nevertheless, he stooped down at a small window to view the interior of the cell and saw the Saint was all ablaze. To be sure, the visitor who witnessed the miracle from the window was also worthy, by reason of the purity of his soul, of such a vision. Following this amazing sight, the Elder knocked on the door of the cell and Arsenios came out. Seeing the astonishment of his visitor so clearly etched on his face, he asked him:

"How long have you been here? Perhaps you saw something?"

The visitor, however, concealed from the great Arsenios what he had seen.

- From the writings of the Desert Fathers

[martin]

Shin I could read those Desert Father quotes all night.

Abba Poemen said that a brother asked Abba Moses how someone could consider himself as dead towards his neighbour. The old man said to him, 'If a man does not think in his heart that he is already three days dead and in the tomb, he cannot attain this saying.'

Little wonder he didn't flee when the Barbarians came; He already considered himself dead to the world and all that remained was for him to be with God.

Lord help this unripe grape... Sigh   

[Therese]

Shin I could read those Desert Father quotes all night.

Abba Poemen said that a brother asked Abba Moses how someone could consider himself as dead towards his neighbour. The old man said to him, 'If a man does not think in his heart that he is already three days dead and in the tomb, he cannot attain this saying.'

Little wonder he didn't flee when the Barbarians came; He already considered himself dead to the world and all that remained was for him to be with God.

Yes!

[Shin]

You know, I've seen some weathered older folks, who look like they've worked long in the fields and in the sun.. their wrinkles.. their gleaming faces with wear and tear..

It makes me think of how white hairs are truly meant by God to be a sign of wisdom, when appearances are not deceiving.. How age can be a cross of goodness..

How these people can be like raisins in the sun.. or sweet grapes ready to become wine for the Son..

[Therese]

You know, I've seen some weathered older folks, who look like they've worked long in the fields and in the sun.. their wrinkles.. their gleaming faces with wear and tear..

It makes me think of how white hairs are truly meant by God to be a sign of wisdom, when appearances are not deceiving.. How age can be a cross of goodness..

How these people can be like raisins in the sun.. or sweet grapes ready to become wine for the Son..

Yes!