200 Chapters on the Spiritual Law by Our Holy and God-Bearing Father Mark the Ascetic

Of Our Holy and God-Bearing Father Mark the Ascetic on the Spiritual Law

200 Chapters

1 Since you wish very much to know what the “spiritual law” is, according to the word of the apostle, and how it should be understood and what those should do who wish to keep it, we will speak according to our strength.

2 First of all, let us remember that God is the beginning, middle, and end of every good. One can neither believe well nor do good except in Christ Jesus and the Holy Spirit.

3 Every good is granted to us by the providence of God, and only he who believes will not lose it.

4 Firm faith is a strong pillar, and Christ is everything for the believer.

5 In every undertaking of yours, let God begin before you, Who is the first to begin every good, so that the work that awaits you may happen by God’s providence.

6 The humble-minded and he who has spiritual work, honoring Holy Scripture, will apply everything to himself, and not to others.

7 Call upon God, that He may open the eyes of your heart, and you will see the benefit of prayer and reading, and learn it by experience.

8 He who has some spiritual gift and sympathizes with those who do not, preserves his gift by sympathy. But the proud will lose it, beaten on all sides by thoughts of pride.

9 The lips of the humble-minded speak the truth; he who contradicts is like that servant who struck the Lord on the cheek.

10 Do not become a disciple of him who praises himself, lest instead of humility you learn pride.

11 Do not exalt yourself in your heart because you understand the Scripture, lest you fall in mind into the spirit of blasphemy.

12 Do not try to resolve a difficult matter by stubborn disputes—resolve it by what the spiritual law commands, namely, patience, prayer, and firm hope.

13 Blind is he who calls out and says: “Son of David, have mercy on me”—praying carnally and not yet having spiritual understanding.

14 The blind man gained his sight and, seeing the Lord, no longer called Him the Son of David, but, confessing Him as the Son of God, worshiped Him.

15 Watch lest you exalt yourself, shedding tears in your prayer; it is Christ Who touched your eyes, and you gained sight in mind.

16 Following the example of the blind man, he who cast off his garments and approached the Lord is His follower and becomes a preacher of the most perfect teachings (Mk. 10:46-52).

17 Sin, which is pondered in thoughts, makes the heart audacious; but when it is destroyed by self-control and hope, this crushes the heart.

18 One contrition of the heart is soft and useful for its compunction, but another is harsh and harmful, leading to hardness.

19 Vigil, prayer, and accepting what happens is contrition that is not harmful and is useful for the heart, only if we do not break their union by greed. He who endures this will receive help in other things too; but he who does not care and grows weak will experience unbearable pain at his end.

20 A pleasure-loving heart becomes a prison and chains for the soul when it departs from the body; but an industrious heart is an open door.

21 A hard heart is the iron gate leading to the city; before him who endures evil and is wronged, it opens of its own accord, as it once opened before Peter.

22 There are many ways of prayer, one differing from another. However, none of the ways of prayer is harmful, unless it is not prayer, but a work of satan.

23 When a person has changed their mind about doing evil, let them first pray in thoughts as usual, and when providence hinders them, let them thank much afterwards.

24 David, when he wanted to kill Nabal of Carmel, remembered divine retribution and, turning away from that undertaking, thanked greatly. And we also know what he did when he forgot about God, and did not stop until the prophet Nathan brought him back to the memory of the Lord.

25 At the time when you remember God, multiply your prayers, so that when you forget [about Him], the Lord may remember you.

26 Reading the Divine Scripture, understand what is hidden in it. “For whatever was written in former days,” says the apostle, “was written for our instruction” (Rom. 15:4).

27 Scripture calls faith “the assurance of things hoped for” (Heb. 11:1),—and those who do not know that Christ dwells in us, “reprobate” (2 Cor. 13:5).

28 Just as thought arises from deeds and words, so from the actions of the heart arises future exaltation.

29 A generous heart clearly shows mercy, but a stingy one asks what will come of it.

30 The law of liberty teaches all truth, and many read it, understanding, but few understand it with respect to fulfilling the commandments.

31 Do not seek the perfection of the law in human virtues. The perfect is not found in them, for its perfection is hidden in Christ’s cross.

32 The law of liberty is honored by true understanding, and understanding comes through the fulfilling of the commandments, and is completed by the mercies of Christ.

33 When we compel ourselves with conscience to return to all the commandments of God, then we will understand that the law of the Lord is blameless and well preserved in our deeds, and without God’s mercies it cannot be completed in man.

34 Those who do not consider themselves debtors of every commandment of Christ honor the law of God carnally, understanding neither what they say nor what they affirm, and therefore think that they fulfill it by deeds.

35 One deed appears good when performed, but the intention of the one who performs it is not good; and another deed is performed as wicked, but the intention of the one who performs it is good. Some not only do deeds thus, but speak words thus. Thus they change the matter through inability or ignorance, some through the deceit of malice, and others through piety.

36 He who under the cover of praise hides slander and condemnation is insincere; similar to him is also the one who is seemingly humble but in fact vainglorious, who speaks lies in many things instead of truth. At first it is permitted for them to act thus, but later their deeds expose them.

37 One does something openly, taking revenge on his neighbor, and thinks that it is good; and another, not having done it, benefits himself.

38 There is reproof out of malice and revenge, and there is reproof out of the fear of God and truth.

39 Do not reprove him who has left sin and repents. But when you say that you reprove him in God, show first your own evil deeds.

40 God rules over every virtue, as the sun over the light of day.

41 Having performed a virtue, remember Him Who said: “Apart from me you can do nothing” (Jn. 15:5).

42 Good is prepared for people through sorrows, and likewise evil through vainglory and love of pleasures.

43 He who is wronged by people flees from sin and finds the same protection from sorrow.

44 He who believes Christ about retribution endures all wrong with all their might, according to their faith.

45 He who prays for the people who wrong him crushes demons; but he who opposes people is wounded by demons.

46 Better are human transgressions than demonic ones; but he who pleases the Lord conquers both.

47 Every good comes from the Lord by His providence, but departs secretly from the ungrateful, unwise, and lazy.

48 Every evil ends with forbidden pleasure, and every virtue with spiritual comfort. And as the first, ruling, helps its own, so the second, likewise, is similar to it.

49 Human contempt brings sorrow to the heart and becomes the cause of purity for him who endures innocently.

50 Ignorance prompts one to deny what is useful, and, becoming audacious, draws close to sin.

51 Accept the sorrows that come upon you, and do not avoid them, and cast off greed, as one who gives an answer.

52 Having sinned secretly, do not intend to hide it. Everything is naked and open before the eyes of the Lord, to Whom “we must give account” (Heb. 4:13).

53 Wisely show yourself to the Master, for man looks on the outward appearance, but the Lord looks on the heart (1 Sam. 16:7).

54 Plan nothing and do nothing without an intention that is according to God. For he who travels imprudently labors in vain.

55 He who sins without need finds it hard to repent, for one cannot hide from God’s truth.

56 A painful event restores in a reasonable person the memory of God, and wrongs to the same extent the one who forgets Him.

57 Let every unexpected sickness teach you to remember God, and let reasons for repentance not be lacking to you.

58 Forgetfulness in itself has no power, but through our negligence it gradually grows stronger.

59 Do not say: “What am I to do when I do not want it, but forgetfulness comes?” It comes because you neglected what was proper when you still remembered.

60 If you remember good, do it, and when you do not remember, it will be opened to you, and do not allow the thought to depart into imprudent forgetfulness.

61 Scripture says: “Sheol and Abaddon lie open before the Lord” (cf. Prov. 15:11). This same is said of the heart’s ignorance and forgetfulness.

62 Sheol is ignorance; and both Sheol and ignorance are not real (non-existent); but Abaddon is forgetfulness, because from it the existing perish.

63 Check your own evil deeds, and not your neighbor’s, and your mental working will not be stolen.

64 Negligence regarding all possible virtues is not easily forgiven. But alms and prayer support the negligent.

65 Every sorrow according to God is an important work of piety. For true love is tested by the contrary.

66 Do not say that virtues are acquired without sorrows, for he who has ease is untested.

67 Reflect on the end of every involuntary sorrow and you will find in it the destruction of sin.

68 Numerous counsels of a neighbor bring benefit, but to everyone their own thought seems the most worthy.

69 Seeking a cure, listen to your conscience, and do everything it tells you, and you will find benefit.

70 The secret deeds of everyone are known to God and conscience, and through them let everyone receive correction.

71 A person, as far as they can, acts by their own will; but God values their deeds according to truth.

72 When you want to accept praise from people blamelessly, love first the exposure of your sins.

73 When someone is put to shame for Christ’s truth, many will glorify him a hundredfold. It is better to do every good for the sake of the future.

74 When a person helps another person in words or deeds, let both understand that the grace of God is upon them. But he who does not understand this will be ruled by the one who understands.

75 He who praises his neighbor for some hypocrisy will mock him in time and be shamed himself.

76 He who does not know the tricks of adversaries is easily killed, and he who does not know the cause of passions easily falls.

77 Through love of pleasure negligence arises, and through negligence forgetfulness comes. God has granted to all understanding of what is useful.

78 A person advises their neighbor as far as they know, but God acts in the one who listened, as far as they believe.

79 I have seen ignorant people who in deed were humble-minded, and they were wiser than the wisest.

80 Another ignorant person, although he heard those praised, did not imitate their humility, but, boasting of ignorance, accepted pride.

81 He who belittles the mind and boasts of ignorance is ignorant not only in word, but also in mind.

82 Just as wisdom in word is one thing and wisdom another, so ignorance in word is one thing and foolishness another.

83 Lack of skill will not harm at all when a reverent person speaks, just as wisdom will not when a humble-minded person speaks.

84 Do not say that you do not know what you ought to do, and that you can be excused for not doing what is proper. If you did what is good as far as you know, all the rest would also be revealed in turn; one would come after another. It is not useful for you, before you see the first, to see the second. “Knowledge puffs up” from laziness, “but love builds” (1 Cor. 8:1),—because it endures all things.

85 Read the words of Holy Scripture by deeds, and do not speak many words, boasting of your understanding.

86 He who has left deeds and affirms himself only by knowledge holds a reed in his hands instead of a two-edged sword, which during battle, according to Scripture, will pierce his hand and enter it, pouring the poison of pride before the adversaries do.

87 Every thought has measure and weight before God. One can think about the same thing either passionately or calmly.

88 He who has acted according to the commandment, let him expect temptation for it. For love of Christ is tested by the contrary.

89 Lest you ever think not to watch your thoughts. For no thought is hidden from God.

90 When you find a thought that offers you human glory, know clearly that it prepares shame for you.

91 The enemy knows the righteousness of the spiritual law and seeks only the inclination of the mind. Thus either he will make subject him who is burdened with penitential labors, or he will cause pain by involuntary occurrence to him who does not repent. Sometimes he also teaches to act against ignorance, so that here too he may multiply pains, and at the departure from the body show them as unfaithful due to impatience.

92 Many have resisted invasions countless times, but without prayer and repentance no one has escaped the evil.

93 Evil gains strength one through another, just as good grows one through another and prompts its partaker to move forward.

94 Small transgressions the devil diminishes. Otherwise he cannot push to larger evil deeds.

95 The root of shameful lust is human praise, and the root of chastity is the exposure of our sin not only when we hear it, but when we accept it.

96 No benefit receives he who has renounced the world and seeks pleasures. What he did by acquisition, he does the same even when he has nothing.

97 When a temperate person accumulates money, he is a brother to the first by thought; one mother they have—seeking pleasures, but another father, for it is another passion.

98 Someone cuts off passion through greater pleasure, and those who do not know his intention praise him; but it may be that he does not know himself, laboring without benefit.

99 The cause of all sin is vainglory and love of pleasures. He who does not hate this will not destroy passion.

100 It is said that the root of all evils is the love of money (1 Tim. 6:10). But it comes from other passions.

101 The mind is blinded by these three passions: love of money, vainglory, and pleasure.

102 These three are daughters of the leech (Prov. 30:15),—says the Scripture,—their mother-folly loves them with love.

103 Reason and faith are nurtured together with our nature, by nothing else than by it they are blunted.

104 Wrath, anger, quarrels, murders, and all other evils that are—they have become very strong in people.

105 It is fitting to hate the love of money, vainglory, and pleasure, as the mother of evils and the stepmother of virtues.

106 Not therefore are we commanded not to love the world and what is in the world, that we should imprudently hate God’s creatures, but in order to cut off the causes of those three passions.

107 “No soldier,” says the Scripture, “entangles himself in the affairs of this life” (2 Tim. 2:4). He who wants, being burdened, to conquer passions is like one who extinguishes a fire by throwing chaff into the flames.

108 He who for money, or glory, or pleasure is angry with his neighbor does not yet know that God righteously guides creatures.

109 When you hear the Lord saying: “Whoever does not renounce all that he has cannot be my disciple” (Lk. 14:33),—know that this is said not only of property, but of all movements of sin.

110 He who does not understand the truth cannot truly believe. For reason by nature precedes faith.

111 As God determined for every visible thing its characteristic signs, so also for human thoughts,—whether we want it or not.

112 When someone, sinning openly and not repenting, suffers nothing at all until their end, remember that unmerciful judgment will seize such a one.

113 He who prays with mind endures invasions; but he who is resentful does not yet pray purely.

114 When they wrong you, despise you, or someone drives you out, do not think of the present, but expect the future, and you will find, for that [who did you evil] is for you the cause of numerous goods not only in the present, but also in the coming age.

115 As bitter wormwood is useful for a sick stomach, so it is useful for people of bad character to endure evil. For these medicines make the former healthy, and the latter capable of repenting.

116 When you do not want to endure evil, do not wish to do evil. For one will follow another inevitably. “Whatever a man sows, that he will also reap” (Gal. 6:7).

117 Willingly sowing evil and unwillingly reaping it, we must marvel at God’s justice.

118 Because some time elapses between sowing and reaping, we do not believe in retribution.

119 When you sin, blame not the deed, but the thought. For if the thought did not go first, the body would not sin.

120 A secret evildoer is more wicked than those who wrong openly. Therefore he is tormented more.

121 He who weaves plots and secretly does evil is, according to Scripture, like an adder “by the path,” which “bites the horse’s heels” (Gen. 49:17).

122 He who at the same time for something praises and for something blames his neighbor is possessed by envy and vainglory and tries by praises to hide envy, but by blaming presents himself as more skillful than another.

123 As it is impossible to pasture sheep and wolves together, so he who does evil to his neighbor cannot receive mercy.

124 He who secretly mixes his own will with the commandment is an adulterer, as is said in the book of Wisdom, and because he “lacks sense,” he experiences pains and dishonor (Prov. 6:32-33).

125 As the union of water and fire is impossible, so justifying oneself with words and humility contradict each other.

126 He who seeks forgiveness of sins loves humility, but he who condemns another seals his own evil deeds.

127 Do not leave sin unblotted out, even the smallest, lest later it draw you to greater evil.

128 If you want to be saved, love the word of truth, and you will never turn away imprudently from reproof.

129 The word of truth transformed the “brood of vipers” [Mt. 3:7] and told it how to flee from the coming wrath.

130 He who receives the words of truth receives God the Word. Christ says: “He who receives you receives me” (Mt. 10:40).

131 The paralytic who was let down through the roof is a sinner reproved by the faithful according to God, for the sake of their faith he receives forgiveness (Lk. 5:19-20).

132 It is better to pray with reverence for one’s neighbor than to reprove him in every transgression.

133 He who repents righteously is mocked by the foolish. This is for him a sign of pleasing God.

134 “Every athlete” exercises self-control in all things (1 Cor. 9:25) and will not cease to do so until the Lord destroys the seed of Babylon.

135 Think of the fact that there are twelve shameful passions. If you love one of them by will, it will fill the place of all eleven.

136 Sin is a burning fire. As much, therefore, as you cut off the cause of anger, so much it will go out, and as much as you add, so much it will flare up.

137 When you are exalted by praises, expect dishonor. For it is said: “Whoever exalts himself will be humbled” (Mt. 23:12).

138 When we banish from thoughts every voluntary sin, then we will still wage battle with other passions, dominating them.

139 A provocation (prilog) is an involuntary remembrance of former evils, which the fighter forbids from passing into passion, and the victor stops their first movement.

140 A provocation is an invisible movement of the heart, like a lock that opens doors, so the experienced try to restrain it.

141 Where there are images of thought, there also is union with them. An invisible, blameless movement is a provocation. One bounces off it, runs, like a spark from fire, but another does not turn away until he kindles a flame.

142 Do not say: “I do not want to, but the thought comes.” After all, even if you do not love the deed itself, you love its cause.

143 He who seeks praise finds himself in passion and, weeping in the sorrow that has come, loves pleasure.

144 The thought of the pleasure-loving wavers, as if on scales: now it weeps and grieves over sins, now it quarrels and disputes with its neighbor, seeking pleasures.

145 He who tests everything and holds fast to what is good will gradually distance himself from all evil.

146 A patient man has great understanding; likewise also he who inclines his ear to the words of wisdom.

147 Without the memory of God there can be no true knowledge. Without the former, the latter is false.

148 To the hard-hearted, the words of the finest knowledge are not useful, since without fear he does not take to the labors of repentance.

149 To a gentle person, faithfulness to the word is fitting, since he does not test God’s patience and is not conquered by frequent transgressions.

150 Do not reprove a man strong in vainglory, but show him the dishonor he experiences. In this way a wise man easily bears reproof.

151 He who hates reproof deliberately plunges into passions. But he who truly loves it rejects also the provocation.

152 Do not wish to hear other people’s wicked things, because in such a wish signs of wickedness are manifested.

153 When you have learned bad words, be angry with yourself, and not with the one who spoke. He who listens to evil is answered with evil.

154 When someone holds a conversation with people who speak empty words, let them consider themselves guilty of such words not only after the conversation, but from of old.

155 When you see someone who hypocritically praises you, expect the time when he will slander you.

156 In present sorrows remember future goods, and never will negligence weaken your struggle.

157 When for a bodily gift you praise a person as good, not mentioning God, later their wickedness will be revealed.

158 Every good comes from God through His providence, and those who bring it are ministers of goods.

159 Accept the combination of good and evil equally, and so God will transform the inequality of things.

160 The inequality of thoughts brings separate changes, since God allied the involuntary with the voluntary.

161 The sensory is the birth of the rational, bearing what is proper by God’s appointment.

162 When the heart seeks pleasures, harmful words and thoughts grow in it. Thus by smoke we know from what the fire is kindled.

163 Remain in the mind and you will not tire in temptations; departing from this, endure what comes upon you.

164 Pray that temptation may not come upon you, and when it comes, accept it as your own, and not as foreign.

165 Turn the thought away from all greed, and then you will be able to see the devil’s wiles.

166 He who says that in some unknown way he sees all the devil’s plots pretends to be perfect.

167 When the mind departs from bodily worries, according to its measure it will see the enemy’s tricks.

168 Whomever thoughts captivate, they also blind, and he sees the sinful deed, but the cause of the deed he cannot see.

169 Someone performs a commandment for show, serving in fact passion and by wicked thoughts destroying the good deed.

170 Entering into the beginning of evil, do not say: “It will not conquer me.” For since you enter it, you are already conquered.

171 Everything that happens begins with small, and when fed, grows.

172 The plot of sin is a dense net, and whoever is slightly entangled, it will envelop them on all sides if they are negligent.

173 Do not wish to hear about the distress of people hostile to you. Those who listen to such words will receive the fruits of their self-will.

174 Do not think that every sorrow comes to a person for their sins; there are some who please and are tempted. For it is written: The ungodly and lawless will be banished (Ps. 37:28). And it is also written: “All who desire to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12).

175 During sorrow watch when the provocation of love of pleasure comes; since from it sorrow subsides, it is pleasant to us.

176 Some call wise those who speak beautifully about sensory things; but truly wise are those who rule their desires.

177 Until you are purified from evil, do not listen to your heart: what is laid in it, that it seeks.

178 As there are snakes that hide in caves, and snakes that hide in buildings, so there are also passions that act in imagination, and passions that act in deed, and it happens that one passion evokes the representation of another.

179 When you see that what lies inside has moved, and to passion invites the silent mind, know that the mind itself once evoked this, and brought it into action, and laid it in the heart.

180 No cloud is formed without the breath of wind, and no passion is born without thought.

181 When we no longer commit carnal lusts, according to Scripture, easily in the Lord what is inside will cease.

182 Representations of the mind are the most wicked and strongest; images of thinking are their cause and precede them.

183 There is sin that nests in the heart due to some old event, and there is sin that fights with thoughts and everyday deeds.

184 God counts deeds and intentions. “May He grant you,” says the Lord, “according to your heart” (Ps. 20:4).

185 He who does not examine their conscience does not accept even bodily labors for piety.

186 Conscience is a natural book. He who actively reads it in deed knows divine protection.

187 He who does not accept voluntary labors for the sake of truth is fiercely punished by involuntary ones.

188 He who knew God’s will and did it according to strength, by small labors will avoid great ones.

189 He who wants to conquer temptations without prayer and patience will not reject them, but they will entangle him even more.

190 The Lord is hidden in His commandments and to those who seek Him, He is manifested in measure.

191 Do not say: I fulfilled the commandments and did not find the Lord. Reason with truth, according to Scripture, you found in multitude, and those who rightly seek Him will find peace.

192 Peace is liberation from passions, which is not found without the action of the Holy Spirit.

193 One thing is to fulfill a commandment, and another is virtue, and they are a good cause of each other.

194 We have fulfilled the commandment when we did what was commanded, and virtue we acquired when what was done is truly pleasing to God.

195 As sensory wealth is one, but by care has many parts, so virtue is one, but has very different ways of action.

196 He who without deeds is wise and speaks words grows rich from falsehood, and his labors, according to Scripture, enter into foreign houses.

197 All submit to gold, says the Scripture,—and by God’s grace spiritual life will be guided.

198 A good conscience is acquired by prayer, and pure prayer—by conscience. One receives the other by nature.

199 Jacob made Joseph a coat of many colors, and the Lord grants to the gentle understanding of truth, as it is written: the Lord will teach the humble His ways (Ps. 25:9).

200 Always do good according to strength and during a greater struggle do not return to a lesser; for it is said: No one “who puts his hand to the plow and looks back is fit for the kingdom of God” (Lk. 9:62).