Syriac Patrology, Volume 3: The Book of Steps

PRAEFATIO — CAPUT II. / DE ARGUMENTO LIBRI GRADUUM.

they gave, was to remain entirely silent about our Book. Some traces of it are finally found in the bishop 'Abdišō of Soba, in whose metrical Catalogue these things are read:

I.e.: Symmachus, whom the "Commentator" mentions in the exposition of David, has books, one of which is called "On the distinction of commandments".

According to the mind of Soba, therefore, Symmachus, an interpreter of the Old Testament praised by Theodore of Mopsuestia in his exposition of the Psalter, is the author of the book entitled: On the distinction of commandments, which is the same as Discourse XIX of the Book of Steps. For this Discourse no. 38 (col. 520) is called by that name by the Author himself, and it is six hundred times more probable that this Discourse, having been circulated among the Syrians, served as a guide for Soba than some other work of which no one has ever made mention otherwise. For Soba nowhere mentions the Book of Steps, and therefore he does not seem to know it except for Discourse XIX, which he probably read under the name of Symmachus. For just as in other codices certain parts of the Work were reported as ascribed to different authors, the same thing probably happened in this Discourse, being attributed to Symmachus, although it is very difficult to invent a reason why that occurred.

ON THE ARGUMENT OF THE BOOK OF STEPS

I. TITLE OF THE WORK. — II. ANALYSIS. — III. COMPOSITION AND DISPOSITION.

1. Already in the most ancient Codices BDEZN the work is inscribed with the title Ktābā d-Masqātā Book of Steps; therefore, there can be no doubt about its genuineness. This very inscription suggests the fundamental idea of the book. The word "Step," to be sure, does not signify that which is prefixed to the celebrated work "Klimax" Ladder of John the Sinaite, but rather refers to different habits of living and acting, to which corresponds a measure essentially different of the union to be entered into with God. For the Author of the Work divides men into just and perfect, designating by the name of just those who have not renounced the world and are incapable of the vision of God. But he calls those perfect who have said farewell to the world, to marriage, and to the possession of earthly things, and who, having received the "Paraclete," are to be admitted to the immediate vision of God — therefore

¹ See ASSEMANI, Bibliotheca Orientalis, vol. III. Rome, 1725, p. 17. Cf. HARNACK, Die Chronologie der altchristlichen Litteratur bis Eusebius, vol. III. Leipzig, 1904, p. 167. BARDENHEWER, Geschichte der altkirchlichen Litteratur, vol. I. Freiburg i. Br., 1902, p. 349.

analogous to the opinion of the Gnostics, who contended for a threefold division of the human race into hylics, psychics, and pneumatics.

In Discourse XIX "steps" are opposed to "paths"; that is, the arduous way by which the "perfect" tend toward the heavenly fatherland is contrasted with the easy paths of the just, who have not renounced the world. In this sense, in Discourse XX, three steps in particular are established as difficult to overcome: humility toward all, poverty, and purity of heart and body.

2. In the first "distinctive" discourse the author proposes the theme of his work: namely, that there exists an internal difference between the various commandments of the divine law, and he establishes the goal of his work: to explain and demonstrate the various kinds of commandments of God.

In the second discourse, the "great commandments" are explained, that is, those mandates of the Lord and the Apostle whose object is the three principal virtues of perfection: humility toward all, absolute poverty, and chastity; and to those who exercise these virtues, the vision of God is promised.

In the third discourse, there is a discussion "on corporal and spiritual ministry." The first part (1-10) deals with the different types of ministries: on the ministry of the perfect, or spiritual, which consists in constant prayer, fasting, and spiritual alms, giving the doctrine of perfection to the needy; and on the ministry of the just, or corporal, which the just exercise, who owe corporal alms to the poor; then the excellence of spiritual ministry over corporal ministry is explained. The second part (11-17) deals with the different degrees of the soul's union with God; about the "greatest charisma" or Paraclete, which only the perfect can receive, and about the "mixture of the spirit" or about some lower degree of grace, which even the just, the givers of alms, can partake in. Different examples of charisms are proposed in Aaron and Mary, his sister, Moses, Stephen, and Tabitha.

The fourth discourse treats of the "herb of the infirm." The infirm are called those who think they are polluted by the sins of others, and therefore, having seen others sinning, they condemn them and treat them severely. The right mode of fraternal correction is defined, and the salutary effects of gentleness toward neighbors are explained.

The fifth discourse deals with the "milk of infants." Infants, however, are called those who, when mixed with sinners, are seduced by them and sin; such persons should therefore flee the company of sinners, lest they pass into their evil habits. The Author warns, however, that no one should betray sinners by the very act of fleeing their company. For many sinners have been converted; therefore, no one is to be condemned; this is what the vision of Peter (Acts x, 12-16) concerning unclean animals signifies; nor is it an obstacle that the Lord ordered the Apostles to shake the dust from their feet and