Dorotheos of Gaza: Discourses and Sayings by Dorotheus of Gaza | Goodreads
Cistercian Studies Series #33
Dorotheos of Gaza: Discourses and Sayings
Dorotheus of Gaza, Eric P. Wheeler (Translator)
4.65
75 ratings9 reviews
A shrewd observer, a master psychologist, an accomplished raconteur, Dorotheos is also a learned man with a prodigious capacity for assimilating in an organized harmony the wisdom of his precedessors in the life of the Spirit.
GenresTheologyChristianitySpiritualityChristian
259 pages, Paperback
First published January 1, 1977
Book details & editions
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4.65
75 ratings9 reviews
Rick
9 reviews1 follower
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January 27, 2013
While many other ancient biographies of the desert fathers paint them in a picture that is oftentimes too perfect to be related to by modern readers. This collection of sayings and stories from Dorotheos of Gaza, while often miraculous in nature, also tells the story of his very human side as well. Marvelous!
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Justine Olawsky
281 reviews45 followers
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May 20, 2019
To sit a while with Dorotheos of Gaza is to be sitting under the guidance of an insightful and humane spiritual director. His observations and instructions are sharp and hit the target, but they leave behind no wound that is not ultimately beneficial, because his deep kindness and love for the Body of Christ as incarnated in the people of Christ provide the balm.
Dorotheos was introduced to me by my boss when I was looking for a writer who could help me understand the idea of what it means to be "in Christ" with others. Who better than this desert monk to explicate upon the difficulties, lessons, and deep joys of this necessary life together in Christ?
The translator, Eric Wheeler, begins with an illuminating introduction to Dorotheos that sketches, as best he is able, the known details of the saint's life. This part is not to be skipped, because it really frames and lends context to the discourses that follow.
It is kind of comforting to know that holy men of God who live apart from the world can still be so stinking full of the vices and failings of Christians in the world. Dorotheos teaches us not only how to contend with these myriad stinkers, but also how to identify our own spiritual sticking points and why it is absolutely necessary that we dwell with our brothers and sisters in peace and humility.
I underlined many ideas to revisit later, many places where I felt that Dorotheos had crossed the breach of time, culture, and language to speak God's truth directly into my soul. I made many notes in the margins, connecting his ideas with those of others, watching how God weaves the threads of truth and freedom through many voices. I enjoyed Dorotheos thoroughly and would recommend him heartily to anyone willing to, no matter how tremblingly, hold a mirror up to his soul.
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Sylvia
69 reviews
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February 16, 2024
Wish I can give this book 100 stars! It’s packed with wisdom and very practical instruction on how to live according to God, how to abandon our pride and our own foolish will. It gives hope for when you fail and encouragement to stay in the fight. It is very different from what our society and culture promotes but it is the way to true peace. It is a book I will come back to over and over again due to my own stubbornness.
“Disgrace and contempt is a healing remedy against arrogance of the soul. Pray earnestly for those who as tru healer, abuse you.”
“For it is not good for us to be completely satisfied in everything.”
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Karen
257 reviews
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October 19, 2018
timeless! very readable - a great choice for all seekers!
orthodoxy
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Gail
4 reviews2 followers
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January 6, 2020
Chock-full of wisdom!
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Alfred Ingmår
77 reviews1 follower
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October 27, 2021
Vägledning och god mat för själen; för munken och mig.
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Ammatheodora
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August 10, 2013
A pearl of the Orthodox patristic tradition. This book is excellent for catechumens and people interested in the Orthodox Church as well as those who are already baptized. St Dorotheos' teachings are part of the fundamental wisdom of the Church Fathers and as relevant today as it was in his own time. Easy to read and divided into short chapters, this book gives instructions on how to acquire humility, obedience and freedom from judging our neighbour, qualities which are absolutely necessary in order to have true love for God and our neighbour. This book can be read and re-read and re-read throughout your whole life.
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Greg Zancewicz
6 reviews1 follower
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December 8, 2013
Re-reading a 6th century classic by a Palestinian monk. Maybe something will sink in this time. To whit:
"Why is the devil called not only 'enemy' but 'adversary'? He is called 'enemy' because he is a hater of men, one who hates what is good, a traitor; an 'adversary', because he always puts obstacles in the way of good. If a man wants to pray he puts obstacles in the way through evil suspicions, shameful thoughts, and spiritual torpor. If someone wants to give alms he obstructs it through avarice or procrastination. If a man wants to keep vigil he obstructs it with hesitations or laziness. In every single thing he is against us when we desire to do good."
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w gall
344 reviews5 followers
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December 27, 2020
A wonderful and challenging devotional book with great psychological depth.
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Dorotheus of Gaza
Dorotheus of Gaza | |
|---|---|
 Anonymous painting of St. Dorotheus of Gaza, from Mount Saint Dionysius, Mount Athos, 1547 | |
| Monk and Abbot | |
| Born | c. 505 |
| Died | c. 565 |
| Venerated in | Roman Catholic Church; Eastern Orthodox Church |
| Feast | 18 June (Orthodox); 5 June (Roman Catholic) |
| Influences | Barsanuphius, John the Prophet, Seridus of Gaza |
| Part of a series on the |
| Eastern Orthodox Church |
|---|
 |
| Overview |
Dorotheus of Gaza (Greek: Δωρόθεος τῆς Γάζης Dorotheos tes Gazes; 505 – 565 or 620,[1]) or Abba Dorotheus, was a Christian monk and abbot.[1]
He joined the monastery Abba Serid near Gaza through the influence of elders Barsanuphius and John. Around 540 he founded his own monastery nearby and became abbot there. It was to the monks of this monastery that he addressed his instructions/teaching (ἀσκητικά, "ascetics") of which a considerable number have survived and have been compiled into Directions on Spiritual Training, originally composed in Greek and translated in medieval Syriac, Arabic, Georgian, and Church Slavonic.[2][3] It is typical that at the heading of his teachings he announces that he offers his teaching "following the death of Abba John the Prophet and the complete silence of Abba Barsanuphius". It seems that as long his holy spiritual fathers lived he thought that he should live in obedience, keep silent and not give his own teaching. Only after the demise of one and the decision of the other not to speak did he decide to record his ascetic experiences, in order to edify the monks at the new monastery. He presents his teaching looking to one sole aim, the edification of those to whom it is addressed. He is not interested in elegance of expression or style. Thus, his words are uncontrived, clear and simple. A careful study of the teachings of Abba Dorotheus shows a strict logical structure in an intelligible and analytic manner. The matters are not approached in a theoretical way, but on the basis of everyday reality and on his monastic experience. He primarily links his teaching with the Holy Scripture and often introduces the subjects by starting from a biblical quote or passage, mainly from the Old Testament. Furthermore, he uses biblical citations from both the Old and New Testament throughout the development of his thought. In his practical teaching, Abba Dorotheus does not ignore the theology of the Church. In his thought, theology and the practical-ascetic life coexist. He certainly is not interested in giving some doctrinal teaching. Nevertheless, his practical teaching is saturated by the faith of the Church.[4]
Abba Dorotheus (St. Dorotheus the Hermit of Kemet) is recognized as a saint by the Eastern Orthodox Church and Roman Catholic Church and Oriental Orthodox Church[5] with his Feast Day on June 5 in the Roman Catholic Church,[6] June 18 (June 5 old style) in Churches of Eastern Orthodox tradition and August 13 in the Eastern Orthodox Church.[7]
- God's providence.
Do not wish for everything to be done according to your determination, but wish that it is how it should be, and in this way, you will attain peace with everyone. And believe that everything that happens to us, even the most insignificant, occurs through God's Providence. Then you will be able to endure everything that comes upon you without any agitation.
- Yearning toward goodness.
11. Everyone that desires salvation must not only avoid evil, but is obliged to do good, just as it says in the Psalm: "Depart from evil and do good" (Psalm 34:14). For example, if somebody was angry, he must not only not get angry, but also become meek; if somebody was proud, he must not only refrain from being proud but also become humble. Thus, every passion has an opposing virtue: pride — humility, stinginess — charity, lust — chastity, faintheartedness — patience, anger — meekness, hatred — love.
- Struggles with deficiencies.
21. Who resembles a person who satisfies his passions? He is like a person who, after being struck down with his enemy's arrows, then takes them with his hands and pierces his own heart with them. He who opposes passions is like a person that is showered with his enemy's arrows, but remains untouched because he is dressed in steel. One who has eradicated his passions, is like a person that although under a torrent of arrows, either shatters them or returns them into the hearts of his enemies — just as the Psalm states: "Their sword shall enter their own heart, and their bows shall be broken" (Psalm 37:15).
- Guarding the conscience.
23. When God created man, He planted something divine into him — a certain conception — a spark that has both light and warmth. The conception that enlightens the mind and indicates what is right and what is wrong is called conscience. Conscience is a natural law. Living in times before any written law, patriarchs and saints pleased God by following the voice of their conscience.
- Temperance, meekness.
24. Not only should we observe moderation with food, but we must also abstain from every other sin so that just as we fast with our stomach, we should fast with our tongue. Likewise, we should fast with our eyes i.e. not look at agitating things, not allow your eyes freedom to roam, not to look shamelessly and without fear. Similarly, arms and legs should be restrained from doing any evil acts.
27. It is impossible for anyone to get angry with his neighbor without initially raising himself above him, belittling him and then regarding himself higher than the neighbor.
- Sorrows and God's Providence.
24. When we suffer something unpleasant from our best friend, we know that he did not do it intentionally and that he loves us. We must think likewise of God, Who created us, for our sake incarnated, and died for our sake having endured enormous suffering. We must remind ourselves that He does everything from His goodness and from His love for us. We may think that while our friend loves us, in not having sufficient good sense in order to do everything correctly, he therefore involuntarily hurt us. This cannot be said of God because He is the highest wisdom. He knows what is good for us and accordingly, directs everything for our benefit, even in the smallest things. It can also be said that although our friend loves us and is sufficiently sensible, he is powerless to help us. But this certainly cannot be said of God, because to Him everything is possible and nothing is difficult for Him. Consequently, we know that God loves us and shows clemency toward us, that He is eternally wise and omnipotent. Everything that He does, He does for our benefit, and we should accept it with gratitude as from a Benefactor, even though it may appear to be grievous.
- Attaining spiritual peace.
29. Let us examine as to why a person sometimes gets annoyed when he hears an insult, and other times he endures it without getting agitated. What is the reason for this contrast? And is there one reason or are there several? There are several reasons, although they are all born from a main one. Sometimes it happens that after praying or completing a benevolent exercise, the person finds himself in a kind spiritual disposition and therefore, is amenable to his brother and doesn't get annoyed over his words. It also happens that a person is partial to another, and as a consequence, endures without any annoyance, everything that the individual inflicts upon him. It also happens that a person may despise the individual who wants to insult him, and therefore ignores him.
- Humility, vile thoughts. Humility.
31. Know that if a person is oppressed by some thought and he does not confess it (to his spiritual father), he will give the thought more power to oppose and torment him. If the person confesses the oppressive thought, if he opposes and struggles with it, instilling into himself the desire for the opposite to the thought, then the passion will weaken and will eventually cease to plague him. Thus with time, in committing himself and receiving assistance from God, that person will conquer the passion itself.
- Love towards your neighbor.
44. I heard of one person that when he came to one of his friends and found the room in disarray and even dirty, he would say to himself: "Blessed is this person, because having deferred his concerns for earthly cares, he has concentrated his mind that much toward Heaven, that he doesn’t even have time to tidy up his room." But when he came to another friend's place and found his room tidy and neat, he would say to himself; "The soul of this person is as clean as his room, and the condition of the room speaks of his soul." And he never judged another that he was negligent or proud, but through his kind disposition, saw good in everyone and received benefits from everyone. May the good Lord grant us the same kind disposition, so that we too may receive benefits from everyone and so that we never notice the failings of others.[1]
