... [H]e must not seek all the kinds of virtue from one person, however outstanding he may be. For there is one who is adorned with the flowers of knowledge, another who is more strongly fortified by the practice of discretion, another who is solidly founded in patience, one who excels in the virtue of humility and another in that of abstinence, while still another is decked with the grace of simplicity, this one surpasses the others by his zeal for magnanimity, that one by mercy, another one by vigils, yet another by silence, and still another by toil. Therefore the monk who, like a most prudent bee, is desirous of storing up spiritual honey must suck the flower of a particular virtue from those who possess it more intimately, and he must lay it up carefully in the vessel of his heart. He must not begrudge a person for what he has less of, but he must complete and eagerly gather up only the virtuousness that he possesses. For if we want to obtain all of them from a single individual, either examples will be hard to find or, indeed, there will be none that would be suitable for us to imitate. The reason for this is that, although we see Christ has not yet been made "all in all" (to cite the words of the Apostle), we can nonetheless in this fashion find him partly in all.... Christ is now divided among each of the holy ones, member by member. But when all are assembled together in the unity of faith and virtue, he appears as "the perfect man," completing the fullness of his body in the joining together and in the characteristics of the individual members.

St. John Cassian, The Institutes, trans. Boniface Ramsey, Ancient Christian Writers, no. 58 (New York: Newman Press, 2000), 118–119.

The things and possessions that are in the world are common to all, like the light and this air that we breathe, as well as the pasture for the dumb animals on the plains and on the mountains. All these things were made for all in common solely for use and enjoyment; in terms of ownership they belong to no one. But covetousness, like a tyrant, has intruded into life, so that its slaves and underlings have in various ways divided up that which the Master gave to be common to all. She has enclosed them by fences and made them secure by means of watch-towers, bolts, and gates. She has deprived all other men of the enjoyment of the Master’s good gifts, shamelessly pretending to own them, contending that she has wronged no one. But this tyrant’s underlings and slaves in turn become, each one of them, evil slaves and keepers of the properties and monies entrusted to them. Even if they are moved by the threat of punishments in store for them, or by the hope of receiving them back a hundredfold (Mk. 10:30) or by sympathy for the misfortunes of men, and take a few or even all of these things to give to those who are in poverty and distress whom they have hitherto ignored, how can they be accounted merciful? Have they fed Christ? Have they done a deed that is worthy of a reward? By no means! I tell you that they owe a debt of penitence to their dying day for all that they so long have kept back and deprived their brothers from using!...

But if anyone says, “Since this is so and we have no reward for the money and possessions we give, what need is there to give to the poor?” let him hear from Him who will judge him and requite to every man according to his works (Rom. 2:6), as though he were speaking to him: “You fool, what have you brought into the world (cf. 1 Tim. 6:7)? Have you yourself made anything that is visible? Did you not come forth naked from your mother’s womb? Will you not depart from life naked (Job 1:21) and will you not stand exposed before My judgment seat (cf. Heb. 4:13)? What money is there of yours for which you ask compensation? By what possessions of yours do you claim that you give alms to your brethren, and through them to Me? I have given you all these things, not to you alone, but to all men in common. Or do you think that I covet something and that I can be bribed like the covetous among human judges? For it is impossible that you have so thought in your folly. It is not that I covet any wealth, but that I have pity on you; it is not that I wish to take what is yours (cf. 2 Cor. 12:14) but that I wish to set you free from the condemnation that attaches to them that I so legislate, and for no other reason.”

Do not think at all, brother, that God is at a loss and is unable to feed the poor, and for this reason commands you to show mercy to them and highly values this commandment. Far from it! But Christ has taken that which the devil through covetousness has wrought against us for our perdition, and through almsgiving has turned to our good to make it redound for our salvation. What do I mean? The devil has suggested to us that we appropriate the things that were provided for our common use and hoard them for ourselves, so that through this covetousness he might make us liable to a double indictment and thus subject to eternal punishment and condemnation—the one, of being unmerciful, the other, of putting our hope in hoarded up wealth instead of in God. For he who has wealth hoarded up cannot hope in God, as is clear from what Christ our God has said, “Where your treasure is, there will your heart be also” (Lk. 12:34). He, then, who distributes to all from the wealth that he has stored up has no reward owing to him for doing this; rather, he is to blame for hitherto unjustly depriving others of it. Further, he is responsible for those who from time to time have lost their lives through hunger and thirst, for those whom he did not feed at that time though he was able, for the poor whose share he buried and whom he allowed to die a cruel death from cold and hunger (cf. Jas. 2:15f.). He is exposed as one who has murdered as many victims as he was then able to feed.

St. Symeon, Symeon the New Theologian: The Discourses, ed. Richard J. Payne, trans. C. J. de Catanzaro, The Classics of Western Spirituality (Mahwah, NJ: Paulist Press, 1980), Discourse 9.4: 152–153, 9.6: 155–156.

A brother of a Skete once committed a sin, and a council was held by the brethren to adjudicate the matter. They sent for Abba Moses, but he did not wish to come. The presbyter again sent for him, saying: "Come, we are all waiting for you." Then Abba Moses arose and took a basket with holes in the bottom, filled it with sand, and carried it on his back to the meeting. The Fathers came out to meet him, and when they saw him carrying the basket on his shoulders, they asked him: "What is this, Father?" The Elder replied to them: "They are my sins that are flowing out behind me, and I do not see them; and yet, I have come today to judge someone else's sins." When they heard this, they said nothing to the brother whom they wished to judge, but forgave him.

Archbishop Chrysostomos, Hieromonk Patapios et al., trans. and ed., The Evergetinos: A Complete Text, vol. III (Etna, CA: Center for Traditionalist Orthodox Studies, 2008), 24.

When reading the New Testament, the main (Koine) Greek text that I consult is the Patriarchal Greek New Testament (PATr) that was published by the Patriarchal Press of the Ecumenical Patriarchate of Constantinople in 1904. My understanding is that it was based on a little over 100 lectionary manuscripts from the 9th – 16th centuries and that it was corrected in 1912 by Professor Basil Antoniades of the Theological School of Chalki. As such, it is often abbreviated "PATr 1904/1912." Because I mainly use Verbum (AKA Logos Bible Software) when consulting the Greek text, I predominantly use their electronic edition which was published in conjunction with the Hellenic Bible Society. My understanding is that this text is in the public domain (and the Logos copyright information indicates as such).

However, I've noticed there appear to be several variations / streams of this text. Sources I've identified, all of which claim to be PATr 1904 and/or 1912 (some acknowledging later corrections), include (with unofficial abbreviations in the "Abbrev." column that are used only for the purposes of comparison in this article):

There are other electronic editions that claim to be this text, too, some of which almost certainly are not PATr, but for the purposes of this post I'll compare a few examples from the above editions to illustrate this issue.

Matthew 22:32

Mark 4:3

I believe the GOA and HBS have a reading with invalid morphology for ἐξέρχομαι but am unsure (i.e., this may be an erroneous reading in those editions).

Mark 12:31

Luke 8:56

John 19:31

Acts 4:36

Acts 16:34

Acts 26:30

2 Corinthians 8:2

Hebrews 8:11

James 4:14

I've only included a small number of examples and have excluded certain differences from consideration such as movable nu and other minor orthographical differences such as elision (e.g., αλλ` vs. αλλά, απ` vs. από), certain word-break differences (e.g., εἰμὴ vs. εἰ μὴ), verse numbering differences, etc. It's perplexing that they don't all differ in a consistent manner. These all claim to be reproductions of the PATr 1904/1912, but clearly have more variations between them that don't support them all being the same text. Granted, they are all very minor and in some cases untranslatable differences, but perhaps none of them accurately represents the printed edition of PATr from 1904 and/or 1912 (which would include any published errata). I understand that later editors are trying to correct what they perceive to be errors, but ideally clear version control would occur and these editors would document what was changed, or at least provide an updated date when the changes occurred (versus still calling it the 1904 and/or 1912 edition).

I think a little humility is in order here. As much as some scholars bemoan that ancient scribes (who hand-copied texts) created so many manuscript variants, the printing press—let alone structured electronic markup formats—clearly still haven't created more textual uniformity!

Also, this issue isn't limited just to PATr. Alan Bunning indicated that he ran into the same issue with other online texts including Westcott and Hort and Stephanus 1550, and I have seen this also with other electronic Greek New Testaments that are allegedly from some published edition (including some recently-published editions!).

I posted an earlier version of this article on the B-Greek forum. Many thanks to Jeff Dodson for assisting with collations and alerting me to the inconsistencies in the first place!

UPDATE: Michael Colburn scanned a print copy of the 1912 edition and made it available on GitLab. Based on review of this edition, it appears that the eBible version compiled by Adam Boyd most closely conforms to the Patriarchal GNT of 1904/1912.

... anger is often linked with another passion—pride. Now we will go so far as to say that anger does not often appear as an independent or fundamental passion in the human heart. Most often anger expresses the dissatisfaction of another passion, or even of the casual desires that a person may have from time to time. In the latter case, anger is called impatience or obstinacy, which in turn are expressions of a general self-love, lack of brotherly love and lack of desire to attend to oneself and struggle with oneself. The stronger a passion is in a person, the quicker and more fiercely it turns into anger when it is not satisfied. Thus the vainglorious and lovers of money become envious, the lustful become jealous, the gluttonous become over-critical and irritable, and so on. In general, anger is an indication of various sinful passions, and one can find out about these by noticing when a person begins to get angry: if it is during a conversation about fasting and sobriety, then he sins with the passion of overeating and drunkenness; if it is on occasions when he loses money—love of money; if during talks about the saints' feats of humility—he is proud, and so on. This is why we began our instructions to spiritual fathers with the struggle against anger, as it is an involuntary indicator of other passions. A person's enslavement to them is expressed first of all as enslavement to anger, which bursts out even with very cunning people who are otherwise able to hide their passions and keep quiet about their bad habits.

Metropolitan Anthony (Khrapovitsky), Confession: A Series of Lectures on the Mystery of Repentance, trans. Fr. Christopher Birchall (Jordanville, NY: Holy Trinity Monastery, 1996), 53.