Instructions
of the Holy Fathers
on the Spiritual Life
Part 2
Table of Contents:
The Great Science of Self-Knowledge
The Venerable Isichius Priest of Jerusalem
The purpose of human life is to cultivate within oneself the good qualities instilled by the Creator. This task, which is in principle pleasant and inspiring, is made difficult by the fact that our nature is corrupted by sin. For this reason, a tendency toward evil begins to manifest itself even at a very early age, before a person’s reason and will have fully developed. By succumbing to various internal and external negative influences, a person sins. Repeated sins eventually become bad habits and passions that increasingly push a person toward sin. If a person does not fight against their passions, they turn into vices that can completely enslave them. However, if a person listens to the voice of their conscience and, with God’s help , fights against their evil inclinations, they will not only overcome them but also acquire good qualities that are the opposite of their former shortcomings. This is how a person’s spiritual growth and perfection take place.
Understanding one’s spiritual nature and learning to overcome one’s inclinations toward evil and various temptations is the most important lesson of all. The saints studied this diligently, and therefore their personal experience of inner struggle on the path to holiness is especially important for us.
In patristic literature, the passions are divided into eight “root” or principal passions. They are as follows: gluttony, sexual immorality, greed, anger, sorrow, despondency, vanity, and pride. The Holy Fathers explain that three of these passions—gluttony, avarice, and vanity—give rise to the other five: fornication, anger, sorrow, despondency, and pride (the Apostle John the Theologian refers to the first three root passions as “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:15). In essence, however, all passions arise from a perverted and excessive love of self, from self-love.
Furthermore, the Holy Fathers draw attention to the following interrelationships among the passions. Usually, gluttony gives rise to lust, and vanity gives rise to pride. When gluttony, lust, greed, vanity, and pride do not receive the desired satisfaction, they give rise to either anger or sorrow—depending on the circumstances and the person’s character. Sorrow also arises after an outburst of anger. Intensified sorrow turns into despondency.
Each principal (or root) passion gives rise to many others, which in turn manifest themselves in a wide variety of forms. “As for what sins arise from the eight principal ones,” writes St. John Climacus, “I will say this: in unbridled passions there is no sense or order, but only chaos and disorder. Untimely laughter, for example, sometimes arises from the demon of fornication, sometimes from vanity, when a person praises himself inwardly, and sometimes laughter stems from satiety… Loquacity sometimes stems from satiety, and sometimes from vanity. Blasphemous thoughts are born of pride, but not infrequently they arise from judging one’s neighbor… Hardness of heart comes from satiety, sometimes from insensitivity, and sometimes from an attachment to something.”
Passions are ailments of the soul. Therefore, to set out on the path to healing from one’s spiritual ailments, it is necessary, first of all, to make a correct diagnosis—that is, to see and understand them in the light of the Gospel or under the guidance of an experienced spiritual father. For the most part, our very way of life, our actions, and our words reveal what is going on inside us. “By their deeds you will know them,” said Christ.
But sometimes passions do not manifest outwardly because of our shame before others or because circumstances prevent their manifestation. Sometimes passions remain, as it were, in a dormant state for a long time and are revealed only under certain circumstances. Sometimes passions seem to hide beneath our good deeds and intentions, and then they can be very difficult to see. It can be said with certainty that the roots of all passions lie within each of us. To attain complete freedom from them and to acquire purity of heart is a great labor that very few undertake in good conscience. This requires constantly examining one’s most secret thoughts and feelings, strictly condemning oneself for all sins, repenting deeply, and frequently going to confession and receiving Holy Communion. In return, the fruits of the Holy Spirit gained as a result are immense.
In this booklet, we have compiled the teachings of the Holy Fathers, which explain the inner struggle in particular detail and offer valuable advice on how to triumph in it.
St. John Cassian was born in the 350s in the province of Gaul (Marseille) to noble and wealthy parents and received a good education. From a young age, he loved the godly life, and, desiring to attain perfection, he traveled to the East, where he became a monk at the Monastery of Bethlehem. Two years later, he set out for Egypt with a friend to meet the Egyptian elders and learn from them. Until the year 400, they lived among the Egyptian hermits in various sketes, cells, and monasteries, becoming acquainted with the ascetic life. Then they traveled to Constantinople, where Saint John Chrysostom ordained John Cassian as a deacon.
After the arrest and imprisonment of Saint John Chrysostom, Cassian returned to his homeland and continued there the ascetic life he had learned in Egypt. A few years later, he became known for the holiness of his life and was ordained a priest. His disciples founded a monastery modeled after the Egyptian tradition. Soon afterward, a women’s monastery was also established. At the request of the abbot of a Gallic monastery, Saint Cassian wrote a monastic rule consisting of 12 books and 24 discourses. He passed away in the year 435. Thanks to Saint John Cassian, monasticism spread very successfully in the West, and the books he wrote on the ascetic life had a great influence on both the Western and Eastern Churches.
1. Just as the beginning of a good disposition is planted within us by a special inspiration from God, so too does He provide us with the help to practice virtue. It is up to us, however, to submit to God’s inspiration and accept His help with greater or lesser readiness. We deserve a reward or a just punishment depending on whether we are indifferent or strive with reverent submission to live in accordance with God’s providence, extended to us through His gracious favor. This was clearly revealed, for example, in the healing of the blind men of Jericho. The fact that the Lord passed by them was an act of divine condescension. But the fact that they cried out, “Have mercy on us, Lord, Son of of David” (Matt. 20:31), was an act of their faith and hope. The very restoration of the blind men’s sight, however, was once again an act of God’s mercy. St. John of Cass.
1. God’s will is always that the human beings He created should not perish, but live forever. If God perceives even a spark of inclination toward goodness in our hearts, He, in His mercy, will not let it go out. Desiring that all may be saved and come to the knowledge of the truth, He will do everything in His power to ensure that this spark turns into a flame. God’s grace is close to all. It calls everyone, without exception, to salvation and the knowledge of the truth, for the Lord says: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matt. 11:28; St. John of Cassian).
2. God’s grace always directs our will toward what is good, yet in such a way that the Lord expects corresponding efforts from us as well. Lest He bestow His gifts upon the careless, He seeks opportunities to rouse us from our cold indifference. So that His generous bestowal of gifts may not seem unwarranted, the Lord grants them to us in response to our desire and labor. Moreover, grace is always given as a gift, for the Lord rewards our small efforts with immeasurable generosity. Therefore, no matter how great human efforts may be, they in no way diminish the significance of grace as a gift. The Apostle Paul, although he says that he “worked harder than all the other apostles,” immediately explains that these labors do not belong to him, but to the grace of God that is with him (1 Cor. 15:10). Thus, by the phrase “I worked,” he expresses the efforts of his own will. By saying, “Not I, but the grace of God”—that is, divine assistance—and by adding, “with me,” he shows that grace assisted him not while he was idle, but while he was laboring (St. John Cassian).
6. Some compare our mind to the lightest feather, which, thanks to its lightness—when not dampened by moisture—is easily carried to great heights by even the faintest breath of wind. But if it is weighed down by any moisture, it cannot rise; rather, it sinks under the weight and clings to the ground. So too with our mind: if it is not burdened by passions and worldly cares, nor tainted by the moisture of destructive lust, then—being light—by virtue of our natural purity, it soars upward at the slightest breath of spiritual reflection, leaving behind all that is earthly and attaining the heavenly. That is precisely why the Lord teaches us: “Take heed to yourselves, lest your hearts be weighed down with gluttony, drunkenness, and the cares of this life” (Luke 21:34). Therefore, if we wish for our prayer to reach not only the heavens but also beyond the heavens, let us strive to bring our mind to its natural lightness, purifying it of all vices and the dampness of worldly passions, so that our prayer, no longer weighed down by any foreign burden, may soar easily to God (St. John Cassian).
6. We address God with the words, “Our Father!” And by this we acknowledge Him—the Lord of the universe—as our Father, because He, having freed us from the bondage of passions, has adopted us as His children. And when we continue , “Who art in heaven,” we express our readiness to cast aside all attachment to this temporary earthly life, which distances us greatly from the heavenly realm, and to strive earnestly henceforth toward the place where our Father dwells. Such a disposition obliges us to no longer do anything that is unworthy of the high calling of God’s children and that might deprive us of our Father’s inheritance and subject us to God’s severe judgment (St. John Cassian).
Having been granted such a high calling as sons of God, we must burn with filial love for God and seek no longer our own benefit, but only the glory of Him—our Father—saying to Him, “Hallowed be Thy Name.” With these words we bear witness that all our desire and all our joy are centered in the glory of our Father—may the glorious name of our Father henceforth be glorified and reverently honored by all.
The second petition of the purified mind is: “Thy kingdom come.” Here we speak of two kingdoms. One is the kingdom of Christ within the saints, when, after the passions have been cast out of our hearts, God begins to rule us through the fragrance of virtues. The second kingdom, which will be revealed at the appointed time, is promised to all the children of God, when Christ will say to them: “Come, you who are blessed by My Father, inherit the Kingdom prepared for you from the foundation of the world” (Matt. 25:34).
The third petition, proper to the sons: “Thy will be done on earth as it is in heaven,” which means: may people be like the angels. Just as the angels fulfill God’s will in heaven, so may all who live on earth do not their own will, but His. This also means: may everything in our lives be according to Your will; we entrust our fate to You, believing that You arrange everything—both successes and failures—for our good, and that You care more for our salvation than we do ourselves.
Furthermore: “Give us this day our daily bread.” “Daily” actually means “beyond the ordinary,” of the highest essence; this is the Bread that came down from heaven—the Eucharist. The word “today” teaches us that partaking of it yesterday is not enough unless this Bread is also given to us today. This convinces us to offer up this prayer daily, for there is no day on which we do not need to strengthen the heart of our inner self by partaking of this Bread.
“And forgive us our debts, as we also have forgiven our debtors.” The merciful Lord promises us forgiveness of our sins if we ourselves set an example of forgiveness toward our brothers: forgive us, as we forgive. Clearly, only those who have themselves forgiven others can ask for forgiveness with hope and boldness. Whoever has not forgiven with all his heart a brother who has sinned against him invites condemnation upon himself rather than forgiveness through this prayer. For if this prayer is heard, then, in accordance with the example he has set, nothing else can follow but unrelenting wrath and certain punishment. For it is written: “Judgment without mercy will be shown to anyone who has not shown mercy” (James 2:13).
“And lead us not into temptation.” In light of what the Apostle James said: “Blessed is the man who endures temptation” (James 1:12)—the words of this prayer should not be understood to mean: “ ‘do not allow us to ever be subjected to a trial,’” but rather: “do not let us be overcome by temptation.” Job was tempted, but he was not led into temptation, because with God’s help he did not utter anything foolish about God (Job 1:22) and did not defile his lips with blasphemous complaints, which is what his tempter sought to induce him to do. Abraham and Joseph were tempted, but neither of them was led into temptation, because they did not carry out the tempter’s will.
“But deliver us from the evil one,” that is, do not allow the devil to tempt us beyond our strength, but when we are tempted, grant us relief so that we may stand firm (1 Cor. 10:13).
11. Three virtues motivate people to subdue their passions: fear of the torments of Gehenna, the desire to attain the Kingdom of Heaven, and love for virtue. Regarding the fact that the fear of God turns one away from sin, it is written in Proverbs: “The fear of the Lord is to hate evil” (Prov. 8:13). Regarding the fact that hope also restrains one from being carried away by passions, it is said: “No one who hopes in Him will perish.” As for love, it is said that the feeling of fear is foreign to it and that it “never fails” (1 John 4:18 and 1 Cor. 13:8). Therefore, the apostle centered the work of salvation on the acquisition of these three virtues, saying: “And now these three remain: faith, hope, and love” (1 Cor. 13:13). Faith, by awakening fear of the future judgment and torments, turns us away from passions; hope, by turning the mind away from the temporary, prompts us to despise all carnal pleasures; love, meanwhile, by kindling in us a love for Christ and for progress in virtue, prompts us to resolutely turn away from everything that is contrary to them. And although these three virtues prompt us to abstain from all that is forbidden, they differ from one another in degrees of excellence. The first two are characteristic of people who, while striving for progress, have not yet fully come to love what is good; the third, however, belongs exclusively to God, and has passed from Him to people who have restored within themselves the image and likeness of God. For God alone creates all that is good, not out of fear or a desire for reward, but out of a pure love for what is good. In His goodness, He lavishes blessings abundantly on both the worthy and the unworthy. He cannot be grieved by offenses nor angered by the lawlessness of people, being eternally perfect and, by nature, unchanging goodness (St. John of Cassian).
11. Distinguish clearly between things and actions, and know that there is no true good except for the one virtue that springs from the fear of God and love for God, and that there is no true evil except for the one—sin and separation from God. Let us now examine carefully whether it has ever happened that God (either personally or through someone else) has caused harm to any of His saints. You will undoubtedly find no such instance anywhere. For it has never happened that anyone could force another to sin when that person did not consent to it and resisted. And if it ever happened that someone was compelled, it was only one who was already inclined toward that sin because of the impurity of his heart and a depraved will. For example, when the devil sought to lead the righteous Job into sin, he directed all the wiles of his malice against him, stripping Job of all his wealth, killing his children, and covering Job himself with sores from head to toe. However, he was unable to stain Job with sin, because through “all these trials” Job remained steadfast and did not utter a single word of folly against God (St. John Cassian).
12. All sciences and arts have their own purpose, for the sake of which those engaged in science and the arts willingly endure many hardships and expenses. Thus, for example, a farmer works tirelessly on the land, enduring both heat and cold, with the aim of making it fertile. And he knows that otherwise he will not receive the desired harvest. Likewise, asceticism has its own goal, for the sake of which a person seeking perfection willingly and tirelessly endures various hardships; and for the sake of this goal, he does not find frequent fasting burdensome, rejoices in vigil, constantly reads Holy Scripture, and fears neither feats of strength nor privations (St. John Cassian).
12. The goal of our ascetic life is the Kingdom of God, which is attained only through purity of heart. Our gaze must be fixed on this goal, and we must direct all our deeds toward it; and if our thoughts stray even slightly, we must immediately turn our mental gaze back to this goal (St. John of Cassian).
12. A constant battle rages within our members, as we read in the Apostle’s words: “The flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh; for these are opposed to one another, so that you do not do what you wish” (Gal. 5:17). By God’s providential design, this war has, as it were, become ingrained in our very nature. And can it be considered anything other than a natural part of our nature, corrupted by the fall of the first man, when all people without exception experience it? We must, however, believe that this war takes place within us by God’s will for our good, not for our harm. It has been left within us to awaken in us a zeal for perfection (St. John Cassian).
12. The word “flesh” in the apostolic epistle should be understood not in the sense of a human being as a creature, but in the sense of the carnal will, or evil desires; likewise, the word “spirit” should be understood not as some kind of creature, but as the good and holy desires of the soul. The Apostle himself defined this meaning when he said, “Walk by the Spirit, and you will not gratify the desires of the flesh” (Gal. 5:16). Since both kinds of desires are found within the same person, a constant internal struggle rages within us. While the desires of the flesh, which seeks pleasure, are directed primarily toward sin, the spirit, on the contrary, desires entirely to cling to spiritual things, disregarding even the most necessary needs of the flesh (St. John of Cassian).
12. When God’s grace comes to us, it awakens the energy of our spirit and restores within us the higher aspirations that lead us away from the earthly. Under the influence of grace, the will can no longer remain indifferent and lukewarm, but is kindled with zeal for the higher and sacrifices everything lower to it. Meanwhile, the inclination toward former repose remains in the flesh, and it is capable of descending to it once more. To prevent this from happening, a movement remains within the flesh that is hostile to the highest aspirations; the will, having tasted the highest goods, cannot sympathize with it, and as soon as it senses it, it immediately burns with zeal and courageously defends the highest goods (St. John Cassian).
21. Passions are of two kinds: natural ones, arising from natural needs—such as gluttony and fornication—and unnatural ones, that is, those not rooted in nature—such as the love of money. The action of the passions manifests itself in the following ways: some act only in the body and through the body, such as gluttony and fornication, while others manifest themselves even without the body’s involvement, such as vanity and pride. Furthermore, some are aroused from without, such as avarice and anger, while others arise from internal causes, such as despondency and sorrow. This classification of the operation of the passions provides grounds for distinguishing two further categories among them, dividing them into carnal and spiritual. The carnal passions arise in the body and nourish and delight it; the spiritual passions, however, stem from the soul’s inclinations and nourish the soul, though they often have a destructive effect on the body. The latter are cured by internal means—through the reformation of the heart—while the carnal passions are cured by two kinds of remedies: both external and internal (St. John Cassian).
21. These eight passions have different origins and different effects. However, six of them—gluttony, fornication, avarice, anger, sorrow, and despondency—are linked by a certain special kinship, whereby the excess of the preceding one gives rise to the following one. Thus, for example, gluttony naturally gives rise to lust; lust to avarice; avarice to anger; anger to sorrow; and sorrow to despondency. Therefore, one must combat them in the same order, progressing from the preceding passions to the subsequent ones. For example: to overcome despondency, one must first suppress sorrow; to dispel sorrow, one must first suppress anger; to extinguish anger, one must overcome greed; to root out greed, one must subdue lust; to suppress lust, one must curb the passion for gluttony. The last two passions—vanity and pride—are also interconnected; that is, the intensification of the former gives rise to the latter—pride is born of vanity. And to eradicate pride, one must suppress vanity. At the same time, vanity and pride are not connected by kinship to the first six passions, because we are particularly susceptible to them (vanity and pride) after overcoming the other passions. These eight passions act in pairs as follows: lust is particularly linked to gluttony, anger to avarice, despondency to sorrow, and pride to vanity (St. John Cassian).
21. Each of the passions manifests itself in more than one way. Thus, gluttony comes in three forms: either it stirs up a desire to eat before the appointed hour, or it prompts one to eat to the point of overeating without regard for the quality of the food, or it demands sumptuous food. Hence arise disorderly gluttony and sensual indulgence, from which various mental and physical ailments stem (St. John Cassian).
21. There are three kinds of lust. The first is committed through sexual intercourse between one sex and another; the second occurs without actual intercourse with a woman—for which Onan was struck down by the Lord and which Scripture calls “impurity”; the third is committed in the mind and heart; concerning this, the Lord said: “Whoever looks at a woman with lust has already committed adultery with her in his heart” (Matt. 5:28). The blessed Apostle pointed out these three kinds in the following verse: “Put to death your earthly members: sexual immorality, impurity, and evil desire” (Col. 3:5; St. John Cassian).
21. There are three kinds of anger. The first burns within; the second bursts forth in words and deeds; the third smolders within for a long time and is called rancor (St. John Cassian).
21. There are two kinds of sorrow. The first comes after a burst of anger or is caused by losses, setbacks, and unfulfilled desires; the second arises from fear for one’s own fate or from excessive worries (St. John of Cassian).
21. There are two kinds of despondency. One inclines one toward sleep, while the other seeks distraction (St. John Cassian).
21. Though vanity takes many forms, it nevertheless has two main types. The first is when we boast of our physical advantages and various possessions; and the second is when we are consumed by a thirst for worldly glory because of our spiritual advantages (St. John of Cassian).
21. There are two kinds of pride. The first is carnal; the second is spiritual. The spiritual kind is more destructive than the carnal. It especially tempts those who have excelled in certain virtues (St. John Cassian).
21. Although these eight passions tempt all people, they do not afflict everyone in the same way. For example: in one person, the spirit (passion) of sexual immorality prevails; in another, anger; in yet another, vanity; and in another, pride reigns (St. John Cassian).
21. Having realized which passion is particularly harmful to us, we must focus our struggle specifically against it, devoting all our care and effort to watching over it and suppressing it, directing the arrows of our heartfelt groans and sighs against it at every moment, and ceaselessly shedding tears in prayer to God for the cessation of the passion that troubles us. For no one can triumph over any passion until he is convinced that he cannot overcome it by his own efforts alone (St. John of Cassian).
24. Gluttony. When it comes to moderation in food, no single rule can be established that applies to everyone, because not everyone has the same physical strength. The virtue of fasting is not observed by the strength of the soul alone, but must also be commensurate with the strength of the body. The Holy Fathers established as the measure of moderation in eating that we should stop eating while we still feel like eating. Guided by this rule, even one who is physically weak can demonstrate the virtue of moderation on a par with the strong and healthy, if by force of will he restrains his desire for food when his physical weakness does not require it. For the Apostle also says: “Do not turn the care of the flesh into lust” (Rom. 13:14). (St. John Cassian).
25. Lust. Our second struggle is against the spirit of lust—a struggle that is the most protracted, ever-present, and one that ends in victory for only a few. The passion of lust begins to manifest itself in a person from early maturity and does not cease until he has conquered his other passions. Since this passion manifests itself in two ways (in the body and in the soul), it must also be opposed with two kinds of weapons. Fasting alone is not enough to attain perfect chastity. One must add to it a contrite spirit of repentance and unceasing prayer against this evil spirit (the passion of fornication). Furthermore, one must constantly read Holy Scripture and engage in contemplation of God, alternating this with physical labor and handicrafts, which keep the mind from wandering here and there. Above all, one must possess deep humility, without which victory over any passion cannot be achieved (St. John of Cassian).
25. Overcoming this passion depends on the complete purification of the heart, from which, according to the Lord’s word, the poison of this disease flows. “From the heart,” He says, “come evil thoughts… adultery, fornication, and the like” (Matt. 15:19; St. John Cassian).
25. Indeed, if every success in virtue is the work of the Lord’s grace, and the overcoming of various passions is His victory, then all the more so is the attainment of purity and the overcoming of the passion of fornication the work of God’s special grace, as attested by the holy fathers, who are experienced in purification from this passion. For, while dwelling in the flesh, not to feel its sting is, in a certain sense, like leaving it behind. And therefore, it is impossible for a person to soar on his own wings to the heavenly heights of perfection unless the Lord’s grace lifts him out of the earthly mire. For by no virtue do people come so close to the angels as by attaining the grace of purity (St. John Cassian).
25. An indicator of purity and attained perfection is that, during rest or in pleasant sleep, no seductive image arises in a person’s mind; or, if such an image does arise, it does not arouse any carnal desires within him. However, an involuntary desire, though not counted as sin, indicates that the soul has not yet attained perfection, and the roots of passion have not yet been uprooted (St. John Cassian).
25. The higher the dignity of chastity, the stronger are the slanders of the enemy who rages against it. Therefore, we must strive with all our zeal not only to be abstinent in all things, but also to constantly humble ourselves in our hearts with prayerful sighs, so that the Holy Spirit, through the dew of grace descending into our hearts, may cool and extinguish the furnace of our flesh, which the king of Babylon (the devil) ceaselessly strives to kindle (St. John Cassian).
26. Love of Money. The third struggle we face is against the spirit of love of money—a passion foreign to and uncharacteristic of our nature. This passion stems from faintheartedness, spiritual sloth, and a lack of love for God. Other passions are, as it were, ingrained in human nature and are therefore overcome through long toil. The disease of avarice, however, comes to a person later and is imposed on the soul from without; therefore, at first it can be easily uprooted. But if, through our carelessness and prolonged neglect, it takes root in our hearts, it will become more destructive than other passions, making it very difficult to rid ourselves of it. According to the Apostle Paul, deep-rooted greed is “the root of all evil” (1 Tim. 6:10), because it stirs up other passions (St. John Cassian).
26. One can be afflicted by the passion of the love of money even without money. And in such a state, even voluntary poverty will be of no benefit to one who delights in thoughts of wealth. For just as the Gospel declares some—who are not defiled by the body—to be unclean in heart (Matt. 5:28), so too can people who are not burdened by great wealth be condemned on a par with the lovers of money, because they are such in their hearts and minds. It is merely that they have not had the opportunity to acquire wealth, not a lack of will—which, in God’s eyes, always carries more weight than necessity. Therefore, we must take every possible care to ensure that the fruits of our labor are not lost in vain. For it is a cause for regret when the poor lose the fruits of their poverty because of sinful desire (St. John Cassian).
27. Anger. In the fourth struggle, we must uproot the deadly poison of anger from the depths of our souls. For as long as it lodges in our hearts and blinds the eye of our mind with pernicious darkness, we cannot acquire a proper discernment of good and evil, nor clarity of consciousness, nor possess maturity of judgment, nor share in life, nor steadfastly hold fast to the truth. We cannot perceive true spiritual light, for it is said: “My eye is clouded with fury” (Ps. 6:8). We cannot partake of wisdom, since “anger dwells in the heart of fools” (Eccl. 7:9). We cannot attain eternal life, even if we are considered wise, because “anger destroys even the wise” (Prov. 15:1). We cannot always properly uphold the scales of justice as dictated by the heart, for “human anger does not produce the righteousness of God” (James 1:20). We cannot be considered respectable, even if we are of noble birth, for “a hot-tempered man is not dignified” (Proverbs). We cannot possess the maturity of counsel, even if we possess great knowledge, for “a hot-tempered man commits folly” (Prov. 14:17). We cannot be free from anxiety and distress, even if no one troubles us, for an angry man stirs up strife, and a hot-tempered man commits many sins (Prov. 29:22; St. John Cassian).
29. Sorrow and despondency. In the fifth struggle, we must ward off the arrows of all-consuming sorrow, which, if it takes hold of us, will cut off our contemplation of God and cast our soul down from the heights of a blessed state of mind, causing us to become listless and overwhelmed. Sorrow will prevent us from praying with the necessary fervor of the heart, from reading the Holy Scriptures (this means of spiritual healing), from working diligently, and from being peaceful and friendly toward others. Sorrow will make us impatient and grumpy, robbing us of all sound judgment, and will agitate the heart— —rendering our soul, as it were, mad and clouded, and crushing it with ruinous despair (St. John Cassian).
29. Sometimes this affliction is caused by some passion, such as anger, lust, or the desire for wealth; and sometimes, without any external cause, through the work of the evil enemy, such sorrow suddenly takes hold of us that we lose our affection even for those dearest to us, so that no matter what they say to us, we consider it inappropriate and superfluous and cannot respond kindly, our hearts being filled with bitterness (St. John Cassian).
29. There is yet another most dreadful kind of sorrow, which instills in the sinner not the intention to reform his life and purify himself of passions, but rather ruinous despair. It was this very sorrow that prevented Cain from repenting after the fratricide, and compelled Judas, after his betrayal, to hang himself in despair (St. John Cassian).
29. The sorrow of this world is extremely restless, impatient, cruel, and obstinate, and it leads to ruinous despair. Once it takes hold of a person, it upsets him, distracts him from prayer, from every salvific activity, and from the act of repentance (St. John Cassian).
29. We can overcome destructive sorrow if we strive to revive our souls by contemplating future bliss. In this way, we will be able to overcome various kinds of sorrow: that arising from anger, that caused by loss, that resulting from insult, that stemming from emotional distress, and that which leads to despair. For when we are gladdened by the contemplation of future blessings and remain steadfast in this frame of mind, we will not lose heart in the face of misfortune, nor will we become elated in times of happiness, viewing them as insignificant and fleeting (St. John Cassian).
29. The sixth struggle we face is against despondency or melancholy. Despondency is akin to sorrow and is experienced mainly by those who practice asceticism in solitude. Despondency particularly troubles the ascetic at midday. Some elders call it the “midday demon,” which is mentioned in Psalm 90 (St. John Cassian).
30. Vanity. The seventh struggle we face is against the spirit of vanity—this varied, changeable, and subtle passion, which is often very difficult to notice and recognize, and from which it is hard to protect oneself. Other passions are simple and monotonous, but this one is multifaceted and attacks the soldier of Christ from all sides: both while he is still fighting and when he has already achieved victory. Vanity seeks to wound the warrior in every way: through his clothing, his stature, his gait, his voice, his reading, his work, his vigils, his fasting, his prayer, his solitude, his knowledge, his learning, his silence, his obedience, his humility, and his good nature. Like a dangerous rock hidden beneath the waves, it suddenly causes a disastrous shipwreck for sailors when they least expect it (St. John Cassian).
30. Other passions, as we overcome and conquer them, fade and grow weaker with each passing day; and sometimes, simply due to a change of place or circumstances, they are exhausted and subside. Furthermore, because of their conflict with the virtues that oppose them, it becomes easier for us to guard against and avoid them. But the passion of vanity, when struck down, continues to wage war with even greater ferocity, and when it is considered dead, it comes back to life through its very death, becoming healthy and powerful. Other passions tyrannize only those whom they have overcome, but this one oppresses its conquerors even more fiercely and overcomes them with vain thoughts on the occasion of their victory over themselves. In this, the enemy’s subtle cunning is particularly revealed, for the soldier of Christ strikes himself with his own arrows (St. John Cassian).
30. Pride. The eighth and final battle we must face is against the spirit of pride. Although this passion is listed last in the order of presentation, it is the first in origin and in time. Pride is the most ferocious and indomitable beast, attacking the perfected in particular and devouring them when they have almost reached the very summit of virtue (St. John of Cassian).
30. There are two kinds of pride: the first afflicts those who lead a life of high spiritual attainment, while the other overcomes beginners and those who are carnal. And although both kinds of pride lead to pernicious arrogance before God and before people, the first kind pertains directly to God, while the second pertains specifically to people (St. John of Cassian).
30. There is no other passion that so utterly destroys all virtues and deprives a person of righteousness as pride. This passion, like a kind of contagion, afflicts the entire being with a fatal disorder and seeks to cast even those who have reached the pinnacle of virtue into ruin. Other passions have their limits, and each of them is directed primarily against one particular virtue. Thus, for example, gluttony violates the rigor of self-restraint, lust defiles chastity, and anger drives out patience. Thus, one who is overcome by a single passion is not entirely devoid of the other virtues. Yet this same passion, when it takes hold of the soul, deprives a person of the protection of humility, and then razes the entire city of the soul to the ground. By leveling the high walls of holiness and mixing them with the dust of vice, it deprives the soul of every sign of freedom. And the more it enslaves a rich soul, the more it subjects it to the heavy yoke of slavery, stripping it of all the adornments of virtue with the most brutal plunder (St. John Cassian).
30. Therefore, we must strive for perfection in such a way that, while being zealous for fasting, vigil, prayer, mortification of heart and body, and other spiritual struggles, we do not become proud, lest our labors be in vain. We must remember that by our own efforts and ascetic practices alone, we cannot only fail to attain perfection, but we cannot even perform these very practices and other spiritual exercises without the help of God’s grace (St. John Cassian).
30. Here are the signs of carnal pride: loudness in conversation, irritability in silence, boisterous laughter in joy, excessive gloom in sorrow, sharpness in reply, frivolity in serious conversation, and words spoken haphazardly, without heartfelt involvement. Carnal pride is unfamiliar with patience, alien to love, bold in inflicting insults, faint-hearted in enduring them, reluctant to obey unless preceded by its own will and desire, unyielding to exhortation, incapable of renouncing its whims, extremely stubborn in submission to others, always striving to insist on its own decision, unwilling to yield to another. Thus, having become incapable of accepting saving counsel, carnal pride trusts its own opinion more than the advice of experienced elders (St. John of Cassian).
30. Without deep and sincere humility, one cannot triumph over any passion. And nothing can lead to perfection and purity except true humility (St. John of Cassian).
Saint Isichius, a native of Jerusalem, was a disciple of Saint Gregory the Theologian. After his mentor’s death, he lived as a monk in one of the Palestinian deserts. In the year 412, Saint Isichius was ordained a presbyter by the Archbishop of Jerusalem. As a priest, he became known for his inspired sermons. Saint Isichius passed away in the year 433.
31. From his teachings. Many find it too difficult to keep their thoughts in check. And indeed, this is very difficult, for it is painfully hard not only for those uninitiated in the mysteries of spiritual warfare to keep the incorporeal within the bodily dwelling, but also for those who have attained experience in the inner, incorporeal struggle (St. Hesychius).
31. Many do not realize that our thoughts are often nothing more than dreamlike images of sensory, everyday objects. But when we remain for a longer time in sober prayer, then the mind is freed from extraneous material images, begins to discern the wiles of the adversaries (the schemes of demons who instill vain thoughts into the mind), and to experience the benefit of prayer and meditation on God (St. Hesychius).
St. Nilus was a native of Antioch. His noble birth and personal virtues elevated him to the rank of prefect of the capital, but the aspirations of his spirit were incompatible with the official duties and routines of life in the capital. Therefore, after consulting with his wife—with whom he already had two children—he left the world to walk the path of salvation with single-minded devotion in solitude. He took his son Theodulus with him and settled on Mount Sinai in the year 390, while his wife and daughter found refuge in one of the Egyptian women’s monasteries.
In the Sinai Desert, the Venerable Nilus lived an extremely austere life: he and his son dug a cave for themselves with their own hands, and while living there, they subsisted not even on bread, but on wild, bitter plants. Nevertheless, they spent all their time in prayer, the study of Scripture, contemplation of God, and labor.
One day, barbarians attacked Sinai and took his son Theodulus captive. Fortunately, this ordeal did not last long, because Theodulus, along with other captives, was sold in the city of Eluz, where there were many Christians. The bishop of that city ransomed Theodulus, and he returned to his beloved Sinai Desert.
The Venerable Nilus passed away around the year 450, having lived in the desert for about 60 years.
Among his other works are: “On Prayer,” “Thoughts That Turn One Away from the Transient,” “On the Eight Evil Spirits.” The latter work systematically reveals the characteristics of the eight principal passions that infect the spirit of each of us: gluttony, fornication, greed, anger, sorrow, despondency, vanity, and pride. By knowing the nature of a particular passion, it is easier to recognize it within oneself and, consequently, to begin to resist it.
6. Do not pray that everything will be according to your desires, for they are not always in accordance with God’s will. Instead, pray: “Thy will be done.” And ask Him this in every matter, for He always desires what is good and beneficial for the soul. Nilus of Sinai.
6. “I sometimes asked in prayer that God would give me this or that, foolishly trying to force His will, instead of letting Him arrange things as were best for me. And then, having received what I asked for, I would be filled with great sorrow, because that matter turned out not to be what I had expected” (Nile Sin.).
6. Therefore, do not grieve if you do not immediately receive from God what you ask for. He wishes to bestow a greater blessing upon you by causing you to stand before Him in prayer with patience. For what could be greater than conversing with God and communing with Him? (Nilus of Sinai).
6. The Holy Spirit, condescending to our weakness, comes to us even when we are still impure; and if He finds our mind praying sincerely, He descends upon it and dispels within it the whole multitude of various thoughts and fantasies, thereby preparing the mind for pure prayer (Nilus of Sinai).
6. When you pray, do not ascribe any form to the Divine, and do not allow your mind to conceive of any image, but approach the Incorporeal in an incorporeal way—and you will be united with Him (Nilus of Sinai).
6. Beware of the enemy’s snares, for it sometimes happens that while you are praying with purity and serenity, a strange and foreign image suddenly appears before your mind. The enemy does this to lead you into conceit, suggesting that the Divine has appeared to you. Do not think that the Divine Being occupies a place, has dimensions, or a form, for it has neither quantity nor form (Nilus Sin.).
6. Know that the angels urge us to pray and stand with us in prayer, rejoicing together and interceding for us. But if we are negligent and entertain sinful thoughts, we grieve the angels. For while they labor so hard on our behalf, we are too lazy to ask God for ourselves. And even worse: by neglecting our service to God and, as it were, turning away from their Lord, we engage in mental conversation with unclean demons (Nilus of Sinai).
24. Gluttony. The beginning of fruitfulness is the blossom, and the beginning of an active life is self-restraint. A sufficient measure of anything fills a vessel, but the belly, even if it bursts, will never say, “Enough.” A body fed sparingly is like a well-trained horse that will never throw off its rider. Just as a slain enemy inspires no fear, so too will a body subdued by fasting not disturb your soul (Nilus of Sinai).
24. Land left uncultivated for a long time produces weeds, and the mind of a glutton gives rise to shameful thoughts. A great deal of firewood kindles a great flame, and an abundance of food feeds lust. The flame dies out when the fuel runs low, and a scarcity of food dries up lust (Nilus Sin.).
24. Do not spare the body when it begins to complain of exhaustion, and do not satisfy it to its heart’s content with delicacies it desires, for if it regains its strength, it will rise up against you in an irreconcilable war (Neil Sin.).
24. From gluttony, like shoots from a root, other passions spring forth, and before long, having grown into sturdy trees, they branch out into vices alongside gluttony (Neil Sin.).
24. It is excellent to remain within the bounds of one’s needs and to strive with all one’s might not to exceed the limits of what is necessary. If lust draws anyone even slightly toward carnal pleasures, then no amount of instruction will be able to restrain him afterward. For what exceeds one’s needs knows no limit, but endless worry and restlessness will multiply the labor required to satisfy lusts without measure, like a flame that flares up when wood is added (Nilus Sin.).
24. Let your bodily asceticism be performed with a moral purpose, so that you may learn to grieve in your heart over your sins (Nilus of Sinai).
24. An empty stomach promotes alertness in prayer, while a full one induces sleep. It is impossible to find fragrance in dung, nor in a glutton can one find the fragrance of contemplation. Burning incense fills the air with fragrance, but the prayer of the self-controlled fills it with the fragrance of God (Nilus of Sinai).
26. Love of money. Love of money is the root of all evil. Like withered branches, it nourishes many other passions (bitterness, anger, envy, deceit, hypocrisy, vanity, etc.). Therefore, a person who wishes to eradicate other passions must first uproot them (Nilus of Sinai).
26. The sea is never overflowed by the waters of countless rivers, and the covetous person’s desire is never satisfied by the wealth he has amassed. He doubles his wealth, and then desires to double what has already been doubled; he will never cease to multiply his wealth until sudden death puts an end to this futile labor (Neil Sin.).
26. The non-greedy live without worries, but for the greedy, concern for wealth is an incurable disease. When you do not give your heart over to worries about material things, then you will set the multitude of thoughts free. When you renounce the desire to acquire, then you will bear your cross without distraction (Nilus of Sinai).
26. The passion for acquiring wealth foretells old age and illness for you, so that you may replace your hope in God with hope in your possessions. Faith is an unshakable conviction in possessing the perfect, coupled with patient hope in God’s help. When you renounce all things, be on your guard: gloomy thoughts will reproach you for your impoverishment, foretelling scarcity in all things, destitution, and disgrace—in order to shake your striving for virtue. But if you delve into the wisdom of asceticism, you will see that for the very things for which they reproach you, a crown is being woven for you (Nilus of Sinai).
26. Let us set aside worldly affairs and turn to spiritual blessings. How long will we remain engrossed in childish games, gaining not the slightest measure of a mature mindset? Just as it is strange to see a grown man sitting on a pile of ashes and drawing childish pictures in the ashes, so it is even stranger when people, called to enjoy eternal blessings, wallow in the dust of earthly affairs. The reason for this discrepancy is that we cannot imagine anything more important than what is visible; we do not realize the insignificance of present blessings or the superiority of those in the hereafter, and, blinded by the glitter of this world, we cling to it with all our desire (Nilus Sin.).
26. Overwhelmed by the cares of this life, let us cast off the burden to save the helmsman—our mind. If those sailing on a ship during a storm throw even their most precious possessions overboard with their own hands to save their lives, why then, for the sake of a better life, do we not cast aside that which drags our soul into the abyss? Why is our fear of God not as strong as their fear of the sea? Therefore, I implore you, let us renounce all earthly things (Neil Sin.).
26. Wrestlers do not enter the ring elegantly dressed, because the rules of wrestling require them to enter the arena naked. Whether in heat or cold, they enter this way, leaving their clothes behind. If any of them refuses to take off his clothes, he must also refuse to wrestle (Nilus Sin.).
26. It is characteristic of a perfect soul not to concern itself with earthly matters, while burdening oneself with worries is characteristic of a passionate soul. By non-acquisitiveness, we do not mean ordinary poverty, which comes about by a combination of circumstances and plunges the impoverished into sorrow, but rather a voluntary resolve to be content with little (Nilus Sin.).
26. The ancient saints were so unworldly that they voluntarily chose a homeless and shelterless life, subsisting on whatever food nature provided, and spending the night wherever and however they happened to find themselves. They had neither a roof over their heads nor a regular meal, and sheepskins served as their clothing. They zealously followed the Lord’s counsel to the letter: “Look at the birds of the air…” (Matt. 6:26). They sincerely believed that what is necessary for the body will follow of its own accord when a person pleases God and cares primarily for gaining the Kingdom of Heaven (Nilus of Sinai).
27. Anger, sorrow, and pride. Christ bows His head to the long-suffering soul, and a meek spirit becomes the dwelling place of the Holy Trinity (Nilus of Sinai).
27. He who loves this world has many sorrows, but he who stands above the world is always joyful (Nilus of Sinai).
30. Pride lifts the proud to great heights, and from there casts them down into the abyss. Rotten fruit is useless to the farmer, and the virtue of the proud is of no use to God (Nilus of Sinai).
42. Non-judgment. The pious person is not the one who shows mercy to many, but the one who offends no one (Neil Sin.).
Saint Ephrem was born in Nisibis (Mesopotamia) at the beginning of the fourth century to wealthy parents who raised him in the fear of God. In his youth, he believed that everything in life happened by chance, but the following unfortunate incident convinced him that this view was mistaken. One day, the young Ephrem was accused of stealing sheep, for which the judge imprisoned him, even though Ephrem was completely innocent of this crime. While in prison and grieving over what had happened, Ephrem once had a dream in which he was being punished for other sins that he had actually committed. When, some time later, the judge learned of Ephraim’s innocence and released him from prison, Ephraim realized that it is not blind chance but the Lord God who governs people’s lives. After that, Ephrem left the world and withdrew to the mountains to live among the hermits, where he became a disciple of Saint James of Nisius. Under his guidance, Ephrem was transformed, becoming meek, repentant, and devoted to God.
When James became a bishop, he made Ephrem his assistant. Later, Saint Ephrem went to Edessa and there withdrew to the mountains. There he devoted himself strictly to monastic asceticism and diligently studied the Word of God. God endowed Saint Ephrem with the gift of teaching, and he became renowned for his inspired sermons. He also labored greatly in interpreting Holy Scripture and expounding Orthodox doctrine. Toward the end of his life, he visited the great elders of Mount Nitria ( , Egypt), as well as Caesarea in Cappadocia, where he met Saint Basil the Great. Upon returning to Edessa, he fell ill and passed away peacefully in the year 373. His incorrupt remains were transferred to the church.
23. Come, sinner, to the Good Physician and be healed without effort. Cast off the burden of your sins, offer up prayer, and wash your festering sores with tears. For this heavenly Physician heals sores with tears and sighs. Come, then, and offer your tears—they are the best medicine. For it is the will of the heavenly Physician that each person heal himself with his own tears and thereby be saved (Ephrem the Syrian).
6. Do you wish to pray without distraction? Strive to ensure that your prayer springs from the depths of your soul. Just as a tree that has put down deep roots does not break under the force of strong winds, so too does a prayer that comes from the very depths of the soul rise to heaven, and no extraneous thoughts will lead it astray. That is why the prophet says: “From the depths I cry out to You, O Lord” (Ps. 129:1; Ephrem the Syrian).
6. Do not neglect church services under the pretext of some other task. Just as rain nourishes and causes a seed to grow, so too do church services strengthen the soul in virtue (Ephrem the Syrian).
11. Just as an infant does not remain an infant forever, but grows daily according to the laws of nature until reaching adulthood, so too a Christian, born from above by water and the Spirit, must not remain in spiritual infancy. But, through perseverance, labor, and patience, he must continually progress and grow to the fullness of spiritual maturity, “into a perfect man, to the measure of the full stature of Christ,” as the apostle teaches (Eph. 4:13; Ephrem the Syrian).
11. If you wish to inherit the coming Kingdom, then find favor with the King even here. And to the extent that you honor Him, to that extent will He exalt you; as much as you serve Him here, so much will He honor you there, as it is written: “I will honor those who honor Me, but those who dishonor Me will be put to shame” (1 Sam. 2:30). Honor Him, then, with all your soul, so that He may also grant you the honor of the saints. To the question, “How can one win His favor?”—I reply: Offer Him gold and silver by helping those in need. But if you have nothing to give, then offer Him the gifts of faith, love, self-control, patience, generosity, and humility… Refrain from judgment; guard your gaze so as not to look upon vanity; keep your hands from unrighteous deeds; turn your feet away from the evil path; comfort the faint-hearted, be compassionate toward the weak, offer a cup of water to the thirsty, and feed the hungry. In short, bring to Him all that you have and all that God has bestowed upon you, for Christ did not despise even the widow’s two mites. Ephrem the Syrian.
31. One of the saints said: “Think of what is good, so as not to think of what is evil, for the mind cannot remain idle.” Therefore, let us occupy our minds with instruction in the Word of God, with prayers, and with good deeds. Just as vain thoughts give rise to vain deeds, so do good thoughts give rise to good deeds. Ephrem the Syrian.
31. Do not reveal your thoughts to just anyone, but only to those whom you know to be spiritual, for the devil has many snares. Hide nothing from spiritual people, lest the enemy, finding a foothold, take root within you. As for carnal people, do not enter into counsel with them. Ephrem the Syrian.
40. Every good deed we undertake should be done for the glory of God, and then it will lead to our own glory as well. The fulfillment of the commandments is holy and pure only when it is done with remembrance of the Lord, with the fear of God, and out of love for Him. The enemy of the human race (the devil) tries in every way to distract us from this mindset with various earthly temptations, so that instead of the true good—love for God—we might become attached in our hearts to imaginary worldly goods. And in general, whatever good a person does, the evil one tries to tarnish and defile, mixing into the fulfillment of the commandment seeds of vanity, or doubt, or grumbling, or something similar, so that our good deed ceases to be good. A good deed becomes truly good only when it is done for God with humility and zeal.
And with such a disposition, all the requirements of the commandments become easy for us, because love for God removes every obstacle to keeping the commandments. Ephrem the Syrian.
42. Let us be generous and bear one another’s burdens, striving to lift up those who have fallen and to free those who have been taken captive by the enemy. What warrior, seeing that his comrade has been taken captive, would not engage the enemy to free him? And if he proves unable to rescue him, then he will grieve and weep, remembering his friend. Should we not lay down our lives for one another all the more? For our Lord and Savior Jesus Christ said: “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13). Ephrem the Syrian.
42. As members of one spiritual body in relation to one another, we are obligated to help one another. Just as the members of the body, governed by the soul, complement one another, so too must we, governed by the Spirit of God, serve one another without envy. With this attitude, the abundance of those who devote themselves to prayer will make up for the lack of prayer among those who perform acts of service, and, conversely, the abundance of the labors of those who perform acts of service will make up for the lack of deeds among those who devote themselves to prayer, so that, in the words of the apostle, there may be equality in all things (2 Cor. 8:14). May simplicity, love, humility, and the absence of envy be established among the brothers. Then, to the extent that each one believes, loves, and works—progressing daily in this way—he will be deemed worthy of the Kingdom. This is truly an angelic life: when we unite with one another without envy, with simplicity and love, with peace and joy; when we regard our neighbor’s success as our own gain, and his weaknesses, shortcomings, and sorrows as our own loss. For it is said: “Let each of you look not only to his own interests, but also to the interests of others” (Phil. 2:4). Ephrem the Syrian.
13. Spiritual and Physical Virtues. There are four principal (cardinal) virtues: courage, prudence, chastity, and justice. From these arise the following spiritual virtues: faith, hope, love, the gift of prayer, humility, meekness, magnanimity, patience, kindness, knowledge of God, lack of irritability, simplicity, equanimity, truthfulness, freedom, non-judgment, freedom from vanity, envy, or hypocrisy, non-covetousness, compassion, mercy, generosity, respectfulness, reverence, a longing for future immortal blessings, a desire for the Kingdom of God and adoption as God’s children. Ephrem the Syrian.
13. When free from all hypocrisy and the desire to please men, the bodily virtues lead a person to progress in humility and dispassion. These include: abstinence, fasting, hunger and thirst, vigil, kneeling, wearing the simplest clothing and eating the simplest food, sleeping on the bare ground, poverty, non-covetousness, exhaustion, solitude, silence, frugality, contentment with little, reticence, manual labor, any voluntary suffering, and any physical feat. All of these are very necessary and beneficial when one is in good physical health or when carnal passions are agitated. But when the body is weak, or when, with God’s help, a person has overcome his passions, bodily virtues are not so necessary, because humility and gratitude to God make up for everything. Ephrem the Syrian.
21. Spiritual and physical passions. The spiritual passions are as follows: forgetfulness of God, laziness, and ignorance (of the Christian faith). These three passions cloud the eye of the soul—the mind—and a person falls under the dominion of other passions, namely: wickedness, heresy, blasphemy, irritability, anger, resentment, quick temper, hatred, vindictiveness, slander, condemnation, unreasonable sorrow, fear, timidity, discord, jealousy, envy, vanity, pride, hypocrisy, lies, unbelief, imprudence, indiscriminateness, short-sightedness, insatiability, greed, laziness, pretentiousness, attachment to worldly things, despondency, cowardice, ingratitude, grumbling, conceit, arrogance, hot-headedness, haughtiness, lust for power, people-pleasing, cunning, shamelessness, insensitivity, effeminacy, secretiveness, mockery, duplicity, acquiescence in sin, ceaseless thoughts of sin, wandering thoughts, self-love (the mother of all evil), love of money (the root of all vices and passions), malice, and cunning. Ephrem the Syrian.
21. The carnal passions are as follows: gluttony, voracity, luxury, drunkenness, various forms of sensuality, fornication, adultery, debauchery, impurity, incest, debauchery, evil desires, all manner of unnatural and shameful passions, theft, sacrilege, robbery, murder, all forms of carnal indulgence, the gratification of the flesh’s desires—especially when the body is in good health—magic, divination, sorcery, divination, fortune-telling, vanity, frivolity, idleness, a passion for finery, an obsession with cosmetics, an addiction to gambling, an attachment to worldly pleasures, a life of sensual indulgence that dulls the mind, making it beast-like, and in no way allowing one to lift one’s gaze toward God and virtue. The root of all evils and their primary cause are the love of pleasure, the love of glory, and the love of money, from which all that is evil arises.
25. The Passion of Lust. Do not let your eyes wander here and there, and do not gaze at the beauty of others, lest your enemy bring you down through your eyes. Ephrem the Syrian.
25. If the demon of lust troubles you, rebuke him, saying, “May the Lord consume you, you stinking demon of impurity.” For we know the one who said, “The mind set on the flesh is hostile toward God” (Rom. 8:7; Ephrem the Syrian).
25. When lust flares up, think of the unquenchable fire and the undying worm, and immediately the flame in your members will be extinguished. Otherwise, having grown weak, you will be defeated and will become accustomed to sinning, even though you will repent. Therefore, from the very beginning, be strict with every such desire, so that it does not overcome you and so that you do not grow accustomed to yielding victory to the enemy. For habit is a second nature. Whoever is accustomed to yielding victory to sinful desires will always be reproached by his conscience; and although he may put on a cheerful face in front of others, inwardly he will be despondent because of the reproaches of his conscience. For it is the nature of lust to bring agonizing sorrow to those who indulge in it. Therefore, pay attention to your soul, always keeping God within you. Ephrem the Syrian.
25. If carnal strife arises within you, do not be afraid or lose heart. Otherwise, you will embolden the enemy (the devil), and he will begin to instill seductive thoughts in you: “The fire within you will not cease until you satisfy your lust.” But endure patiently in the Lord; pour out your prayer with weeping before His goodness, and He will hear you, and He will deliver you from the pit of passions (impure thoughts) and from the mire of delusion (shameful fantasies), and He will set your feet upon the rock of purity (Ps. 39:1–3). Then you will see the help that has come to you from Him. Just endure; do not let your resolve slacken, do not grow weary as you bail water from the boat, for the harbor of life is near. Then you will call out, and He will say, “Here I am!” (Isa. 58:9). But He waits to see your feat: whether you are truly ready to fight against sin even unto death. So do not lose heart: God will not forsake you. The Lord is watching your struggle; the angels and the host of demons are watching it as well. The angels are ready to present a crown to the victor, while the demons are ready to cover the vanquished with shame. Be careful, then, not to grieve your own (the angels) or to bring joy to strangers (the demons). Ephrem the Syrian.
25. When a demon begins to paint seductive images in your imagination and presents to your mind the beauty of a woman you have never seen, bring the fear of God into your heart and remember those who have died in sin—think of the day when your soul will be separated from your body, — imagine the awe-inspiring voice of God that the careless—those who have not lived righteously and have not kept Christ’s commandments—will hear: “Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels” (Matt. 25:41). Imagine, too, the undying worm and the unceasing torment . Think about this, and your thirst for pleasure will vanish, just as wax melts before the face of fire, for demons and fleeting moments cannot withstand the fear of God. Ephrem the Syrian.
27. Anger and Sorrow. Can you not bear insults? Be silent—and you will find peace. Do not think that you suffer more than others. Just as it is impossible for one living on earth to avoid the air, so it is impossible for a person living in this world not to be tempted by sorrows and illnesses. Those preoccupied with earthly things experience earthly sorrows, while those who strive for the spiritual suffer in their souls. However, the latter will be blessed, for their fruit is abundant in the Lord. Ephrem the Syrian.
28. If sorrow has come, let us await the coming of joy. Let us take as an example those sailing the sea. When a storm arises, they struggle against the waves, awaiting calm weather; and when calm comes, they prepare for the storm. They are always vigilant, lest a sudden wind catch them unprepared and capsize their ship. So too must we act: when sorrow or difficult circumstances befall us, let us await relief and help from God, so that we are not weighed down by the thought that there is no longer any hope of salvation for us. Ephrem the Syrian.
28. Everything comes from God—both the good and the sorrowful. But one comes by His good pleasure, and the other by His discipline or by His allowing. By His good pleasure—when we live virtuously, because it pleases God that those who live virtuously be crowned with the wreaths of patience; by His discipline—when, having sinned, we are corrected; and by His permission—when, even after being corrected, we do not repent. God providentially punishes us sinners so that we may not be condemned along with the world, as the Apostle says: “We are disciplined by the Lord so that we may not be condemned with the world” (1 Cor. 11:32). Ephrem the Syrian.
30. Vanity and pride. Nothing should be done for show, but everything from a pure heart, because God knows what is hidden and secret, and it is from Him alone that we hope to receive our reward. Ephrem the Syrian.
30. The proud person cannot tolerate anyone being superior to him—and when he encounters such a person, he either envies him or competes with him. Rivalry and envy go hand in hand, and whoever possesses one of these passions possesses both. Ephrem the Syrian.
30. The impure spirit of pride is cunning and multifaceted, and it uses every means to gain the upper hand over people: it ensnares the wise with wisdom, the strong with strength, the rich with wealth, the beautiful with beauty, and the artist with art. Ephrem the Syrian.
30. A novice who lacks humility also lacks weapons against the enemy (the devil), and such a one will suffer a great defeat. Ephrem the Syrian.
30. The beginning of humility is submission. Let humility be your foundation and your garment of response; let your speech be simple and friendly. Pride does not submit; it is disobedient, rebellious, and guided by its own speculations. But humility is obedient, submissive to what is good, modest, and honors both the small and the great. Ephrem the Syrian.
51. The Schemes of Demons. The cunning enemy has instilled his poisons into each of us in various ways and tempts each of us with various schemes. One observes fasts but surrenders himself to rivalry and envy. Another refrains from lustful desires but is bound by vanity. Yet another excels in work but is entangled in the snares of judgment. One avoids judgment but is stubborn and argumentative. Another is moderate in eating but drowns in pride and arrogance. Another is tireless in prayer but irritable and quick to anger. Another has succeeded in some small matter and already exalts himself above those who are more negligent than he is. Thus, every person is bound by sin in one way or another, but people do not see this (Ephrem the Syrian).
No information has survived about the early life of St. John Climacus (from the word “ladder”). His writings indicate that he received a good education and, following an inner calling, entered the Monastery of Sinai at the age of 16. For the first four years, he was guided by the elder Macarius, who also tonsured him into the monastic life. After living under the elder’s guidance for 19 years, Saint John began to live in solitude following the elder’s death. Hiding his monastic deeds from others, he would return to the monastery on Sundays, where he would partake of the Holy Mysteries and then converse with the holy elders to assess his spiritual state. After living in solitude for forty years, Saint John was elected abbot of the Monastery of Sinai. However, four years later, he returned to his seclusion and passed away at the age of 80 in the year 563. Saint John wrote *The Ladder of Divine Ascent*. In this book, consisting of 30 chapters, he outlined the steps leading to spiritual perfection.
8. All who wish to know the will of the Lord must first put their own will to death within themselves. After praying to God with faith and simplicity, they must seek counsel from their fathers and brothers with a humble heart and without any doubt in their minds. And they must accept their advice as if it came from the mouth of God, even if it contradicts their own understanding of the matter. Those who follow this rule are full of humility, and God does not allow them to be led astray. John of the Ladder.
8. Some discerned God’s will in the following manner. They set aside any inclination toward one side or the other—all arguments for or against a given matter. Having thus freed their minds from their own will, they presented their matter to the Lord with fervent prayer for a set number of days. In this way they discerned His will—either because the Supreme Mind spoke to their minds, or because one of the possible solutions completely lost its significance for them. John of the Ladder.
8. Whoever has acquired God within himself through enlightenment from above soon receives an answer regarding God’s holy will, both in matters requiring haste and in those permitting delay. John of the Ladder.
11. In all cases, we must examine our intentions: for the Lord looks upon them in all our deeds. Anything that is free from partiality and all impurity and is done solely for God—and not for any other reason—will be counted as good for us, even if it is imperfect. John of the Ladder.
11. There are courageous souls who, out of a strong love for God (and with a humble heart), attempt deeds that exceed their strength. And there are also proud hearts that venture into such deeds at the instigation of our enemies (demons). For our enemies often cunningly incite us to undertake deeds beyond our capabilities, so that, failing to succeed, we may fall into despondency and abandon even those deeds that are commensurate with our strength. John Climacus.
11. I have seen people who were weak in both soul and body, who, because of the multitude of sins they had committed, undertook feats beyond their strength and were unable to bear them. And I told them that God judges repentance not by the measure of one’s labors, but by the measure of humility, accompanied by weeping, contrition, and aversion to sin. John Climacus.
11. Sins and passions are not inherent in human nature, for God is not the creator of passions. But He has instilled many virtues into our nature, among which the following may be mentioned: charity (for even pagans are compassionate), love (for it happens that even animals shed tears when they lose one another), faith (for it is inherent in all people), hope (for when we lend, sow, or labor, we hope to gain a profit from it, and when we travel, we hope to reach our destination). So, if love and virtue are inherent in our nature—and love is the fulfillment of the law—then it is clear that virtues are not foreign to our nature. And let those who wish to justify their negligence by claiming powerlessness be ashamed.
21. Whoever has overcome the first three principal passions—vanity, love of money, and gluttony—will be able to overcome the remaining five: lust, anger, sorrow, despondency, and pride. But whoever does not strive to overcome the first three will not conquer any of them. John Climacus.
21. Some people are by nature inclined toward self-restraint, or silence, or purity, or modesty, or fortitude, or tenderness. Others, however, have a nature almost completely opposed to these good qualities, yet they force themselves to practice them; and although they sometimes fall, I praise them more than the former, as conquerors of their nature. John Climacus.
21. What sins arise from the eight principal passionate thoughts, and which of the three principal ones is the parent of each of the other five?—The mother of fornication is gluttony; the mother of despondency is vanity; sorrow and anger are born of all three principal passions; and vanity is the mother of pride. What, then, are the sins that arise from the eight principal passions? To this I will say that in unbridled passions there is no sense or order, but only chaos and disorder. John Climacus.
21. Just as when drawing water from a spring one may inadvertently scoop up a toad along with the water, so too, in practicing virtues, we sometimes unknowingly fulfill the passions intertwined with them. Thus, gluttony is sometimes intertwined with hospitality; fornication or judgment with love; and excessive severity with prudence. With prudence—cunning; with meekness—suspicion, slowness, laziness, backbiting, presumption, and disobedience; with silence—the desire to lecture; with joy—conceit; with hope—idleness; with quietness—despondency and apathy; with purity—bitterness; with humility—excessive boldness; and following all of these, like a common poison, comes vanity. John of the Ladder.
21. Constantly watch for the manifestations of passionate impulses within yourself, and you will see that many passions lurk within you. We are often unable to recognize these various spiritual ailments—either because of our weakness or because of a deeply rooted sinful habit. John Climacus.
27. Anger and sorrow. Anger is like the rapid movement of a millstone: in a single moment, it can grind away and destroy more of the fruits of the soul’s wheat than anything else can in an entire day. Therefore, one must pay close attention to oneself. Anger, like a flame fanned by a strong wind, quickly burns and destroys the field of the soul. John of the Ladder.
27. Nothing is more out of place for one who is repenting than irritable anger, because turning to God requires great humility, while irritability is a sign of a high opinion of oneself. John Climacus.
27. If the Holy Spirit is the peace of the soul, and anger is the turmoil of the heart, then nothing poses such an obstacle to His dwelling within us as irritable anger. John Climacus.
27. Let us look closely—and we will see that many of the angry ones diligently keep vigil, fast, and remain silent—and the enemy does not hinder them in this. For he knows how to conceal the roots of this passion even beneath acts of repentance and weeping. John Climacus.
27. If you are to hold a grudge, hold it against the demons; and if you are to be hostile, be hostile toward your own body at all times. The flesh is an ungrateful and treacherous friend; when you indulge it, it causes even greater harm. John Climacus.
27. A vindictive heart is a twisted interpreter of Scripture, explaining the words of the Spirit allegorically to suit itself. But may the prayer given to us by the Lord Jesus put it to shame: “...and forgive us our debts, as we also forgive our debtors”—a prayer we dare not utter while angry with anyone. John Climacus.
27. If, after much effort to reform yourself, you cannot pull this thorn out of your heart, then go and humbly submit yourself in repentance before the one against whom you harbor enmity—even if only in words. Thus shamed by your long-standing hypocrisy toward him, you will finally come to love him. John Climacus.
28. Our all-gracious Lord and Master, seeing that someone is very negligent in his spiritual struggles, humbles his flesh with illness—as a less arduous struggle—and thereby purifies the soul of wicked thoughts and passions. John Climacus.
28. Just as a small fire softens a great deal of wax, so too does a small humiliation soften our heart, soothe it, and eradicate all its ferocity, all its insensitivity and hardness. John Climacus.
30. Vanity. The Lord often hides from us the virtues we have acquired. But a person who praises us or flatters us opens our eyes to them, and then the richness of virtue vanishes. John Climacus.
30. The truly humble is not the one who condemns himself (for who can bear reproach from himself?), but the one who, when rebuked by another, does not diminish his love for that person. John Climacus.
30. Vanity clings very easily to natural gifts, and through them often plunges its unfortunate slaves into ruin. John Climacus.
30. Once I saw how the demon of vanity drove out his brother—the demon of wrath. One monk became angry with another, but when laypeople arrived, the angry one suddenly calmed down, surrendering himself to the demon of vanity, because he could not serve both masters at the same time. John Climacus.
30. Whoever has become a slave to vanity leads a double life: one outwardly, and another in his thoughts and feelings; one in private, and another in public. John Climacus.
30. A person who has tasted heavenly glory naturally despises all earthly glory. And I would be surprised if anyone, having not tasted the former, were to completely despise the latter. John Climacus.
30. I have seen some who began their spiritual labors out of vanity, but then, having changed their disposition, crowned their poor beginning with a praiseworthy end. John Climacus.
30. Whoever boasts of his natural gifts—such as wit, quick understanding, skill in reading and pronunciation, quickness of mind, and other similar abilities acquired without effort—will never be granted supernatural gifts, for “whoever is unfaithful in a little is unfaithful in much” (Luke 16:10; John of the Ladder)
30. Whoever asks God for gifts in return for his labors is standing on a dangerous foundation. But whoever, on the contrary, regards himself as a perpetual debtor to God will find himself enriched with heavenly gifts beyond his expectations. John Climacus
30. Do not listen to the thought that suggests you proclaim your virtues for the benefit of your listeners, for “what good is it for a man to gain the whole world, yet forfeit his soul?” (Matt. 16:26). Nothing benefits one’s neighbors as much as a humble and sincere disposition, and words that reflect it. In this way, we will also influence others so that they do not become arrogant. And what else could be more beneficial than humility? John of the Ladder.
30. Pride. It often happens that a caterpillar, having reached maturity, grows wings and soars to great heights. So too, vanity, having grown stronger, gives birth to pride—the origin and culmination of all evils. John of the Ladder.
30. Where the Fall occurred, pride had already taken root, for pride is the harbinger of the Fall. John of the Ladder.
30. Do not rely on your own virtues until you hear the final verdict about yourself from the Judge, for in the Gospel we see that even the one who was already reclining at the wedding feast was bound hand and foot and cast into outer darkness (Matt. 22:13). John Climacus.
30. Pride is the poverty of the soul, which imagines itself to be rich and, while in darkness, thinks it possesses light. John of the Ladder.
30. The proud are like an apple that is rotten inside but gleams with beauty on the outside. John of the Ladder.
30. The proud person has no need for the devil as a tempter: he has made himself a devil and an adversary. John Climacus.
30. Whoever is possessed by pride needs God’s extraordinary help for deliverance, for human means of salvation are ineffective for him. John Climacus.
30. No other thought is as difficult to confess as a blasphemous thought (arising from pride), and for this reason some people suffer from blasphemous thoughts until old age. It is important to know that nothing aids the success of demons more than our failure to confess evil thoughts, but rather keeping them hidden within ourselves and thereby strengthening them. John of the Ladder.
30. If the pride of some of the angels turned them into demons, then, without a doubt, humility can turn demons into angels. Therefore, let the fallen take courage, trusting in God. John Climacus.
30. A proud soul becomes a slave to fear. Relying on itself, it fears the faintest sound and even shadows. John Climacus.
30. It sometimes happens that all passions depart not only from believers but also from unbelievers, leaving only one behind—a passion that, as the primary evil, replaces all others and is so harmful that it is powerful enough to cast one down even from heaven itself—and that is pride. John Climacus.
30. Not infrequently, God providentially leaves certain minor passions in spiritual people so that, being aware of their weaknesses, they may reproach themselves and thus be enriched with humility. John of the Ladder.
30. Just as the poor, upon seeing the king’s treasures, become even more aware of their own poverty, so too does the soul, upon reading accounts of the great virtues of the holy fathers, involuntarily become even more humble in its way of thinking. John Climacus.
30. Whoever is weak in body and has committed many grave sins should walk the path of humility and the virtues related to it, for he will find no other salvation. John Climacus.
44. Do not be a harsh judge of those who teach about great virtues with their words, while they themselves are lazy in doing good deeds. For the lack of action is often compensated for by the benefit of this teaching. We have not all been given the same measure: some excel more in word than in deed, while in others, on the contrary, deeds are stronger than words. John Climacus.
44. One of the shortest paths to obtaining forgiveness of sins is to condemn no one, for it is said, “Do not judge, and you will not be judged” (Luke 6:37). John of the Ladder.
44. Those who are quick and harsh in condemning the sins of their neighbors suffer from this passion because they do not remember or mourn their own sins. For if a person, unclouded by the veil of self-love, were to scrutinize his own deeds closely, he would no longer be able to concern himself with anything other than repentance, because he would realize that a whole lifetime would not be enough to mourn his sins, even if he lived for many years and shed a river of tears. John Climacus.
35. Just as the wind in calm weather stirs only the surface, but during a storm sets even the very depths of the sea in motion, so do the winds of darkness—the demons—act. In passionate people, they shake the very depths of the heart, while in those who have succeeded, they merely touch the surface of the mind. Therefore, the latter are quicker to restore the inner peace within themselves that has remained untouched. John Climacus.
38. Some value the gift of miracles and other outward spiritual gifts above all else, not realizing that there are many excellent gifts that are hidden and therefore safe from falling away. John of the Ladder.
38. We will never cease to progress in virtue and love—neither in this age nor in the age to come—always enlightened by the light from above. For even the angels, those intelligent beings, do not remain without progress, but always receive glory upon glory and wisdom upon wisdom. John Climacus.
38. Passionless is the one who has made his flesh impervious to passions, raised his mind above all earthly things, subjugated all his senses to his mind, and presented his soul to the face of the Lord, always reaching out to Him, even when this is beyond his strength. John Climacus.
38. Some also say that dispassion is the resurrection of the soul before the resurrection of the body, while others say that it is the knowledge of God. John Climacus.
38. Many who repented quickly received forgiveness of sins, but no one quickly attained dispassion, for its attainment requires a long time, daily labor of love, and God’s help. John Climacus.
51. The Wiles of Demons. Among the unclean spirits are some who are more cunning than others. They are not content merely to lead us into sin, but also inspire us to make others our accomplices in evil, so as to bring the most severe torments upon us. I saw a man who passed on his sinful habit to another. Later, coming to his senses, he began to repent and turned away from sin. But since the one he had taught did not cease to sin, his repentance was not genuine. John Climacus.
51. Among the unclean spirits are those who, at the beginning of our spiritual life, interpret the Divine Scriptures for us. They usually do this in the hearts of the vain, and even more so in those trained in secular sciences, so that by deceiving them little by little, they may finally plunge them into heresy and blasphemy. We can recognize this demonic “theology” by the confusion and by the disorderly and unrestrained joy that arises in the soul during these interpretations. John of the Ladder.
Missionary Leaflet A12
Editor: Bishop Alexander (Mileant)