The same is true of sins that occur through ignorance: they arise from sins consciously committed. For unless a man is drunk with either wine or desire, he is not unaware of what he is doing; but such drunkenness obscures the intellect and so it falls, and dies as a result. Yet that death has not come about inexplicably: it has been unwittingly induced by the drunkenness to which we consciously assented. We will find many instances, especially in our thoughts, where we fall from what is within our control to what is outside it, and from what we are consciously aware of to what is unwitting. But because the first appears unimportant and attractive, we slip unintentionally and unawares into the second. Yet if from the start we had wanted to keep the commandments and to remain as we were when baptized, we would not have fallen into so many sins or have needed the trials and tribulations of repentance.
—St Peter of Damaskos
Category: DISCERNMENT
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Conversely, the vices of the soul are much worse than the passions of the body, both in the actions they produce and in the punishments they incur. I do not know why, but most people overlook this fact. They treat drunkenness, unchastity, adultery, theft and all such vices with great concern, avoiding them or punishing them as something whose very appearance is loathsome to most men. But the passions of the soul are much worse and much more serious then bodily passions. For they degrade men to the level of demons and lead them, insensible as they are, to the eternal punishment reserved for all who obstinately cling to such vices. These passions of the soul are envy, rancor, malice, insensitivity, avarice – which according to the apostle is the root of all evil (cf. 1 Tim. 6:10) – and all vices of a similar nature.
—St. John of Damaskos -
Likewise we ought to read simple and devout books as willingly as learned and profound ones. We ought not to be swayed by the authority of the writer, whether he be a great literary light or an insignificant person, but by the love of simple truth. We ought not to ask who is speaking, but mark what is said. Men pass away, but the truth of the Lord remains forever. God speaks to us in many ways without regard for persons.
—Thomas à Kempis, The Imitation of Christ -
It is necessary for a disciple and follower of Christ to take up his cross. The cross means the various difficulties and sorrows associated with a Christian life. Crosses may be external as well as internal. To take up your cross means to tolerate everything without complaining, regardless of how unpleasant things might become. For example, if someone has insulted you or laughed at you or provoked you, bear it all without anger or resentment. Similarly, if you helped someone and he, instead of showing gratitude, made up deceitful tales about you or if you wanted to do something good but were unable to accomplish it, bear it without despondency. Did some misfortune befall you? Did someone in your family become ill, or despite all your efforts and tireless labor did you repeatedly suffer failure? Has some other thing or person oppressed you? Bear all with patience in the name of Jesus Christ. Do not consider yourself punished unjustly, but accept everything as your cross.
—St. Innocent of Alaska, The Way Into the Kingdom of Heaven -
“If poor judgment is harmful to everyone, it is particularly so to those who live with great strictness.”
—St. Mark the Ascetic -
Never react to what people say. React to what they mean.
—George J. Thompson and Jerry B. Jenkins, Verbal Judo: The Gentle Art of Persuasion -
from Institutes by St. John Cassian
Book V.Of the Spirit of Gluttony.
Chapter V.
That one and the same rule of fasting cannot be observed by everybody.
And so on the manner of fasting a uniform rule cannot easily be observed, because everybody has not the same strength; nor is it like the rest of the virtues, acquired by steadfastness of mind alone. And therefore, because it does not depend only on mental firmness, since it has to do with the possibilities of the body, we have received this explanation concerning it which has been handed down to us, viz.: that there is a difference of time, manner, and quality of the refreshment in proportion to the difference of condition of the body, the age, and sex: but that there is one and the same rule of restraint to everybody as regards continence of mind, and the virtue of the spirit. For it is impossible for every one to prolong his fast for a week, or to postpone taking refreshment during a two or three days’ abstinence. By many people also who are worn out with sickness and especially with old age, a fast even up to sunset cannot be endured without suffering. The sickly food of moistened beans does not agree with everybody: nor does a sparing diet of fresh vegetables suit all, nor is a scanty meal of dry bread permitted to all alike. One man does not feel satisfied with two pounds, for another a meal of one pound, or six ounces, is too much; but there is one aim and object of continence in the case of all of these, viz.: that no one may be overburdened beyond the measure of his appetite, by gluttony. For it is not only the quality, but also the quantity of food taken which dulls the keenness of the mind, and when the soul as well as the flesh is surfeited, kindles the baneful and fiery incentive to vice.
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Chapter VII.
How bodily weakness need not interfere with purity of heart.
Bodily weakness is no hindrance to purity of heart, if only so much food is taken as the bodily weakness requires, and not what pleasure asks for. It is easier to find men who altogether abstain from the more fattening kinds of foods than men who make a moderate use of what is allowed to our necessities; and men who deny themselves everything out of love of continence than men who taking food on the plea of weakness preserve the due measure of what is sufficient.11 For bodily weakness has its glory of self-restraint, where though food is permitted to the failing body, a man deprives himself of his refreshment. although he needs it, and only indulges in just so much food as the strict judgment of temperance decides to be sufficient for the necessities of life, and not what the longing appetite asks for. The more delicate foods, as they conduce to bodily health, so they need not destroy the purity of chastity, if they are taken in moderation. For whatever strength12 is gained by partaking of them is used up in the toil and waste of car. Wherefore as no state of life can be deprived of the virtue of abstinence, so to none is the crown of perfection denied.
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Chapter IX.
Of the, measure of the chastisement to be undertaken, and the remedy of fasting.
The perfection then of abstinence is not to be gathered from calculations of time alone, nor only from the quality of the food; but beyond everything from the judgment of conscience. For each one should impose such a sparing diet on himself as the battle of his bodily struggle may require. The canonical observance of fasts is indeed valuable and by all means to be kept. But unless this is followed by a temperate partaking of food, one will not be able to arrive at the goal of perfection. For the abstinence of prolonged fasts-where repletion of body follows-produces weariness for a time rather than purity and chastity. Perfection of mind indeed depends upon the abstinence of the belly. He has no lasting purity and chastity, who is not contented always to keep to a well-balanced and temperate diet. Fasting, although severe, yet if unnecessary relaxation follows, is rendered useless, and presently leads to the vice of gluttony. A reasonable supply of food partaken of daily with moderation, is better than a severe and long fast at intervals. Excessive fasting has been known not only to undermine the constancy of the mind, but also to weaken the power of prayers through sheer weariness of body.
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Chapter XXV.
Of the abstinence of one old man who took food six times so sparingly that he was still hungry.
When one of the elders was pressing me to eat a little more as I was taking refreshment, and I said that I could not, he replied: “I have already laid my table six times for different brethren who had arrived, and, pressing each of them, I partook of food with him, and am still hungry, and do you, who now partake of refreshment for the first time, say that you cannot eat any more?”
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Chapter XXVI.
Of another old man, who never partook of food alone in his cell.
WE have seen another who lived alone, who declared that he had never enjoyed food by himself alone, but that even if for five days running none of the brethren came to his cell he constantly put off taking food until on Saturday or Sunday he went to church for service and found some stranger whom he brought home at once to his cell, and together with him partook of refreshment for the body not so much by reason of his own needs, as for the sake of kindness and on his brother’s account. And so as they know that the daily fast is broken without scruple on the arrival of brethren, when they leave, they compensate for the refreshment which has been enjoyed on their account by a greater abstinence, and sternly make up for the reception of even a very little food by a severer chastisement not only as regards bread, but also by lessening their usual amount of sleep.
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He talks about healing a wound, and does not stop irritating it. He complains of sickness, and does not stop eating what is harmful. He prays against it, and immediately goes and does it. And when he has done it, he is angry with himself; and the wretched man is not ashamed of his own words. “I am doing wrong,” he cries, and eagerly continues to do so. His mouth prays against his passion, and his body struggles for it. He philosophizes about death, but he behaves as if he were immortal. He groans over the separation of soul and body, but drowses along as if he were eternal. He talks of temperance and self-control, but he lives for gluttony. He reads about the judgment and begins to smile. He reads about vainglory, and is vainglorious while actually reading. He repeats what he has learned about vigil, and drops asleep on the spot. He praises prayer, but runs from it as from the plague. He blesses obedience, but he is the first to disobey. He praises detachment, but he is not ashamed to be spiteful and to fight for a rag. When angered he gets bitter, and he is angered again at his bitterness; and he does not feel that after one defeat he is suffering another. Having overeaten he repents, and a little later again gives way to it. He blesses silence, and praises it with a spate of words. He teaches meekness, and during the actual teaching frequently gets angry. Having woken from passion he sighs, and shaking his head, he again yields to passion. He condemns laughter, and lectures on mourning with a smile on his face. Before others he blames himself for being vainglorious, and in blaming himself is only angling for glory for himself. He looks people in the face with passion, and talks about chastity. While frequenting the world, he praises the solitary life, without realizing that he shames himself. He extols almsgivers, and reviles beggars. All the time he is his own accuser, and he does not want to come to his senses—I will not say cannot.
—St. John Climacus, The Ladder of Divine Ascent -
Therefore the Fathers counsel: act with discernment. Of two evils one chooses the lesser. If you are in private, take the poorest morsel, but if anyone is looking, you should take the middle way that arouses the least notice. Keep hidden and as inconspicuous as possible; in all circumstances let this be your rule.
—Tito Colliander, Way of the Ascetics
SO GOOD QUOTES 