Total abstinence is easier than moderate control.
—St. Augustine
Category: TEMPTATION & LUST & VIRGINITY
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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 -
Food should be chosen not only to soothe the burning pangs of lust, still less to inflame them, but which is easy to prepare and which is readily available for a moderate price, and it should be held in common for the brothers’ use. Now there are three types of gluttony: one is compulsion to anticipate the regular time of eating; another is wanting to fill the stomach with excessive amounts of any sort of food; the third is delighting in the more delicate and rare dishes. A monk therefore must take threefold care against these: firstly he must wait for the proper time of meals; then he must not yield to overeating; thirdly he should be happy with any sort of common food.
—John CassianTheology on the Menu: Asceticism, Meat and Christian Diet
by David Grumett, Rachel Muers -
Beware also of looking with too much attention at rich food and drink, remembering our ancestress Eve, who looked with evil eyes at the fruit of the forbidden tree in the garden of Eden, desired it, plucked and ate it and so subjected to death herself and all her descendants.
—Lorenzo Scupoli, Unseen Warfare -
Struggle with your flesh until it is humbled. Once it is used to this modest and rough environment, it will become your mute slave. Humility of the flesh will be granted at last. You should always keep this in sight and strive for it as a reward for your labors. Physical podvigs [spiritual struggles] foster physical virtues: solitude, silence, endurance, vigilance, labor, patience in deprivations, purity, and virginity.
You should remember that this friend of yours will end up in the grave. They say: Do not trust the flesh—it is deceitful. When you come to believe it is humbled, you relax, and it immediately grabs you and conquers you. This war with it continues to the grave, but it is much harder at first. Later it gets easier and easier until finally there remains only attention to its behavior with occasional light sensations of fleshly upsurge.
—St. Theophan the Recluse, The Path to Salvation: A Manual of Spiritual Transformation -
Our task is not to guard against sensual enjoyment, but to allow our minds to run “back up the sunbeam to the sun”—to see every pleasure as a “channel of adoration.”
—Carolyn Arends, Worship con Queso -
All this is contrary to nature, for the Creator has ordained the same natural way of life for both us and the animals. ‘Behold,’ says God to man, ‘I have given you every herb of the field, to serve as food for you and for the beasts’ (cf. Gen, 1:29-30). Thus we have been given a common diet with the animals; but if we use our powers of invention to turn this into something extravagant, shall we not rightly be judged more unintelligent than they? The animals remain within the boundaries of nature, not altering in any way what God has ordained; but we, who have been honored with the power of intelligence, have completely abandoned His original ordinance. Do animals demand a luxury diet? What chefs and pastry-cooks pander to their bellies? Do they not prefer the original simplicity, eating the herbs of the field, content with whatever is at hand, drinking water from springs – and this only infrequently? In this way they diminish sexual lust and do not inflame their desires with fatty foods. They become conscious of the difference between male and female only during the one season of the year ordained by the law of nature for them to mate in, so as to propagate and continue their species. The rest of the year they keep away from one another as if they had altogether forgotten any such appetite. In men, on the other hand, as a result of the richness of their food, an insatiable desire for sexual pleasure has grown up, producing in them frenzied appetites which never allow this passion to be still.
Since, then, possessions are the cause of great harm and, like a source of disease, they give rise to all the passions, we must eliminate this cause if we are really concerned for the well-being of our souls. Let us cure the passion of avarice through voluntary poverty. By embracing solitude let us avoid meeting those who do us no good, for the company of frivolous people is harmful and undermines our state of peace. Just as those who live in an unhealthy climate are generally ill, so those who spend their time with worthless men share in their vices.
—St. Neilos The Ascetic
Philokalia -
They who feed their bodies beyond due measure leave their souls hungry… They despise fasting, which is an important means for salvation. Instead they sink into gluttony and are conquered by sin, particularly by adulterous lust.
—St Cyril of Alexandria -
10. Such has the Evangelist shown her, such did the angel find her, such did the Holy Spirit choose her. Why delay about details? How her parents loved her, strangers praised her, how worthy she was that the Son of God should be born of her. She, when the angel entered, was found at home in privacy, without a companion, that no one might interrupt her attention or disturb her; and she did not desire any women as companions, who had the companionship of good thoughts. Moreover, she seemed to herself to be less alone when she was alone. For how should she be alone, who had with her so many books, so many archangels, so many prophets?
SO GOOD QUOTES 