Ἀββᾶς Δωρόθεος-Για τη συνείδηση.

 Ἀββᾶς Δωρόθεος

Ὅταν ὁ Θεός δημιούργησε τόν ἄνθρωπο, ἔβαλε μέσα του ἕνα θεῖο σπέρμα, σάν ἕνα εἶδος λογισμοῦ πιό θερμοῦ καί φωτεινοῦ, νά ἔχει τή θέση τῆς σπίθας, γιά νά φωτίζει τό νοῦ καί νά τοῦ δείχνει νά ξεχωρίζει τό καλό ἀπό τό κακό1. Αὐτό ὀνομάζεται συνείδηση, καί εἶναι ὁ φυσικός νόμος (Ἰωαν. Χρυσ. P. G.49, 131-133). Αὐτός εἶναι τά πηγάδια πού ἄνοιγε ὁ Ἰακώβ, ὅπως ἀκριβῶς εἶπαν οἱ Πατέρες, καί τά παράχωναν οἱ Φιλισταῖοι (Γεν. 26, 15). Μ’ αὐτό τό νόμο, δηλαδή μέ τή συνείδηση, συμμορφώθηκαν οἱ Πατέρες καί ὅλοι οἱ Ἅγιοι πού ἔζησαν πρίν ἀπό τό γραπτό νόμο καί εὐαρέστησαν στόν Θεό. Ἐπειδή ὅμως αὐτή παραχώθηκε καί καταπατήθηκε ἀπό τούς ἀνθρώπους μέ τήν προοδευτική ἐξάπλωση τῆς ἁμαρτίας, χρειαστήκαμε τό γραπτό νόμο, χρειαστήκαμε τούς ἁγίους Προφῆτες, χρειαστήκαμε τήν ἐνανθρώπιση τοῦ Ἴδιου τοῦ Δεσπότη μας Ἰησοῦ Χριστοῦ, γιά νά τήν ξαναφέρει στό φῶς καί νά τήν ἀναστήσει, γιά νά ξαναδώσει ζωή, μέ τήν τήρηση τῶν ἁγίων ἐντολῶν τοῦ Θεοῦ, σ’ ἐκείνη τήν σπίθα πού ἦταν παραχωμένη. Τώρα λοιπόν, εἶναι στό χέρι μας ἤ νά τήν παραχώσουμε πάλι ἤ νά τήν ἀφήσουμε νά λάμπει καί νά μᾶς φωτίζει, ἄν συμμορφωνόμαστε μέ τίς ὑποδείξεις της. Γιατί ὅταν ἡ συνείδησή μας μᾶς ὑπαγορεύει νά κάνουμε αὐτό καί ἀδιαφοροῦμε, καί πάλι μᾶς λέει νά κάνουμε ἐκεῖνο καί δέν τό κάνουμε, ἀλλά σταθερά καί ἀδιάκοπα τήν καταπατοῦμε, ἔτσι τή θάβουμε καί δέν μπορεῖ πιά νά φωνάξει δυνατά μέσα μας, ἀπό τό βάρος πού τή σκεπάζει. Ὅπως ἀκριβῶς τό λυχνάρι πού δίνει θαμπό φῶς, ἔτσι καί αὐτή ἀρχίζει νά μᾶς δείχνει ὅλο πιό θολά, ὅλο πιό σκοτεινά τά πράγματα, ὅπως συμβαίνει καί μέ τό θολωμένο ἀπό τά πολλά χώματα νερό, πού δέν μπορεῖ νά δεῖ κανείς μέσα τό πρόσωπό του. Ἔτσι σιγά – σιγά καταντᾶμε νά μήν αἰσθανόμαστε ἐκεῖνα πού μᾶς ὑπαγορεύει ἡ συνείδησή μας καί νά φτάνουμε στό σημεῖο νά νομίζουμε ὅτι δέν τήν ἔχουμε καθόλου. Ὅμως δέν ὑπάρχει κανένας πού νά μήν τήν ἔχει. Γιατί αὐτό εἶναι κάτι θεϊκό, ὅπως ἤδη εἴπαμε, καί δέν χάνεται ποτέ, ἀλλά πάντα μᾶς θυμίζει ἐκεῖνο πού ὀφείλουμε νά κάνουμε. Ἐμεῖς ὅμως δέν τήν αἰσθανόμαστε γιατί, ὅπως εἶπα, τήν καταφρονοῦμε καί τήν καταπατοῦμε. 41.—. Γι’ αὐτό ὁ Πρόφήτης θρηνεῖ τόν Ἐφραίμ καί λέει: «Καταδυνάστευσε ὁ Ἐφραίμ τόν ἀντίπαλό του καί κατέπνιξε τή φωνή του» (Ὡσ. 5, 11). Ἀντίπαλο ὀνομάζει τή συνείδηση. Γι’ αὐτό καί στό Εὐαγγέλιο λέει: «Νά ἔχεις καλές σχέσεις μέ τόν ἀντίπαλό σου, ὅσο περπατᾶτε ἀκόμη μαζί στό δρόμο, μήπως κάποτε σέ παραδώσει στόν κριτή, καί ὁ κριτής στούς ὑπηρέτες καί σέ βάλουν στή φυλακή. Ἀληθινά, σοῦ λέω, δέν θά βγεῖς ἀπό ἐκεῖ μέχρις ὅτου ξεπληρώσεις καί τήν τελευταία δεκάρα τοῦ χρέους σου» (Ματθ. 5, 25-26)2. Γιατί ὅμως ὀνομάζει τή συνείδηση ἀντίπαλο; Ἀντίπαλος λέγεται, ἐπειδή ἐναντιώνεται πάντοτε στό θέλημά μας τό κακό, καί μᾶς ἐλέγχει γι’ αὐτά πού πρέπει νά κάνουμε καί δέν τά κάνουμε καί μᾶς κατηγορεῖ γι’ αὐτά πού κάνουμε ἐνῶ δέν πρέπει νά τά κάνουμε. Γι’ αὐτό τήν ὀνομάζει ἀντίπαλο καί μᾶς παραγγέλει λέγοντας: «Νά ἔχεις καλές σχέσεις μέ τόν ἀντίπαλό σου, ὅσο περπατᾶτε ἀκόμα μαζί στό δρόμο. Ὁ δρόμος εἶναι, ὅπως λέει ὁ Μ. Βασίλειος, αὐτός ὁ κόσμος. 42.—.  Ἄς φροντίσουμε λοιπόν, ἀδελφοί μου, νά φυλᾶμε τή συνείδησή μας, ὅσο ἀκόμα βρισκόμαστε σ’ αὐτόν τόν κόσμο, χωρίς νά τήν προκαλοῦμε νά μᾶς ἐλέγξει γιά κάποιο πράγμα, χωρίς νά τήν καταπατοῦμε σέ τίποτα ἀπολύτως οὔτε καί στό ἐλάχιστο. Γιατί ξέρετε καλά ὅτι ἀπό τά μικρά αὐτά καί ἀσήμαντα, ὅπως λένε, φτάνουμε νά καταφρονοῦμε καί τά μεγάλα. Γιατί ὅταν ἀρχίσει κανείς νά λέει: «Τί σημασία ἔχει, ἄν πῶ αὐτό τό λόγο. Τί σημασία ἔχει ἄν φάω λιγάκι;

Τί σημασία ἔχει ἄν δώσω προσοχή σ’ αὐτό τό πράγμα»; Ἀπό τό «τί σημασία ἔχει αὐτό καί τί σημασία ἔχει ἐκεῖνο», ἀποκτάει κανείς κακή καί διεστραμμένη διάθεση καί ἀρχίζει νά καταφρονεῖ καί τά μεγάλα καί βαρύτερα, καί νά καταπατεῖ τήν ἴδια τή συνείδησή του. Γι’ αὐτό, προσέξτε, ἀδελφοί μου, νά μήν ἀμελήσουμε τά μικρά, προσέξτε νά μήν καταφρονήσουμε αὐτά σάν ἀσήμαντα. Δέν εἶναι μικρά, γιατί ἀπ’ αὐτά τρέφεται ἡ ψυχή, ἀπ’ αὐτά δημιουργεῖται κακή συνήθεια. Ἄς ἀγρυπνήσουμε, ἄς φροντίσουμε τά ἐλαφρά, ὅσο εἶναι ἀκόμη ἐλαφρά, γιά μή γίνουν βαριά.

Καί ἡ πρόοδός μας στήν ἀρετή καί ἡ ἁμαρτία, ξεκινᾶνε ἀπό τά μικρά καί κατραλήγουν σέ μεγάλα, εἴτε καλά εἴτε κακά4. Γι’ αὐτό μᾶς προτρέπει ὁ Κύριος νά φυλᾶμε τή συνείδησή μας, σάν νά θέλει νά κάνει κάποιον ἰδιαίτερα προσεκτικό καί τοῦ λέει: «Πρόσεξε τί κάνεις, ταλαίπωρε, ξύπνα, δημιούργησε καλές σχέσεις μέ τόν ἀντίπαλό σου, ὅσο ἀκόμη βρίσκεσαι στό δρόμο μαζί του». Καί προσθέτει τό φόβο καί τόν κίνδυνο πού ἔχει ἡ ὑπόθεση λέγοντας: «Μήπως κάποτε σέ παραδώσει στόν κριτή καί ὁ κριτής στούς ὑπηρέτες καί σέ βάλουν στή φυλακή». Καί τί ἄλλο; «Ἀληθινά, σοῦ λέω, δέν θά βγεῖς ἀπό ἐκεῖ, μέχρις ὄτου ξεπληρώσεις καί τήν τελευταία δεκάρα τοῦ χρέους σου». Γιατί ἡ συνείδηση μᾶς ἐλέγχει, ὅπως εἶπα, γιά τό καλό καί γιά τόκακό, καί μᾶς ὑποδεικνύει τί νά κάνουμε καί τί ὄχι. Καί αὐτή πάλι θά μᾶς κατηγορήσει καί στή μέλλουσα ζωή. Γι’ αὐτό λέει: Μήπως κάποτε σέ παραδώσει στόν κριτή» κ.τ.λ.

43.—.  Ἡ προσπάθειά μας, γιά νά φυλάξουμε τή συνείδησή μας ἄγρυπνη καί νά συμμοργωνόμαστε μέ τίς ὑποδείξεις της, παίρνει πολλές καί ποικίλες μοργές. Γιατί πρέπει νά ἐνεργεῖ κανείς «κατά συνείδηση» καί πρός τόν Θεό καί πρός τόν πλησίον καί πρός τά πράγματα. Πρός μέν τό Θεό, γιά νά μήν καταφρονεῖ τίς ἐντολές Του, καί ὅταν δέν τόν βλέπει ἄνθρωπος καί ὅταν κανείς δέν ἀπαιτεῖ τίποτε ἀπ’ αὐτόν. Αὐτός ἐνεργεῖ «κατά συνείδηση» ἀπέναντι τοῦ Θεοῦ μυστικά. Νά, τί θέλω νά πῶ. Ἀμέλησε τήν προσευχή, ἀνέβηκε στήν καρδιά του «ἐμπαθής λογισμός» καί δέν πρόσεξε καί δέν πίεσε τόν ἑαυτό του, ἀλλά συγκατατέθηκε. Εἶδε τόν πλησίον του νά λέει ἤ νά κάνει κάτι καί κατά τή φαντασία του τόν ὑποψιάστηκε καί τόν κατέκρινε. Καί μέ λίγα λόγια, σέ ὅσα γίνονται ἐσωτερικά, μυστικά, πού κανένας δέν ξέρει, παρά μόνο ὁ Θεός καί ἡ συνείδησή μας, σ’ αὐτά πρέπει νά συμμορφωνόμαστε μέ τή φωνή τῆς συνειδήσεως. Αὐτό σημαίνει τό νά τηροῦμε τή συνείδησή μας πρός τό Θεό.

44.—.  Ἡ τήρηση τῆς συνειδήσεως πρός τόν πλησίον εἶναι νά μήν κάνει κανείς τίποτε ἀπολύτως πού καταλαβαίνει ὅτι θλίβει ἤ πληγώνει τόν πλησίον, εἴτε μέ ἔργο, εἴτε μέ λόγο, εἴτε μέ κάποια κίνηση εἴτε μ’ ἕνα βλέμμα, γιατί μπορεῖ κανείς καί μέ μιά κίνηση, ὅπως πολλές φορές λέω, νά πληγώσει τόν πλησίον, μπορεῖ καί μ’ ἕνα βλέμμα. Καί μέ λίγα λόγια, ὁ ἄνθρωπος μολύνει τή συνείδησή του μέ ὅσα καταλαβαίνει ὅτι κάνει ἐπίτηδες γιά νά προκαλέσει λογισμό στόν πλησίον, ἐπειδή ξέρει ὅτι τό κάνει ἐπίτηδες γιά νά τόν βλάψει ἤ νά τόν στεναχωρήσει. Τό νά φυλάξει λοιπόν τή συνείδηση καί νά μήν κάνει κάτι τέτοιο, εἶναι αὐτό πού λέμε, «νά ἐνεργεῖ κατά συνείδηση» πρός τον πλησίον.

45.—.  Νά ἐνεργεῖ κανείς «κατά συνείδηση» πρός τά ὑλικά πράγματα σημαίνει νά μήν κάνει κατάχρηση κανενός πράγματος, νά μήν ἀφήνει κάτι νά καταστραφεῖ ἤ νά πεταχθεῖ. Ἀλλά, καί ἄν ἀκόμα δεῖ κάτι πεταμένο, νά μήν τό ἀγνοήσει, ἔστω καί ἄν εἶναι ἀσήμαντο, ἀλλά νά τό μαζέψει καί νά τό βάλει στή θέση του. Νά μή χρησιμοποιεῖ ἀπρόσεκτα τά ροῦχα του. Γιατί, ἄς ὑποθέσουμε ὅτι μπορεῖ νά φορέσει κανείς τό ροῦχο του ἄλλη μιά ἤ δυό ἑβδομάδες καί πηγαίνει καί τό βάζει καί τό πλένει, πρίν τῆς ὥρας του, καί τό φθείρει. Καί ἀντί νά τό χρησιμοποιήσει ἄλλους πέντε μῆνες ἤ καί περισσότερο, μέ τό πλῦνε-πλῦνε το παλιώνει καί τό ἀχρηστεύει. Καί αὐτό γίνεται «παρά συνείδηση».

Τό ἴδιο συμβαίνει καί μέ τό στρῶμα. Πολλές φορές μπορεῖ κανείς νά βολευτεῖ μ’ ἕνα παπλωματάκι καί ζητάει παχύ στρῶμα. Ἄλλοτε πάλι ἔχει τρίχινο καί θέλει νά τό ἀλλάξει καί νά πάρει ἄλλο καινούργιο καί ὄμορφο ἀπό ματαιοδοξία ἤ ἀπό ἀκηδία. Μπορεῖ ν’ ἀρκεστεῖ σ’ ἕνα παλιόρουχο καί ζητάει μάλλινο καί δημιουργεῖ ζητήματα, ἄν δέν τοῦ τό δώσουν.

Ἄν δέ καί ἀρχίσει νά προσέχει τόν ἀδελφό του καί νά λέει: «Γιατί αὐτός ἔχει αὐτό καί ἐγώ δέν ἔχω»; Ἔ, αὐτός εἶναι μακάριος! Τότε πρόκοψε!5.

Ἄλλοτε πάλι ἁπλώνει κανείς τό ροῦχο του ἤ τό σκέπασμά του στόν ἥλιο καί ἀμελεῖ νά τό μαζέψει καί τό ἀφήνει καί καίγεται. Καί αὐτό εἶναι «παρά συνείδηση».

Παρόμοια καί μέ τά φαγητά. Μπορεῖ κανείς νά βολευτεῖ μέ μικρό λάχανο ἤ μέ λίγα ὄσπρια ἤ λίγες ἐλιές, καί δεν τό σηκώνει, ἀλλά ζητάει ἄλλο φαγητό πιό γευστικό καί πιό πολυτελές. Ὅλα αὐτά εἶναι «παρά συνείδηση»6. 46.—.  Οἱ Πατέρες ὅμως λένε ὅτι δεν πρέπει ὁ μοναχός ν’ ἀφήσει ποτέ τή συνείδησή του νά τόν κατατυραννεῖ γιά ὁποιοδήποτε θέμα7. Πρέπει λοιπόν, ἀδελφοί μου, ν’ ἀγρυπνοῦμε πάντοτε καί νά φυλαγόμαστε ἀπ’ ὅλα αὐτά, γιά νά μήν πέσουμε σέ κίνδυνο. Καί ὁ ἴδιος ὁ Κύριος μᾶς τό προεῖπε, ὅπως τό ξανάπαμε. Ὁ Θεός νά δώσει νά τά ἀκοῦμε καί νά τά τηροῦμε ὅλα αὐτά, γιά νά μήν μᾶς κατακρίνουν οἱ λόγοι τῶν Πατέρων μας. Ἀμήν.

Ἀπό τό βιβλίο, «Ὁ Ἀββᾶς Δωρόθεος, ἔργα ἀσκητικά» Ἐκδ. «ΕΤΟΙΜΑΣΙΑ»Ἱ.Μ. Τιμίου Προδρόμου Καρέα

ΠΗΓΗ ΙΕΡΑ ΜΟΝΗ ΤΙΜΙΟΥ ΠΡΟΔΡΟΜΟΥ ΚΑΡΕΑ

Όσοι συνηθίσαμε να λέμε ψέματα, δεν σεβόμαστε ούτε τον εαυτό μας ούτε τους άλλους

Μητροπολίτης Ἐδέσσης, Πέλλης καί Ἀλμωπίας Ἰωὴλ Φραγκάκος

«Εἰσί δέ τρεῖς διαφοραί ψεύδους· ἔστιν ὁ ψευδόμενος κατά διάνοιαν καί ἔστιν ὁ ἐν λόγῳ ψευδόμενος καί ἔστιν ὁ εἰς αὐτόν τόν βίον αὐτοῦ ψευδόμενος» (ἀββᾶ Δωροθέου, Περί Ψεύδους, ΕΠΕ «Φιλοκαλία», τ. 12).

Ὑπάρχουν τρεῖς γενικοί τρόποι γιά νά λέμε ψέματα καί νά εἴμαστε ψευδόμενοι, γράφει ὁ ἀββᾶς Δωρόθεος.

α. Ὁ πρῶτος τρόπος εἶναι νά ψεύδεται κάποιος κατά διάνοια. Χαρακτηριστικό αὐτῆς τῆς καταστάσεως εἶναι ἡ ὑπόνοια καί ἡ καχυποψία. Αὐτός πού ἔχει καχυποψίες, ἐάν δεῖ κάποιον νά ὁμιλεῖ μέ ἕναν ἄλλο, ὑποπτεύεται πώς μιλοῦν γι' αὐτόν. Ἐάν διακόψουν τήν ὁμιλία, ὑποψιάζεται πώς διέκοψαν γι' αὐτόν. Ἡ καχυποψία, πού εἶναι μία μορφή ψεύδους, τόν κάνει νά μή λέγει τίποτε τό ἀληθινό, ἀλλά νά κατασκευάζει ὅλο ὑποθέσεις. Τά ἀποτελέσματα τῆς περιπτώσεως αὐτῆς εἶναι περιέργειες, κρυφακούσματα, καταλαλιές, κατακρίσεις καί μαλώματα.

β. Ὁ δεύτερος τρόπος εἶναι νά ψευδόμαστε μέ τόν λόγο. Ἕνας πού εἶναι ψεύτης στά λόγια, προσπαθεῖ νά δικαιολογήσει τίς ἁμαρτίες του, τά πάθη του ἤ προσπαθεῖ νά ἐπιτύχει τοῦ σκοποῦ του μέ ψέματα. Τροποποιεῖ τίς κατηγορίες εἰς βάρος του μέ ψέματα. Λέγει ψέματα γιά νά ἐκπληρωθοῦν οἱ ἐπιθυμίες του. Ψεύδεται γιά νά ἐντυπωσιάσει, νά ἀποφύγει πολλές καταστάσεις ἤ γιά νά κερδίσει χρήματα καί ἀγαθά. Αὐτός πού λέγει ψέματα στά λόγια του, φτάνει στό σημεῖο νά μήν τόν πιστεύουν οἱ ἄλλοι, ἔστω καί ἄν λέγει ἀλήθεια.

γ. Ὁ τρίτος τρόπος εἶναι ὅταν ψεύδεται κάποιος μέ τόν βίο του. Ἄλλη εἶναι ἡ πραγματική ζωή πού κάνει καί ἄλλη δείχνει νά κάνει. Εἶναι ἄσωτος, ἀλλά ἐμφανίζεται ἐγκρατής. Εἶναι πλεονέκτης καί ἐμφανίζεται ἐλεήμονας καί μιλᾶ μέ θέρμη γιά τήν ἐλεημοσύνη. Εἶναι ὑπερήφανος καί θαυμάζει τήν ταπεινοφροσύνη. Προβάλλει τήν ἀρετή ἤ γιά νά σκεπάσει τόν ἑαυτό του ἤ γιά νά τόν θαυμάζουν οἱ ἄλλοι. «Οὗτος οὐκ ἔστιν ἁπλοῦς ἄνθρωπος, ἀλλά διπλοῦς». Εἶναι διπλοπρόσωπος. Ἡ κατάσταση τῆς ὑποκρισίας συνδέεται στενά μέ τό ψεῦδος, καί μάλιστα μερικές φορές ἡ ὑποκρισία καί τό ψεῦδος ταυτίζονται.

Τό πάθος τοῦ ψεύδους ὅλους μας ἔχει ἀκουμπήσει. Ἄλλος ψεύδεται ἐπειδή ἀποσκοπεῖ στό συμφέρον του, ἄλλος γιά τήν καλοπέρασή του, ἄλλος γιά τήν ἱκανοποίηση τῆς φιληδονίας του, ἄλλος γιά νά προξενήσει γέλιο καί εὐτραπελία, ἄλλος γιά νά ἐπιβουλευτεῖ τόν ἀδελφό του καί νά τόν κακοποιήσει· ὑπάρχουν πολλοί λόγοι γιά νά πεῖ κάποιος ψέματα.

Τό ψέμα ὅμως, ὅπως μέ εὐκολία θριαμβεύει, ἔτσι καί μέ εὐκολία καταρρέει. Μπορεῖ κάποιος νά λέγει ἕνα σωρό λόγια πού μέσα σέ αὐτά κρύβεται μέ ἐπιμέλεια τό ψέμα, στό τέλος ὅμως δέν ἐπιτυγχάνει τίποτε. Πολλές φορές λέμε ψέματα γιά νά ἐπικρατήσουμε, ἀλλά τελικά τά ἴδια μας τά ψέματα μᾶς ἐκθέτουν καί μᾶς ρεζιλεύουν.

Κατά κανόνα ὅσοι λέμε ψέματα ἀποδίδουμε στούς ἄλλους τά ἐλαττώματα τά δικά μας, ὅπως ἀκριβῶς κάνουν καί οἱ ἀνήθικες γυναῖκες, πού κατηγοροῦν τίς τίμιες ἀπό φόβο μήν τυχόν μιλήσουν. Ἐπίσης, γινόμαστε ἰδιαίτερα φορτικοί στούς ἄλλους ἤ ἀκόμη καί βίαιοι. Αὐτό φαίνεται καθαρά στήν περίπτωση τῆς καχυποψίας. Ὅποιος δηλαδή ἔχει ὑπόνοιες καί καχυποψία, βασανίζει τούς ἄλλους. Ἕνας σύζυγος πού ὑποψιάζεται τήν σύντροφό του, τήν βασανίζει, τήν βρίζει, τήν ἐξουθενώνει καί τήν κακοποιεῖ. Συμβαίνουν ὅλα αὐτά, ἐπειδή στό μυαλό του ἔχει πλάσει ψευδεῖς εἰκόνες ἤ ἔχει καταλήξει σέ ψευδῆ συμπεράσματα.

Ἀκόμη ὑπάρχει καί ὁ μυθομανής. Λέγει ψέματα χωρίς νά ἐξυπηρετοῦν σέ τίποτε. Νομίζει ὅτι τόν καταδιώκουν, προφυλλάσσεται ἀπό ἄλλους χωρίς λόγο κ.ἄ. Ὁ μυθομανής μπορεῖ νά προκαλέσει στούς ἄλλους ἄσχημες καταστάσεις καί ἐνδέχεται ἐξ αἰτίας του, νά ἀποδίδονται σέ ἀνθρώπους ἀθώους κατηγορίες ἐντελῶς ἀνυπόστατες καί μή πραγματικές. Ἡ μυθομανία εἶναι ἕνα εἶδος διαστροφῆς.

Αὐτό τό φοβερότατο πάθος, τό ὁποῖο δέν θεωροῦμε σπουδαῖο, ἀφοῦ μάλιστα βρίσκουμε καί δικαιολογίες πώς τάχα λέμε ψέματα γιά καλό, γιά νά προστατεύσουμε τούς ἄλλους, γιά νά σώσουμε μία οἰκογένεια, γιά νά προλάβουμε τυχόν μεγαλύτερες καταστροφές, ὀφείλουμε νά τό πολεμήσουμε. Ὅσοι συνηθίσαμε νά λέμε ψέματα, δέν σεβόμαστε οὔτε τόν ἑαυτό μας οὔτε τούς ἄλλους καί πολλές φορές τό πάθος αὐτό μᾶς ἐκθέτει στά μάτια τῶν ἄλλων, ἀλλά προπαντός μᾶς στερεῖ τήν εὐλογία τοῦ Θεοῦ.

Abba Dorotheos on Self-Censure

At the end of the excerpt of Saint John Chrysostom’s homily on the Sunday of the Paralytic, we read: ‘Even now I can show you many who naturally hate having anything to do with women, and avoid conversation with them as impure. Shall we call them chaste; tell me, shall we crown them and proclaim them victors?’

This seems fairly simple. If you’re not troubled by a particular temptation or sin, it takes no great effort to avoid it. This is hardly a victory over temptation, since there was none in the first place. By the same token, if we make a virtue out of a necessity, it’s not the same as making a virtue out of temptation. Abba Dorotheos gives an example of this, and goes on to demonstrate the spiritual dangers involved in a lack of self-awareness.

There was a certain brother living at the monastery before I left there and I never saw him put out or troubled about anything, even though I saw many of the brethren insulting him and treating him outrageously, in a variety of ways. The young man bore everything that was done to him by everyone as if he wasn’t bothered in the least. I used to wonder at his amazing tolerance and wanted to learn how he’d acquired such virtue. So on one occasion I took him aside, made a deep obeisance to him and begged him to tell me what thoughts were always in his heart- either when he was being sworn at or when he treated badly by others- that he should manifest such patience. He answered naturally and simply, ‘I just keep my distance from these filthy people and put up with it, just as good dogs do with the way people treat them’. When I heard this I bowed my head and said to myself, ‘This brother’s found his way!’ I made the sign of the cross and left, praying that God would protect both him and me.

On Travelling the Way of God with Vigilance and Sobriety

Abba Dorotheos

Let us look to ourselves, brethren, and be sober. Who will give us [back] this time, if we waste it? The time will come when we seek these days and will not find them… Let us make a start, let us, in the meantime, desire good. For even though we are not yet in perfection, our desire for it is the beginning of our salvation. From desiring we enter into combat, with God’s help, and through fighting will be assisted in the acquisition of the virtues. This is why one of the Fathers [Abba Longinus]says: “Give blood and receive the Spirit”…

For virtues are to be found in the middle. This is the King’s highway of which the holy  Elder said: “Walk by the King’s highway and count the miles”. The virtues, therefore, as I said, are in the middle, between excess and total lack. This is why it is written: “Do not swerve to the right or to the left; turn your foot away from evil (Prov. 4, 27) and go along the King’s highway” (cf. Num. 20, 17). And as  St. Basil says, “A person is upright at heart when their thinking tends neither towards excess or absence, but goes straight to the middle path of virtue”.

Now, what do I mean? Evil in itself is nothing, for it has no essence or form of being*. God forbid! But a soul which deviates from virtue is in an impassioned state and thus performs wickedness; therefore it suffers from this and does not find any natural rest in it…  wickedness is a sickness of the soul depriving it of its own natural health, which is virtue. This is why we said that virtue stands in the middle, just as courage stands midway between cowardice and foolhardiness; humility between arrogance and obsequiousness; modesty between timidity and audacity- and so on with the other virtues.

If someone is found to possess these virtues, such a person is deemed honourable by God, even if they are seen to eat and drink and sleep like other people. They are esteemed for the virtues they possess. But unless people are watchful and keep an eye on themselves they easily deviate from the road either to the left or to the right, that is towards excess or neglect, and so bring upon themselves the sickness that is wickedness.

This then is the royal road by which all the saints have walked; the milestones are the different states of the soul a person has to pass through to see where they are, what point they’ve reached, and what condition they are in…

Let each of us find out about our own condition. There are three conditions among people: that of giving free reign to our passions; that of checking them; and that of uprooting them. Those who indulge the passions and give in to them, claim them as a right; those who neither indulge our passions nor cut them off completely, dispute with them and come through, but still have them within themselves; those who root them out struggle actively against them.

These three states are very broad. What do I mean? Do you want us to speak about arrogance or debauchery, or shall we speak rather of vainglory, since we often fall into it? Out of vainglory some people won’t listen to anything that’s said to them. There are those who, when they hear one word are upset and then say five words- or even ten- to every one, and argue and become incensed. And when they stop arguing they carry on fulminating against the person who uttered that one word, and bearing malice against them, and are sorry that they didn’t say more than they managed to. And they prepare speeches even more dire to make to that person, and they always say, ‘Why didn’t I say this?’ Or, ‘And I’ve got this to say, as well’. And they’re always in a rage.

This is one state, where wickedness has become firmly established in someone. May God deliver us from such a state; this state leads to hell, for every active sin is subject to hell. And even if such people should desire to repent, they are not strong enough to rid themselves of the passions unless they have the assistance of the saints, as the Fathers say. This is why I am always telling you to cut off your passions before you become in thrall to them.

Other people, on being upset by hearing a word, also give back five or ten words, and are annoyed for not having said others three times worse. They’re downcast and bear a grudge and go on like this for a few days, and then get over it. Some are like this for a week then are sorry, others are like this for a week, others for a day. Others swear, argue, are upset, upset other people, and immediately repent. You see how many different states there are, and yet all those people are headed for hell as long as they act in this way.

Let us also speak about those who check their passions. They hear one word [ said against them ] and are troubled within themselves, though they’re not saddened because of being abused, but because of not being able to handle it better. This person is in the condition of those who battle their passions and check them. Others struggle and labour and finally are conquered by their passion because it wears them down. Others desire not to answer badly but are betrayed into doing so through habit. Others try hard never to reply maliciously but are saddened that they were the cause of being abused in the first place, but berate themselves for their sadness and repent it. Others again are neither sad nor glad about having been abused.

 All these are keeping their passions in check. Two groups are different, however: those who fought and fell; and those who were swept away by force of habit. These are in danger of being like those who give their passions free rein. Yet I say that they are, indeed, standing up to their passions, because in disposition they were opposing them and do not wish to yield to them. They are then grieved, but carry on the struggle. For the Fathers used to say that everything that the soul does not want is of short duration. These groups should examine themselves and see whether, though they might not want to give expression to the passion, they still enjoy the cause of it, which is why they are defeated and carried away…

We also wish to speak of those who are uprooting their passions, people who rejoice over being abused on the grounds that it will bring a reward. These are uprooting a passion, but not knowingly. Others rejoice at being abused and consider that they needed to be upbraided because they were the cause of it;  these people are wittingly uprooting a passion. If people are abused and yet consider themselves to be the cause and accept whatever befalls them as a result, that is knowledge. For everyone who prays to God, ‘Lord, give me humility’ ought to know what they’re asking for, that is that He will send someone to abuse them. And on being insulted, they ought to disparage and despise themselves in their own minds, so that, whereas the other person has humiliated them outwardly, they humiliate themselves inwardly. Others again not only rejoice at being abused and attribute the cause to themselves, but are also sorry for bringing the one who abused them to such turmoil. May God bring us all to this state.

*Cf. Julian of Norwich: “But I did not see sin. I believe it has no substance or real existence. It can be known only by the pain it causes”.

Ἡ Ζωή δίχως καθρέφτη

Σύμφωνα με τον Αββά Δωρόθεο (μεγάλος Πατέρας και ασκητής που έζησε και πολιτεύτηκε στην Παλαιστίνη κατά τον ΣΤ' αιώνα), υπάρχουν τρείς τρόποι για να πει κανείς ψέματα. Ο πρώτος είναι με το νού, ο δεύτερος με τα λόγια και ο τρίτος, το να πει κανείς ψέματα με την ίδια του τη ζωή. Στη παρούσα δημοσίευση ο αναγνώστης θα συναντήσει την τρίτη περίπτωση και πως αυτή εκδηλώνεται. Χρειάζεται καθολική όραση και πνευματική διαύγεια για να καταλάβει κανείς το νόσημα αυτό. Ένα νόσημα που ο πνευματικός Πατήρ αναλύει και παραδίδει ως γνήσιος Διδάσκαλος στα πνευματικά του τέκνα.

«Εκείνος που ψεύδεται με την ίδια τη ζωή του, είναι αυτός που, ενώ είναι άσωτος, προσποιείται ότι έχει εγκράτεια, ή είναι πλεονέκτης και μιλάει για ελεημοσύνη και επαινεί τη συμπάθεια ή είναι υπερήφανος και θαυμάζει την ταπεινοφροσύνη.Και τη θαυμάζει βέβαια όχι γιατί θέλει να επαινέσει την αρετή. Γιατί, αν το έλεγε μ'αυτό το σκοπό, πρώτα-πρώτα θα ομολογούσε με ταπείνωση την ασθένεια του λέγοντας: «Αλλοίμονο σε μένα τον άθλιο, γιατί δεν έχω κάνει τίποτα καλό στη ζωή μου». Και αφού πρώτα θα ομολογούσε την αδυναμία του, τότε θα έπρεπε να θαύμαζε και να επαινούσε την αρετή. Αλλά εγκωμιάζει την αρετή, χωρίς να έχει κύριο σκοπό ν'αποφύγει να σκανδαλίσει τους άλλους. Γιατί σ'αυτή την περίπτωση, θα έλεγε: «Εγώ βέβαια, είμαι άθλιος και εμπαθής, γιατί να σκανδαλίσω κι άλλον; Γιατί να βλάψω κι άλλη ψυχή, και να φορτωθώ και άλλο βάρος»; Μ'αυτό το λογισμό-και αν ακόμα αμάρτανε-θα είχε πλησιάσει κάπως το καλό. Γιατί είναι χαρακτηριστικό ταπεινώσεως να εξευτελίζουμε τον εαυτό μας και χαρακτηριστικό συμπαθείας να φροντίζουμε τον πλησίον. Αλλά αυτός δεν θαυμάζει για τους λόγους που ανέφερα την αρετή, αλλά καταπιάνεται και μιλάει γι'αυτήν και τη θαυμάζει ή για να σκεπάσει την ασχήμια του-αφήνοντας να εννοηθεί ότι δήθεν και αυτός έχει κάποια σχέση μ'αυτήν-ή πολλές φορές για να κάνει κακό και να παραπλανήσει τον εαυτό του. Γιατί καμιά κακία, καμιά αίρεση, ούτε και αυτός ο ίδιος ο διάβολος δεν μπορεί να ξεγελάσει τον άνθρωπο παρά μόνο αν του παρουσιαστεί σαν αρετή, όπως λέει ο Απόστολος: «αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός» (Β' Κορ.11-14). Δεν είναι λοιπόν παράξενο αν και οι υπηρέτες του μεταμορφώνονται σε υπηρέτες κάθε αρετής.
Έτσι ακριβώς και ο ψεύτης, είτε γιατί ντρέπεται και φοβάται να μην ταπεινωθεί, είτε, όπως είπα, γιατί θέλει να παρασύρει και να ξεγελάσει κάποιον, μιλάει για τις αρετές, και τις παινεύει και τις θαυμάζει, σαν να'ναι δικές του και να τις έχει ζήσει. Αυτός είναι εκείνος που ψεύδεται με ολόκληρη τη ζωή του. Αυτός δεν είναι άνθρωπος απλός, αλλά διπλοπρόσωπος. Άλλος είναι μέσα του και διαφορετικός φαίνεται. Διπλή είναι και εντελώς αξιοπεριφρόνητη ολόκληρη η ζωή του.

Να λοιπόν, είπαμε και για το ψέμα ότι προέρχεται από το διάβολο. Μιλήσαμε και για την αλήθεια, ότι η αλήθεια είναι ο Θεός. Ας αποφύγουμε λοιπόν, αδελφοί μου, το ψέμα για να γλυτώσουμε από τη μερίδα του πονηρού, και ας αγωνιστούμε να αποκτήσουμε την αλήθεια, για να ενωθούμε μ'Αυτόν που είπε: «Εγώ είμαι η Αλήθεια» (Ιωάν.14.6). Ο Θεός να μας κάνει αξίους της ΑλήθειαςΤου».

Αββά Δωρόθεου έργα ασκητικάΕκδόσεις «Ετοιμασία», σελ. 247-249

Abba Dorotheos-That We Should Traverse the Godly Path with Understanding and Heedfulness

Let us take a care for ourselves, O brethren, let us be heedful. Who will give us this time back if we lose it in vain? In truth we will seek these days and not find them. Abba Arsenius always used to say to himself, "Arsenius, why did you leave the world?" And we find ourselves in such ruinous sloth that we are not even conscious of what we then desired, and therefore we not only make no progress, but we constantly grieve. This occurs in us because we do not have heedfulness in our heart. And truly, if we only wanted to labor a little, we would grieve little and not suffer difficulties. For if we would force ourselves from the start, then with continual labor we would advance little by little and perfect the virtues with ease; because seeing that we are forcing ourselves, God gives us help. And so let us force ourselves, let us make a good beginning, let us fervently desire the good; for although we have not yet attained perfection, this very desire is already the beginning of our salvation—from this desire we begin with God's help to labor also, and through labor we receive help in acquiring virtues. Therefore one of the fathers has said, "Give blood and receive spirit." That is, struggle, and you will receive the habit of virtue.

When I was studying secular sciences, at first they seemed to me extremely difficult, and when I would come to take up a book, I would be in the same state as a man about to touch a wild beast. But when I continued to force myself, God helped me, and diligence became in me such a habit that from zeal for reading I would not notice what I ate or what I drank or how I slept. And I never allowed myself to be enticed to dinner by any of my friends, nor did I even enter into conversation with them while I was reading, although I was sociable and loved my comrades. When the philosopher would dismiss us, I would wash myself with water, for I became dry from the immoderate reading and had need to refresh myself with water every day. Coming home, I did not know what I would eat, for I had no time to even prepare my own food, but I had a loyal man who cooked what he wanted for me. I ate what I found prepared, having a book beside me on the couch, and often I would become absorbed in it. Likewise at the time of sleeping it would be beside me on my table, and having fallen asleep for a little, I would suddenly jump up in order to continue reading. Again in the evening, when I would return home, after Vespers, I would light a lamp and continue reading till midnight, and in general I was in such a state from reading that I knew not at all the sweetness of repose.

When I entered the monastery I therefore said to myself, "If while studying superficial philosophy the practice of reading had generated within me such desire and zeal, and it had developed into a habit for me, then I should be even more zealous in the study of virtue." I drew much strength and zeal from this example. And so if one wishes to acquire virtue, he should not be careless and distracted. For just as one who studies carpentry does not take up some other craft, so also those who wish to study spiritual work should be concerned with nothing else, but should study its acquisition day and night. Otherwise those who undertake this work not only will make no progress, but they will distress themselves, senselessly troubling themselves. For he who is not attentive to himself and does not labor is easily drawn away from virtue, because virtue is the mean, the royal path of which one elder (Abba Benjamin) spoke: "Go by the royal path and count the miles." And so virtue, as I have said, is a medium between excess and lack. Therefore it is also said in the scripture, Ye shall not turn aside to the right hand or to the left, but go by the royal path (Deut. 5:32). And St. Basil says, "He is upright of heart whose thought is inclined neither to excess nor to lack, but is directed only toward the mean of virtue."

Evil is nothing in and of itself, for it is not some sort of entity, nor has it any content. But the soul that declines virtue becomes passionate and gives birth to sin, and therefore languishes in sin, not finding in it any natural repose. And does a tree have worms in it by nature? No, but when it begins to rot, this rottenness engenders worms, and these same worms devour the tree. So does metal also produce rust, whereupon it itself is eaten away by rust. And clothes themselves produce the moth, which then eats and ruins the clothing. It is this way with the soul—it engenders evil, which previously had no existence, nor any content, as I have said, and the soul itself is in turn tortured by the evil. As St. Gregory has well said, "Fire is generated by matter and it consumes matter as evil consumes those who are evil." We see the same activity in diseases of the body: when someone lives a disorderly life and does not take care of his health, there occurs an excess or deficiency of something in the body which makes a man sick; whereas this disease did not previously exist at all, it was never something self-perpetuating, and after the body is healed the disease again no longer exists. In precisely the same way, evil is also the infirmity of a soul deprived of its characteristic, natural health, which is virtue.

And this is why we have said that virtue is a mean: thus courage is to be found between fear and impudence; humility of wisdom is between pride and man-pleasing; reverence is between shame and shamelessness; and so on with the other virtues. So when a man has become worthy to acquire these virtues, he is well-pleasing before God, and although everyone sees that he eats, drinks and sleeps just like other men, still he is pleasing to God for the virtues he possesses. But he who is not attentive to himself and does not guard himself is easily turned away from this path either to the right or to the left, that is, to either excess or deficiency, and he engenders that infirmity which is evil. So we have discussed the royal path by which all the saints have travelled.

The miles are the various attitudes which every individual must always count and continually note: where is he, what milestone has he reached, what is his current frame of mind? We are like people who, having set out for the Holy City of Jerusalem, and having left their own cities, might go five miles and stop, while others go ten miles, some make half the journey, and others have not even travelled the path at all, but having left their own city, sit outside the gates amidst its stinking waste dumps. Some of those who are on the way might go two miles and those their way, then return, or, having travelled two miles forward they then go five backward. Others come to the city itself but stop just outside of it, without entering the city itself. The same thing happens with us—for some of us have left the world and entered the monastery with the intention of acquiring virtue, and some have done a little and then stopped; others have done more, and still others have done half of the work and then stopped; some have not done anything at all, but thinking that they have left the world they remain in their worldly passions and their foul odor. Others have done a little good but then destroy it; and some even devastate more than what they have accomplished. Others, while they have performed virtues still have pride and belittle their neighbor, and therefore they have not entered into the city but remain outside of it. These as a result have also failed to achieved their goal, for although they have arrived at the very gates of the city, they remain outside of it, and thus have not fulfilled their intention. And so each of us should consider where he is—has he left his own city but stopped outside the gates in its stinking waste dumps, has he gone a little way, or a great distance; has he reached the middle of his journey; or is he going two miles forward and then two back; has he come to the city and entered into Jerusalem; or, although he has reached the city he was not able to enter it. Let everyone examine his own state to see where he is.

There are three attitudes of soul in a man: Either he acts according to passion, he opposes passion, or he uproots it. He acts according to passion who fulfills it and satisfies it. He opposes passion who does not act according to it, neither does he not cut it off, but struggles so that the passion might pass; nonetheless he still has it within himself. And he uproots passion who labors and does what is opposed to the passion. But these three attitudes have a very broad application. For example, name whatever passion you wish, and we will examine it. Do you wish us to speak of pride? Do you wish us to speak of fornication, or would you rather that we spoke of vainglory? For we are quite conquered by vainglory. Because of vainglory a man cannot bear to hear a word from his brother. When one person hears a single word, he becomes upset or answers five or ten words to his brother's one, and becomes hostile and bitter. When the quarrel is ended he continues to have thoughts against the one who said it to him, he remembers the insult and regrets that he did not say more than he did in reply. He conjures to himself ever stronger words to tell him later. He repeats to himself, "Why didn't I say this or that to him, why did he say that to me, and I will tell him such and such," and he continues to be angry. This is one attitude. This means that evil has been converted into habit. May God deliver us from such an attitude for it unfailingly leads to torments—for every sin which is fulfilled in deed leads to hell, and although such a man might desire to repent, he alone cannot conquer passions unless he receives help from some saints as the fathers have also said. This is why I constantly say to you: Strive to cut off the passions before they become a habit in you. One person hears an offensive word, and although he is disturbed and returns five or ten words to the one, regretful that he did not say three other stronger ones, grieves and remembers the wrong—nevertheless he has a change of heart after a few days. Another spends a week in a like state and then changes; and still another changes within a day. One person is offended, quarrels, becomes disturbed and disturbs others, but is then immediately converted. So you see how many different attitudes there are! However, all these people are subject to hell as long as they fulfill their passions.

Let us speak now of those who oppose the passions. One person when he hears a word is saddened, not because he has been offended, but because he did not bear this offense: this person is in the state of those who are laboring and opposing the passions. Another person is laboring and struggling in asceticism, but at last he is conquered by the compulsion of passion. Yet another wishes to reply in an offensive way, but avoids this because of habit. Another one strives not to say anything at all offensive, but he grieves at being reproached; however he condemns himself and repents that he grieves. Yet another is not embittered by the offense, but he also does not rejoice over it. These are the kinds of people who oppose the passions. However, two of them are to be distinguished from the rest—those who are conquered amidst the struggle and those who are attracted to a passion by habit and are thereby threatened with falling into the same danger as those who act according to passions. I have included them among those who are opposing the passions, for by their good intention they have stopped the passion and do not wish to act according to it, but they are also saddened and continue to struggle. The Fathers have said, that anything that goes against the soul's own desire cannot not last long. But these people must test themselves in order to see whether they do not perform, if not the passion itself, then something which arouses passion, which is why they are conquered or attracted by it. There are also those who strive to stop the passion, but only by instilling another passion: one person is silent because of vainglory, another because of man-pleasing, or from some other kind of passion. Such people want to heal evil by means of evil. But Abba Poemen said that evil can in no way uproot evil. These people are among those who act according to passion, although they succeed in deceiving even themselves.

Finally we would like to speak of those who are uprooting passion. One rejoices when he is offended, but this is because he has in view the reward. He belongs to those who are uprooting passion, but not with understanding. Another rejoices when he receives offense—he considers that he should have endured this offense because he himself gave occasion for this: he is uprooting passion with understanding. To receive offence, to lay the blame upon oneself and consider everything which comes against us as our own is a work of understanding, because everyone who prays to God, "Lord, grant me humility," should know that he is entreating God to send him someone to offend him. Therefore, when someone offends him he himself should reproach himself and belittle himself mentally, so that at that time when another is humbling him from outside, he himself has humbled himself from within. Yet another not only rejoices when he is offended and considers himself to be guilty, but he also is sorry for the disturbance of the one who offends him. May God lead us to such an attitude.

Do you see how broad are these three attitudes? And so let each of us examine, as I have said, which state he is in. Does he willingly act according to passion and satisfy it? Or, not desiring to act according to it, is he conquered by it? Or is he drawn into acting according to his passion by habit, and having committed the act, does he grieve and repent that he acted in this way? Or does he labor with understanding to cut off the passion? Or does he labor against one passion for the sake of another, as in the case we have mentioned of someone who is silent out of vainglory, or man-pleasing, or in general out of some human considerations? Or has he begun to uproot passion, and is he uprooting it with understanding and doing what is contrary to the passion? Let everyone find out where he is, at which stage. For we should test ourselves not only every day, but also every year and every month and every week and say, "Last week this passion troubled me very much, but now what sort am I?" Likewise every year one should ask himself: "Last year I was so conquered by this passion, and now what sort am I?" Thus we should always test ourselves to see whether we have succeeded some little bit, or whether we are in the same state as we were before, or whether we have fallen to something worse. May God grant us strength, so that even if we have not succeeded in uprooting passions, then at least we have not acted according to them and have contested against them. For in truth it is a serious matter to act according to passion and not offer some opposition to it. I will draw a comparison for you of one who acts according to passion and satisfies it. He is like a man whose enemy is shooting arrows at him, and he takes those arrows and pierces his own heart with them. A man who fights against passion is like one who is showered with arrows by his enemy but, but is not wounded because he is clothed with armor. But he who is uprooting passion is like one who, being showered with arrows by his enemy, breaks them or returns them to the hearts of his enemies as is said in the psalms: Let their sword enter into their own hearts, and let their bows be broken (Ps. 36:15).

And so let us also strive, O brethren, even if we cannot return their own weapons into their own hearts, then let us at least not receive the arrows and not pierce our own hearts with them; but let us be clothed in armor so as not to be wounded by them. May the good God protect us from them, may He grant us heedfulness and instruct us on His path, for to Him belongs glory, honor and worship unto the ages. Amen.

Abba Dorotheos

ABBA DOROTHEOS -On the building and completion of the soul's house of virtues

ABBA DOROTHEOS

                       

The scripture speaks of the midwives who did not kill the children of Israel of the male sex, that as the midwives feared God, they established for themselves dwellings (Ex. 1:21). Are they tangible dwellings that are spoken of here? And what does it mean to build a house for oneself according to the fear of God? We do the contrary: we are taught to leave even those houses we already have for the sake of the fear of God. The scripture speaks here not of tangible dwellings but of the house of the soul, which a man builds for himself by observing God's commandments. The scripture thus instructs us that the fear of God motivates the soul to keep the commandments, and by means of the commandments the house of the soul is built. Let us also, brethren, be attentive to ourselves, let us also fear God, let us build for ourselves a house so as to find protection in wintertime, in the times of rains, thunder and lightning, because one who does not have a house endures great misfortune in time of winter.

How is the house of the soul built? We can learn this by observing how a material house is built. For he who wishes to build such a house must fortify all around by building walls on all four sides, and not concern himself with one side only, neglecting the other three. Otherwise he will derive no benefit at all, but will waste everything in vain—his intention, expense, and labor. So does it happen also with the soul: for a man who desires to build a house of the soul should not neglect a single wall of his building, but should erect it evenly and harmoniously. This is what is meant by what Abba John said, "I wish that a man would acquire a little of every virtue every day," and not hold to one virtue and abide in it, practicing it alone without any concern for the others, as some are wont to do. It may be also that they have this virtue by habit, or by their natural character, and therefore the passion which is opposed to it does not trouble them; but beyond this they are unnoticeably attracted by other passions and they are troubled by them, however they are not concerned over them, but on the contrary think that they possess something great. Such people are like a man who builds only one wall, raising it up as high as possible; and gazing only at the loftiness of this one wall, he thinks that he has done something great. He does not realize that should the wind blow even once it will blow the wall down, for it stands alone and is not bound to other walls. Besides, no one can set up a defense for himself from one wall, because it is vulnerable from all the other sides. It is unreasonable to act in this way—on the contrary, one who desires to build a house that will protect him should build it and fortify it from all four sides. I will explain to you how this is.

At first a foundation must be placed, that is, faith: for without faith, as the Apostle says, it is impossible to please Him [God] (Heb. 11:6), and then on this foundation a man should erect his building evenly. If obedience is needed, he should place one stone of obedience; if he has been offended by his brother, he should place one stone of long-suffering; if an occasion for continence has presented itself he should place one stone of continence. Thus from every virtue for which an occasion presents itself he should place in the building one stone, and thus build it up from all sides, placing now a stone of compassion, now a stone of cutting off his own will, now a stone of meekness, and so forth. And while doing all this one should be careful to have patience and courage, for they are the foundation stone, by them is bound together the building and one wall is joined with the other, which is why the walls do not lean and are not separated one from the other. Without patience and courage no one can perform a single virtue. For if someone does not have courage in his soul, he will not have patience either; and he who does not have patience can do nothing at all. Therefore it is said, in your patience possess ye your souls (Lk. 21:19).

One who is building must likewise spread mortar on each stone; for if he places stone upon stone without mortar, the stones will fall out and the house will fall down. Mortar is humility, because it is taken from the earth and is to be found at everyone's feet. And every virtue which is performed without humility is not a virtue. This is written also in the Patericon: "Just as one cannot build a boat without nails, so also it is impossible to be saved without the humility of wisdom." And thus, everyone should do everything that he does that is good with humility, so that by humility he might preserve what has been done.

A house must also have so-called rafters, which are discernment: they confirm the building, join stone with stone and tie the walls together, while at the same time adding great beauty to the house. The roof is love, which is the perfection of virtue, and it is the pinnacle of the house. After the roof, there is a railing.[1] What does the railing around the roof mean? In the law about this it is written, if you build a house and make a roof on it, then make around the roof a railing, so that your children will not fall off the roof (Deut. 22:8). The railing is humility, because it defends and preserves all the virtues. And just as every virtue must be joined with humility, like, as we have said, the mortar that is spread upon each stone, so also is humility needful for the perfection of virtue. For all the saints who advance naturally come to humility, just as I have always said to you—the nearer one draws to God, the more one sees himself to be a sinner. And what are the children that the law protects from falling off the roof? The children are the thoughts abiding in the soul which should be preserved by means of humility, so that they might not fall from the roof of the dwelling.

And so the house is finished, it has rafters, it has a roof, which we have said is the perfection of the virtues; and here is the railing surrounding it. In a word, the house is ready. But is not something yet lacking? Yes, there is one thing we have not mentioned. And what is this? That the builder must be skilled, for if he is unskilled, he will make the walls a little crooked, and the house will come down in time. He is skilled who performs virtue with discernment; for someone may take up the labor of virtue, but because he does this labor without discernment he ruins it, or he constantly spoils the work and cannot finish it. He builds and destroys, puts on one stone and takes it out, and sometimes places one and takes away two. For example, a brother has come and has told you a word which has offended you or made you bitter. If you remain silent and bow to him, you have placed one stone. Then you go and say to another brother, "Such-and-such a brother insulted me and told me this and that, and I was not only silent, but I also bowed down to him," and you have placed one stone and taken away two. Again another one might bow down desiring thereby to earn praise, and in him humility turns out to be mixed with vainglory. This means placing a stone and then taking it away. But one who makes a prostration sensibly is one who is firmly convinced that he has sinned, and he is perfectly persuaded that he himself is guilty: this is what it means to make a prostration sensibly. Another one might keep silence, but foolishly, because he thinks that he is performing a virtue while he is not performing it at all. But one who keeps silence sensibly thinks that he is unworthy to speak, as the Fathers have said; this is sensible silence. Again one might not consider himself better than others, and thinks that he is doing something great and that he is being humble; but he does not know that he has nothing, because he acts foolishly. But he who with reason does not consider himself better than others, who thinks that he is nothing and that he is unworthy to be numbered among men, as Abba Moses also said about himself, “You are not a man, then why do you appear in the midst of men?"

Again one may serve a sick man, but he serves him in order to obtain a reward; this is likewise foolish. Therefore if something difficult happens during his service it easily removes him from this good deed and he does not obtain his end, because he has done it foolishly. But one who serves sensibly serves in order to acquire a merciful heart, in order to acquire a feeling of compassion: for one who has such an aim, no matter what may happen to him, whether he be afflicted from within or from without, or even should the sick man himself rise up against him in his faint-heartedness, he bears all this without disturbance, keeping sight of his aim and knowing that the sick man is a greater benefactor to him than he is to the sick man. Believe me, one who sensibly serves the sick is delivered both from passions and from battles. I know a brother who endured warfare from unclean thoughts, and he was delivered from them by the fact that he sensibly served a sick man who was suffering from dropsy. And Evagrius speaks of a certain great Elder who delivered one brother who was disturbed by fantasies at night by commanding him to fast and to serve the sick. When the brother was asked about this he said that these passions are not extinguished by any means as well as by compassion.

And if one should fast either out of vainglory, or thinking to himself that he is performing some virtue, he fasts foolishly, and therefore he could later criticize his brother, for he considers himself to be something great. In this case he has not only placed one stone and taken away two, but he is even in danger of destroying the whole wall through judging his neighbor. But one who fasts sensibly does not think that he is performing a virtue and does not wish to be praised as a faster, but he thinks that through continence he will acquire chastity, and by means of this he will come to humility, as the Fathers say: "The path to humility is bodily labors performed sensibly," and the rest. In a word, a man must perform every virtue so sensibly that he assimilates it and makes it a habit; then he will be, as we have said, a skilled artist, a builder who is able to build a sturdy house.

Thus one who desires, with God's help, to achieve such a good building should not say that the virtues are great and he cannot attain them, for one who speaks like this either has no hope in God's help or he is too lazy to dedicate himself to something good. Name any virtue you wish—we will examine it and you will see that it depends upon us to fulfill it, if we so desire. Thus the Scripture says, Love thy neighbor as thyself (Lev. 19:18, Matt. 19:19). Pay no attention to how short you fall of this virtue, lest you become fearful and say, "How can I love my neighbor as myself? Can I be concerned for his sorrows as my own, and especially for those secret ones in his heart, which I do not see and do not know?" Do not entertain such thoughts, do not think that the virtue exceeds your strength and is impossible to fulfill, but only place a beginning with hope in God, show Him your goodwill and your effort, and you will see the help He will give you to perform the virtue. Imagine two ladders, one leading above to Heaven and the other going down to hell, and you stand on the earth between these two ladders. Do not think and do not say, "How can I fly up from the earth and be suddenly in the heights of Heaven—that is, at the top of the ladder?" This is impossible and God does not demand this from you. However, be careful at least not to go down. Do not do evil to your neighbor, do not offend him, do not slander him, do not speak evil of him, do not belittle him, do not reproach him, and in this way you will begin with time, little by little, to do good also to your brother, consoling him by words, being compassionate to him or giving him what he needs. Thus, ascending from one step to the next you will attain with God's help even the top of the ladder. For little by little, helping your neighbor, you will ascend to the stage of desiring his profit as your own, and his success as your own. This is what it means to love your neighbor as yourself.

If we seek we will find, and if we ask God He will enlighten us; for in the Holy Gospel it is said, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you (Matt. 7:7). It is said, "Ask," so that we might call upon God in prayer; and "seek" means that we should experience how virtue itself comes to us, what brings it, and what we should do in order to acquire it; therefore try to know what is meant also by "seek and ye shall find." "Knock" means to fulfill the commandments, for everyone who knocks does so with his hands—and hands signify activity. So, we should not only ask, but seek and act, striving, as the Apostle said, that ye may abound unto every good work (II Cor. 9:8, II Tim. 2:21).

What does it mean to be prepared? When one wishes to build a boat, at first he prepares everything necessary for the boat, down to the smallest nails, tar, and packing. Likewise if a woman wishes to weave canvas, first she prepares everything down to the smallest thread; this is what is called being prepared, that is to have in readiness everything necessary for the work. Let us also then "be prepared for every good work," being fully ready to fulfill the will of God sensibly, as He wishes and as it is pleasing to Him. And what is the meaning of what was said by the Apostle, that ye may prove what is that good, and acceptable, and perfect, will of God (Rom. 12:2)? Everything that happens does so either by God's good will or by His allowance, as the Prophet said, He that prepared light and formed darkness (Isa. 14:7). And again, Shall there be evil in a city which the Lord has not wrought? (Amos 3:6). Evil here is the name given to everything that encumbers us; that is, everything sorrowful that happens for our punishment because of our viciousness, such as, hunger, plague, earthquake, drought, illness, war. All these things happen not by God's good will but rather by His allowance, for our benefit.

But God does not want us to desire something like this or enable it to happen. For example, as I have said, it may happen that by God's allowance a city is destroyed, but God does not want us to set the fire and burn it down, or that we take axes and set about destroying it, inasmuch as it is His will that the city be destroyed. Likewise God might allow that someone have some sorrow or illness, but even though it is God's will that the person be sad, still God does not wish that we be the cause of his sorrow, or that we should say, "It is God's will that he be sick, and therefore we don't feel sorry for him." God does not want this; it is not how He would like us to serve His will. On the contrary, He would like to see us become so good that we would not want that thing that He has wrought by allowance. But what does He want? He wants us to desire His good will, that which occurs, as I have said, by His good will, that is, all that which comes about according to His commandment: that we should love each other, be compassionate, give alms and the like; this is the "good" will of God. And what is the meaning of "pleasing?" Not everyone who does something good does it in a way pleasing to God. And I will tell you how this happens. It happens that someone finds a poor orphan who is beautiful in appearance; she pleases him by her beauty, and he takes her and raises her as a poor orphan, but also as beautiful one. This is the will of God which is "good" but not "pleasing". And "pleasing" is when one give alms not from some human motive but for the sake of good itself, from compassion alone: this is pleasing to God.

And the perfect will of God is when one gives alms not stingily, not indolently, not by compulsion, but with all one's strength and all one's good will, giving in such a way as if he were receiving it himself, and thus performing a good deed as if he himself were receiving a good deed: then is the perfect will of God fulfilled.

Thus a man fulfills the will of God, as the Apostle says, which is good, acceptable and perfect (Rom. 12:2). This means to fulfill it sensibly. But one should know that the very goodness of alms-giving, its very grace, is so great that it can even forgive sins, as the Prophet says, A man's own wealth is the ransom of his life (Prov. 13:8). And again in another place it says, Atone for thy sins by alms (Dan. 4:24). And the Lord Himself said, Be ye therefore merciful, as your Father is also merciful (Lk. 6:36). He did not say, Fast ye, as your Father also fasteth. He did not say, Be ye unacquisitive as your Father is also unacquisitive. But what did He say? Be ye therefore merciful, as your Father is also merciful, for this virtue especially emulates God and makes a man like unto Him. And thus it is always proper, as we have said, to keep this aim in view and do good sensibly: for the aims of almsgiving can also greatly differ. One gives alms so that his field might be blessed, and God blesses his field and he attains his aim. Another gives alms in order that his ship might be saved, and God saves his ship. Another give alms for his children and God saves and preserves his children. Another gives them in order to be glorified, and God glorifies him. God does not reject anyone, but gives to each one what he desires as long as it will not harm his soul. But these have already received their reward and God owes nothing to them because they sought nothing for themselves from Him, and the aim which they had in mind had no relation to their spiritual profit. You did this so that your field might be blessed, and God blessed your field; you did this for your children and God preserved your children. You did this in order to be glorified and God glorified you. And thus what does God owe to you? He has given you the payment for which you worked.

Another man gives alms in order to be delivered from future torments; another gives them for the profit of his soul; another gives for the sake of God, although he is not yet as God wishes, for he is still in the state of a slave, and a slave does not willingly perform the will of his lord, but rather acts out of fear of punishment. The one who gives alms in order to be delivered from torment, is delivered from torment by God. Another gives alms in order to receive a reward: this one is higher than the first, but he is still not as God wishes—for he is still not in the position of a son, but like a hireling fulfills the will of his lord in order to receive payment and profit from him. Likewise this one also gives alms in order to receive a reward from God. For as St. Basil the Great says, we can do good in three ways, as I have also mentioned to you earlier: either we do good fearing torments, and then we are in the position of a slave; or in order to receive reward and then we are in the position of a hireling: or we do good for the sake of good itself, and then we are in the position of a son, for a son fulfills the will of his father not from fear and not because he wishes to receive a reward from him, but because he want to please him, to revere him and give him rest. So should we too give alms for the sake of good itself, having compassion for one another as for our own members, and we should please others as if we ourselves had been served by them. We should give as if we ourselves were receiving—this would be sensible alms, and we would thereby attain to the position of sons as we have said above. No one can say, "I am poor and I have nothing to give as alms." For if you cannot give as much as those rich men who put their gifts in the treasury, then give the two pennies like that poor widow and God will receive this from you as more than the gifts of those rich men (cf. Mk. 12:42, Lk. 21:2). And if you do not have even this much you have strength and you can show mercy to your infirm brother by serving him. You cannot do even this? Then you can comfort you brother by a word. Show him mercy by words, and you will hear what has been said, Lo, is not a word better than a gift? (Sir. 18:17). And if you cannot help him even by words, then, when your brother becomes angry at you for something you can show him mercy and endure him during the time of his disturbance, seeing that he is tempted by the common enemy, and instead of speaking a word to him that disturbs him all the more, you can remain silent. By this you will show him mercy, delivering his soul from the enemy. And when your brother sins before you, have mercy on him and forgive him his sin, so that you also might receive forgiveness from God; for it is said, forgive, and ye shall be forgiven (Luke 6:37). You can show your mercy for the soul of your brother by forgiving him for his sin against you, for God gave us the authority, if we wish, to forgive each other the transgressions which transpire amongst us. In this way, not having any means to show mercy to his body, you have had mercy on his soul. What mercy or alms could be greater than mercy toward his soul? As the soul is more precious than the body, so mercy shown to the soul is greater than that shown to the body.

Therefore no one can say, "I cannot give alms or show mercy," for everyone can show mercy according to his strength and the disposition of his soul. Only let every man strive to do the good he does sensibly, as we have said above, regarding every virtue. For we have said that one who performs virtue sensibly is a skilled artisan who builds his house securely. The Gospel also says (cf. Mt. 7:24, 25), that a wise man builds his dwelling upon a rock, and no opposing force can cause it to fall. May God the Lover of man grant us to hear and to fulfill what we hear, so that these words will not serve for our judgment on the Day of Judgment. For to Him belongs glory unto the ages. Amen.

ABBA DOROTHEOS

(1) Such railings are built in the East, where roofs are built in the form of terraces. around it.

ABBA DOROTHEUS -ON THE TWO KINDS OF HUMILITY

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          THE TWO KINDS OF HUMILITY
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There are two kinds of humility, as there are two kinds of pride. The first kind of pride is when a man reproaches his brother, condemns and reviles him as someone of no account, regarding himself as his superior. If such a man does not speedily come to his senses and try to mend his ways, he comes, little by little, to the second kind of pride, which puffs itself up in the face of God Himself and ascribes to itself its achievements and virtues, as though the man has done it all himself, with his own intelligence and knowledge, and not with the help of God. From this can be seen what constitutes the two kinds of humility.
 The first humility consists in considering that one's brother has better judgment and is in all things superior to oneself -- or in considering oneself below all men. The second humility consists in ascribing one's achievements to God. This is the perfect humility of the saints.
No one can describe in words what humility is and how it is born in the soul, unless he learns this from experience. From words alone no one can know it. One day Abba Zossima was speaking of humility, when a sophist who was present asked him: "Do you not know that you have virtues? After all, you see that you are obeying the commandments: how then in that case do you regard yourself as a sinner?" The staretz could not find how to answer him but said simply, "I do not know what to say to you, but I consider myself a sinner." And when the sophist went on bothering him with the question "How?", the staretz continued to repeat the same thing: "I know not how, but I truly regard myself such. Do not confuse me." Or again, when Abba Agathon was nearing death the brethren asked him, "Are you not afraid, father?" He answered, "As far as I could I have made myself keep the commandments, but I am a man, and how can I know whether what I have done is pleasing to God. For God's judgment is one thing and man's another.
 A staretz once said about what brings a man to humility, "The ways to humility are bodily labors done intelligently, considering oneself below all others, and ceaseless prayer to God." Bodily labors bring the soul to humility, because the soul suffers with the body and shares in all that happens to it; as bodily labors humble the body, the soul is humbled with it. Considering oneself lower than all is a distinctive feature of humility, and if a man practices it and becomes accustomed to it, this by itself implants humility and uproots what we have called the first pride. For how can a man puff himself up before anyone, or blame or belittle anyone if he regards himself as lower than all? In the same way the practice of unceasing prayer obviously goes against the second kind of pride. For it is clear that a man inclines himself towards humility if, knowing that he can achieve no virtue without God's help, he never ceases to pray, asking God to show him mercy. Thus a man who prays without ceasing, if he achieves something, knows why he achieved it, and can take no pride in it; for he cannot attribute it to his own powers, but attributes all his achievements to God, always renders thanks to Him and constantly calls upon Him, trembling lest he be deprived of help. Thus he prays with humility and is made humble by prayer. The more he progresses in virtue the greater becomes his humility, and as his humility grows he receives help and again progresses in humility.

from E. Kadloubovsky and G. E. H. Palmer, "Early Fathers from the Philokalia," (London: Faber and Faber, 1981), pp. 154 - 157

ABBA DOROTHEUS- ON PRESUMPTUOUSNESS

ABBA DOROTHEUS

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PRESUMPTUOUSNESS 

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26. Presumptuousness may have many forms; one may be presumptuous by word, gesture, or look. It may lead a man to chatter, to worldly talk, to doing something ridiculous, provoking others to unseemly mirth. It is presumptuousness, too, if a man touches another without need, points at someone who is laughing, pushes him, snatches something out of his hands, shamelessly stares at him; all this is the work of presumptuousness, all this comes of having no fear of God in the soul and so little by little a man becomes utterly careless. Therefore God, when He gave the commandments of the law, said, "Ye shall cause the children of Israel to beware of their uncleannesses" (Leviticus 15:31), for without reverence and modesty man cannot honor even God Himself, nor can he keep a single commandment. Hence nothing is more harmful than presumptuousness; it is the mother of all passions, since it banishes reverence, drives the fear of God away from the soul, and gives birth to carelessness.
28. Over whatever you have to do, even if it be very urgent and demands great care, I would not have you argue or be agitated. For rest assured, everything you do, be it great or small, is but one eighth of the problem, whereas to keep one's state undisturbed even if thereby one should fail to accomplish the task, is the other seven eighths. So if you are busy at some task and wish to do it perfectly, try to accomplish it -- which, as I said, would be one eighth of the problem, and at the same time to preserve your state unharmed -- which constitutes seven eighths. If, however, in order to accomplish your task you would inevitably be carried away and harm yourself or another by arguing with him, you should not lose seven for the sake of preserving one eighth.
29. The wise Solomon says in the Proverbs, "They that have no guidance fall like leaves: but in counsel there is safety" (Proverbs 11:14). So you see what the Holy Scriptures teach us? They enjoin us not to rely on ourselves, not to regard ourselves as knowing all, not to believe that we can control ourselves, for we need help, are in need of those who would counsel us according to God. No men are more unfortunate or nearer perdition than those who have no teachers on the way of God. For what does it mean that where no guidance is, the people fall like leaves? A leaf is at first green, flourishing, beautiful; then it gradually withers, falls and is finally trampled underfoot. So is it with a man who has no guide; at first he is always zealous in fasting, vigil, silence, obedience and other virtues; then his zeal little by little cools down and, having no one to instruct, support and fire him with zeal, he insensibly withers, falls and finally becomes a slave of the enemies, who do with him what they will.
30. Of those who revel their thoughts and actions and who do everything with counsel the Wise One says, "in much counsel there is safety" (Proverbs 9:14). He does not say, "in the counsels of many" that is, in seeking counsel from everyone, but in seeking counsel in all things -- naturally from one we trust; and not in such a way as to tell one thing and conceal another, but to reveal everything and seek counsel in all things. For such a man, safety is assured "in much counsel."
31. When we do not reveal our thoughts and intentions and do not seek the counsel of the experienced, we hold on to our own will and follow our own justifications. Then, apparently doing something good, we spread nets for ourselves, and so without realizing it we perish. For how can we understand the will of God or completely surrender ourselves to it, when we trust ourselves and cling to our own will? Therefore Abba Pimen said that "our will is a brass wall between man and God."
32. The devil trips up as he likes the man who trusts his own mind and keeps to his own will. But he has no access to a man who does everything with counsel. That is why he hates questions and the guidance in response, hates the very voice, the very sound of such words. Is it not clear why? Because he knows that his evil wiles will at once be exposed when people begin to ask questions and talk of useful things. And there is nothing he fears more than being exposed, for then he can no longer be wily as he wills. When a man asks and hears the advice of someone experienced, "do this, but do not do that" or, "now is not the time for that" or sometimes "now is the time," the devil cannot find how to harm or bring him down, since he always seeks counsel and protects himself on all sides. So the saying "in much counsel there is safety" is fulfilled for him.
33. The enemy likes those who rely on their own understanding, for they help him and sets traps for themselves. I know of no other way for a monk to fall than when he trusts his own heart. Some say a man falls because of this or that, but I know of no other fall except when a man follows his own lead. If you see a man fallen, know that he followed his own lead. Nothing is more dangerous, nothing more pernicious than this.

 from E. Kadloubovsky and G. E. H. Palmer, "Early Fathers from the Philokalia," (London: Faber and Faber, 1981), pp. 160 - 163

St Dorotheos of Gaza: On the Holy Lenten Fast

In the Law, God laid down that the sons of Israel should each year give tithes of all they possessed, and if they did so they were blessed in all their works. The holy Apostles, knowing this to be for the help and advancement of our souls, resolved to fulfill it in a better and higher way, namely, for us to deliver up a tithe of the very days of our lives as if to consecrate them to God, so that we may be blessed in all our works, and each year to be unburdened of the whole year’s sins. They elected to consecrate out of the three hundred and sixty-five days of the year, seven weeks of fasting, and so they ordained; but our Fathers, in their time, thought it advisable to add another week, both to train and better prepare themselves to enter on the labor of fasting and to honor with their fasting the holy number of forty days which our Lord fasted. The eight weeks, subtracting Saturdays and Sundays, makes forty days, but we honor Holy Saturday with a fast because it is a very holy day and the only Saturday fast of the year.

The seven weeks, without Saturdays, gives thirty-five days, and if we finally add the half of the brilliant and light-giving night, this makes thirty-six and a half, which is exactly a tenth of three hundred and sixty-five. For thirty is the tenth of three hundred, six is the tenth of sixty, and the tenth of five is one half. Here then, are the thirty-six and a half days, the very tithing of the whole year as one might say, which the holy Apostles consecrated to penance for the cleansing of our sins of the whole year. Whoever, therefore, keeps careful guard over himself, as is fitting during these holy days, will be rewarded with blessings, brothers, even if it happens that, being a man, he has sinned either through weakness or carelessness. You see, God gave us these holy days so that by diligence in abstinence, in the spirit of humility and repentance, a man may be cleansed of the sins of the whole year and the soul relieved of its burden. Purified, he goes forward to the holy day of the Resurrection, and being made a new man through the change of heart induced by the fast, he can take his part in the Holy Mysteries and remain in spiritual joy and happiness, feasting with God the whole fifty days. Paschal time, as has been said, is the resurrection of the soul and the sign of this is that we do not kneel in church during the whole season up to Pentecost.

Everyone who wants to purify himself of the sins of the whole year during these days must first of all restrain himself from the pleasure of eating. For the pleasure of eating, as the Fathers say, caused all men’s evil. Likewise he must take care not to break the fast without great necessity or to look for pleasurable things to eat, or weigh himself down by eating and drinking until he is full.

There are two kinds of gluttony. There is the kind which concerns taste: a man does not want to eat a lot but he wants it to be appetizing. It follows that such a person eats the food that pleases him and is defeated by the pleasure of it. He keeps the food in his mouth, rolling it round and round, and has not the heart to swallow it because he enjoys the taste. This is called fastidiousness. Another man is concerned about satisfying himself. He doesn’t ask for fancy food nor does he care especially about whether the taste is nice or not, he only wants to eat and fill his stomach. This is gluttony. I will tell you how it gets its name: margainein means to rage furiously, to be mad; according to the profane, margos is the name given to the man who rages furiously or is mad. When this disease or mania for packing his belly full of food comes upon a man, therefore, it is called gastromargia, the madness of the stomach, whereas laimargia is the madness of the palate. These must be guarded against and abandoned seriously by the man who desires to be cleansed of his sins. They accord not with the needs of the body, but with its vicious inclinations, and if they are tolerated, they lead a man into sin. As is the case with legitimate marital union and fornication, the practice is the same but the object is different. In the one case, there is copulation in order to raise a family, in the other, to satisfy a desire for pleasure. The same is true with feeding: in one case it is a question of the body’s needs and in the other of eating for pleasure. The intention is what makes it a sin. A man eats to satisfy a need when he lays down how much he will take each day and, if what he has determined on overloads him, takes a little less, or if he is not overloaded and his body is weakened, adds a little. And so he estimates exactly his need and he bases his conclusion not on pleasure but on preserving the strength of his body. And what he takes he receives with prayer, deeming himself unworthy of that comfort and he is not on the look out to see if others, as is likely, because of special need or necessity are given special attention, lest he himself hankers for that comfort or think it a trivial thing for the soul to be at rest.

One day when I was in the monastery, I went to see one of the elders–and there were many great men among the elders there. I discovered that his disciple sat down to eat with him, and in private I said to the young man: You know, brother, these elders whom you see eating and taking a little recreation are like men who had deep purses and kept at work, always putting something into them until they filled them up. And after sealing them up they went on working some more and amassed another thousand crowns, so as to have something to draw on in time of need, and so they preserved what was sealed up in the purse. And so it is with these elders. They persevered in their labors, always storing up treasures for themselves, and after sealing up the treasure they worked a little more, and they hold these treasures in reserve for times of sickness and old age so they have something to draw on, and still preserve the treasures they have stored up. But we haven’t even a purse to draw on!

As I was saying, therefore, we ought, even if we take food out of necessity, to consider ourselves unworthy of any kind of special relief or even of monastic life itself–and not take food purely for pleasure, and in this way food will not bring our condemnation.

Enough about sobriety in eating. We must not only keep a sharp watch over our diet, but keep away from all other kinds of sin so that as our stomach keeps fast, so also may our tongue as we abstain from calumny, from deceit, from idle talk, from railing and anger and all other vices which arise from the tongue.

So also let our eyes keep fast. No looking for trivialities, no letting the eyes wander freely, no impudent lying in wait for people to talk to. The same with the hands and feet, to prevent them from doing anything evil. Fasting in this way, as Saint Basil says, is an acceptable fast and, leaving behind all the evil to which our senses are inclined, we may come to the holy day of the Resurrection, renewed and clean and worthy to share in the Holy Mysteries, as we have already said.

First we go out to meet our Lord and receive him with palms and olive branches and seat him on the colt and come with him into the Holy City. What does this mean, sitting on a colt? He is seated on a colt that he may convert the soul (which, as the Prophet says, has become irrational and is compared to senseless beasts) into an image of God, and subject it to his own divinity. What does it mean, going to meet him with palms and olive branches? When someone marches out to war against an adversary and returns victorious, all his own people go before him with palm branches to mark his victory. The palm-branch is the symbol of victory. Again, when one man is injured by another, he desires to approach an authority who can vindicate him. He carries an olive branch and calls out, asking to be heard and helped. The olive branch is the symbol of mercy. Therefore, we go out to meet our Master Christ with palms because he is victorious–for he conquered our enemy–and with olive branches–for we are asking his mercy. May we, by asking, conquer through him and be found carrying the emblems of his victory, not only the victory by which he won for us, but also the victory which we won also through him by the prayers of all the Saints. Amen.