Fighting passions
· “In the fourth battle we must root out from the depths of our souls the deadly poison of anger. For as long as it nests in our hearts and blinds the eye of our mind with pernicious darkness, until then we can neither acquire the correct distinction between good and evil and the sharpness of honorable contemplation, nor possess the maturity of advice, nor be partakers of life, nor adhere unswervingly to the truth, nor even perceive the true spiritual light, for it is said: my eye is troubled with wrath
(Ps. 6:7);
We cannot become partakers of wisdom, even if by the opinion of all we are proclaimed wise, since wrath rests in the bosom of the foolish
(Eccl. 7:10);
We cannot achieve a long life, even if by definition people were considered wise, because anger destroys even the wise
(Prov. 15:1);
We will not always be able to hold the scales of righteousness well according to the direction of our hearts, for the anger of a man does not accomplish the righteousness of God
(James 1:20);
In no way can we have the important respect that is so common even among people of this age, even if by virtue of birth they were considered noble and respectable, since an ardent husband is not handsome
(Prov. 11:25);
We cannot in any way possess the maturity of advice, even if we seem to have acquired extensive knowledge, for he who is sharply furious does everything without advice
(Prov. 14:17);
We cannot be at peace from anxiety and embarrassment and free from sins, even if others did not cause us any worries at all, since an angry husband
(he himself later)
starts a quarrel: an ardent husband reveals
(reveals without shame)
sins
(Proverbs 29: 22).
· Some, trying to excuse this destructive illness of the soul, attempt to belittle it (obscenity) with the help of the most obscene interpretation of the Scriptures, saying: it doesn’t matter if we are angry with our brethren who sin, since God Himself is inflamed with anger and rage against those who or do not want to know He, or, knowing, is not honored as he should, as for example: and the Lord was angry with His people with rage
(Ps. 106:40), or as in another place where the prophet prays, saying:
Lord, do not rebuke me with Your wrath, nor punish me with Your wrath
(Ps. 6:2). And they do not understand that at the same time as through this they give people the freedom to act on this passion to their own destruction, they also impiously attribute impure carnal passion to the infinite God, the source of all purity.
· If these and similar passages of Scripture are understood literally, in a crude sensory meaning, then it turns out that God sleeps and awakens, sits and walks, turns to someone and turns away from him, approaches and moves away, and has bodily members - a head, eyes, hands , legs, etc. Just as all this cannot be literally understood without extreme blasphemy about Him Who, according to the testimony of Scripture, is invisible, indescribable, omnipresent, so without blasphemy one cannot attribute to Him indignation with anger and rage. The name of bodily members and movements denotes divine properties and providential actions about us, which we can more conveniently understand under these similar names: eyes mean God's omniscience and omniscience, arms and legs - His creativity and providence, muscles - strength and omnipotence, etc. So when we read about the anger or wrath of God, we must understand that it is not human-like, but worthy of God, alien to any indignation, - precisely by this we understand that He is the Judge and the righteous repayer for everything wrongly done in this world, and, fearing When reading this kind of sayings of God’s righteous punishment, beware in every possible way of doing anything contrary to His will [abbreviated].
· Let it be so..., striving for perfection and desiring to strive legally as spiritual feats, he is alien to any movement of passion, anger and rage, hearing what the chosen vessel commands him: let all sorrow, and anger, and rage, and cry, and blasphemy be taken away from you with all malice
(Eph. 4:31) - who, saying: let all wrath be taken away from you, did not remove from such a sentence any movement of anger, as if necessary or useful.
Why... and hastening, if necessary, to heal a sinning brother, let him do it in such a way that, when he is trying to give medicine to someone suffering from a very mild fever, perhaps, he becomes angry and does not plunge himself into the worse disease of blindness. For anyone who wants to heal the wound of another must himself be healthy and free from any illness, so that this gospel word is not said to him: doctor, heal yourself
(Luke 4:23), and also:
what do you see, the bitch who is in the thy brother, dost thou not smell the log that is in thy eye?
Or whatever you say to your brother, leave him, so that I may remove the speck from your mind, and this beam in your eye (Matthew 7:3-4).
· From whatever reason the movement of anger flares up, it blinds the eyes of the heart and, placing a veil on the sharpness of mental vision, does not allow one to see the Sun of Truth.
.
It doesn’t matter whether the sheet of gold, or lead, or any other metal is placed on the eyes, the value of the metals does not make a difference in blinding. It happens, however, that out of anger a service is very useful to us, when we become angry, annoyed at the voluptuous movements of our heart, and are indignant that in the recesses of our chest something arises that we are ashamed to do or even talk about in front of people, trembling with fear at the thought of the presence of angels and God Himself, who penetrates everything everywhere and everything, and about the all-seeing eye of God, from which no secrets of our conscience can in any way hide. Or when we get angry against this very anger, why did it creep in, inciting us against our brother, and with anger we spew out his harmful suggestions, not allowing him to spite us to hide in the recesses of our chest. This is how the prophet teaches us to be angry, who so decisively rejected this passion from his feelings that he did not want to give retribution to his obvious enemies, even those betrayed by God into his hands. So, when Shimei, throwing stones at King David, loudly slandered him in front of everyone, and Abishai, the son of Saruin, in revenge for such an insult to the king, wanted to take away his head, blessed David, moved by pious indignation against such a suggestion, kept his meekness unshakable and showed an example of humility and firm patience, saying: what do you and me, sons of Saruin?
Leave him, and let him curse, for the Lord told him to curse David: and who says: Why did you do this? Behold, my son who came from my womb seeks my life, and how much more the son of Jemini; leave him to curse me, as the Lord said to him. The Lord will look upon my humility and will return me good, instead of his curse to this day (2 Samuel 16:10-12).
· Thus, we are allowed to be angry, but in a salutary way, that is, at ourselves and at the evil thoughts that come our way - to be angry
not to sin
against them , that is, not to use them to cause your own detriment.
This same meaning is expressed more clearly by the following verse: whatever you say in your hearts, be moved on your beds
(Ps. 4:5), that is, whatever you think in your hearts, due to the intrusion of sudden disturbing suggestions, then, after that As soon as by peaceful reasoning you manage to calm down all noise and turbulence of anger and, as it were, recline on a bed of peace, correct and smooth over with saving contrition.
And blessed Paul, taking advantage of the indication of this verse, after saying: be angry and do not sin
, added:
do not let the sun go down on your anger:
below give place to the devil (Eph. 4:26,27).
If it is harmful to allow the sun of righteousness to set on our anger and if we, having become angry, immediately give place to the devil in our hearts, then how did he command us to be angry before, saying: be angry and do not sin
? Doesn’t he clearly express the following: be angry at your passions and at your anger itself, lest otherwise, with your indulgence, the Sun of righteousness - Christ - begin to set in your minds darkened by anger, and with His departure you do not give a place in your hearts to the devil .
· In an allegorical sense, the sun can be understood as the mind, which is rightly called the sun, because it illuminates all the thoughts and aspirations of our hearts, and the prohibition of anger can be seen as a commandment not to extinguish this luminary with the passion of anger; so that, with its setting, the darkness of stormy confusion with its creator, the devil, does not occupy our entire heart, and we, enveloped in the darkness of anger, are not left, as if on a dark night, in the dark about what to do. In this sense, to understand this passage of the Apostle was given to us in the instructions of the elders, who do not allow us to allow anger to creep into our hearts even for one moment, in every possible way being careful to fall under the punishment expressed for this in the Gospel: everyone who is angry with his brother is guilty of judgment
(Matt. 5:22). Moreover, if it were permissible to continue to be angry until the sun sets, the passion of anger, taking advantage of such permission, would always hasten to satisfy its revenge, as if it were lawful, before the sun knows its west.
· Why, if we want to achieve that highest divine good, about which it is said: blessed are the pure in heart, for they will see God
(Matt. 5:8);
then we must not only reject this passion from our actions, but also uproot it from the depths of our soul
.
For there will be little benefit in suppressing the fury of anger in words and not revealing it in action, if God, from whom the secrets of the heart are not hidden, sees it in the secrets of the heart. The Gospel word commands to cut out the roots of passions rather than their fruits, which, after the roots are uprooted, will of course no longer multiply, and the soul will thus receive the opportunity to constantly remain in all patience and holiness, when anger is not only eliminated from the surface of our activity and our actions, but also torn out from the secrets of our thoughts. And therefore it is necessary to kill anger and hatred
, so as not to fall into the sin of murder, which cannot be allowed without them.
For anyone who is angry with his brother in vain is guilty of judgment
(Matthew 5:22);
and - everyone who hates his brother is a murderer
(1 John 3:15).
because in his heart he wants to perish for the one with whom he is angry; then, although people do not recognize him as having shed blood with his own hand or sword, out of the passion of anger he is proclaimed a murderer by the Lord, who will reward everyone not only for the production of action, but also for the intention of the will, either with reward or punishment, as He Himself says through the prophet : I am their work and their thoughts, and I am coming to gather all nations
(Isa. 66:18).
And the apostle: among themselves with the thought of condemning or answering in the day when God judges in secret by man
(Rom. 2:15,16)” 154.
· “The long-suffering man sees in a vision councils of holy angels, and the unforgettable man practices spiritual words, receiving the resolution of the Mysteries at night.
· When an argument or disagreement between you and your brother ends peacefully on the occasion of some displeasure, consider yourself to have sinned, so that in the silence in your heart you do not find a struggle of thoughts, some of which, exposing the insignificance of the insult, will reproach you for something that was not worth it. dwell on it, and others, exposing its importance, will inspire regret, it is not repaid with the same insult.
· Who reflects anger with complacent patience and grief with love; he repels two evil beasts, fighting wrath with two virtues.
· Kneeling begging the upset person to stop the anger immediately takes both away from irritation.
· He who reconciles those who are angry conquers the very spirit of anger.
· He who endures an angry person for the sake of peace is truly a son of peace.
· Do not turn the natural use of anger into the unnatural, that is, do not be angry with your brother, becoming like a serpent, and do not associate with evil thoughts, fraternizing with this serpent.
· If the work of love is to endure long, then fighting with anger against a brother is not a work of love.
· If you have a firm foundation in love, then pay more attention to it than to what offends you.
· He who has acquired the virtue of love captivates the passions characteristic of the unkind.
· He who has these three virtues from the Holy Trinity - faith, hope and love - will be a three-walled city, fortified like loopholes with towers of virtues.
· When enduring the greatest slander or grave insult, do not be vindictive, but bless.
· The reviled David did not say anything against, but even stopped the vindictiveness of Abishai (2 Samuel 16:10). And if you are subjected to reproach, not only do not repay with reproach, but also tame the one who would avenge you.
· Patiently endure reproach and close the door to anger with your lips: this will be your success.
· Do not answer anything in a threatening manner, so as to silence the lips breathing fire with silence.
· By placing a bridle on your jaws, you will cause the most sensitive pain to your threats and slanderers.
· You, silently, will not be consumed by reproach; and your detractor will be greatly wounded by your silence, seeing how generously you bear his insolence” 155.
· “Just as water continuously poured on a fire extinguishes it completely, so tears of true crying usually extinguish every flame of anger and resentment.
· Just as darkness is removed with the appearance of light, so with the fragrance of humility all grief and anger disappear.
· If there is a limit to extreme meekness - and in the presence of an irritant, to be peacefully and lovingly disposed towards him in the heart, then, without a doubt, there is a limit to extreme anger - when someone, being alone with himself, fiercely wages abuse and struggle with the one who insulted him, showing it is through words and body movements.
· Silence of the mouth is the initial weapon against anger
, but you can hide your memory of malice under the cover of silence. And that's worse; It’s better to speak out, even in anger. Someone in anger does not take food - and even more so deepens this passion; and others eat a lot - and this makes them furious; moderate consolation often helped to quench rage. Therefore, the fight against this passion requires great caution. And nature assists it, like the serpent of carnal lust [periphrases].
· Sometimes moderate sweet singing successfully dispels irritation; and sometimes, being immeasurable and untimely, it promotes voluptuousness. Why should this manual be used wisely, setting both a measure and a time for it.
· It is more beneficial for angry people to live in brotherhood; but for those who are lustful, it is better to undergo a silent life as a cure against fornication and stinking uncleanness. Those suffering from this and other diseases must surrender themselves into the hands of their father-leader, so that he sometimes keeps them in silence, and sometimes leads them into feats of communal obedience [abbr.].
· The beginning of blessed kindness is to patiently endure dishonor, despite the bitterness and pain of the soul; the middle is to keep their hearts sorrowless and carefree during their time; perfection, if it exists, is to count them as praise.
· I saw three monks who suffered dishonor together. One of them felt insulted, but remained silent; another rejoiced for himself, but was saddened for the one who had reproached him; the third, imprinting on his mind the harm of his neighbor, shed hot tears for him. Here you can see the workers of fear, retribution and love.
· Having tamed anger, he stopped the emergence of memory and malice; for childbearing comes only from a living father” 156.
Treatment of anger has a twofold benefit: firstly, it kills anger and, having killed it, does not allow the sensual imprints of anger to be imprinted on the irritable part of the soul and memory, which again and again, being extracted by demons from a person’s memory, will feed this passion. This is how a spark smolders in an extinguished fire, but just fan it and - if there is flammable material - the fire flares up again with the same strength. To kill anger means to put out the fire, completely fill it with water, and then stir it to the ground, leaving not a single smoldering particle.
· “He who has acquired love has become alien to enmity; and he who holds enmity multiplies in himself labors that know no rest.
· If, having worked hard on yourself, you are not able to tear this wall out of your heart, go and humble yourself in repentance before the one against whom you are hostile, even in words; and, ashamed of your long hypocrisy before him, you accept him into your love, being wounded by your conscience as if by fire.
· Do not recognize yourself as having been delivered from this ulcer when you pray for the offender, or reward him with gifts, or invite him to a meal; but when, having heard that he has suffered some kind of mental or physical misadventure, you become ill and cry for him as for yourself” 157.
Here is an example of the complete eradication of passion.
· «The memory of the suffering of the Lord Jesus will heal the memory of malice
, greatly ashamed of His gentleness.
· Some people devote themselves to toil and sweat to receive a petition, but the unforgiving person is ahead of them. For the word is true: if soon omnycmume, and you
will be freed
generously (Luke 6:37).
· Others cover up slander with love, the desire to correct. But if you love your neighbor, then do not bully him, but pray for him. This is the only way of acting that is pleasing to the Lord.
· Whoever wants to get rid of the spirit of condemnation should direct the reproach not at the one who is falling, but at the one who is encouraging the demon. For no one wants to sin against God, although everyone is free from violence (that is, he sins himself).
· One of the shortest ways to receive forgiveness of sins is to not condemn anyone; It is said: do not judge and you will not be judged
(Luke 6:37)" 158.
· “He who drives away the spirit of anger and irritation is far from war and rebellion, always calm in spirit, cheerful in face, sound in mind - and is the abode of the Holy Spirit.
· Love enlightens the mental eyes; and whoever loves enmity and quarrel is like a man who often puts his hand into the hole of asps.
· Do not introduce the pretext: “this brother is harming the partnership.” But do not do evil to another and do not enter into community with those who do evil; because God tests hearts and bellies
(Ps. 7:10).
· If a quarrel occurs between brothers, the first one who repents will receive the crown of victory, but the other one will also be crowned if he does not reject repentance, but willingly does what is necessary for peace.
· How is memory malice destroyed? The content in the soul of the fear of God and the memory of the day of death
.
Remember the latter and stop being hostile
(Sir. 28:6).
Remember death and do not rise up, for a little more and you will be brought down to the grave
; and what benefit will evil deeds bring you?” 159.
The memory that we could die tomorrow if a person resorted to it more often could extinguish more than one quarrel and more than one grudge. Fearing to die in enmity, a person would quickly strive to avoid rancor.
· “Forgive your brother if he has sinned against you, and the Lord will forgive you your sins.
· Hasten to come to the brother who has offended you, and repent before him from a pure heart, according to the word of Him who commanded to forgive your brother’s sins not only sevenfold, but up to seventy times seven
(Matt. 18:22).
· Do not attack your brother on the day of his sorrow, and do not add new sorrow to his spiritual sorrow.
· Do not remember evil against your brother; for it is written: The way of those who remember evil is death (Prov. 12:28)” 160.
Try to beg the Lord to help you quickly forget evil.
· “Be attentive to yourself so that hot temper, irritability, and resentment do not dominate you, which will cause you to lead an anxious and unsettled life. But acquire for yourself generosity, meekness, gentleness and everything that is appropriate for Christians in order to lead a calm and serene life.
· Do not have hatred for anyone in your heart and do not repay evil for evil; but acquire for yourself love, which divine Scripture has placed above all virtue; because he likened her to Himself who created everything, saying: God is loving (1 John 4:8).
· Strive not to be angry, so as not to become drunk without wine, burdening yourself with the passion of anger.
· It is an impossible task to bring virtue to solidity without dissolving it with love (1 Cor. 10:2). Without love we will be far from the straight path leading to the gates of heaven. Let us shed tears in order to free ourselves from the bonds of hatred, envy, pride and all devilish filth. It is a demonic thing to be offended by the virtues of those who excel. Hatred has taken root in the demons; What they want most is for everyone to perish completely. The saints, imitating the Lord, wish to be saved by all people and into the mind of truth ppuumu
(1 Tim. 2:4); because, filled with love, they loved their neighbor as themselves.
· Be patient so that you may become strong in discretion. Longsuffering is a wonderful gift; it drives out irritability, anger and contempt, and brings the soul to a peaceful state.
· When someone slanders you, do not become inflamed with anger; but immediately with modesty, showing a smile on his face, irritation changed the world. Remember, however, that a smile when irritated ignites greater anger in another. Why first calm your heart, then speak with a smile. Fire is not extinguished by fire. And you, with love and complacency, quench the anger of the irritated. If the brother does not come to his senses in this regard, we will try to use other measures - all kinds - to heal him, so that irritation does not completely prevail over him and does not make any of our sacrifices to God unacceptable to God (Matthew 5: 23-24). Let us imitate the Lord the Savior, Whom we reproach without reproaching
(1 Pet. 2:23), and to David, who, in response to the slander of Shimei, said:
leave him to curse, for the Lord told him to curse David... the Lord will not look upon my humility
(2 Sam. 16, 10-12).
· Let the sun not set on our anger, but let us forgive all debtors and establish love, because it covers a multitude of sins. Whoever has enmity against his brother and thinks to offer something to God will be accepted on a par with the one who sacrifices a dog or the price of a harlot. He who has enmity towards his brother and thinks that he loves Christ is a liar and deceives himself.
· If you have something against your brother or your brother has something against you, make peace. If you do not do this, then whatever you bring to God will not be accepted (Mark 11:25; Matt. 5:23-24). If you fulfill such a command from the Master, then boldly pray to Him, saying: “Forgive me, Master, my debts, just as I forgive my brother, having fulfilled Your commandment!” And the Lover of Mankind will say in response: “If you have left, I will also leave; If you have forgiven, I also forgive your debts." 161.
Section I The passion of gluttony and its overcoming
Chapter 1 The passion of gluttony and the modern problem of overeating
The problem of overeating for modern people is increasingly relevant and difficult to solve. The diagnosis of obesity has become an epidemic in developed countries over the past decade. Indeed, it is rare to meet a person who is unfamiliar with the topic of overeating and excess weight. The reasons for this are very diverse: from the desire to lead a healthy lifestyle to a painful addiction to sweets, etc., from basic health care to the desire for a sometimes impossible dream: “90-60-90”. Obviously, the problem of overeating is primarily due to the fact that modern man turns the natural need for food into pleasure, and then into passion.
1.1. Patristic understanding of gluttony
How do the holy fathers of the Orthodox Church describe the passion of gluttony? What place does the passion of gluttony occupy among the eight main passions? And finally, what is gluttony according to the teachings of the Holy Fathers?
