Sin and Virtue

In the previous blogs, I wrote about the Seven Deadly Sins. These are the chief sins from which all other sins spawn. This number and list came from St. Gregory Dialogos, a sixth century Roman Pope. There are others who say that there are Eight Deadly Sins. St. John of the Ladder, St. Evagrios the Solitary, and St. John Cassian said that there are eight, but their lists of sins are not completely identical with each other. In this blog, I will talk more about sin and virtue.

Sin is the absence of good. It is the absence of virtue. There are three Theological Virtues and four Cardinal Virtues. The absence of any one of these is sin.

The three Theological Virtues are mentioned in the thirteenth chapter of St. Paul's First Epistle to the Corinthians. They are faith, hope, and love. (I Cor. 13:13)

The four Cardinal Virtues are in the eighth chapter of the Wisdom of Solomon. They are self-control, prudence, justice, and courage. (Wisdom 8:7)

The virtue faith (Greek, pistis) includes belief and trust as well as faithfulness. To have pistis in someone is to believe that person, trust that person, and stay faithful to that person. That is what it means to "believe in Christ." Anyone who truly believes in Christ will believe what Christ taught, trust Christ to do what He said He would do, and faithfully keep His commandments and serve Him.

Faith is always accompanied by hope and love. The absence of either of these other virtues would indicate the absence of the theological virtue of faith. St. Paul said that "faith worketh by love." (Gal. 5:6, KJV) He also said that faith is "the substance of things hoped for, the evidence of things not seen." (Heb. 11:1, KJV)

A faith that does not produce works done out of love is a dead faith. St. James said, "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" (James 2:14, KJV) The answer to these questions is that such a man does not have a genuine faith, but a dead one. No, such a faith as this cannot save him. (James 2:17,26)

So, faith and faithfulness are always accompanied by the virtues of love and hope.

In the Wisdom of Solomon, love (Greek, agape) is defined as "the keeping of her laws," that is, the laws of Wisdom — an Old Testament name for the Second Person of the Godhead. (Wisdom 6:18; see also I Cor. 1:24.) St. Paul in his Epistle to the Romans, likewise, defined love as "the fulfilling of the Law." (Rom. 13:10) Love is obedience to God.

St. Paul in his First Epistle to the Corinthians describes love. He says:

Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. (I Cor. 13:4-8, NKJV)

From this text, we see that patience (makrothumia), kindness (chrestotes), humility, courteousness, unselfishness, purity of thought, joy in truth, faith (pistis), and hope (elpis) are characteristics of love (agape). Love "bears all thing" and "endures all things" because it is assured that God is in control and governs everything well. That is what Clement of Alexandria said.

Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. “The charity which bears all things, endures all things” (I Cor. 13:7), is assured that Divine Providence orders all things well. (The Stromata, Book IV, chapter 7, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 418, Ante-Nicene Fathers)

St. Jerome wrote:

Charity is the mother of all virtues, and the apostle’s words about faith hope and charity (I Cor. 13:13) are like that threefold cord which is not quickly broken. (Eccl. 4:12) We believe, we hope, and through our faith and hope we are joined together in the bond of charity. (Col. 3:14) (Letter LXXXII, by St. Jerome, 345-420 A.D., vol. 6, p. 175, Nicene and Post-Nicene Fathers, Second Series)

Wherever there is love (agape), there will also be the other two theological virtues: faith (pistis) and hope (elpis). Faith and hope produce love. When the apostle says love "believes all things," he was not saying that we should believe anything at all whether it be true or false. Blessed Augustine explains this text this way:

Since faith, then, is in our power, inasmuch as every one believes when he likes, and, when he believes, believes voluntarily; our next inquiry, which we must conduct with care, is, What faith it is which the apostle commends with so much earnestness? For indiscriminate faith is not good. Accordingly we find this caution: “Brethren, believe not every spirit, but try the spirits whether they are of God.” (I John 4:1) Nor must the clause in commendation of love, that it “believeth all things” (I Cor. 13:7), be so understood as if we should detract from the love of any one, if he refuses to believe at once what he hears. For the same love admonishes us that we ought not readily to believe anything evil about a brother; and when anything of the kind is said of him, does it not judge it to be more suitable to its character not to believe? Lastly, the same love, “which believeth all things,” does not believe every spirit. Accordingly, charity believes all things no doubt, but it believes in God. Observe, it is not said, Believes in all things. It cannot therefore be doubted that the faith which is commended by the apostle is the faith whereby we believe in God. (Rom. 4:3) (On the Spirit and the Letter, chapter 55, by Blessed Augustine of Hippo, 354-430 A.D.), vol. 5, p. 107, Nicene and Post-Nicene Fathers, First Series)

When St. Paul said that love "hopes all things," he was saying that we should hope for the good things to come in the age to come and hope for the best for everyone. St. John Cassian wrote:

As then Christ is our head, we ought always in all temptations and persecutions to protect it with the hope of future good things to come, and especially to keep faith in Him whole and undefiled. (The Conferences, Part I, Conference VII: The First Conference of Abbot Serenus, chapter 5, by St. John Cassian, 360-436 A.D., vol. 11, p. 364, Nicene and Post-Nicene Fathers, Second Series)

The sins of impatience, meanness, envy, pride, arrogance, disbelief, distrust, despair, selfishness, joy in sin, joy in falsehood and error, and lack of endurance in hardship and trials indicate the absence of love.

Hope consists of desire and expectation. When we hope for immortality, we desire to be resurrected with our bodies changed into immortal, youthful, healthy, incorruptible ones and we expect that that will actually happen one day if we continue to persevere on the path of salvation. When we hope to live in a renewed universe where there is no sin or evil, we desire it and we expect it to be ours one day. We look at the stars believing and knowing that we will one day be able to see other worlds that orbit those stars. Immortals have plenty of time to do many things.

Hope moves us on to obedience to God. Love, as we have already seen, is the keeping of God's commandments. So, hope produces love.

People who have their hearts set on temporal pleasures and sensual delights have a difficult time keeping God's commandments. To them, God's commandments are burdensome and an impediment to their experience of joy in iniquity. Sin is more pleasurable to them because they are short-sighted and unable to see beyond this life to the glorious joys of the next.

To those who have hope in better things to be revealed to them after Christ's Second Coming, God's commandments are not burdensome. They are the means to obtaining the likeness of God and becoming whole human beings. They are the means to acquiring eternal wealth and a joy that will last forever.

The Christian should remember that God is paying him to keep His commandments. Even though he will be an "unprofitable and unworthy servant" if he keeps them all (St. Luke 17:10), he will still receive his reward at the end of this present age.

The absence of the cardinal virtue of self-control (sophrosune) is lack of self-control. The person who lacks self-control is one who is incapable of saying no to oneself.

The absence of the cardinal virtue of prudence (phronusis) is imprudence. Such persons who lack this virtue do not think ahead. They do not consider what will be the outcome of their actions. In Proverbs, it says, "Do all things with counsel." (Prov. 26:3, LXX) In Ecclesiasticus, it says:

Do nothing without advice, and when thou hast once done, repent not. (Ecclus. 32:19, KJV)

One needs wisdom before one acts. One needs to find out from the Bible, holy books and writings, and from godly people what to do, before doing something significant.

See then that you walk circumspectly, not as fools but as wise. (Eph. 5:15, NKJV)

The cardinal virtue of justice is in Greek dikaiosune. This word is also translated righteousness. One becomes righteous by first being forgiven and then by practicing God's commandments. Sin is the absence of righteousness. Injustice is the absence of justice. Being fair with others and not abusing them or showing partiality is how justice is exhibited.

The cardinal virtue of courage is in Greek andria. This word is derived from the Greek word for man, aner or andros. To have courage means to be manly. God placed man at the top of his creation but a little lower than the angels. (Gen. 1:26; Heb. 2:7) To behave without fear, but to behave righteously is what andria means. Jesus said:

And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. (St. Matt. 10:28, NKJV)

St. John said:

There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. (I John 4:18, NKJV)

Fear is the absence of courage. It is also the absence of love. Courage is, therefore, a characteristic of love.

Love is the mother of all virtues, as St. Jerome said. Practice love for God and love for others and you will practice all of the other virtues as well. (St. Matt. 22:37-40) However, the love of God is poured out in our hearts by the Holy Spirit. (Rom. 5:5) Love comes from God. Therefore, all the virtues, which are all derived from love, come from God, too. Jesus said:

Without Me you can do nothing. (St. John 15:5, NKJV)

We need to be united to Christ in order to do any spiritual good. This union with Jesus Christ occurs sacramentally. (Rom. 6:3-8; Gal. 3:27; St. John 6:56) So, the unregenerate person has a difficult time doing any spiritual good because he has not been united to Christ and is devoid of God's Spirit.

Pelagius, an ancient heretic, taught that it is possible for someone to keep all of God's commandments without having received any of the Sacraments in the Church. He falsely taught that the Sacraments are unimportant. He taught salvation without grace.

We still need God's grace. We still need the Sacraments. We are all spiritual cripples and need spiritual crutches in order to walk aright.

In conclusion, there are three Theological Virtues and four Cardinal Virtues. One cannot have any one of the three Theological Virtues without having the other two. Love is the mother of all virtues. Anyone who has love has the four Cardinal Virtues as well. We need to receive the Sacraments in the Church so that we can more easily keep God's commandments. Love is obedience to God. If we refuse to obey God, then we refuse to love Him. Sin is the absence of virtue.

Steve

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Working Away Sloth

The next sin I wish to deal with is sloth. Sloth is the absence of diligence. It is the absence of attentiveness, effort, and industry. There is spiritual sloth and there is physical sloth. Both are sins.

For attribute click here.

The man who works hard, but never has time for God or church is slothful in his spiritual life. He is lazy, but in a different way from the man who refuses to work. A man can be one who prays, but makes excuses for why he should not work. He might say that he needs to devote himself to spiritual things, which, of course, is true. Such a man is simply trying to justify his slothfulness and is also failing spiritually.

God created man to work. In Genesis, after God had created everything but man, it says regarding the Garden of Eden:

There was not a man to cultivate it. (Gen. 2:5, LXX)

After God created man, He put man in the garden "to cultivate and keep it." (Gen. 2:15, LXX) In Isaiah, there is a prophecy of the afterlife — life in God's kingdom after the general resurrection from the dead. In this prophecy, it says:

They shall build houses, and themselves shall dwell in them; and they shall plant vineyards, and themselves shall eat the fruit thereof. (Isaiah 65:21, LXX)

Further on, it says:

They shall by no means build, and others inhabit; and they shall by no means plant, and others eat: for as the days of the Tree of Life shall be the days of My people, they shall long enjoy the fruits of their labours. (Isaiah 65:22, LXX)

There is this connection between man and the ground. According to Genesis, God created man from the dust of the earth. Man, therefore, must till the soil and grow things. This connection between man and the earth will continue on into the afterlife according to the prophecy in Isaiah. Man will plant vineyards. I think that man will plant other things besides grapes, too.

There is also this connection between man and building construction. Jesus Christ, the Last Adam, was the stepson of a carpenter. (I Cor. 15:45; St. Matt. 13:55) He built houses. According to the prophecy in Isaiah, man will continue to build houses and live in them.

So, man was created for physical work and will continue to work physically after his body has been resurrected from the ground in which it was buried.

St. Evagrios the Solitary said that we are supposed to do physical work for two reasons: to not be a burden to others and to have something so that we can give to those in need. He wrote:

Provide yourself with such work for your hands as can be done, if possible, both during the day and at night, so that you are not a burden to anyone, and indeed can give to others, as Paul the Apostle advises. ("Outline Teaching on Asceticism and Stillness in the Solitary Life," by St. Evagrios the Solitary, The Philokalia, vol. 1, p. 35)

St. Paul wrote:

For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. (I Thess. 2:9, NKJV)

He said that we should follow his example as he followed Christ's example.

Imitate me, just as I also imitate Christ. (I Cor. 11:1, NKJV)

So, one reason for working is to not be a burden to anyone as St. Paul taught in this passage from I Thessalonians. If we obey the apostle's command to imitate him, we will do the same. In his second letter to the Thessalonian Christians, he told them:

For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us. For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. (II Thess. 3:7-10, NKJV)

St. Paul also wrote:

Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. (Eph. 4:28, NKJV)

This is the other reason the apostle gives for working: "to have something to give him who has need." He also said in this verse, "working with his hands what is good." So, we are to be employed doing honest work.

Man was also created for spiritual work, too. In Isaiah it says that God created man for His glory. (Isaiah 43:7) In the 49th Psalm, it says:

The sacrifice of praise will glorify Me. (Psalm 49:23, LXX; Psalm 50:23, Hebrew)

Worship is one way to glorify God and one of the reasons for which God created man. We must pray and we must worship our Creator. God created man for Himself. (Col. 1:16)

There are other spiritual activities that we should be practicing. Some of them are fasting, reading the Bible, and obeying the teachings of the Bible. We need to seek to understand how the Church interprets the Bible, too. The Church is "the pillar and ground of the truth." (I Tim. 3:15)

Sometimes, laziness or sloth is caused by malnutrition. People might feel lethargic due to insufficient amounts of B vitamins and protein in their diets. From what I have read, vitamin B-12 is the energy vitamin.

Also, vegetarians need to be careful that they get enough protein from the foods they eat. Plants have incomplete proteins. Anyone who abstains from meat needs to be eating beans and grains, such as wheat, corn, and oats. Beans have part of the protein and the grains have the other part. From what I have read, rice has a lesser degree of protein than wheat, corn, and oats. That is to say, the proteins in rice are more incomplete than those in the other grains mentioned. Nuts also have incomplete proteins. They also need to be supplemented with beans and grains so that one can get complete proteins in one's diet.

To work away sloth, we need to work. We need to work so that we are not a burden to others and so that we can have something to give to those in need. God created us to do physical work and spiritual work. We need to pray, worship God, fast, read the Bible, seek to understand how the Church interprets the Bible, and obey the teachings of the Bible. We need to make sure that we eat foods with sufficient amounts of the nutrients our bodies need. Otherwise, we will feel lethargic.

Steve

Bibliography

The Philokalia, volumes 1-4, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, translated by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, Faber and Faber, London, UK, copyright 1979 The Eling Trust

Deliverance from Envy

The next vice I wish to discuss is that of envy. Envy is also called jealousy. This vice is, according to St. John of the Ladder, engendered by pride and greed. People who seek status among others and seek to amass more wealth and material possessions have a tendency to develop the sin of envy. They become envious of those who have more status and more wealth than they do.

The way to rid oneself of envy, therefore, is to rid oneself of pride and greed. To do this one must practice the remembrance of death. One must become more aware of one's massive debt to God and how small one really is in God's presence. One needs to reflect on his past sins and failings, not because those sins were not forgiven but because they indicate how much dependence one needs on God in order to remain forgiven and how inferior one is to God's standard of absolute perfection and holiness. One needs to learn the virtue of detachment. God has already promised everything to His faithful children. It is not necessary for any of them to become so desirous of more wealth and possessions. Jesus said, "One's life does not consist in the abundance of the things he possesses." (St. Luke 12:15, NKJV) St. Paul told the Corinthian Christians, "All things are yours." (I Cor. 3:21, NKJV) St. John in the Book of Revelation wrote, "He who overcomes shall inherit all things." (Rev. 21:7, NKJV)

Some people because envious of others who possess more knowledge than they do. Anyone who is planning on living a life of immortality in the Kingdom of God should know that he has an entire eternity to spend learning something new. There is no need to envy someone who knows more than you do.

Some people become envious of another who has a better spouse. One should realize that marriage is a temporary phenomenon for this age only. Marriage is for mortals. Jesus told the Sadducees, "The sons of this age marry and are given in marriage. But those who are counted worthy to attain to that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection." (St. Luke 20:34-36, NKJV) St. Paul told the Corinthian Christians, "The time is short, so that from now on even those who have wives should be as though they had none." (I Cor. 7:29, NKJV) This teaching on the absence of marriage in the afterlife should be counterbalanced with what the other passages of Scripture say about man, woman, and procreation. St. Paul said that God created woman for man (I Cor. 11:9) and God said in the beginning, "It is not good for man to be alone. I will make him a helper comparable to him." (Gen. 2:18, SAAS) It is logical to assume, then, that although the institution of marriage will cease to exist, the existence of heterosexual unions will not. So, regardless how much better one person's spouse is to another's, it really does not matter to those who have their hopes set on the blessings of the age to come. No man in the Kingdom of God will ever be without a gorgeous, godly gal and no woman will be without a handsome, holy hunk. As for procreation, God was never against it in the beginning, why should anyone think that He will be against it in the end? (See Gen. 1:28; Isaiah 11:8,9, LXX; Isaiah 65:17-25, LXX; Wisdom 3:13; Eph. 3:21, NKJV, Heb. 6:12-18.) I believe that some other system will replace marriage. Whatever that system is we can only speculate about it now. There is really no need, therefore, for anyone who is seeking the Kingdom of God to become jealous over another person's spouse. Just "seek ye first the Kingdom of God and His righteousness; and all these things shall be added unto you." (St. Matt. 6:33)

The remembrance of death, the pursuit of humility, and setting one's hope on future blessings are some ways to battle envy. St. Maximos the Confessor told about another way of doing it. He wrote:

As for your own envy, you will be able to check it if you rejoice with the man whom you envy whenever he rejoices, and grieve whenever he grieves, thus fulfilling St. Paul's words, "Rejoice with those who rejoice, and weep with those who weep." (Rom. 12:15) ("The Third Century on Love," section 91, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 98)

Learn to become happy for those whom you envy when things turn out good for them. Rejoice when they rejoice. When circumstances turn out unfavorable for them, weep when they weep. St. Maximos also said that one can rid oneself of envy by practicing love. He wrote:

It is natural for spiritual knowledge to produce conceit and envy, especially in the early stages. Conceit comes only from within, but envy comes both from within and from without — from within when we feel envious of those who have knowledge, from without when those who love knowledge feel envious of us. Love destroys all three of these failings: conceit, because love is not puffed up; envy from within, because love is not jealous; and envy from without because love is "longsuffering and kind." (I Cor. 13:4) ("The Fourth Century on Love," section 61, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 107)

I have briefly touched on this subject of overcoming the sin of envy in this blog. I have mentioned various things one should practice in order to gain the ultimate victory over this vice. Since pride and greed breed envy, it is wise to work on ridding oneself of those other two vices using those methods I have mentioned in previous blogs. God has already promised His children immense wealth and happiness in the afterlife. There is no need, therefore, for anyone to become jealous of another in this life. Just keep on seeking God's kingdom and His righteousness. Desiring the happiness of those whom we envy is another way to check envy. "Rejoice with those who rejoice, and weep with those who weep." (Rom. 12:15) Loving those whom we envy is another way. Once one has learned to love those of whom he is envious, he dispels all envy from his heart. Love is not jealous. (I Cor. 13:4)

I hope that this blog helps someone who suffers from this horrible vice of envy.

Steve

Bibliography

The Philokalia, volumes 1 and 2, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, translated by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, Faber and Faber, London, UK, copyright 1979 The Eling Trust

The Ladder of Divine Ascent, by St. John Climacus, translated by Colm Luibheid and Norman Russell, Paulist Press, New York, copyright 1982 by the Missionary Society of St. Paul the Apostle

Eating Less

The next sin I want to discuss is that of gluttony. Gluttony is a sin which pertains to the appetitive aspect of the soul like lust. Being mortal we all need food to survive. Without food we would die. Gluttony is overeating. The glutton does with food what the alcoholic does with beer and wine.

In our modern American culture, gluttony is not viewed as being quite the same thing as alcoholism. Nevertheless, in order to look more attractive to others, there is a tendency in our culture to encourage obese people to lose weight. There are various campaigns against obesity, just as there are campaigns against alcoholism.

Sometimes, people who become conscious about their weight lose so much weight that they develop another eating disorder, anorexia. They do not eat enough. Eating disorders like these may result in death. Obesity can result in death, too. Obese people may develop high blood pressure, diabetes, and heart conditions. In Sirach (also called Eccesiasticus), it says:

Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea and colic are with the glutton. (Sirach 31:20, RSV)

It is important that we eat neither too much, nor too less to maintain good health.

Eating too much is a sin according to Biblical standards of morality. St. Paul talked about those whose "god is their belly" (Phil. 3:19) and those who serve their own bellies instead of our Lord Jesus Christ. (Rom. 16:18) This sin of gluttony may fuel other sins such as anger and lust. Gluttons may become angry with others more frequently. They might also have a more difficult time controlling their sexual desires since this sin affects the appetitive aspect of the soul.

The practice of fasting is essential to learn to conquer the sin of gluttony as well as other sins. St. Jerome taught that fasting is a tool for preventing the commission of sexual sins.

You will tell me, perhaps, that, high-born as you are, reared in luxury and used to lie softly, you cannot do without wine and dainties, and would find a stricter rule of life unendurable. If so, I can only say: “Live, then, by your own rule, since God’s rule is too hard for you.” Not that the Creator and Lord of all takes pleasure in a rumbling and empty stomach, or in fevered lungs; but that these are indispensable as means to the preservation of chastity. Job was dear to God, perfect and upright before Him (Job 2:3); yet hear what he says of the devil: “His strength is in the loins, and his force is in the navel.” (Job 40:16)

The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. (Letter XXII, section 11, by St. Jerome, 345-420 A.D., vol. 6, p. 26, Nicene and Post-Nicene Fathers, Second Series)

And yet after the Saviour had fasted forty days, it was through food that the old enemy laid a snare for Him, saying, “If thou be the Son of God, command that these stones be made bread.” (St. Matt. 4:3) Under the Law, in the seventh month after the blowing of trumpets and on the tenth day of the month, a fast was proclaimed for the whole Jewish people, and that soul was cut off from among his people which on that day preferred self-indulgence to self-denial. (Lev. 23:27-29) In Job it is written of behemoth that “his strength is in his loins, and his force is in the navel of his belly.” (Job 40:16) Our foe uses the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” (James 3:6, RSV margin) He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven” (Hosea 7:4, Vulgate); an oven which only God’s mercy and severe fasting can extinguish. (Letter CXXX, section 10, by St. Jerome, 345-420 A.D., vol. 6, pp. 266-267, Nicene and Post-Nicene Fathers, Second Series)

St. John of the Ladder called gluttony "the prince of the passions." He said that when one sits down to eat, he should think about death and the last judgment.

The fallen Lucifer is the prince of demons, and gluttony is the prince of the passions. So when you sit at a well-laden table, remember death and remember judgment, and even then you will manage to restrain yourself a little. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)

Like St. Jerome, St. John of the Ladder encouraged the use of fasting as a tool for overcoming lust.

To fast is to do violence to nature. It is to do away what whatever pleases the palate. Fasting ends lust, roots out bad thoughts, frees one from evil dreams. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 169)

Overeating leads to lust which, in turn, leads to other sexual sins, such as fornication and adultery. St. Maximos the Confessor called gluttony "the mother and nurse of unchastity."

I think that greed in this case means gluttony, because this is the mother and nurse of unchastity. ("First Century on Love," section 84, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 63)

Overeating also engenders the sin of pride. St. John of the Ladder said:

Begrudge the stomach and your heart will be humbled; please the stomach and your mind will turn proud. ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 168)

The remembrance of death is one way to fight against the sin of gluttony. In Ecclesiasticus (also called Sirach), it says:

Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss. (Ecclesiasticus 7:36)

This verse of Scripture is often quoted by the Church Fathers and the spiritual Fathers of the Church in connection with the practice of remembering death, that is, living every day as if it might be the last day of your life. Jesus the Son of Sirach mentions the remembrance of death in other places in his book, too.

Remember that death will not be long in coming, and that the covenant of the grave is not shewed unto thee. (Ecclesiasticus 14:12)

Remember thy end, and let enmity cease; [remember] corruption and death, and abide in the commandments. (Ecclesiasticus 28:6)

No one, except some terminally ill individuals, actually knows the day of his death. Death often comes to people unexpectedly. Since gluttony is a sin that produces other sins, one should eat his meals in moderation remembering that any day could be the last day of his life. St. John of the Ladder wrote:

Gluttony says: "...The thought of death is my enemy always, but nothing can really wipe me out." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)

Thinking of one's past sins is a tool for fighting against pride and also against gluttony.

Gluttony says: "...The thought of past failings is an obstacle to me, but hardly overcomes me." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)

St. John of the Ladder says that praying to the Holy Spirit against the sin of gluttony is also an aid in conquering this sin.

Gluttony says: "...He who has received the Paraclete prays to Him against me; and the Paraclete, when entreated, does not allow me to act passionately. But those who have never tasted Him inevitably seek pleasure in my sweetness." ("Step 14: On Gluttony," The Ladder of Divine Ascent, by St. John of the Ladder, p. 170)

St. Paul spoke of the Holy Spirit's assistance in "putting to death the deeds of the body."

For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live. (Rom. 8:13, NKJV)

So, St. John of the Ladder is right in saying that we need the Holy Spirit's assistance to fight against gluttony.

Spiritual knowledge and obedience to God are also weapons against gluttony. St. Maximos the Confessor wrote:

The passion of gluttony kills all the divine offspring of the virtues. But that passion itself is killed through the spiritual knowledge acquired by the grace of faith and obedience to the divine commandments. ("Fifth Century on Various Texts," section 58, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 274)

We can obtain spiritual knowledge and wisdom through reading and studying the Bible and the Church Fathers. We can also obtain spiritual wisdom from obedience to God and through prayer.

And that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. (II Tim. 3:15)

If thou desire wisdom, keep the commandments, and the Lord shall give her unto thee. (Ecclesiasticus 1:26)

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. (James 1:5,6)

Although we must seek to overcome the sin of gluttony by various means, we still need to be careful that we do not develop spiritual pride while doing so. Spiritual success, although desirable, is also a possible door to spiritual pride. St. Thalassios wrote:

In cutting out gluttony, beware lest you seek the esteem of others, making a display of the pallor of your face. ("Fourth Century," section 30, by St. Thalassios, The Philokalia, vol. 2, p. 327)

So, whenever we fast to root out the sin of gluttony, we must do so in a way that appears inconspicuous to others and practice humility. Remember your past sins and failings, remember the immense debt that you owed God, remember that there is always someone else in this world who is better than you, think of yourself as the chief of sinners, and esteem others to be better than yourself. Do these things while you fast and even after you have rooted out the sin of gluttony.

So, to sum up, gluttony leads to other sins. It leads to the sins of lust and sexual immorality. It leads to the sins of pride and anger. St. John of the Ladder called gluttony "the prince of the passions." It is important that we root out the sin of gluttony and learn to eat in moderation. Fasting, the remembrance of death, the remembrance of past failings, spiritual knowledge, obedience to God's commandments, and prayer to the Holy Spirit against this sin are weapons to be used to fight against gluttony. One must also be careful that one does not develop spiritual pride after gaining some measure of success in one's warfare against this sin. So, the continued practice of humility is essential in the ongoing struggle toward God-likeness.

Steve

Bibliography

Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts

Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts

The Philokalia, volumes 1 and 2, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, translated by G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, Faber and Faber, London, UK, copyright 1979 The Eling Trust

The Ladder of Divine Ascent, by St. John Climacus, translated by Colm Luibheid and Norman Russell, Paulist Press, New York, copyright 1982 by the Missionary Society of St. Paul the Apostle

Overcoming Anger

The next deadly sin I want to discuss is anger. Anger pertains to the incensive aspect of the soul. Anger can be good when it is directed appropriately and it can be sinful whenever it is misdirected. Misdirected anger is the deadly sin that I will deal with in this blog.

The spiritual Fathers of the Church taught that anger is useful when it is directed toward our sinful thoughts, our sinful passions, and the demons. St. Isaiah the Solitary said that we cannot attain purity without anger.

There is among the passions an anger of the intellect, and this anger is in accordance with nature. Without anger a man cannot attain purity: he has to feel angry with all that is sown within him by the enemy. ("On Guarding the Intellect: Twenty-Seven Texts," section 1, by St. Isaiah the Solitary, The Philokalia, vol. 1, p. 22)

St. John of the Ladder said that anger was given to us so that we can turn it against "the serpent," that is, Satan.

God neither caused nor created evil and, therefore, those that assert that certain passions come naturally to the soul are quite wrong. What they fail to realize is that we have taken natural attributes of our own and turned them into passions... Nature has provided us with anger as something to be turned against the serpent, but we have used it against our neighbor. ("Step 26: On Discernment," The Ladder of Divine Ascent, by St. John of the Ladder, p. 251)

St. Isaiah the Solitary said that we develop the anger according to nature when we first acquire the virtue of detachment. This type of anger is the type that "flares up against all the tricks of the enemy," that is, Satan.

The first virtue is detachment, that is, death in relation to every person or thing. This produces the desire for God, and this in turn gives rise to anger that is in accordance with nature, and that flares up against all the tricks of the enemy. Then the fear of God will establish itself within us, and through this fear love will be made manifest. ("On Guarding the Intellect: Twenty-Seven Texts," section 25, by St. Isaiah the Solitary, The Philokalia, vol. 1, p. 27)

St. John Cassian said that we should direct our anger at our own passions and malicious thoughts.

Our incensive power can be used in a way that is according to nature only when turned against our own impassioned or self-indulgent thoughts. This is what the prophet teaches us when he says: "Be angry, and do not sin" (Psalm 4:4, LXX) — that is, be angry with your own passions and with your malicious thoughts, and do not sin by carrying out their suggestions. What follows clearly confirms this interpretation: "As you lie in bed, repent of what you say in your heart" (Psalm 4:4, LXX) — that is, when malicious thoughts enter your heart, expel them with anger, and then turn to compunction and repentance as if your soul were resting in a bed of stillness. ("On Anger," "On the Eight Vices," by St. John Cassian, The Philokalia, vol. 1, p. 83)

So then, anger when properly directed toward Satan, the demons, our sinful thoughts, and our sinful passions is appropriate and acceptable.

Anger directed toward other people is not. St. James the Brother of our Lord said:

For the wrath of man does not produce the righteousness of God. (James 1:20, NKJV)

The Lord said that anger without a cause will drag one into Hell.

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, "Raca!" shall be in danger of the council. But whoever says, "You fool!" shall be in danger of hell fire. (St. Matt. 5:22, NKJV)

Anger produces spiritual blindness. St. John Cassian wrote:

No matter what provokes it, anger blinds the souls eyes, preventing it from seeing the Sun of righteousness. Leaves, whether of gold or lead, placed over the eyes, obstruct the sight equally, for the value of the gold does not affect the blindness it produces. Similarly, anger, whether reasonable or unreasonable, obstructs our spiritual vision. ("On Anger," "On the Eight Vices," by St. John Cassian, The Philokalia, vol. 1, p. 83)

Anger leads to hatred and those who hate others will not inherit eternal life. They are spiritually dead.

Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. (I John 3:15, NKJV)

Misdirected anger — anger toward other people — needs to be conquered and eliminated. It needs to be redirected toward our sinful thoughts, sinful passions, and the demons.

There is justifiable anger, though. St. John Chrysostom explained that anger without a cause is anger over some wrong done to oneself. He said that it is acceptable to help those who are wronged by others and to even become angry when one sees that they have been wronged. He gave the examples of Moses and King David.

Let us not be worse than the dogs, which, even when whipped and throttled, do not desert their master: but if the stranger also feed them, even so they do hurt. There are times when anger is useful; but this is when it barks against strangers. What means it, “Whosoever is angry with his brother without a cause?” (Matt. 5:22) It means, Stand not up in thine own quarrel, neither avenge thyself: if thou see another suffering deadly wrong, stretch out thy hand to help him. This is no longer passion, when thou art clear of all feeling for thyself alone. David had gotten Saul into his power, and was not moved by passion, did not thrust the spear into him, the enemy he had in his power; but took his revenge upon the Devil. (1 Sam. 26:5-25) Moses, when he saw a stranger doing an injury, even slew him (Exod. 2:11,12): but when one of his own people, he did not so: them that were brethren he would have reconciled; the others not so. That “most meek” Moses (Num. 12:3), as Scripture witnesseth of him, see how he was roused! (Homilies on the Acts of the Holy Apostles, Homily XVII, by St. John Chrysostom, 347-407 A.D., vol. 11, p. 111, Nicene and Post-Nicene Fathers, First Series)

However, I think that even justifiable anger should be directed toward the demons who influence the evil-doers to do evil and not the evil people who wrong others. Helping someone else who is oppressed or is being wronged is undoubtedly taught in the Scriptures.

Rescue the needy, and deliver the poor out of the hand of the sinner. (Psalm 81:4, LXX; Psalm 82:4, Hebrew)

Deliver them that are led away to death, and redeem them that are appointed to be slain; spare not thy help. (Prov. 24:11, LXX)

Deliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. (Ecclesiasticus 4:9)

Anger should not accompany our prayers. (I Tim. 2:8)

People become angry for many reasons. Whenever someone perceives that someone else has treated him unfairly, he usually becomes angry. Jesus said:

You have heard that it was said, "An eye for an eye and a tooth for a tooth." But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. (St. Matt. 5:38-41, NKJV)

and:

But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. (St. Matt. 5:44,45, NKJV)

King Solomon said:

If thine enemy hunger, feed him; if he thirst, give him drink; for so doing thou shalt heap coals of fire upon his head, and the Lord shall reward thee with good. (Prov. 27:21,22, LXX; Prov. 25:21,22, Hebrew)

Instead of repaying an evil-doer with evil, we should repay him with goodness and kindness. St. Paul said:

Bless those who persecute you; bless and do not curse... Repay no one evil for evil... Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good. (Rom. 12:14,17,19-21, NKJV)

We become overcome by evil whenever we become angry at someone who reviles us or mistreats us. We overcome evil by being good to those who abuse us. We should let God deal out justice and not avenge ourselves. In the preceding passage of Scripture, St. Paul quoted from Deuteronomy. Vengeance belongs to God. King David said:

The Lord performeth deeds of mercy, and executeth judgment for all them that are wronged. (Psalm 102:6, LXX, The Psalter according to the Seventy)

King Solomon said:

Say not, I will avenge myself on my enemy; but wait on the Lord, that He may help thee. (Prov. 20:22, LXX)

There is justice and there will be justice in the end regardless of whether or not we see justice in this life or not. When we are wronged, we must trust that God is just. In the Ninth Psalm, King David said:

The heathen are caught in the destruction which they planned: in the very snare which they hid is their foot taken. The Lord is known as executing judgments: the sinner is taken in the works of his hands. (Psalm 9:15,16, LXX)

In the Thirty-Sixth Psalm, he said:

The sinner will watch for the righteous, and gnash his teeth upon him. But the Lord shall laugh at him: for He foresees that his day will come. (Psalm 36:12,13, LXX; Psalm 37:12,13, Hebrew)

St. Solomone after six of her seven sons had been martyred.

                                (II Macc. 7:1-29)

The fifth Maccabean martyr told King Antiochus Epiphanes:

Thou hast power over men, thou art corruptible, thou doest what thou wilt; yet think not that our nation is forsaken of God; but abide a while, and behold His great power, how He will torment thee and thy seed. (II Macc. 7:16,17, KJV)

The sixth Maccabean martyr told him:

Be not deceived without cause: for we suffer these things for ourselves, having sinned against our God: therefore marvellous things are done unto us. But think not thou, that takest in hand to strive against God, that thou shalt escape unpunished. (II Macc. 7:18,19, KJV)

Remember that whatever evil one does to a Christian, one does to Christ. (St. Matt. 25:40,45; Acts 9:1-5) There will be justice in the end for oppressed and mistreated Christians whether they see justice in this life or not.

The wicked King Antiochus finally meets his fate. (II Macc. 9:1-9)

St. Evagrios the Solitary gave this prescription for taming the incensive aspect of the soul.

Man cannot drive away impassioned thoughts unless he watches over his desire and incensive power. He destroys desire through fasting, vigils, and sleeping on the ground, and he tames his incensive power through long-suffering, forbearance, forgiveness and acts of compassion. ("Texts on Discrimination in respect of Passions and Thoughts," by St. Evagrios the Solitary, The Philokalia, vol. 1, p. 39)

We conquer anger with meekness and humility.

St. John of the Ladder defined meekness this way:

Meekness is a permanent condition of that soul which remains unaffected by whether or not it is spoken well of, whether or not it is honored or praised. ("Step 8: On Placidity and Meekness," The Ladder of Divine Ascent, by St. John of the Ladder, p. 146)

and:

Meekness is a mind consistent amid honor or dishonor. Meekness prays quietly and sincerely for a neighbor however troublesome he may be. Meekness is a rock looking out over a sea of anger which breaks the waves which come crashing on it and stays entirely unmoved. Meekness is the bulwark of patience, the door, indeed the mother of love, and the foundation of discernment. For it is said: "The Lord will teach His ways to the meek" (Ps. 24:9). And it is meekness that earns pardon for our sins, gives confidence to our prayers and makes a place for the Holy Spirit. "To whom shall I look if not the meek and the peaceful?" (Is. 66:2) ("Step 24: On Meekness, Simplicity, Guilelessness, and Wickedness," The Ladder of Divine Ascent, by St. John of the Ladder, p. 214)

Instead of cursing those who mistreat us, we should bless them and pray for them. We should pray for their salvation. If they leave Satan's fold to become sheep who follow Christ, then they will eventually stop mistreating us. It is difficult to hate someone you are praying for. So, praying for someone who is abusive and obnoxious helps to keep our hearts free from hatred.

St. Peter said:

And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.” ...For it is better, if it is the will of God, to suffer for doing good than for doing evil. (I Pet. 3:13,14,17, NKJV)

We should continue to do good even when others treat us badly. This is difficult because we all have a tendency to want to retaliate when we suffer wrong. Remember that God sees everything and vengeance belongs to Him. He "executeth judgment for all them that are wronged." (Psalm 102:6, LXX, The Psalter according to the Seventy) If there is to be any retaliation, let God do it, but continue to pray for the evil-doer's salvation.

In order for us Christians to remain forgiven and continue to experience God's forgiveness, we must forgive those who wrong us. Christ said:

And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses. (St. Mark 11:25,26, NKJV)

The ways of those that remember injuries lead to death. (Prov. 12:28, LXX)

Whenever we are wronged, we should view the wrongs done to us as opportunities to forgive and as opportunities to gain more heavenly treasure. St. Symeon the New Theologian wrote:

But do we not put up with the mockings and afflictions which come to us with thanksgiving and without rancour? Once again, here, too, we benefit ourselves and not someone else. Listen to the Lord: "If you do not forgive men their trespasses from your hearts, neither will your heavenly Father forgive your trespasses" [Mt. 6:15]. So behold, if we should suffer insults, and slaps, and buffetings, and jokes, and spittings, and whatever else, and put up with them gladly, and sympathize from our souls with those who inflict them on us, we benefit ourselves by receiving forgiveness for the sins which we have committed against God. ("Seventh Ethical Discourse," by St. Symeon the New Theologian, On the Mystical Life: The Ethical Discourses, vol. 2: On Virtue and the Christian Life, p. 89)

We need humility in order to combat anger. Pride is the first sin. Humility is the virtue that is absent when we are proud. St. Diadochos said:

For glory befits God because of His majesty, while lowliness befits man because it unites us with God. ("On Spiritual Knowledge and Discrimination: One Hundred Texts," section 12, by St. Diadochos of Photiki, The Philokalia, vol. 1, p. 256)

St. John of the Ladder said:

A proud monk needs no demon. He has turned into one, an enemy to himself. ("Step 23: On Pride," The Ladder of Divine Ascent, by St. John of the Ladder, p. 210)

Proud people tend to argue with others. Humble people shun arguments. Arguing produces strife and anger.

A proud monk argues bitterly with others. The humble monk is loath to contradict them. ("Step 23: On Pride," The Ladder of Divine Ascent, by St. John of the Ladder, p. 208)

Just as birds fear the sight of a hawk, those who practice humility fear the sound of an argument. ("Step 25: On Humility," The Ladder of Divine Ascent, by St. John of the Ladder, p. 226)

Proud people have a difficult time accepting criticism, even when the criticism is beneficial and true. St. John of the Ladder said:

To reject criticism is to show pride, while to accept it is to show oneself free of this fetter. ("Step 23: On Pride," The Ladder of Divine Ascent, by St. John of the Ladder, p. 208)

There are several ways to develop humility. Remembering our sins is one way to develop humility.

Pride makes us forget our sins, for the remembrance of them leads to humility. ("Step 23: On Pride," The Ladder of Divine Ascent, by St. John of the Ladder, p. 209)

St. Basil the Great recommended that we keep a daily reckoning of our actions at the end of the day. We should think about what we have done wrong and what we have done right.

St. Basil the Great, the mouthpiece of Christ and the pillar of the Church, says that a great help towards not sinning and not committing daily the same faults is for us to review in our conscience at the end of each day what we have done wrong and what we have done right. Job did this with regard both to himself and to his children (cf. Job 1:5). The daily reckonings illumine a man's hour by hour behaviour. ("On Watchfulness and Holiness," section 65, by St. Hesychios the Priest, The Philokalia, vol. 1, p. 174)

Thinking of our past sins and weaknesses helps us to become humble.

Some drive out empty pride by thinking to the end of their lives of their past misdeeds, for which they were forgiven and which now serve as a spur to humility. ("Step 25: On Humility," The Ladder of Divine Ascent, by St. John of the Ladder, p. 224)

We can acquire humility by also reflecting on our indebtedness to God.

Others, remembering the passion of Christ, think of themselves as eternally in debt. Others hold themselves in contempt when they think of their daily lapses. Others come to this mother of graces by way of their continuous temptations, weaknesses, and sins. There are some — and I cannot say if they are to be found nowadays — who humble themselves in proportion to the gifts they receive from God and live with a sense of their unworthiness to have such wealth bestowed on them, so that each day they think of themselves as sinking further into debt. That is real humility, real beatitude, a real reward! ("Step 25: On Humility," The Ladder of Divine Ascent, by St. John of the Ladder, p. 224)

In the Parable of the Merciful King, the servant who refused to forgive his fellow servant owed the king far more than his fellow servant owed him. (St. Matt. 18:21-35) Each of us, likewise, owes God far more than any one individual owes any of us. It is easier to be forgiving when we reflect on how much we owe God. Reflecting on our indebtedness to God helps to produce humility and humility helps us acquire freedom from anger.

Humility is an essential virtue in helping one become free from anger.

Remember that the first angel that fell from God's grace fell because of pride. Humility restores us to the condition man had before the fall into sin.

If pride turned some of the angels into demons, then humility can doubtless make angels out of demons. So take heart, all you sinners. ("Step 25: On Humility," The Ladder of Divine Ascent, by St. John of the Ladder, p. 227)

In The Ladder of Divine Ascent, St. John of the Ladder told a story about three monks who received the same kind of injury.

I once saw three monks receive the same type of injury at the same time. The first felt it keenly, but did not speak; the second was delighted at the reward the injury would bring him and he felt compassion for the wrongdoer; the third wept fervently at the thought of the harm his offending neighbor was suffering. At work, then, were fear, the sense of reward due, and love. ("Step 8: On Placidity and Meekness," The Ladder of Divine Ascent, by St. John of the Ladder, p. 150)

It is the meek who will inherit the earth at Christ's return. (St. Matt. 5:5) Those who are not meek will be dispossessed by the meek. Those who repay evil for evil, therefore, should fear God's judgment because they refuse to obey God's commandment to "turn the other cheek" and do good to the evil-doer. (St. Matt. 7:21; 5:39,45) So then, like the first monk, we should out of fear of losing our own souls refrain from retaliation when someone wrongs us.

St. Paul said:

For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal. (II Cor. 4:17,18, NKJV)

Whenever we suffer wrong patiently and do not retaliate, then there is a reward for us in the afterlife. Like the second monk, we should remember the reward for enduring the ill-treatment. St. Mark the Ascetic wrote:

He who suffers wrong and does not demand any reparation from the man who wronged him, trusts in Christ to make good the loss; and he is rewarded a hundredfold in this world and inherits eternal life. (cf. Mark 10:30) ("On Those Who Think that They are Made Righteous by Works: Two Hundred and Twenty-Six Texts," section 130, by St. Mark the Ascetic, The Philokalia, vol. 1, p. 136)

St. Symeon the New Theologian, like St. Mark the Ascetic, also taught that we should look at our afflictions as opportunities to gain eternal wealth and heavenly treasures.

Therefore, my brother, if you wish to attain that which you strive for and long after, that is, the good things of God, and from among men become an angel on earth, you must love bodily affliction and embrace suffering. As for trials, love them as the means of obtaining every blessing. Tell me, what is more beautiful than a soul undergoing tribulation, which knows that by enduring it will inherit joy in all things? ("To Christ through the Beatitudes," "Section 2: Renouncing Everything in order to Find Christ," by St. Symeon the New Theologian, The Discourses, p. 48)

and:

Whenever tribulations and curses and dishonours and gibes come down on the man who knows how to deal well with the present time, he seizes them as one who knows these things and is aware of the benefits to be derived from them, and he takes them on his shoulders and goes his way rejoicing. He puts down patience alone instead of gold as payment, and thus in a single instant he redeems the time which others are unable to find, or seize, or gain through many years of fasting, keeping vigil, sleeping on the ground, and working hard at home. The man who does not, however, know how to do business in this way loses the time of his salvation. But, if you like, let us continue with still another illustration. Two people are forcefully encouraged by someone to transgress God's commandment. If one of them, out of timidity and fear of the punishments and torments which will come upon him in future, takes refuge in flight and runs away and hides himself, while the other is brave and suffers many tortures for the sake of God's commandment, or even undergoes death itself, which of these two has redeemed the time? The one who hid and fled from tribulations, or the one who suffered and endured much, and perhaps even died? It is clearly obvious that the man who endured the tribulations and did not refuse death is the one who has redeemed the time, while the other lost both the time and his soul's salvation. ("Twelfth Ethical Discourse," by St. Symeon the New Theologian, On the Mystical Life: The Ethical Discourses, vol. 2: On Virtue and the Christian Life, pp. 158-159)

We should not rejoice in the downfall of our enemies. King Solomon said:

If thine enemy should fall, rejoice not over him, neither be elated at his overthrow. For the Lord will see it, and it will not please Him, and He will turn away His wrath from him. (Prov. 24:17,18, LXX)

Instead of rejoicing over our enemies when they fall, we should, like the third monk, be weeping and praying for them. People who practice evil are on the road to Gehenna — the final destination for the damned. (Rom. 2:8,9; I Cor. 6:9,10; Gal. 6:7,8; III John 11) They are under the influence of demons and "walk in darkness" following the Prince of Darkness, Satan himself. (St. John 3:19,20; I John 1:6; 3:10)

We must remember that our battle is not against flesh and blood, but against Satan and his army of demons who influence people to do evil. (Eph. 6:12; I John 5:19; II Tim. 2:26; I Pet. 5:8) The wrong-doers need to be delivered from the "power of darkness." (Col. 1:13) If you are going to be angry after having suffered wrong, be angry at the demons who have influenced him who has wronged you. Pray for the salvation of the wrong-doer.

Some evil-doers may think of themselves as being Christians and believe that they are eternally saved. They might think that God has given them blanket permission to sin because they are "saved by grace." Their heretical belief system has corrupted their understanding of what it means to be a follower of Jesus Christ. They do evil to others thinking that the blessedness of heaven still awaits them after they die. Satan is the "father of lies" and they are under the influence of him and his demons. (St. John 8:44; II Thess. 2:11,12; II Tim. 3:13) These people need prayer since they are walking in darkness and believing heresies.

Other evil-doers might occasionally pay lip service to God, but live as if God does not really exist. Others might think that God observes our actions, but is indifferent to what we do. Others might think that they can go to heaven on someone else's coattails without ever engaging in any personal ascetical struggle toward holiness. Others might think that God is pleased when they do harm to those who do not believe as they do. There are many false teachings in the world and many false notions of God, salvation, and religion. People who have heretical beliefs and practices need prayer. They need repentance. They need to be enlightened with truth. They need to become true followers of Jesus Christ and have an ongoing, ever-deepening relationship with the Holy Trinity. We should pray for their salvation and show them compassion since they walk in spiritual darkness and have been blinded by the "god of this world," that is, Satan. (II Cor. 4:4)

God, our avenger and helper, is far greater than all of the demons and those influenced by them.

You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world. (I John 4:4, NKJV)

But I want you to be wise in what is good, and simple concerning evil. And the God of peace will crush Satan under your feet shortly. (Rom. 16:19,20, NKJV)

Who has measured the water in His hand, and the heaven with a span, and all the earth in a handful? Who has weighed the mountains in scales, and the forests in a balance? Who has known the mind of the Lord? And who has been His counsellor to instruct Him? Or with whom has He taken counsel, and he has instructed Him? Or who has taught Him judgment, or who has taught Him the way of understanding; since all the nations are counted as a drop from a bucket, and as the turning of a balance, and shall be counted as spittle? (Isaiah 40:12-15, LXX)

Trust in the power and justice of God whenever you are wronged by someone and pray for the salvation of the evil-doer.

People also become angry when some mishap occurs to them. One might become angry because he hit something in the road with his car and got a flat tire. One might become angry because it rained when he wanted sunshine. Instead of becoming angry when such mishaps occur, we should be grateful to God that He has given us an opportunity to practice patience and endure the mishap. St. James, the Brother of Christ, said:

My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. (James 1:2-4, NKJV)

St. Paul said:

Rejoice in the Lord always. Again I will say, rejoice! (Phil. 4:4, NKJV)

Remember that "our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory." (II Cor. 4:17, NKJV)

There is a story I once read about a monk who was walking from his home in the desert to a water hole. As he was walking, he noticed that someone was following him and counting his steps. The monk continued to walk toward the water hole during the heat of the day. He was thirsty. Then, he found out that the man who was following him was an angel. The angel was counting the monk's footsteps toward the water hole so that he could determine the monk's reward in the afterlife. The monk moved further away from the water hole. Inconveniences are opportunities for gaining eternal wealth. St. Mark the Ascetic said:

Accept present afflictions for the sake of future blessings; then you will never weaken in your struggle. ("On the Spiritual Law: Two Hundred Texts," section 156, by St. Mark the Ascetic, The Philokalia, vol. 1, p. 121)

When we view them in this light, it becomes more easy for us to rejoice when we experience them. Instead of becoming angry when some mishap occurs, rejoice in the Lord (Phil. 4:4) and thank God for an opportunity to endure this inconvenience with patience and joy. Thank God for the opportunity to gain more eternal wealth.

In everything give thanks; for this is the will of God in Christ Jesus for you. (I Thess. 5:18, NKJV)

Remember that Jesus said:

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. (St. Matt. 6:19,20, NKJV)

Enduring adversity patiently whether it comes from people or from unfortunate circumstances is a way to gain heavenly wealth. Do you want a bigger mansion in a more beautiful location? Endure adversity with patience. Do you want some special spiritual pleasure that most will not get to experience? Then, endure adversity. Do you want a vision of God that is reserved for a select few? Then, endure adversity with patience. Whatever the rewards truly are, we can only speculate, but we should be confident in knowing that we will be eternally happy after having received them.

St. Mark the Ascetic said:

If you wish to remember God unceasingly, do not reject as undeserved what happens to you, but patiently accept it as your due. For patient acceptance of whatever happens kindles the remembrance of God, whereas refusal to accept weakens the spiritual purpose of the heart and so makes it forgetful. ("On Those Who Think that They are Made Righteous by Works: Two Hundred and Twenty-Six Texts," section 134, by St. Mark the Ascetic, The Philokalia, vol. 1, p. 136)

and:

The mercy of God is hidden in sufferings not of our choice; and if we accept such sufferings patiently, they bring us to repentance and deliver us from everlasting punishment. ("On Those Who Think that They are Made Righteous by Works: Two Hundred and Twenty-Six Texts," section 139, by St. Mark the Ascetic, The Philokalia, vol. 1, p. 136)

The unexpected inconveniences and problems of life should be viewed as aids in our spiritual development and as helps in assisting us toward our eventual ultimate salvation. St. Hesychios the Priest said:

Unexpected trials are sent by God to teach us to practice the ascetic life. ("On Watchfulness and Holiness," section 82, by St. Hesychios the Priest, The Philokalia, vol. 1, p. 176)

Athletes who lift weights to build up their muscles say, "No pain, no gain." The same is true in the spiritual life. "No pain, no gain."

I think that it is just a good idea for people who want to obey the Gospel and follow Christ to accept the fact that this life is imperfect. It is a vapor, a brief moment, a dot, compared to the vast limitlessness of eternity. Looking toward the reward in God's kingdom after the Last Judgment should motivate us to accept adversity with patience and stop setting our hearts on making a heaven out this brief, mortal existence. There is no need for one to become angry when things do not go according to one's plans. This life is going to be imperfect and full of disappointments anyway. Just learn to expect them.

My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, and make not haste in time of trouble. Cleave unto Him, and depart not away, that thou mayest be increased at thy last end. Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate. For gold is tried in the fire, and acceptable men in the furnace of adversity. Believe in Him, and He will help thee; order thy way aright, and trust in Him. (Ecclesiasticus 2:1-6)

We must through many tribulations enter the kingdom of God. (Acts 14:22, NKJV)

Yes, and all who desire to live godly in Christ Jesus will suffer persecution. (II Tim. 3:12, NKJV)

The practice of meekness, patience, and love help to destroy anger.

So, then, anger the oppressor must be restrained by the chains of meekness, beaten by patience, hauled away by blessed love. ("Step 8: On Placidity and Meekness," The Ladder of Divine Ascent, by St. John of the Ladder, p. 150)

The sin of gluttony leads to other sins, such as unchastity and greed. It can also cause anger. St. Neilos the Ascetic said:

Avarice, anger, and dejection are all offshoots of gluttony. For the glutton needs money first of all, so as to satisfy his ever-present desire — even though it never can be satisfied. His anger is inevitably aroused against those who obstruct his acquisition of money, and in turn gives place to dejection when he proves too weak to get his way. He is like the snake that goes "on its breast and belly" (Gen. 3:14, LXX). For when he possesses the material means for pleasure, he goes on his belly; but when he lacks these he goes on his breast, since this is where the incensive power has its seat. For those who love pleasure, when deprived of it, grow angry and embittered. ("Ascetic Discourse," by St. Neilos the Ascetic, The Philokalia, vol. 1, p. 238)

Fasting is a means of gaining control over the incensive aspect of the soul.

Oath-swearing can lead to anger, especially when one sees that he will be unable to keep his oath. In such instances, the oath-swearer often becomes frustrated and mad. St. John Chrysostom said that an oath is "as the wind to wrath."

Not a little does the habit of not swearing contribute to this end: I mean to the not giving way to wrath: and by not giving way to wrath, we shall not have an enemy either. Lop off the oaths of a man, and you have clipt the wings of his anger, you have smothered all his passion. Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind. If then we do not clamor, and do not swear, we have cut the sinews of passion. And if you doubt this, just put it to experiment. Impose it as a law upon the passionate man that he shall never swear, and you will have no necessity of preaching moderation to him. So the whole business is finished. For even though you do not forswear yourselves [yet], by swearing at all, do you not know in what absurd consequences you involve yourselves — binding yourselves to an absolute necessity and as with a cord, and putting yourselves to all manner of shifts, as men studying how to rescue their soul from an evil which there is no escaping, or, failing of that, obliged [by that self-imposed necessity] to spend your life thenceforth in vexation, in quarrels, and to curse your wrath? (Homilies on the Acts of the Holy Apostles, Homily IX, by St. John Chrysostom, 347-407 A.D., vol. 11, pp. 60-61, Nicene and Post-Nicene Fathers, First Series)

"Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind." — St. John Chrysostom. For attribute click here.

Abstaining from the swearing of oaths is one way to prevent anger. Jesus told us to swear no oaths at all.

But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your "Yes" be "Yes," and your "No," "No." For whatever is more than these is from the evil one. (St. Matt. 5:34-37, NKJV)

Swearing oaths "is from the evil one," that is, the devil.

There are some things that one can do to soften one's anger or even appease it altogether. St. John of the Ladder said that singing can help one to soothe his temper when he is mad.

Singing, in moderation, can occasionally ease bad temper. ("Step 8: On Placidity and Meekness," The Ladder of Divine Ascent, by St. John of the Ladder, p. 148)

Jesus told us to tell fellow Christians who have wronged us their faults and seek reconciliation.

Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that "by the mouth of two or three witnesses every word may be established." And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. (St. Matt. 18:15-17, NKJV)

When a fellow Christian repents, we must forgive him. Repentance, of course, means a change in behavior and an attempt to make right the wrong. (St. Matt. 21:28-32; St. Luke 3:7-14; 19:5-10) Church discipline imposed by a priest or a bishop is the last resort for an aggrieved Christian who has been wronged by a fellow Christian. However, even when one has reached the point of last resort, remember St. Paul's admonishment:

But brother goes to law against brother, and that before unbelievers! Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? No, you yourselves do wrong and cheat, and you do these things to your brethren! (I Cor. 6:6-8, NKJV)

Christians who have wronged other Christians should seek reconciliation with those whom they have wronged.

Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. (St. Matt. 5:23,24, NKJV)

But on what grounds will he endure either to admit the rancour of vexation in himself or for it to remain in another, if his firm decision is that there cannot be any good ground for anger, as it is dangerous and wrong, and that when his broker is angry with him he cannot pray, in just the same way as when he himself is angry with his brother, as he ever keeps in an humble heart these words of our Lord and Saviour: “If thou bring thy gift to the altar and there remember that thy brother hath aught against thee, leave there thy gift at the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” (St. Matt. 5:23,24) For it will be of no use for you to declare that you are not angry, and to believe that you are fulfilling the command which says: “Let not the sun go down upon thy wrath” (Eph. 4:26); and: “Whosoever is angry with his brother, shall be in danger of the judgment” St. Matt. 5:22), if you are with obstinate heart disregarding the vexation of another which you could smooth down by kindness on your part. For in the same way you will be punished for violating the Lord’s command. For He who said that you should not be angry with another, said also that you should not disregard the vexations of another, for it makes no difference in the sight of God, “Who willeth all men to be saved” (I Tim. 2:4), whether you destroy yourself or someone else. Since the death of any one is equally a loss to God, and at the same time it is equally a gain to him to whom all destruction is delightful, whether it is acquired by your death or by the death of your brother. (The Conferences of John Cassian, Part II, The First Conference of Abbot Joseph, chapter 6, by St. John Cassian, 360-436 A.D., vol. 11, p. 452, Nicene and Post-Nicene Fathers, Second Series)

Christians are called to live their lives in accordance with a higher moral standard than that which one frequently sees in our secular society. Christians should even live their lives in accordance with a higher moral standard than that found in the Old Testament Law.

The Christian ought in all things to become superior to the righteousness existing under the law (St. Matt. 5:20), and neither swear nor lie. (St. Matt. 5:34-37; Eph. 4:15; Col. 3:0) He ought not to speak evil (Titus 3:2); to do violence; to fight (II Tim. 2:24); to avenge himself (Rom. 12:19); to return evil for evil (Rom. 12:17); to be angry. (St. Matt. 5:22) The Christian ought to be patient (James 5:8), whatever he have to suffer, and to convict the wrong-doer in season (Titus 2:15; II Tim. 4:2), not with the desire of his own vindication, but of his brother’s reformation (St. Matt. 18:15), according to the commandment of the Lord. (Letter XXII, by St. Basil the Great, 329-379 A.D., vol. 8, p. 128, Nicene and Post-Nicene Fathers, Second Series)

To sum up, anger can be useful when it is directed toward the demons, our sinful thoughts, and our sinful passions. Anger directed toward others is sin. Humility, patience, meekness, forgiveness, and compassion root out anger. We should overcome evil by doing good and not seek to retaliate. We should also pray for those who wrong us. Evil-doers are often influenced by demons. Remember that there is a reward in the afterlife for those who patiently endure wrongs from others. God will also reward us for enduring inconveniences or mishaps as they occur in our daily lives. Remember that God avenges all who have been wronged. So, there is no need for anyone to seek vengeance in this life. God is far greater than all of the demons and those who are under their influence. Trust in the power and justice of God whenever you are wronged by someone. Periodic fasting should be practiced since the sin of gluttony leads to the sin of anger. Swearing oaths should be avoided since as St. John Chrysostom said, "An oath is as the wind to wrath." Singing in moderation and confronting fellow Christians who have wronged us are two other ways to combat anger.

Steve

Bibliography

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