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

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

On the Mystical Life, volumes 1-3, by St. Symeon the New Theologian, tranlated by Alexander Golitzin, St. Vladimir's Seminary Press, Crestwood, New York 10707, copyright 1995

The Discourses, by St. Symeon the New Theologian, translated by C.J. deCatanzaro, published by Paulist Press, 997 Macarthur Boulevard, Mahwah, New Jersey 07430, copyright 1980 by the Missionary Society of St. Paul the Apostle in the State of New York

The Psalter According to the Seventy, translated from the Septuagint version of the Old Testament by the Holy Transfiguration Monastery, Boston, Massachusetts, Copyright 1974 by the Holy Transfiguration Monastery, Brookline, Massachusetts 02146

Transforming Lust into Love and Chastity

The next deadly sin I want to discuss is lust. Lust is the absence of love and chastity. It is selfish and concerned with sexual self-gratification. It is interested in using others for sexual pleasure. Lust is a sin that is practiced by both men and women. It is common to both sexes.

There are three aspects of the soul: the intellect, the incensive aspect, and the appetitive aspect. The intellect is that part of the soul that receives divine revelation from God. With the intellect, one is able to perceive spiritual truth. The incensive aspect of the soul is that which generates vehement feeling, such as anger or ire. The appetitive aspect of the soul is that which desires food, sex, drink, pleasure, sleep, and things.

When we deal with the sin of lust, we become concerned with the appetitive aspect of the soul.

Before I discourse any further on this sin and its remedies, I will first say what lust is not. Lust is not looking at nude bodies. It is true that one may commit the sin of lust while looking at a naked person, but that does not always have to be the case. There are professional people, such as, doctors and nurses, who look at genitals and breasts on a daily basis without lusting after their patients. There are people who look at their children when they are nude without lusting after them. A man might look at his naked wife without committing the sin of lust. A woman might look at her naked husband without lusting after him.

However, I am not condoning pornography when I say this. People often develop an addiction to looking at pictures of nude people when they look at porn, but that does not always have to be the case. A law enforcement officer might look at child pornography without lusting after the children depicted in the pictures and become irate that someone would produce such filth. He would keep the pornographic pictures so that they could be used in court to prosecute the people responsible for using children in pornographic material.

Elderly people usually lose interest in sex because they have low levels of sex hormones. There are products on the market which are supposed to help them regain their sexual desire. An elderly man or woman who has low levels of a sex hormone might be able to look at a nude person or a picture of a nude person without having any significant reaction to it. They might be able to look without lusting. I think that this sin of lust is partially caused by a biochemical reaction produced by sex hormones.

It is possible to advance so far enough spiritually that one does not lust when one sees a nude person. St. John of the Ladder mentioned someone in his book who had advanced to that degree.

I was once told about an astonishing level of chastity attained by someone. "There was a man who, having looked on a body of great beauty, at once gave praise to its Creator and after one look was stirred to love God and weep copiously, so that it was marvelous how something that could have brought low one person managed to be the cause of a heavenly crown for another. And if such a man feels and behaves in similar fashion on similar occasions, then he has already risen to immortality before the general resurrection." ("Step 15: On Chastity," The Ladder of Divine Ascent, by St. John of the Ladder, p. 179)

So then, looking at nude people is not necessarily lusting after nude people, but looking at them might lead to the sin of lust.
 

Righteous Job the Longsuffering

In the Book of Job, Job says:

I made a covenant with mine eyes, and I will not think upon a virgin. (Job 31:1, LXX)

Although looking at a nude person may not be sinful, it may very well lead to this sin. Therefore, it is a good idea to refrain from doing so. Looking at pornography can lead to an addiction to porn. Looking at naked people can lead to some unhealthy form of voyeurism. Like Job, we should make a covenant with our eyes not to look, unless we have jobs like those in the medical profession that require us to look. Solomon said:

Let not the desire of beauty overcome thee, neither be thou caught by thine eyes, neither be captivated with her eyelids. (Prov. 6:25, LXX)

Jesus the Son of Sirach said:

Turn away thine eye from a beautiful woman, and look not upon another’s beauty; for many have been deceived by the beauty of a woman; for herewith love is kindled as a fire. (Ecclesiasticus 9:8, LXX)

and:

Stumble not at the beauty of a woman, and desire her not for pleasure. (Ecclesiasticus 25:21, LXX)

The sin of lust begins in the mind. Jesus said:

Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man. (St. Matt. 15:17-20, NKJV)

Lust is the thought and desire of committing a sexual sin, such as fornication or adultery. Fornication is premarital sex. Adultery is sex with someone else's spouse. Lust leads to sins such as these. This is why it is important that it be conquered.

There are several things that one can do to prevent the commission of sexual sins. One of them I have already mentioned. Avoid looking at nude people and pictures of nude people. Another thing to do is to avoid places where people dress immodestly. This can be difficult to do, especially during the summer months. So many women and girls walk around in shorts and halter tops on hot days. Waitresses in some restaurants wear tight fitting short dresses. The beaches and the pools are populated with people who are wearing bathing suits. One must be aware that going to such places might result in one committing the sin of lust. Another thing that one can do is to pray whenever the thought of committing a sexual sin enters the mind. The Jesus Prayer is a good prayer to pray during such moments. "O Lord Jesus Christ, Son of God, have mercy on me, a sinner." Making the sign of the Cross is also good thing to do during such times. The sign of the Cross is a physical act of prayer that the demons do not like to see us make.

A woman who allows men to have intimate contact with her is not highly respected by the men who do so and by others.

A shameless woman shall be counted as a dog; but she that is shamefaced will fear the Lord. (Ecclesiasticus 26:25)

A woman who dresses immodestly is also ill-esteemed by others. Modest women command more respect than immodest women. So, a woman should not do anything to inflame the sexual passions of men. She should dress modestly and limit any contact with her body to a bare minimum. Intimate contact should be reserved for marriage.

Since lust pertains to the appetitive aspect of the soul, sins such as gluttony and greed help to fuel it. Periodic fasting can help one gain victory over this sin of lust. Fast from certain types of food for a period of time and focus your thoughts on God and spiritual things during the fast. Fasting is good for helping one to break a sexual addiction. Married people can purify their sex by practicing marital fasting. Marital fasting is the practice of abstaining from sex by mutual consent of both partners. (I Cor. 7:5)

Although we usually think of lust as being a sin common to single people, even married couples can lust for one another. Lust can even exist within a marriage. In the Book of Tobit, Tobias prayed:

And now, O Lord, I take not this my sister for lust but uprightly. (Tobit 8:7)

He realized that one can marry out of lust. A man can marry a woman out of lust and spend the marriage desiring to have sex with her so that he can selfishly satisfy his sexual appetite. She can become to him nothing more than an object of sexual desire. A woman can likewise do the same with a man that she marries. He can become to her nothing more than her "hunk" who keeps her happy in bed. Lust is not love. It is selfish. Love "does not seek its own." (I Cor. 13:5, NKJV) It is unselfish.

Sex does not have to be selfish. That, I think, is one of the lessons to be learned from the Book of Tobit. Tobias married Sarah uprightly and not for lust. (Tobit 8:7) He made love to her. They had children. (Tobit 14:3,12) Lust was not a part of their lovemaking.

I have recently read an article on sex on Orthodox Wiki on the internet. (http://www.orthodoxwiki.org/Main_Page) This is a very good article. In this article, it says that one of the reasons for having sex is to achieve spiritual union. A couple should strive to become one soul with one another and not just one flesh with each other when they make love. So, sex can be a spiritual exercise between a man and his wife. It is possible to have sex unselfishly, thinking about the other person while doing so and not preoccupying oneself with egoistic desires and self-gratification.

Blessed Augustine wrote about what would have happened if Adam and Eve had never sinned. They would have made love to each other and had children. They would have had sex without experiencing any lust for one another.* Lust does not have to be a part of the sexual act. God never intended it to be so when He created sex. As Ashley Reynolds says, "Sex was God's idea."

Another reason for having sex is to express intimate affection toward one's spouse.** Sex is an intimate act that should be practiced by a man and his wife. The unmarried should abstain from sex. One Orthodox priest wrote that sex is a language. I think that this passage in Proverbs teaches that sex is for expressing intimate affection toward one's spouse:

Let thy fountain of water be truly thine own; and rejoice with the wife of thy youth. Let thy loving hart and thy graceful colt company with thee, and let her be considered thine own, and be with thee at all times; for ravished with her love thou shalt be greatly increased. (Prov. 5:18,19, LXX)

Procreation is also a reason for having sex, but making babies is not the only reason for making love. There are other reasons which are just as honorable as that of procreation.

One of the ancient heresies that the Church Fathers opposed and refuted is that of the Encratites. They taught that God created evil when God created sex. They taught that sex is intrinsically evil. Sex is not evil, but the abuse and misuse of it is. Selfish sex is evil. Sex with someone who is not one's spouse is evil. Unselfish sex in the context of marriage with one's spouse is not.***

Another thing that one can do to transfigure lust is to seek for Someone more beautiful than one is in the habit of lusting after. Longing for God who is the epitome of beauty itself and the epitome of perfection is what I am talking about. In the Wisdom literature of the Bible, Wisdom is personified as a woman who is a superior alternative to the immoral woman who leads young men into Hell.

Say that wisdom is thy sister, and gain prudence as an acquaintance for thyself; that she may keep thee from the strange and wicked woman, if she should assail thee with flattering words. (Prov. 7:4,5, LXX)

Wisdom reacheth from one end to another mightily: and sweetly doth she order all things. I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty. (Wisdom 8:1,2)

In the Old Testament, Wisdom often refers to the Second Person of the Trinity. St. Paul called Christ the Wisdom of God. (I Cor. 1:24) So, for a man who is struggling with lust, he can spend time with God, seek Wisdom and become a "lover of her beauty." For a woman who is struggling with lust, she can do the same. She can seek God and let Jesus be her husband. We are supposed to love God with all of our being. (Deut. 6:4,5) We are supposed to love Christ more than anyone else. (St. Matt. 10:37; St. Luke 14:26) We are supposed to love others because we love God. Prayer, Bible reading, and spending time gazing at Christ before His holy icon can help one gain victory over lust. If a man needs a female icon of God, the icon of the Most Holy Theotokos will do. She is not God, but she is a woman who bears the image and likeness of God more than anyone else who has ever lived. So, her icon is an icon of a female icon of God. If a man needs a woman's company, spend time with her. Pray Akathist prayers to her.

St. John of the Ladder said:

A chaste man is someone who has driven out bodily love by means of divine love, who has used heavenly fire to quench the desires of the flesh. ("Step 15: On Chastity," The Ladder of Divine Ascent, by St. John of the Ladder, p. 171)

St. Maximos the Confessor said:

He who has been granted knowledge of God, and fully enjoys the pleasure that comes from it, despises all the pleasures that come from the soul's desiring power. ("Third Century on Love," section 63, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 93)

and:

God is said to be the originator and begetter of love and the erotic force. For He externalized them from within Himself, that is, He brought them forth into the world of created things. This is why Scripture says 'God is love' (I John 4:16), and elsewhere that He is 'sweetness and desire' (cf. Song of Songs 5:16, LXX), which signifies the erotic force. ("Fifth Century of Various Texts," section 87, by St. Maximos the Confessor, The Philokalia, vol. 2, p. 281)

St. Theodoros the Great Ascetic said that when we long for God enough we start to fear losing Him.

Fear also comes into the argument. For the greater our longing for God the greater grows our fear; and the more we hope to attain God, the more we fear Him. If we are wounded by divine love, the sting of fear exceeds that of a thousand threats of punishment. For as nothing is more blessed than to attain God, so nothing is more terrible than this great fear of losing Him. ("Theoretikon," by St. Theodoros the Great Ascetic, The Philokalia, vol. 2, p. 43)

Loving God results in loving others. A man who says he loves God, but hates others is a liar. (I John 4:20) When we love others, we do not lust after them. A man who loves a woman will not view her as a sex object or seek to demean her in any way. A woman who loves a man will not view him as a sex object either. She will not be trying to seduce him and drag him into bed with her.

A man can love another man's wife without sinning against God. The way he does this is by praying that she remain faithful to her husband and praying that her marriage to him will last. A woman can love another woman's husband in the same way and not be sinning against God. Remember, I said that love is unselfish. There is an element of self-denial in love. Love gives. It does not get.

"Love does not parade itself, is not puffed up." (I Cor. 13:4, LXX) Love is humble and meek. Those who love are willing to be last and let someone else have what is best. "Love does not envy." (I Cor. 13:4, NKJV) They do not try to break up marriages or steady dating relationships.

St. Thomais of Alexandria

There are two other remedies for lust. One is marriage. Someone who has difficulty controlling his passions is better off to marry than to live a life of fornication. This is the advice of St. Paul. (I Cor. 7:2) However, even in marriage, as I have said before, there can be lust. That is why married couples should live ascetically by fasting from food and sex periodically. They need to purify their sex through such asceticism. The other remedy is the intercession of the Saints. It helps to get the Saints and the Mother of God to help us in our ascetic struggles toward holiness through their prayers. There is one Saint who is well-known for helping men deal with lust. That is St. Thomais of Alexandria. Her prayers have helped many men gain victory over lust. St. Mary of Egypt is a former prostitute. She can help women who struggle with lust. Ask for the prayers of the Saints and the Mother of God.
 

St. Mary of Egypt receiving communion from St. Zosimas.

So, I have provided here some advice on how to deal with lust. I have mentioned fasting, marital fasting, the Jesus Prayer, making the sign of the Cross, longing for God, and the intercession of the Saints as aids in conquering lust. I have also said that we should avoid looking at nude people and pictures of nude people unless we have jobs that require that we do so. We should avoid intimate contact with those of the opposite sex that we are not married to. Men and women should dress modestly. We should develop love for others and not lust after them. Love is unselfish. Lust is selfish. May God help us all to become chaste, holy, righteous, and loving people.

Steve

* But he who says that there should have been neither copulation nor generation but for sin, virtually says that man’s sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. (St. Luke 20:34)

And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? and shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been a wanting.? (The City of God, Book XIV, chapter 23, by Blessed Augustine of Hippo, 354-430 A.D., vol. 2, p. 279, Nicene and Post-Nicene Fathers, First Series)

** He shows also, by the mention of the creature (the hind), the purity of that pleasure; and by the roe he intimates the quick responsive affection of the wife. And whereas he knows many things to excite, he secures them against these, and puts upon them the indissoluble bond of affection, setting constancy before them. And as for the rest, wisdom, figuratively speaking, like a stag, can repel and crush the snaky doctrines of the heterodox. Let her therefore, says he, be with thee, like a roe, to keep all virtue fresh. (Prov. 5:19) And whereas a wife and wisdom are not in this respect the same, let her rather lead thee; for thus thou shalt conceive good thoughts. (The Extant Works and Fragments of Hippolytus, "On Proverbs," by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 173, Ante-Nicene Fathers)

*** An husband, therefore, and a wife, when they company together in lawful marriage, and rise from one another, may pray without any observations, and without washing are clean. But whosoever corrupts and defiles another man’s wife, or is defiled with an harlot, when he arises up from her, though he should wash himself in the entire ocean and all the rivers, cannot be clean. (The Constitutions of the Holy Apostles, Book VI, section 5, chapter 29, vol. 7, p. 463, Ante-Nicene Fathers)

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