May 24

Furthermore, the Fathers highlight that the less man has submitted himself to the pains of asceticism, the more he must undergo involuntary suffering; this is not some kind of chastisement for his negligence, but rather a providential gift from God in order to permit man to receive the spiritual good things that would otherwise remain inaccessible to him. They insist on the fact that without effort and even without suffering, it is impossible for man not only to be purified from the least passion, but even to acquire the least virtue, to pass from the state of a fallen creature to that of the “new creation”.

St John Damascene notes: “Conversion, the passion from what is contrary to nature to what is according to nature, is accomplished by asceticism and sufferings.” St Isaac the Syrian repeats this many times: “The commandments of God are fulfilled in afflictions and torments”; “the cause of virtue is the narrow path of affliction”; “the virtues are linked to afflictions. Whoever withdraws from afflictions inevitably withdraws from virtue. If you desire virtue, accept to be bruised.”

~Dr Jean-Claude Larchet (Therapy of Spiritual Illnesses vol.2 p.263)

May 23

The image of this perfect mind is very beautifully designated by the centurion in the Gospel. His virtue and steadfastness did not let him be led astray by the thoughts that assailed him but, in accordance with his judgment, he admitted the good ones and drove away the opposing ones without any difficulty…”I also am a man under authority, having soldiers under me, and I say to one: Go, and he goes; and to another: Come, and he comes; and to my slave: Do this, and he does it.” If we also, struggling manfully against disturbances and vices, are able to subject them to our authority and discretion and, warring in our flesh, can extinguish our passions, subjugate the unstable cohort of our thoughts to the rule of reason…as a reward for such triumphs we shall be promoted to the rank of this spiritual centurion…Thus, raised to the height of this dignity, we also shall have this power and strength of command, so that we may not be led astray by thoughts that we do not want but may be able to remain in and cling to those by which we are spiritually delighted, commanding evil suggestions to go, and they will go, but telling the good to come, and they will come.

~St John Cassian (Conferences 7.5 p.251)

May 22

To be attentive and watch over oneself, according to the frequent recommendation of the Fathers, means generally to be concerned with oneself–that is, with one’s spiritual being and destiny–rather than with external things. This means especially to endeavor to know and recognize one’s spiritual illnesses, which knowledge is the condition for healing. St Basil says:

“In all things you must strive to know the status and illnesses of your soul. For many have dangerous infirmities, of which they are not aware…”

More generally, this means being attentive to one’s whole being, keeping watch at once over one’s body and soul, monitoring one’s external behavior in order to avoid evil acts, and guarding one’s inner life in order to avoid wicked thoughts.

~Dr Jean-Claude Larchet (Therapy of Spiritual Illnesses vol.2 p.239)

May 21

No barbarian people wages so relentless a war as do the wicked thoughts that lodge within the soul and the disordered passions…This is easily understood, since the first wave of enemies attacks us from without, and the second wave makes war against us from within. Without fail, one can observe that internal evils are more disastrous and pernicious than external ones…Nothing is more deadly to bodily health and strength than the infirmities that develop within it–cities suffer less from foreign wars than from internal dissent. Likewise, the soul has less to fear from the snares laid for it in the world than from the illnesses whose seed the soul itself has sown.

~St John Chrysostom

May 20

The manifestation of thoughts (ie. revealing our thoughts to make known our inner state) in particular allows one to avoid the sins brought about by hidden thoughts. St Theodore the Studite asks: “Whence does unreasonable activity…come among you? Is it not because you do not reveal yourselves, but hide your evil thoughts?” He notes further: “The origin and root of the sins that we commit is a wicked thought.”

The revelation of thoughts also allows one to prevent the strengthening of existing passions or the forming of new passions, produced when they are given free reign to repeat themselves. Finally, this revelation allows one to avoid having thoughts in the soul that destroy and gnaw away at it, and which in any case might have multiple pathological effects on the inner life precisely because of their hidden character.

Unrevealed thoughts continue to live in the soul, often silently and imperceptibly; they anchor themselves within it, develop there, and gradually poison it. In the end, they take the soul into captivity, from which escape will be all the more difficult since the soul will have refrained for a long time from reacting, and will have been slow to manifest its thoughts. For this reason St John Cassian speaks of “the despotism of hidden thoughts” and “the frightful dominion that they exercise as long as they are concealed.”

~Dr Jean-Claude Larchet (Therapy of Spiritual Illnesses vol.2 p.217)

May 19

Just as water, sealed within a hermetic conduit, is often pushed upwards, vertically, by the rising pressure for lack of space for expansion (and this despite its natural movement that pushes it down), so too the human intellect, strictly channeled from  all directions by temperance, will be as though lifted up to the desire for superior goods by its natural tendency to move, lacking any exit or place of diversion; for the being in constant movement, having received such a nature from its Creator, can never be stabilized; and if it is prevented from employing its movement in the direction of vain things, it has no other recourse but to go straight to reality.

~St Gregory of Nyssa

May 18

By reorganizing his being and bringing it into conformity with God, man accomplishes what he was created for. He actualizes his nature’s normal end goal; he is and does what he can best be and do; he progresses towards the perfection to which God calls him; he becomes adequate to his true nature. This is the nature Adam possessed in Paradise but had altered through his sin: the nature that Christ gave back to mankind by bringing it to its fulfillment in Himself; the nature that man himself has put on by being baptized, albeit with the task of personally assimilating such nature to himself. There is a close correlation between man’s true nature and the nature of the commandments God gives him, which once again shows that the latter are in no way abstract principles or theoretical demands–ideals with no relation to man’s needs, possibilities, and destiny–but rather correspond on a deep level to what he is in essence…

~Dr Jean-Claude Larchet (Therapy of Spiritual Illnesses vol.2 pp.124-125)