The Philokalia

by Nicodemus of the Holy Mountain

54. When we become unduly distressed at falling ill, we should recognize that our soul is still the slave of bodily desires and so longs for physical health, not wishing to lose the good things of this life and even finding it a great hardship not to be able to enjoy them because of illness. If, however, the soul accepts thankfully the pains of illness, it is clear that it is not far from the realm of dispassion; as a result it even waits joyfully for death as the entry into a life that is more true.

57. He who dwells continually within his own heart is detached from the attractions of this world, for he lives in the Spirit and cannot know the desires of the flesh. Such a man henceforward walks up and down within the fortress of the virtues which keep guard at all the gates of his purity. The assaults of the demons are now ineffective against him, even though the arrows of sensual desire reach as far as the doorways of his senses.

63. Whoever has participated in divine knowledge and tasted the sweetness of God should not defend himself in law, and still less prosecute, even though someone should go so far as to strip him of his clothes. The justice of the rulers of this world is in every way inferior to that of God or, rather, it is as nothing when compared with it.

64. I have heard certain pious men declare that, when people rob us of what we possess for our own support or for the relief of the poor, we should prosecute them, especially if the culprits are Christians; for, it is argued, not to prosecute might encourage crime in those who have wronged us. But this is simply a specious excuse for preferring one's possessions to one's self For if I abandon prayer and cease to guard the door of my heart, and begin to bring cases against those who wrong me, frequenting the corridors of the courts, it is clear that I regard the goods which I claim as more important than my own salvation - more important even than the commandment of Christ. For how can I possibly follow the injunction: 'When someone takes away your goods, do not try to recover them' (Luke 6:30), unless I gladly endure their loss? Even if we do go to court and recover all we claim, we do not thereby free the criminal from his sin. Human tribunals cannot circumscribe the eternal justice of God, and the accused is punished only according to those laws under which his case is heard. It is therefore better to endure the lawlessness of those who wish to wrong us, and to pray for them, so that they may be released from their guilt through repentance, rather than through restoring what they have taken. Divine justice requires that we receive back not the objects of theft, but the thief himself, freed through repentance from sin.

66. The Lord will demand from us an account of our help to the needy according to what we have and not according to what we have not (cf. 2 Cor. 8:12). If, then, from fear of God I distribute in a short space of time what I might have given away over many years, on what grounds can I be accused, seeing that I now have nothing? On the other hand, it might be argued: 'Who now will give help to the needy that depend on regular gifts out of my modest means?' A person who argues in this way must learn not to insult God because of his own love of money. God will not fail to provide for His own creation as He has done from the beginning; for before this or that person was prompted to give help, the needy did not lack food or clothing. Understanding this, we should reject, in a spirit of true service, the senseless presumption which arises from wealth and we should hate our own desires - which is to hate our own soul (cf Luke 14:26).

For it is written: 'The poor and needy shall praise Thy name, Lord' (Ps. 74:21. LXX). God is not prepared to grant the gift of theology to anyone who has not first prepared himself by giving away all his possessions for the glory of the Gospel: then in godly poverty he can proclaim the riches of the divine kingdom.

67. All God's gifts of grace are flawless and the source of everything good: but the gift which inflames our heart and moves it to the love of His goodness more than any other is theology. It is the early offspring of God's grace and bestows on the soul the greatest gifts. First of all, it leads us gladly to disregard all love of this life, since in the place of perishable desires we possess inexpressible riches, the oracles of God. Then it embraces our intellect with the light of a transforming fire, and so makes it a partner of the angels in their liturgy.

Therefore, so as to keep the intellect from expressing itself too much in words or exalting itself unduly in its joy, we should spend most of our time in prayer, in singing psalms and reading the Holy Scriptures, yet without neglecting the speculations of wise men whose faith has been revealed in their writings. In this way we shall prevent the intellect from confusing its own utterances with the utterances of grace, and stop it from being led astray by self-esteem and dispersed through over-elation and loquacity.

Grace acts in these two ways so that it may first set us rejoicing on the path of contemplation, calling us from ignorance to spiritual knowledge, and so that in the midst of our struggle it may then keep this knowledge free from arrogance.

70. When the door of the steam baths is continually left open, the heat inside rapidly escapes through it; likewise the soul, in its desire to say many things, dissipates its remembrance of God through the door of speech, even though everything it says may be good.

it is much better to lament the insensitivity of the unjust than to hate them; for even should they deserve our hatred, it is senseless for a soul which loves God to be disturbed by hatred, since when hatred is present in the soul spiritual knowledge is paralyzed.

Before holy baptism, grace encourages the soul towards good from the outside, while Satan lurks in its depths, trying to block all the intellect's ways of approach to the divine. But from the moment that we are reborn through baptism, the demon is outside, grace is within. Thus, whereas before baptism error ruled the soul, after baptism truth rules it.

when someone rids himself of all worldly riches, he discovers the place where the grace of God is hidden.

First He recedes in order to educate us. But this receding does not by any means deprive the soul of divine light. As I have said, all that happens is that grace often hides its presence from the intellect, so that the soul may advance through resisting the attacks of the demons by seeking help from God with great humility and fear; and in this way it gradually comes to know the wickedness of its enemy.

The second kind of receding is when God withdraws altogether from the soul that does not want Him; and this indeed delivers the soul captive to the demons. We, however, are not children from whom God has withdrawn - heaven forbid!

89. Divine grace confers on us two gifts through the baptism of regeneration, one being infinitely superior to the other. The first gift is given to us at once, when grace renews us in the actual waters of baptism and cleanses all the lineaments of our soul, that is, the image of God in us, by washing away every stain of sin. The second -our likeness to God - requires our co-operation.

91. A man who loves the Lord with unflagging resolve once said to me: 'Because I desired conscious knowledge of divine love, God granted me a full and active experience of such love. I felt its energy so strongly that my soul longed with an inexpressible joy and love to leave the body and go to the Lord, and to become in a sense unaware of this transient form of life.' Once a man has experienced this love, he does not become angry however much he is insulted and harmed - for one pursuing the spiritual life still suffers such things - but he remains united in love to the soul of the man who has insulted or harmed him. His

when the Lord first leads us into the path of salvation. He says: 'How narrow and strait is the way leading to the kingdom and few there are who follow it' (cf Matt. 7:14); but to those who have firmly resolved to keep His holy commandments He says: 'For My yoke is easy, and My burden is light' (Matt. 11:30). At the beginning of the struggle, therefore, the holy commandments of God must be fulfilled with a certain forcefulness of will (cf Matt. 11:12); then the Lord, seeing our intention and labor, will grant us readiness of will and gladness in obeying His purposes. For 'it is the Lord who makes ready the will' (Prov. 8:35. LXX), so that we always do what is right joyfully. Then shall we truly feel that 'it is God who energizes in you both the willing and the doing of His purpose' (Phil. 2:13).

1. The King of all reigns for ever, and there is neither beginning nor end to His kingdom. To those, then, who choose to serve Him and who for His sake strive to attain holiness. He grants a reward infinitely greater than that given by any earthly ruler. The honors of this present life, however splendid, come to an end when we die; but the honors bestowed by God on those whom He regards as worthy are incorruptible and so endure for ever.

11. Accept scornful criticism rather than words of praise; for a flatterer 'is no different from one who curses' (Prov. 27:14. LXX).

17. Some hold that the practice of the virtues constitutes the truest form of spiritual knowledge. In that case, we should make every effort to manifest our faith and knowledge through our actions. Whoever trusts blindly to knowledge alone should call to mind the words: 'They claim to know God, but in their actions they deny Him' (Titus 1:16).

20. Nothing so readily obliterates virtue as frivolous talk and making fun of things. On the other hand, nothing so readily renews the decrepit soul, and enables it to approach the Lord, as fear of God, attentiveness, constant meditation on the words of Scripture, the arming of oneself with prayer, and spiritual progress through the keeping of vigils.

23. When a man grows inwardly and increases in holiness, he is something great and marvellous. But just as the elephant fears the mouse, so the holy man is still afraid of sin, lest after preaching to others he himself 'should be cast away' (cf 1 Cor. 9:27).

For God in His mercy blesses and anoints with the Spirit, not necessarily those whom we prefer, but those whom He marked out for His service before creating them. Thus we should not be upset or jealous if we see certain of our brethren, whom we regard as wretched and insignificant, making progress in holiness.

34. A royal treasury is full of gold; and the intellect of a true monk is filled with spiritual knowledge.

38. Imagine that the Lord is saying to you: 'For a time I have taken away from you this or that gift of grace, in which you expected your intellect to find fulfillment, and so to be at peace. To make up for this, I have given you instead some other gift. Yet you think only about what has been taken away, not noticing what has been given you in its place; and so you feel dejected, pained and full of gloom. Nevertheless, I am glad because of this gloom which I have brought on you. I make you dejected for your own good. My purpose is not to destroy but to save you, since I regard you as My son.'

39. Suppose you have ordered yourself not to eat fish: you will find that the enemy continually makes you long to eat it. You are filled with an uncontrollable desire for the thing that is forbidden. In this way you can see how Adam's fall typifies what happens to all of us. Because he was told not to eat from a particular tree, he felt irresistibly attracted to the one thing that was forbidden him.

41. Anyone who devotes himself with special intensity to prayer is assailed by fearsome and savage temptations.

44. The Lord says to you what He said to Matthew: 'Follow Me' (Matt. 9:9). But when you follow the Lord with burning love, it may happen that on the road of life you strike your foot against the stone of some passion and fall unexpectedly into sin; or else, finding yourself in a muddy place, you may slip involuntarily and fall headlong. Each time you fall and in this way injure your body, you should get up again with the same eagerness as before, and continue to follow after your Lord until you reach Him.

It is God who provides food both for those who eat much and for those who eat little. Bearing this in mind, anyone among you who has a capacious appetite should in future set his faith entirely in God, freeing his intellect from all worldly distractions and anxieties. 'Be no longer faithless, but have faith' (John 20:27).

In other words, if we persevere in unceasing prayer and the other virtues, there will come upon us a mighty force, infinitely stronger than any we can exert. This force cannot be described in human language: in its great strength it overcomes our worst faults of character and the malice of the demons, conquering both the sinful inclinations of our soul and the disordered impulses of our body. 'There came a sound from heaven as of a rushing violent wind' (Acts 2:2); and this force from heaven drives out the evil that is always forcing us into sin.

71. 'Blessed are those who have not seen, and yet have believed' (John 20:29). Blessed also are those who, when grace is withdrawn, find no consolation in themselves, but only continuing tribulation and thick darkness, and yet do not despair; but, strengthened by faith, they endure courageously, convinced that they do indeed see Him who is invisible.

76. Fire makes iron impossible to touch, and likewise frequent prayer renders the intellect more forceful in its warfare against the enemy. That is why the demons strive with all their strength to make us slothful in attentiveness to prayer, for they know that prayer is the intellect's invincible weapon against them.

81. Sometimes our soul grows despondent at the huge swarm of its sins and temptations, and says, 'Our hope is gone and we are lost' (Ezek. 37:11. LXX). Yet God, who does not despair of our salvation, says to us: 'You shall live, and you shall know that I am the Lord' (Ezek. 37:6). To the soul that doubts how it can ever give birth to Christ through great acts of holiness, these words are said: 'The Holy Spirit shall come upon you' (Luke 1:35). Where the Holy Spirit is present, do not expect any more the sequence and laws of nature and habit. The Holy Spirit whom we worship is all-powerful, and in an astonishing way He brings into existence what does not as yet exist within us. The intellect that was previously defeated He now makes victorious: for the Paraclete who in compassion comes upon us from above 'is higher than all' (John 3:31), and He raises us above all natural impulses and demonic passions.

83. Blessed is he who, with a hunger that is never satisfied, day and night throughout this present life makes prayer and the psalms his food and drink, and strengthens himself by reading of God's glory in Scripture. Such communion will lead the soul to ever-increasing joy in the age to come.

84. Do all in your power not to fall, for the strong athlete should not fall. But if you do fall, get up again at once and continue the contest. Even if you fall a thousand times because of the withdrawal of God's grace, rise up again each time, and keep on doing so until the day of your death. For it is written, 'If a righteous man falls seven times' - that is, repeatedly throughout his life - seven times 'shall he rise again' (Prov. 24: 16. LXX). So long as you hold fast, with tears and prayer, to the weapon of the monastic habit, you will be counted among those that stand upright, even though you fall again and again. So long as you remain a monk, you will be like a brave soldier who faces the blows of the enemy; and God will commend you, because even when struck you refused to surrender or run away. But if you give up the monastic life, running away like a coward and a deserter, the enemy will strike you in the back: and you will lose your freedom of communion with God.

It is hard enough for one who associates with a good man to attain salvation. If you do not watch yourself, but consort with people of evil character, you will be infected with their leprosy and destroyed. How can anyone expect pity if he recklessly approaches a poisonous snake? You should avoid those who cannot control their tongue, who are quarrelsome and full of agitation inwardly or outwardly.

100. If, as St John says, 'God is love', then 'he who dwells in love dwells in God, and God in him' (i John 4:16). But he who hates his neighbor, through this hatred, is separated from love. He, then, who hates his brother is separated from God, since 'God is love, and he who dwells in love dwells in God, and God in him.' To Him be glory and power through all the ages. Amen.

But all the grim things that befall us on the ascetic way - torments, pain, confusion, shame, fear and despair - lead finally to endless joy, inexpressible delight and unutterable glory. 'For this reason have I afflicted you,' God says, 'that I may feed you with the manna of spiritual knowledge: I have made you go hungry, so that at the end I may grant blessings to you and bring you into the kingdom on high.' When that time comes, lowly monks, you will skip like young calves loosed from their bonds (cf. Mai. 4:2. LXX), for you will be set free from carnal passion and the temptations of the enemy; you will trample on the wicked demons who now trample on you: 'they shall be ashes under the soles of your feet' (Mai. 4: 3). For if you fear God and are humble - not puffed up with vanity, not headstrong, but in compunction and contrition regarding yourself as a 'useless servant' (cf. Luke 17:10) - then your sinfulness, monk, is better than the righteousness of those who live in the world, and your filthiness is more compelling than their purity.

Men are often called intelligent wrongly. Intelligent men are not those who are erudite in the sayings and books of the wise men of old, but those who have an intelligent soul and can discriminate between good and evil.

You should realize that the acquisition of material things and their lavish use is only a short-lived fantasy, and that a virtuous way of life, conforming to God's will, surpasses all wealth. When you reflect on this and keep it in mind constantly, you will not grumble, whine or blame anyone, but will thank God for everything, seeing that those who rely on repute and riches are worse off than yourself. For desire, love of glory and ignorance constitute the worst passion of the soul.

8. The uneducated and foolish regard instruction as ridiculous and do not want to receive it, because it would show up their uncouthness, and they want everyone to be like themselves. Likewise those who are dissipated in their life and habits are anxious to prove that everyone else is worse than themselves, seeking to present themselves as innocent in comparison with all the sinners around them. The lax soul is turbid and perishes through wickedness, since it contains within itself profligacy, pride, insatiate desire, anger, impetuosity, frenzy, murderousness, querulousness, jealousy, greed, rapacity, self-pity, lying, sensual pleasure, sloth, dejection, cowardice, morbidity, hatred, censoriousness, debility, delusion, ignorance, deceit and forgetfulness of God. Through these and suchlike evils the wretched soul is punished when it is separated from God.

21 . Examine and test your inward character; and always keep in mind that human authorities have power over the body alone and not over the soul. Therefore, should they command you to commit murders or other foul, unjust and soul-corrupting acts, you must not obey them, even if they torture your body. For God created the soul free and endowed with the power to choose between good and evil.

26. There is no profit in studying doctrines unless the life of one's soul is acceptable and conforms to God's will. The cause of all evils is delusion, self-deception and ignorance of God.

40. A man cannot become good and wise immediately, but only through much effort, reflection, experience, time, practice and desire for virtuous action. The man who is good and enjoys the love of God, and who truly knows Him, never ceases to do ungrudgingly all that accords with His will. Such men are rare.

44. When you find someone arguing, and contesting what is true and self-evident, break off the dispute and give way to such a man, since his intellect has been petrified. For just as bad water ruins good wines, so harmful talk corrupts those who are virtuous in life and character.

46. Those who scorn to grasp what is profitable and salutary are considered to be ill. Those, on the other hand, who comprehend the truth but insolently enjoy dispute, have an intelligence that is dead; and their behavior has become brutish. They do not know God and their soul has not been illumined.

51. When the soul has come to recognize evil it hates it like the stench of a foul beast: but he who does not recognize evil loves it, and it holds him captive, making a slave of its lover. Then the unfortunate and wretched man can neither see nor understand his true interest, but imagines that this evil is an adornment, and so he is happy.

74. We should not pursue a godly and virtuous way of life in order to win human praise, but we should choose it for the sake of our soul's salvation: for death is daily before our eyes, and human affairs are unpredictable.

82. To escape death is impossible. Knowing this, those who are truly intelligent and practiced in virtue and in spiritual thought accept death uncomplainingly, without fear or grief, recognizing that it is inevitable and delivers them from the evils of this life.