St. Maximos The Confessor ~ Philokalia II (Pleasure & Pain)

The Lord revealed His wisdom by the way in which He healed man, becoming man without the slightest change or mutation. He demonstrated the equity of justice when in His self-abasement He submitted deliberately to the sentence to which what is passible in human nature is subject, and made that sentence a weapon for the destruction of sin and of the death which comes through sin -- that is, for the destruction of pleasure and of the pain which pleasure engenders. It was in this pleasure-pain syndrome that the dominion of sin and death lay: the tyranny of sin committed in pursuit of pleasure, and the lordship of the painful death consequent upon sin. For the dominion of pleasure and pain clearly applies to what is passible in human nature. And we seek how to alleviate through pleasure the penalty of pain, thus in the nature of things increasing the penalty. For in our desire to escape pain we seek refuge in pleasure, and so try to bring relief to our nature, hard pressed as it is by the torment of pain. But through trying in this way to blunt pain with pleasure, we but increase our sum of debts, for we cannot enjoy pleasure that does not lead to pain and suffering.


St. Maximos The Confessor
Philokalia II

St. Maximos The Confessor - Philokalia II (Perfect Love)

If you are not indifferent to both fame and dishonour, riches and poverty, pleasure and distress, you have not yet acquired perfect love. For perfect love is indifferent not only to these but even to this fleeting life and to death.


St. Maximos The Confessor
Philokalia II

Quote by St. Mark The Ascetic on correcting others

If someone does not obey you when you have told him once, do not argue and try to compel him; but take for yourself the profit which he has thrown away. For forbearance will benefit you more than correcting him.

St. Mark The Ascetic
Philokalia

St. Basil Quote on judging

“If you see your neighbor in sin, don’t look only at this, but also think about what he has done or does that is good, and infrequently trying this in general, while not partially judging, you will find that he is better than you.”


— St. Basil the Great, Conversations, 20


Online Quote

http://www.orthodoxchurchquotes.com/category/sayings-from-saints-elders-and-fathers/st-basil-the-great/page/2/

Venerable Simeon the New Theologian

Commemorated on March 12

Saint Simeon the New Theologian was born in the year 949 in the city of Galatea (Paphlagonia), and he was educated at Constantinople. His father prepared him for a career at court, and for a certain while the youth occupied a high position at the imperial court. When he was fourteen, he met the renowned Elder Simeon the Pious at the Studion Monastery, who would be a major influence in his spiritual development. He remained in the world for several years preparing himself for the monastic life under the Elder’s guidance, and finally entered the monastery at the age of twenty-seven. St Simeon the Pious recommended to the young man the writings of St Mark the Ascetic (March 5) and other spiritual writers. He read these books attentively and tried to put into practice what he read. Three points made by St Mark in his work “On the Spiritual Law” (see Vol. I of the English PHILOKALIA) particularly impressed him. First, you should listen to your conscience and do what it tells you if you wish your soul to be healed (PHILOKALIA, p. 115). Second, only by fulfilling the commandments can one obtain the activity of the Holy Spirit. Thirdly, one who prays only with the body and without spiritual knowledge is like the blind man who cried out, “Son of David, have mercy upon me (Luke 18:38) (PHILOKALIA, p. 111). When the blind man received his sight, however, he called Christ the Son of God (John 9:38).St Simeon was wounded with a love for spiritual beauty, and tried to acquire it. In addition to the Rule given him by his Elder, his conscience told him to add a few more Psalms and prostrations, and to repeat constantly, “Lord Jesus Christ, have mercy upon me.” Naturally, he heeded his conscience.Durint the day, he cared for the needs of people living in the palace of Patricius. At night, his prayers grew longer and he remained praying until midnight. Once, as he was praying in this way, a most brilliant divine radiance descended upon him and filled the room. He saw nothing but light all around him, and he was not even aware of the ground beneath his feet. It seemed to him that he himself became light. Then his mind rose upward to the heavens, and he saw a second light brighter than the light which surrounded him. Then, on the edge of this second light, he seemed to see St Simeon the Pious, who had given him St Mark the Ascetic to read.Seven years after this vision, St Simeon entered the monastery. There he increased his fasting and vigilance, and learned to renounce his own will. The Enemy of our salvation stirred up the brethren of the monastery against St Simeon, who was indifferent to the praises or reproaches of others. Because of the increased discontent in the monastery, St Simeon was sent to the Monastery of St Mamas in Constantinople.There he was tonsured into the monastic schema, and increased his spiritual struggles. He attained to a high spiritual level, and increased his knowledge of spiritual things through reading the Holy Scriptures and the writings of the Fathers, as well as in conversation with holy Elders.Around the year 980, St Simeon was made igumen of the monastery of St Mamas and continued in this office for twenty-five years. He repaired and restored the monastery, which had suffered from neglect, and also brought order to the life of the monks.The strict monastic discipline, for which St Simeon strove, led to great dissatisfaction among the brethren. Once, after Liturgy, some of the monks attacked him and nearly killed him. When the Patriarch of Constantinople expelled them from the monastery and wanted to hand them over to the civil authorities, St Simeon asked that they be treated with leniency and be permitted to live in the world.About the year 1005, St Simeon resigned his position as igumen in favor of Arsenius, while he himself settled near the monastery in peace. There he composed his theological works, portions of which appear in the PHILOKALIA. The chief theme of his works is the hidden activity of spiritual perfection, and the struggle against the passions and sinful thoughts. He wrote instructions for monks: “Theological and Practical Chapters,” “A Treatise on the Three Methods of Prayer,” (in Vol. IV of the English PHILOKALIA) and “A Treatise on Faith.” Moreover, St Simeon was an outstanding church poet. He also wrote “Hymns of Divine Love,” about seventy poems filled with profound prayerful meditations.The sublime teachings of St Simeon about the mysteries of mental prayer and spiritual struggle have earned him the title “the New Theologian.” These teachings were not the invention of St Simeon, but they had merely been forgotten over time.Some of these teachings seemed unacceptable and strange to his contemporaries. This led to conflict with Constantinople’s church authorities, and St Simeon was banished from the city. He withdrew across the Bosphorus and settled in the ancient monastery of St Makrina.The saint peacefully fell asleep in the Lord in the year 1021. During his life he received the gift of working miracles. Numerous miracles also took place after his death; one of them was the miraculous discovery of his icon. His Life was written by his cell-attendant and disciple, St Nicetas Stethatos.Since March 12 falls during Great Lent, St Simeon’s Feast is transfered to October 12.

online Source:

http://oca.org/saints/lives/2015/03/12/100790-venerable-simeon-the-new-theologian

St. Symeon the New Theologian quotes

"When a man walks in the fear of God he knows no fear, even if he were to be surrounded by wicked men. He has the fear of God within him and wears the invincible armor of faith. This makes him strong and able to take on anything, even things which seem difficult or impossible to most people. Such a man is like a giant surrounded by monkeys, or a roaring lion among dogs and foxes. He goes forward trusting in the Lord and the constancy of his will to strike and paralyze his foes. He wields the blazing club of the Word in wisdom." -- The Practical and Theological Chapters

"The roof of any house stands upon the foundations and the rest of the structure. The foundations themselves are laid in order to carry the roof. This is both useful and necessary, for the roof cannot stand without the foundations and the foundations are absolutely useless without the roof—no help to any living creature. In the same way the grace of God is preserved by the practice of the commandments, and the observance of these commandments is laid down like foundations through the gift of God. The grace of the Spirit cannot remain with us without the practice of the commandments, but the practice of the commandments is of no help or advantage to us without the grace of God."

"Our holy fathers have renounced all other spiritual work and concentrated wholly on this one doing, that is, on guarding the heart, convinced that, through this practice, they would easily attain every other virtue, whereas without it not a single virtue can be firmly established."

"For those who believe in Him, Christ will become all this and even more, beyond enumeration, not only in the age to come but first in this life, and then in the world to come. Thou in an obscure way here below and in a perfect manner in the Kingdom, those who believe see clearly nonetheless and receive as of now the first-fruits of everything they will have in the future life. Indeed, if they do not receive on earth everything that was promised to them, they do not have any part of foretaste of the blessings to come, their higher hope being set on the hereafter. However, it is through death and the resurrection that God in His foresight has given us the Kingdom, incorruptibility, the totality of life eternal. Given these conditions, we unquestionably become partakers of the good things to come, that is, incorruptible, immortal, sons of God, sons of the light and of the day, inheritors of the Kingdom of Heaven, since we carry the Kingdom within."


online source:

http://orthodoxwiki.org/Symeon_the_New_Theologian

Saint Maximus' four degrees of dispassion

"St. Maximus sets out four degrees of dispassion.

The first type of dispassion is observed in beginners and is “complete abstention from the actual committing of sin.” In this stage the man does not commit the acts outwardly.

The second dispassion, which occurs in the virtuous, is the complete rejection in the mind of all assent to evil thoughts.

The third dispassion, which is complete quiescence of passionate desire, is found in the deified, and


...the fourth is the complete purging even of passion-free images, in those who are perfect. It seems from this passage that according to the degree of a man's purity, the corresponding dispassion is manifested." (1994, pp. 299-300)


posted on this blog:

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