Gleanings from Orthodox Christian Authors and the Holy Fathers

Sins_and_their_opposites

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In Categories: Miscellaneous Topics

25. The self-controlled refrain from gluttony; those who have renounced possessions, from greed; the tranquil, from loquacity; the pure, from self-indulgence; the modest, from unchastity; the self-dependent, from avarice; the gentle, from agitation; the humble, from self-esteem; the obedient, from quarrelling; the self-critical, from hypocrisy. Similarly, those who pray are protected from despair; the poor, from having many possessions; confessors of the faith, from its denial; martyrs, from idolatry. Do you see how every virtue that is performed even to the point of death is nothing other than refraining from sin? Now to refrain from sin is a work within our own natural powers, but not something that buys us the kingdom. REF:Saint Kosmas Aitolos +1779



157. just as suffering and dishonor usually give birth to virtues, so pleasure and self-esteem usually give birth to vices. REF:Saint Kosmas Aitolos +1779

192. The self-indulgent are distressed by criticism and hardship; those who love God by praise and luxury. REF:Saint Kosmas Aitolos +1779

216. Just as a lioness does not make friends with a calf, so impudence does not gladly admit the remorse that accords with God's will. REF:Saint Kosmas Aitolos +1779

Each virtue lies between the unnatural passions. Moral judgment lies between craftiness and thoughtlessness; self-restraint, between obduracy and licentiousness; courage, between overbearingness and cowardice; justice between over-frugality and greed. The four virtues constitute an image of the heavenly man, while the eight unnatural passions constitute an image of the earthly man (see I Corinthians 15:49). REF:St. Peter of Damaskos,"The Four Virtues of the Soul", from G. E. H. Palmer, Philip Sherrard, and Bishop Kallistos Ware, "The Philokalia: Vol. III," (London: Faber and Faber, 1984), pp. 100 - 101





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