Gregory of Sinai: Further Texts

 1. Everyone baptized into Christ should pass progressively through all the stages of Christ's own life, for in baptism he receives the power so to progress, and through the commandments he can discover and leam how to accomplish such progression. To Christ's conception corresponds the foretaste of the gift of the Holy Spirit, to His nativity the actual experience of joyousness, to His baptism the cleansing force of the fire of the Spirit, to His transfiguration the contemplation of divine light, to His crucifixion the dying to all things, to His burial the indwelling of divine love in the heart, to His resurrection the soul's life-quickening resurrection, and to His ascension divine ecstasy and I the transport of the intellect into God. He who fails to pass consciously through these stages is still callow in body and spirit, even though he may be regarded by all as mature and accomplished in the practice of virtue.

2. Christ's Passion is a life-quickening death to those who have experienced all its phases, for by experiencing what He experienced we are glorified as He is (cf Rom. 8:17). But indulgence in sensual passions induces a truly lethal death. Willingly to experience what Christ experienced is to crucify cracifixion and to put death to death.

3. To suffer for Christ's sake is patiently to endure whatever happens to us. For the envy which the innocent provoke is for their benefit, while the Lord's schooling tests us so as to bring about our conversion, since it opens our ears when we are guilty. That is why the Lord has promised an eternal crown to those who endure in this manner (cf. Jas. 1:12). Glory to Thee, our God; glory to Thee, Holy Trinity; glory to Thee for all things.

 

123. These demons were once celestial intelligences; but, having fallen from their original state of immateriality and refinement, each of them has acquired a certain material grossness, assuming a bodily form corresponding to the kind of action allotted to it. For like human beings they have lost the delights of the angels and have been deprived of divine bliss, and so they too, like us, now find pleasure in earthly things, becoming to a certain extent material because of the disposition to material passions which they have acquired. We should not be surprised at this, for our own soul, created intellectual and spiritual in the image of God, has become bestial, insensate and virtually mindless through losing the knowledge of God and finding pleasure in material things. Inner disposition changes outward nature, and acts of moral choice alter the way that nature functions. Some evil spirits are material, gross, uncontrollable, passionate and vindictive. They hunger for material pleasure and indulgence as carnivores for flesh. Like savage dogs and like those possessed they devour and relish rotten food; and their delight and habitation are coarse, fleshy bodies. Others are licentious and slimy. They creep about in the pool of desire like leeches, frogs and snakes. Sometimes they assume the form of fish, delighting in their brackish lubricity. Slippery and flaccid, they swim in the sea of drunkenness, rejoicing in the humectation of mindless pleasures. In this manner they constantly stir up waves of impure thoughts, and storms and tempests in the soul. Others are light and subtle, since they are aerial spirits, and agitate the soul's contemplative power, provoking strong winds and fantasies. They deceive the soul by appearing sometimes in the form of birds or angels. They fill one's memory with the forms of people one knows. They pervert and deform the contemplative vision of those pursuing the path of hohness who have not yet attained the state of purity and inner discrimination; for there is nothing spiritual but that they can secretly transform themselves into it in the imagination. They too arm themselves according to our spiritual state and degree of progress, and substituting illusion for truth and fantasy for contemplation they take up their abode within us. It is to these evil spirits that Scripture refers when it speaks of beasts of the field, birds of the air and things that creep on the ground (cf. Hos. 2:18).

St. Gregory of Sinai.

It is to these evil spirits that Scripture refers when it speaks of beasts of the field, birds of the air and things that creep on the ground (cf. Hos. 2:18).

 

Monastery of Bethlehem

123. These demons were once celestial intelligences; but, having fallen from their original state of immateriality and refinement, each of them has acquired a certain material grossness, assuming a bodily form corresponding to the kind of action allotted to it. For like human beings they have lost the delights of the angels and have been deprived of divine bliss, and so they too, like us, now find pleasure in earthly things, becoming to a certain extent material because of the disposition to material passions which they have acquired. We should not be surprised at this, for our own soul, created intellectual and spiritual in the image of God, has become bestial, insensate and virtually mindless through losing the knowledge of God and finding pleasure in material things. Inner disposition changes outward nature, and acts of moral choice alter the way that nature functions. Some evil spirits are material, gross, uncontrollable, passionate and vindictive. They hunger for material pleasure and indulgence as carnivores for flesh. Like savage dogs and like those possessed they devour and relish rotten food; and their delight and habitation are coarse, fleshy bodies. Others are licentious and slimy. They creep about in the pool of desire like leeches, frogs and snakes. Sometimes they assume the form of fish, delighting in their brackish lubricity. Slippery and flaccid, they swim in the sea of drunkenness, rejoicing in the humectation of mindless pleasures. In this manner they constantly stir up waves of impure thoughts, and storms and tempests in the soul. Others are light and subtle, since they are aerial spirits, and agitate the soul's contemplative power, provoking strong winds and fantasies. They deceive the soul by appearing sometimes in the form of birds or angels. They fill one's memory with the forms of people one knows. They pervert and deform the contemplative vision of those pursuing the path of hohness who have not yet attained the state of purity and inner discrimination; for there is nothing spiritual but that they can secretly transform themselves into it in the imagination. They too arm themselves according to our spiritual state and degree of progress, and substituting illusion for truth and fantasy for contemplation they take up their abode within us. It is to these evil spirits that Scripture refers when it speaks of beasts of the field, birds of the air and things that creep on the ground (cf. Hos. 2:18).

St. Gregory of Sinai.

About humility

+Very Rev. Nikodimus Pavlopoulos

Saint Gregory of Sinai on humility - Chapter 115 of the Philokalia.

Those who say or do anything without humility are like people who build in winter or without bricks and mortar. Very few acquire humility and know it through experience; and those who try to talk about it are like people measuring a bottomless pit. And I who in my blindness have formed a faint image of this great light am rash enough to say this about it: tme humility does not consist in speaking humbly, or in looking humble. The humble person does not have to force himself to think humbly, nor does he keep finding fault with himself. Such conduct may provide us with an occasion for humility or constitute its outward form, but humility itself is a grace and a divine gift. The holy fathers teach that there are two kinds of humility: to regard oneself as lower than everyone else, and to ascribe all one's achievement to God. The first is the beginning, the second the consummation.

Those who seek humility should bear in mind the three following things: that they are the worst of sinners, that they are the most despicable of all creatures since their state is an unnatural one, and that they are even more pitiable than the demons, since they are slaves to the demons. You will also profit if you say this to yourself: how do I know what or how many other people's sins are, or whether they are greater than or equal to my own? In our ignorance you and I, my soul, are worse than all men, we are dust and ashes under their feet. How can I not regard myself as more despicable than all other creatures, for they act in accordance with the nature they have been given, while I, owing to my innumerable sins, am in a state contrary to nature. Truly animals are more pure than I, sinner that I am; on account of this I am the lowest of all, since even before my death I have made my bed in hell. Who is not fully aware that the person who sins is worse than the demons, since he is their thrall and their slave, even in this life sharing their murk-mantled prison? If I am mastered by the demons I must be inferior to them. Therefore my lot will be with them in the abyss of hell, pitiful that I am. You on earth who even before your death dwell in that abyss, how do you dare delude yourself, calling yourself righteous, when through the evil you have done you have defiled yourself and made yourself a sinner and a demon? Woe to your self-deception and your delusion, squalid cur that you are, consigned to fire and darkness for these offences.

This sheep dog is covered in his own blood after fighting off wolves protecting his flock, while the sheep gently comforts him.

 

This sheep dog is covered in his own blood after fighting off wolves protecting his flock, while the sheep gently comforts him.

Regardless of how physically strong or emotionally tough someone is, showing them how much you appreciate their efforts goes a long way.

The dog is willing to die for his sheep, and the gesture of the sheep comforting him is all he needs.

Never take someone for granted who is willing to fight for you or stand by you in your time of need. Appreciate their efforts, and show them that you are grateful.