Every day you provide your bodies with good to keep them from failing. In the same way your good works should be the daily nourishment of your hearts. Your bodies are fed with food and your spirits with good works. You aren't to deny your soul, which is going to live forever, what you grant to your body, which is going to die.
Just as over-drinking is a matter of habit, so too from habit comes over-sleeping. Therefore we must struggle with the question of sleep, especially in the early days of obedience, because a long-standing habit is difficult to cure.
I wish I could persuade spiritual persons that the way of perfection does not consist in many devices, nor in much cogitation, but in denying themselves completely and yielding themselves to suffer everything for the love of Christ. And if there is failure in this exercise, all other methods of walking in the spiritual way are merely a beating about the bush, and profitless trifling, although a person should have very high contemplation and communication with God.
True joy is the joy of consolation, the joy that wells up in the knowledge of one's own weakness and the Lord's mercy, and that does not need the bared teeth of laughter to express itself.
When we stand in prayer, those unclean and unspeakable thoughts (blasphemy) assail us; but if we continue praying to the end, they retire at once, for they do not fight those who stand up to them.
For those who bear them with faith, misfortunes serve to correct their sins, to exercise and test them, to lead them to abandon the wretchedness of this life, and to encourage them to long fervently and seek constantly for everlasting adoption as sons and redemption, the truly new life and blessedness.
But if you are fearful of becoming self-righteous from working for your own salvation, or afraid of being overcome by spiritual pride, examine yourself and observe that the person who is afraid of becoming self-righteous suffers from blindness. For he does not see how self-righteous he is.
There is a difference, Dearly Beloved Brethren, between the delights of the body and those of the soul, that the delights of the body, when we do not possess them, awaken in us a great desire for them; but when we possess them and enjoy them to the full they straightway awaken in us a feeling of aversion. But spiritual delights work in the opposite way. While we do not possess them we regard them with dislike and aversion; but once we partake of them we begin to desire them, and the more do we hunger for them. In one case the appetite pleases, the reality brings displeasure; in the other it is the appetite [that] displeases, the reality delights us more and more. In the one case appetite leads to fullness, and fullness to disgust; in the other appetite begets fullness, and fullness in turn begets appetite. For spiritual delights, when they fill the soul, increase in us a desire of them; and the more we savor them, the more do we come to know what we should eagerly love.
The beginning of the mortification both of the soul’s desire and of the bodily members is much hard work. The middle is sometimes laborious and sometimes not laborious. But the end is insensibility and insusceptibility to toil and pain. Only when he sees himself doing his own will does this blessed living corpse feel sorry and sick at heart; and he fears the responsibility of using his own judgment.
Mourning according to God is sadness of soul and the disposition of a sorrowing heart, which ever madly seeks that for which it thirsts; and when it fails in its quest, it painfully pursues it, and follows in its wake grievously lamenting. Or thus: mourning is a golden spur in a soul which is stripped of all attachment and of all ties, fixed in a soul which is stripped of all attachment and of all ties, fixed by holy sorrow to watch over the heart.
When we see sinners we must always weep for ourselves first over their failure. Perhaps we have fallen in the same way; or we can fall, if we haven't yet. And if the judgment of the teaching office must always eradicate vices by the power of discipline, we must nevertheless make careful distinctions: we should be uncompromising about vice, but compassionate to human nature. If a sinner has to be punished, a neighbor has to be supported. When he has nullified what he has done by his repentance, our neighbor is no longer a sinner. With the righteousness of God he turns against himself, and what the divine righteousness reproves he punishes in himself.
Stint your stomach and you will certainly lock your mouth, because the tongue is strengthened by an abundance of food. Struggle with all your might against the stomach and restrain it with all sobriety. If you labor a little, the Lord will also soon work with you.
One should not ponder divine matters on a full stomach, say the ascetics. For the well-fed, even the most superficial secrets of the Trinity lie hidden.
During the divine services, and at the very moment when the Mysteries (e.g., Holy Communion) are being accomplished, this vile enemy often blasphemes the Lord and the holy Sacrifice that is being consecrated. Wherefore, we clearly learn that it is not our soul that pronounces these unspeakable, godless and unthinkable words within us, but the God-hating fiend who fled from Heaven for uttering blasphemies against the Lord there too, as it would seem. For if these shameless and disgraceful words are my own, how could I worship after receiving the Gift? How can I praise and revile at one and the same time?
Do not allow human respect to get in your way when you hear someone slandering his neighbor. Instead, say to him, 'Brother, stop it! I do worse things every day, so how can I criticize him?' You accomplish two things when you say this. You heal yourself and you heal your neighbor with one bandage.
