The Philokalia Vol 3 by G.E.H. Palmer; & 9780571266173

Author:G.E.H. Palmer; & 9780571266173 [G. E. H. Palmer, Philip Sherrard, Kallistos Ware]
Language: eng
Format: epub
ISBN: 9780571266173
Publisher: Bookwire GmbH
Published: 2023-01-22T00:00:00+00:00

THE DIFFERENCE BETWEEN THOUGHTS AND PROVOCATIONS

Our thoughts differ greatly one from the other.162 Some are altogether free from sin. Others do not initially involve sin: this is the case with what are called provocations, in other words, conceptions of either good or evil, which in themselves are neither commendable nor reprehensible. What follows on these is known as ‘coupling’; that is to say, we begin to entertain a particular thought and parley with it, so to speak; and this leads us either to give assent to it or to reject it. Our reaction to the thought, if in accordance with God’s will, is praiseworthy, though not highly so; but if it accords with evil, then it deserves censure. After this comes the stage at which our intellect wrestles with the thought, and either conquers it or is conquered by it; and this brings the intellect either credit or punishment when the thought is put into action. The same is true with what is called assent: this is a pleasurable inclination of the soul towards what it sees; and it leads to the state of seduction, or captivity, in which the heart is induced forcibly and unwillingly to put the thought into effect.

When the soul dallies for a long time with an impassioned thought there arises what we call a passion. This in its turn, through its intercourse with the soul, becomes a settled disposition within us, compelling the soul to move of its own accord towards the corresponding action. Where passion is concerned, unquestionably and invariably we must either repent proportionately or else undergo punishment in the age to come, as St John Klimakos states.163 We are punished for our lack of repentance, and not because we had to struggle against temptation; otherwise most of us could not receive forgiveness until we had attained total dispassion. But as St John Klimakos again observes, ‘It is not possible for all to achieve dispassion, yet all can be saved and reconciled with God.’164

An intelligent person, aware of all this, will thus reject the initial malicious provocation, mother of all evil, so that he may cut off at one stroke all its pernicious consequences. But he is always ready to put the good provocation into effect, so that his soul and body may grow firmly disposed to virtue and be delivered from the passions through the grace of Christ. For we have nothing that we have not received from Him (cf. 1 Cor. 4 : 7), nor can we offer Him anything except our faculty of free choice. If we lacked this, we would not possess the knowledge or the strength to do what is good. Yet even this faculty of free choice is given to us by God in His love, so that we may not be condemned as incapable of doing anything. For idleness is the source of all evil.

Moreover, according to the Gerontikon, even the doing of what is good requires discrimination. For the virgin who fasted for six days

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