First Century
by St Thalassios the Libyan
On Love, Self-control and Life in Accordance with the Intellect
First Century
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An all-embracing and intense longing (έρος) for God binds those who experience it both to God and to one another.
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An intellect (νούς) that has acquired spiritual love does not have thoughts unworthy of this love about anyone.
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He who has acquired love endures calmly and patiently the injuries and sufferings that his enemies inflict on him.
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Love alone harmoniously joins all created things with God and with each other.
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A person who does not tolerate suspicion or disparagement of others possesses true love.
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He who does nothing to dispel love is precious in the sight of God and among men.
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True words from a pure conscience betoken unfeigned love.
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If you tell your brother how someone else denigrates him you conceal your own envy in the guise of goodwill.
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Worldly virtues promote human glory, spiritual virtues the glory of God.
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Love and self-control purify the soul, while pure prayer illumines the intellect (νούς).
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A strong man is one who repels evil through the practice of the virtues and with spiritual knowledge.
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He who has acquired dispassion and spiritual knowledge has been granted God’s grace.
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If you wish to overcome impassioned thoughts, acquire self-control and love for your neighbor.
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Guard yourself from hatred and dissipation, and you will not be impeded at the time of prayer.
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Inner work destroys self-esteem, and if you despise no one you will repel pride.
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The signs of self-esteem are hypocrisy and falsehood; those of pride are presumption and jealousy.
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The true ruler is he who rales over himself and has subjected soul and body to the intelligence (λογικός).
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The genuineness of a friend is shown at a time of trial, if he shares the distress you suffer.
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Seal your senses with stillness (ήσθχία) and sit in judgment upon the thoughts that attack your heart.
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Respond without rancor to thoughts of dejection, but oppose thoughts of self-indulgence with enmity.
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stillness (ήσθχία), prayer, love and self-control are a four-horsed chariot bearing the intellect (νούς) to heaven.
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Waste your body with fasting and vigils, and you will repulse the lethal thoughts of pleasure.
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As wax melts before fire, so does an impure thought before the fear of God.
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The intelligent soul is greatly harmed when it dallies with an ignoble passion.
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Patiently endure the distressing and painful things that befall you, for through them God in His providence is purifying you.
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Now that you have renounced toe world and material things, renounce evil thoughts as well.
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The proper activity of the intellect (νούς) is to be attentive at every moment to the words of God.
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It is God’s task to administer the world and the soul’s task to guide the body.
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With what hope will we meet Christ if we are still enslaved to the pleasures of the flesh?
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Hardship and distress, whether of our own choosing or providential, destroy sensual pleasure.
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The amassing of money fuels the passions, for it leads to increasing indulgence in all kinds of sensual pleasure.
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The failure to secure sensual pleasure breeds dejection, while sensual pleasure itself is linked with all the passions.
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How God treats you depends upon how you treat your body.
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God’s justice is a fair requital for what we have done through our bodies.
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Virtue and spiritual knowledge lead to immortality, their absence is the mother of death.
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Distress that accords with God’s will puts an end to sensual pleasure, and the destruction of such pleasure is the soul’s resurrection.
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Dispassion is a state in which the soul does not yield to any evil impulse, and it can be realized only through Christ’s mercy.
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Christ is the savior of both soul and body, and the person who follows in His footsteps is freed from evil.
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If you wish to attain salvation, renounce sensual pleasure and learn self-control, love and how to pray with concentration.
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The mark of dispassion is true discrimination: for one who has attained the state of dispassion does all things with discrimination and according to measure and rule.
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Our Lord and God is Jesus Christ, and the intellect (νούς) that follows Him will not remain in darkness (cf John 12;46).
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Concentrate your intellect (νούς), keep watch over your thoughts, and fight with any of them that are impassioned.
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There are three ways through which thoughts arise in you: through the senses, through the memory, and through the body’s temperament. Of these the most irksome are those that come through the memory.
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The man to whom wisdom has been given knows the inward essences of immaterial things and what is the origin and consummation of the world.
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Do not neglect the practice of the virtues and your intellect (νούς) will be illumined; for it is written, ‘I will open for you invisible secret treasures’ (Isa. 45:3. LXX).
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The man freed from his passions has been granted God’s grace, and if: he has been found worthy of spiritual knowledge he has received great mercy.
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The intellect (νούς) freed from the passions becomes like light, unceasingly illumined by the contemplation (θεωριά) of created beings.
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Holy knowledge is the light of the soul; bereft of it, ’the fool walks in darkness’ (Eccles. 2:14).
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The man who lives in darkness is a fool, and the murk of ignorance awaits him.
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The intellect (νούς) freed from the passions forms conceptual images that are also passion-free, whether the body is asleep or awake.
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The completely purified intellect (νούς) is cramped by created beings and longs to go beyond them.
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Blessed is he who has attained boundless infinity, transcending all that is transitory.
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He who stands in awe of God searches for the divine principles that God has implanted in creation: the lover of truth finds them.
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Rightly motivated, the intellect (νούς) will find the truth; but motivated by passion it will miss the mark.
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As God is unknowable in His essence, so is He infinite in His majesty.
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God, whose essence is without origin or consummation, is also impenetrable in His wisdom.
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The sublime providence of the Creator preserves everything that is.
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In his mercy the Lord supports all who fall, and raises up all who are bowed down’ (Ps. 145:14).
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Christ in His justice rewards the living, the dead, and every single action.
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If you wish to be in control of your soul and body, forestall the passions by rooting out their causes.
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Yoke the powers of the soul to the virtues and they will be freed from the tyranny of the passions.
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Curb the impulses of desire by means of self-control and those of anger with spiritual love.
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Stillness (ήσθχία) and prayer are the greatest weapons of virtue, for they purify the intellect (νούς) and confer on it spiritual insight.
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Only spiritual .conversation is beneficial; it is better to preserve stillness (ήσθχία) than to indulge in any other kind.
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Of the five kinds of conversation choose the first three, be sparing of the fourth, and avoid the fifth.
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The person who is unaffected by the things of this world loves stillness (ήσθχία); and he who loves no human thing loves all men.
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The conscience is a true teacher, and whoever listens to it will not stumble.
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Only those who have reached the extremes of virtue or of evil are not judged by their consciences.
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Total dispassion renders our conceptual images passion-free: perfect spiritual knowledge brings us into the presence of Him who is utterly beyond knowledge.
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Failure to obtain pleasure induces a culpable kind of distress he who scorns pleasure is free from distress.
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In general, distress arises from the privation of pleasure, whether it be of a worldly kind or relate to God.
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Kingship, goodness and wisdom belong to God; he who attains them dwells in heaven.
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The person who in his actions shows that he prefers his body to his soul, and the world to God, is a pathetic creature.
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He who does not envy the spiritually mature and is merciful to the wicked has attained an equal love for all.
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The person who applies the laws of virtue to soul and body is truly fit to rule.
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Spiritual commerce consists in being detached equally from the pleasures and the pains of this life for the sake of the blessings held in store.
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Love and self-control strengthen the soul: pure prayer and contemplation (θεωριά), the intellect (νούς).
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When you hear something to your benefit, do not condemn the speaker; for if you do you will nullify his helpful admonition.
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A depraved mind thinks evil thoughts and regards as defects the achievements of a neighbor.
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Do not trust a thought that would judge your neighbor: for it is the man who is a storehouse of evil that thinks evil thoughts (cf Matt. 12:35).
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A good heart produces good thoughts: its thoughts correspond to what it stores up in itself.
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Keep watch over your thoughts and shun evil. Then your intellect (νούς) will not be darkened but, on the contrary, will see.
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Bear in mind the Jews and watch yourself carefully; for the Jews were blinded with jealousy and took Beelzebub for their Lord and God (cf Matt. 12:24).
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An evil suspicion darkens the mind (cf. Ecclus. 3:24) and diverts attention from the path to what lies beside it.
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To each virtue there is an opposing vice; hence the wicked take vices for virtues.
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If the intellect dallies with pleasure or dejection, it rapidly succumbs to the passion of listlessness.
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A pure conscience rouses the soul, but an impure thought debases it.
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An intellect (νούς) that gives itself over to God in prayer frees the soul’s passible aspect from the passions.
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God, who gave being to all that is, at the same time united all things together in His providence.
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Being Master, He became a servant, and so revealed to the world the depths of His providence.
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God the Logos, in becoming incarnate while remaining unchanged, was united through His flesh with the whole of creation.
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There is a new wonder in heaven and on earth: God is on earth and man is in heaven.
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He united men and angels so as to bestow deification on all creation.
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The knowledge of the holy and coessential Trinity is the sanctification and deification of men and angels.
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Forgiveness of sins is betokened by freedom from the passions; he who has not yet been granted freedom from the passions has not yet received forgiveness.