St John Chrysostom on the Epistle by Saint Paul to the Galatians

Gal 1Ver. 8, 9. “But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema.”

See the Apostle’s wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to

authority, that of James and John, he mentions angels also saying, “Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema.” The phrase “of heaven” is purposely added, because priests are also called angels. “For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts.” (Mal. ii: 7.) Lest therefore it should be thought that priests are here meant, by the term “angels,” he points out the celestial intelligences by the addition, “from heaven.” And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. “As we have said before, so say I now again.” That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them. Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgment.”


Fr Andrew Phillips , Orthodox England on The Holy Spirit and the Holy Tradition .

Q: Why does heterodoxy speak so little about the Holy Spirit?

A: The short answer is because of the replacement of the Holy Spirit by the Pope of Rome, and then by anyone with Western values, as expressed by the ideology of the filioque, which changed the Creed. Instead of the Holy Spirit, heterodoxy preaches Western power politics (colonialism and neo-colonialism, the invasions, genocides and asset-stripping of other countries, beginning with that of the Saxons by Charlemagne).

This is combined with ‘contemplation’ and ’meditation’, which is either intellectualism (for example, the Jesuits and Dominicans) or else sentimentalism (pietism with its ‘Jesus loves you’ and charismaticism – which has almost nothing to do with sobriety and the Holy Spirit). Intellectualism says that we must study and show off our intellectual knowledge. It is pagan philosophy (Aristotle and Plato) mascarading as theology. Sentimentalism is all about ‘love’, but never explains how we can attain love through, which is in repentance, fasting and sobriety.

Unlike intellectualism and sentimentalism, real spiritual knowledge comes from the nous, the heart, not as the seat of the emotions, but as the purified centre of the human-being, illumined by the Holy Spirit, which expresses itself as Love.

Q: For Orthodox there is not only Scripture, but also Tradition. But is one more important than another?

A: I must disagree with you. What you say is pure Scholasticism a la Timothy Ware. For us there is no difference between Scripture and Tradition, for both are manifestations of the same Holy Spirit. For Orthodox there is only the Holy Spirit, Whom we must acquire as our aim, and He is the authority of the Church. He is manifested to us in many different ways, through Scripture, the Dogmas of the Church, the canons, the lives and writings of the saints, those who have received ‘theosis’, liturgical life, the Fathers, Church Councils, the sacraments, prayer, asceticism, martyrdom, prophecy etc.

To insist on ‘Scripture’ alone is a sort of Bibliolatry, Bible-worship, made possible only through printing, and to insist on ’Tradition’, or any other items from the above list, including Councils, lends itself to a dangerous vagueness. The Church is governed by the Holy Spirit because the Church is the Glorified and Risen Body of Christ. It is as simple as that.

St John Climacus on anger. From The Ladder of Divine Ascent (8:14-29).

14. If the Holy Spirit is peace of soul, as He is said to be, and as He is in reality, and if anger is disturbance of heart, as it actually is and as it is said to be, then nothing so prevents His presence in us as anger.’ 1

15. Though we know very many intolerable fruits of anger, we have only found one, its involuntary offspring, which, though illegitimate, is nevertheless useful. I have seen people flaring up madly and vomiting their long-stored malice, who by their very passion were delivered from passion, and who have obtained from their offender either penitence or an explanation of the long standing grievance. I have seen others who seemed to show a brute patience, but who were nourishing resentment within them under the cover of silence. And I considered them more pitiable than those given to raving, because they were driving away the holy white Dove with black gall. We need great care in dealing with this snake; for it too, like the snake of physical impurities, has nature collaborating with it.

16. I have seen angry people push away food, out of bitterness; and yet through their unreasonable abstinence they only added poison to poison. And I have seen others who on being disgruntled for some specious reason, gave themselves up to gluttony, and fell out of a pit headlong over a precipice. 2 But I have seen others who were sensible, who, by mixing both like good physicians, have gained from moderate consolation very great profit.

17. Sometimes singing, in moderation, successfully relieves the temper. But sometimes, if untimely and immoderate, it lends itself to the lure of pleasure. Let us then appoint definite times for this, and so make good use of it.

18. When for some reason I was sitting outside a monastery, near the cells of those living in solitude, I heard them fighting by themselves in their cells like caged partridges from bitterness and anger, and leaping at the face of their offender as if he were actually present. And I devoutly advised them not to stay in solitude in case they should be changed from human beings into demons. And I have also observed that people who are sensual and corrupt in heart are sometimes meek, what you might call flatterers, familiar, fond of outward show. And I advised these to go and adopt the life of a solitary, using this as a cure for sensuality and corruption of heart, lest from rational beings they should be pitifully changed into irrational animals. But when some of them told me that they were the wretched victims of these two passions (i.e. anger and sensuality), I absolutely forbade them to live according to their own will, but in a friendly way I suggested to their superiors that they should allow them sometimes to live in one way, sometimes in the other way of life, but that they should be entirely subject to the superior. The sensual person is liable to harm himself and perhaps one other intimate friend of his as well. But the angry person, like a wolf, often disturbs the whole flock, and offends and discourages many souls.

19. It is bad to disturb the eye of the heart by anger, according to him who said: ‘My eye is troubled from anger.’ 3 But it is still worse to show in words the turmoil of the soul. And to come to blows is utterly inimical and alien to the monastic, angelic and divine life.

20. If you want, or rather intend, to take a splinter out of another person, then do not hack at it with a stick instead of a lancet for you will only drive it deeper. And this is a stick—rude speech and rough gestures. And this is a lancet—tempered instruction and patient reprimand. ‘Reprove,’ says the Apostle, ‘rebuke, exhort,’ 4 but he did not say ‘beat’. And if even this is required, do it rarely, and not with your own hand (i.e. use the agency of another). 521. If we are observant we shall see that many irritable people are practising vigils, fasts and silence. For the aim of the demons is to suggest to them, under the pretext of penance and mourning, just what is likely to increase their passion.

22. If, as we said above, a single wolf with the help of a demon can trouble a flock, then certainly one most wise brother with the help of an angel can make the waves abate and the ship sail calmly, by pouring, as it were, a good skin full of oil on the waters. 1 And the condemnation of the former is indeed heavy, and equally great is the reward that the latter will receive from God, and he will become an edifying example for all.

23. The beginning of blessed patience is to accept dishonour with sorrow and bitterness of soul. The middle stage is to be free from pain in the midst of these things. But perfection (if it is possible) is to regard dishonour as praise. Let the first rejoice; let the second be strong; blessed is the third, for he exults in the Lord.

24. I have noticed what a sorry sight angry people presented due to their self-esteem, though they themselves were unaware of this. For they get into a state of anger and then they become still more angry at their defeat. And I was astonished to see how one fall was punished by another, and I pitied them as I saw them avenging sin by sin. I was horrified at the demons’ trickery, and nearly despaired of my own life.

25. If anyone has noticed that he is easily overcome by conceit and sharp temper, malice and hypocrisy, and has thought of defending himself against them by drawing the two-edged sword of meekness and patience, then if he wishes to be completely freed from these vices he should go and live in a monastic community as in a fuller’s shop of salvation. He should especially choose the most austere. Then he will be spiritually stretched and beaten by the insults, slights and surging rebuffs of the brethren, and perhaps even sometimes physically thrashed, trampled on and kicked, and so he may wash out the filth which is still in the perceptive part of his soul. You should believe the popular saying that reproof is the washtub for the passions of the soul. For when people in the world overwhelm someone to his face with indignities, and then boast of this before others, they say: ‘I gave him a scrubbing.’ And this is perfectly true.

26. Freedom from anger in novices as a result of mourning is one thing; the tranquillity that is found in the perfect is another. In the former, anger is held in by tears as by a bridle; but in the latter it has been mortified by dispassion, as a snake is killed by a sword.

27. I once saw three monks receive the same injury at the same time. One felt the sting of this, but kept silent; the second rejoiced at his injury for the reward it would bring him, but was sorry for the wrongdoer; and the third, thinking of the harm his erring neighbour was suffering, wept fervently. And fear, reward and love were to be seen at work.

28. Bodily fever is one thing, but the occasions of this are not one but many. So also the boiling up of anger and the movement of our other passions have many and various causes. That is why it is impossible to prescribe one identical rule for them. Instead I would rather suggest that each of those who are sick should most carefully seek out his own particular cure. The first step in the cure should be a diagnosis of the cause of each disease; for when this is discovered, the patients will get the right cure from God’s care and from their spiritual physicians. And so, for instance, those who wish to join us in the Lord should enter the spiritual tribunal provided, and there we should test ourselves in a general way concerning the above-mentioned passions or their causes.

29. So let the tyrant anger be bound with the chains of meekness and be beaten by patience, and dragged out by holy love; and, being arraigned before this court of reason, let it be duly examined: ‘Tell us, base idiot, what is the name of the father who begot you and the mother who brought you for evil

1 (Our author is speaking allegorically. By ‘skin’ he means the body, by ‘oil’ he means meekness, and by ‘waves’, pride and anger. The ‘ship’ may mean the community, or brotherhood, or just a single person.)

into the world, and the names of your foul sons and daughters. And not only that, but tell us the designations of those who wage war against you and kill you.’ And anger tells us in reply: ‘Many are my origins, and I have more than one father. My mothers are vainglory, love of money, greed, and sometimes lust. My father is called conceit. My daughters are: remembrance of wrongs, hatred, enmity, and assertion of rights. But my opponents, who are now holding me captive, are the opposite virtues of freedom from anger and meekness. She who schemes against me is called humility. But as to who bore humility, ask her in due time her self.’

For the eighth step is appointed the crown of freedom from anger. He who wears it by nature will perhaps wear no other crown. But he who has won it by sweat has conquered all eight together.

Saint John Climacus On Prayer(Step 28)

Prayer is by nature a dialog and a union of man with God Its effect is to hold the world together. It achieves a reconciliation with God.

Prayer is the mother and daughter of tears. It is an expiation of sin, a bridge across temptation, a bulwark against affliction. It wipes out conflict, is the work of angels, and is the-nourishment of all bodiless beings. Prayer is future gladness, action without end, wellspring of virtues, source of grace, hidden progress, food of the soul, enlightenment of the mind, an axe against despair, hope demonstrated. sorrow done away with. It treasure of hermits, anger diminished. It is a mirror of progress, a demonstration of success, evidence of one’s condition, the future revealed, a sign of glory. For the man who really prays it is the court, the judgment hall, the tribunal of the Lord–and this prior to the judgment that is to come.

Let us arise and pay heed to what that holy queen of the virtues cries out to us in a loud voice, saying: ” ‘Come to me, all of you who labor and are weighed down, and I will give you rest. Take upon yourselves my yoke, and you will find rest for your souls’ (Matt: 11:28-29), and a balm for the blows that fall on you. ‘For my yoke is easy’ (ibid. 30) and is a remedy for great sins.”