COMMENTARY ON THE PHILOKALIA

by Archbishop Lazar Puhalo

SAINT JOHN CASSIAN "THE ROMAN"

EIGHT CHAPTERS ON THE VICES

The desire to number vices and virtues, and define them, is common. It is not intended to form any doctrinal list, nor is it ever complete. Numbering and naming the vices is a convenient outline for discussing them and offering, in a systematic way, advice for dealing with them. About virtue, we will say something later. Since Cassian is speaking about vices, we will examine his writing with a view to applying his advice to the lives of people living "in the world," that is, to those raising families and other non-monastics.
St. John Cassian begins with a definition of fasting which includes both body and mind. He instructs us that it is of no use to fast only physically. Even the bodily fast is aimed in part at making "our intellect watchful." The saint wisely observes that not all can fast alike, but that our adaptations of the degree of fasting can all accomplish the same end.
At the root of fasting is self-discipline and self-control. Without these tools, we cannot have any real focus in our lives, and we can hardly have a productive prayer life.
It is an observable fact that too much food can lull one into lethargy and make prayer almost impossible. Less often discussed is the way in which too little food can do the same, it can leave us lethargic and listless and unable to concentrate or have focus. The quantity of lenten good one takes depends on several factors in one's life. Moderation for a farm worker of heavy labourer is not the same as moderation for an office clerk or a retired person. A student who fasts severely will be distracted not only from prayer, but from study and attention to lectures by hunger and loss of energy
Cassian, as with all the writers of the Philokalia is addressing monastics; and not ordinary monastics, but primarily anchorites and desert dwellers. It would be foolish to surmise that people living in "the world" should attempt the fulfilment of rules set for anchorites or even for ordinary monastics. Nevertheless, the principles can be applied by all.

Let us look at some aspects of the question:

• Eating primarily for pleasure is destructive not only to our spiritual life, but to our physical health as well.

• Fasting is intended to instil in us self-control and self-discipline, not to be a form of punishment or to break our bodily health.

• Different people require different amounts and different types of lenten foods, depending on the type of work they do, the condition of their health, their body size, and even possible allergies.

• Moderation is the key to profitable fasting. Excess can become an addiction, not a valid spiritual struggle.

• Fasting can help with the struggle with sexual passions, but in excess, asceticism can become a perverse form of sexuality.

• Excess is not a form of self-discipline and self-control, but loss of both.

• The goal of fasting and contemplative prayer is focus. This focus arises primarily from self-control and from the prayer. Fasting liberates us from a certain heaviness and lethargy that inhibits prayer.

• It requires more focus and self-discipline to be moderate than to be excessive.

  ON CHASTITY

 Saint John Cassian uses the formula "desires of the flesh." As with Apostle Paul's use of similiar expressions, this can be dangerously misinterpreted. The flesh can respond but it cannot desire; the mind can desire and cause the flesh to respond, but it does this through a series of chemical reactions, not by means of an abstract or metaphysical power. The force of sin may dwell parasitically in the flesh, as Father John Romanides often said. The flesh C that is, the body C was created by God and God Himself testifies that it is "very good" (Gn.1:31). Since it is the mind or soul which desires, and not the body itself, it would appear unjust to punish the flesh for what it has not done, as Saint Justin the Phil­osoph­er says, in words echoed by numerus of the holy fathers, "But in what instance can the flesh possibly sin by itself, if it have not the soul going before it and inciting it? For as in the case of a yoke of oxen, if one or other is loosed from the yoke, neither of them can plough alone; so neither can soul or body alone ef­fect any­thing, if they be unyoked from their communion." (On the Resurrection, Ch.8.)

It is possible to exhaust or brutalize the flesh (or body) to such a degree that one is physically unable to carry out the soul's desires. However, this may leave one in the throes of phantasies and imaginings which are far more destructive than anything carried out in the flesh. Perhaps this is why Saint John Cassian reminds us of Apostle Paul's words that we must struggle lawfully. Cassian further warns us that we should not trust in our own strength and ascetic practice to overcome such afflictions. Rather, we must place our hope and trust in our Saviour.

When people refer to the "passions of the flesh," they are most often referring to sexual desires. We must first of all understand that problems with our sexual desires and life are behind almost all anger and rages. Rage arises from either demonic possession, a mental disorder or a repressed or unfulfilled sexuality. Apostle Paul has told us to struggle in a lawful manner against these problems, and to struggle only with God's help. We must be cautious that we do not simply try to repress our passions, whatever they may be. Repression actually increases the intensity of the passions, and drives one into phantasy and delusion. There is a lawful way to contend, and it is through attentiveness, being totally honest with one's self, prayer and reasonable fasting.

Keeping guard over the heart requires attentiveness and honesty. Of all these, being truly honest with one's self is surely the most important and the most difficult part.