74. Like a young calf which, in its search for grazing, finds itself on a ledge surrounded by precipices, the soul is gradually led astray by its thoughts.
75. When the intellect, having grown to full maturity in the Lord, wrenches the soul from long-continued prepossession,
the heart suffers torments as if on the rack, since intellect and passion drag it in opposite directions.76. Just as sailors, in the hope of gain, gladly endure the burning heat of the sun, so those who hate wickedness gladly accept reproof. For the former contend with the winds, the latter with passions.
77. Just as flight in winter or on the sabbath day (cf. Matt. 24: 20) brings suffering to the flesh and defilement to the soul, so too does resurgence of the passions in an aged body and a consecrated soul.
78. No one is as good and merciful as the Lord. But even He does not forgive the unrepentant.
79. Many of us feel remorse for our sins, yet we gladly accept their causes.
80. A mole burrowing in the earth is blind and cannot see the stars; and he who does not trust God in temporal things will not trust Him in eternal things.
81. Real knowledge has been given to men by God as a grace preceding the fulness of grace; it teaches those who partake of it to believe above all in the Giver.
82. When a sinful soul does not accept the afflictions that come to it, the angels say: 'We would have healed Babylon, but she was not healed' (Jer. £1:9)
83.When an intellect forgets real knowledge, it fights with men for harmful things as though they were helpful.
84.Fire cannot last long in water, nor can a shameful thought in a heart that loves God. For every man who loves God suffers gladly, and voluntary suffering is by nature the enemy of sensual pleasure.
85. A passion which we allow to grow active within us through our own choice afterwards forces itself upon us against our will.
86.We have a love for the causes of involuntary thoughts, and that is why they come. In the case of voluntary thoughts we clearly have a love not only for the causes but also for the objects with which they are concerned.
87.Presumption and boastfulness are causes of blasphemy. Avarice and self-esteem are causes of cruelty and hypocrisy.
88.When the devil sees that our intellect has prayed from the heart, he makes a powerful attack with subtle temptations; but he does not bother to destroy the lesser virtues by such powerful attacks.
89.When a thought lingers within a man, this indicates his attachment to it; but when it is quickly destroyed, this signifies his opposition and hostility to it.
90.The intellect changes from one to another of three different noetic states: that according to nature, above nature, and contrary to nature. When it enters the state according to nature, it finds that it is itself the cause of evil thoughts, and confesses its sins to God, clearly understanding the causes of the passions. When it is in the state contrary to nature, it forgets God's justice and fights with men, believing itself unjustly treated. But when it is raised to the state above nature, it finds the fruits of the Holy Spirit: love, joy, peace and the other fruits of which the Apostle speaks (cf. Gal. c: 22); and it knows that if it gives priority to bodily cares it cannot remain in this state. An intellect that departs frcm this state falls into sin and all the terrible consequences of sin - if not immediately, then in due time, as God's justice shall decide.
91. Each man's knowledge is genuine to the extent that it is confirmed by gentleness, humility and love.
92. Everyone baptized in the orthodox manner has received mystically the fulness of grace; but he becomes conscious of this grace only to the extent that he actively observes the commandments.
93. If we fulfil Christ's commandments according to our conscience, we are spiritually refreshed to the extent that we suffer in our heart. But each thing comes to us at the right time.
94. Pray persistently about everything, and then you will never do anything without God's help.
ST MARK THE ASCETIC
On Those who Think that
They are Made Righteous by Works:
Two Hundred and Twenty-Six Texts
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