Gregory Palamas: Extremely pernicious

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Gregory Palamas: Extremely pernicious

For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows. 1 Timothy 6:10

“For the desires that help men to live are not blameworthy, as is clear from the fact that they are with us from a very early age. Love of possessions, however, comes a little later – although still in childhood – and in this way it is evident that it does not have its ground in nature, but is a matter of individual choice.

Saint Paul rightly termed it the root of all kinds of evil, and the kinds that it usually begets are niggardliness, trickery, rapacity, thievery and, in short, greed in all its forms, which St Paul called a second idolatry (cf. Col. 3:5). Even in the case of evils that do not spring directly from it, greed nearly always provides the fuel for their sustenance.

Such evils, begotten of the love for material things, are passions of a soul that has no zeal for spiritual work. We can free ourselves more easily from passions that are a matter of our own volition than from those rooted in nature. It is disbelief in God’s providence that makes it difficult for us to eradicate the passions that arise from our love of possessions, for such disbelief leads us to put our trust in material riches.

‘It is easier’, said the Lord, ‘for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God’ (Matt. 19:24). But if we trust in material riches, this means nothing to us; we long for worldly, perishable wealth, not for a kingdom that is heavenly and eternal. And even when we fail to acquire that wealth, the mere desire for it is extremely pernicious.”

Gregory Palamas (1296-1359) was a monk of Mount Athos and later archbishop of Thessalonica in “St Gregory Palamas
To the Most Reverend Nun Xenia” in Philokalia V4.305.

As I continue my reading through the Philokalia whilst traveling in Australia, I have come to this section by a largely unknown monk, that I cited only one other time in 2014.

Back then, I located this quote: “When we coddle the flesh in order to foster its desires, then the passion becomes evil and self-indulgence gives rise to the carnal passions and renders the soul diseased.”

Today’s post echoes this idea. We must be careful about what we desire. The desire for wealth is “extremely pernicious” as it shifts our trust away from God’s providence. You can’t serve or trust in God and mammon.

Regardless of the level of supply we enjoy from God, we must make the choice to put it to work faithfully, give it generously, and not trust in it to sustain us otherwise the desire itself will lead to all kinds of evil.

Take a few minutes today to assess your desires. Assess if the love of money has a grip on you. The “love of money” simply means a belief that you need money to sustain you. Is it time to repent?

Do this because it is not the gifts of God (money and possessions) that sustain us – only God does. Harboring the desire for money demonstrates idolatry as our trust has shifted to the wrong place.

Repent today before this misplaced love causes you to pierce yourself with many sorrows. Literally the Greek implies you stab yourself multiple times leading to you to die a slow and painful death.

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Symeon the New Theologian: Forget

But God gives all the more grace; therefore it says, “God opposes the proud but gives grace to the humble.” James 4:6

“At all times you should fear God, and every day you should examine yourself to see what good things you have done and what bad things. And you should forget what was good, lest you succumb to the passion of self-esteem. But where what was bad is concerned you should weep, confess, and pray intensely.”

Symeon the New Theologian (949-1022) in “One Hundred and Fifty-Three Practical and Theological Texts” in Philokalia V4.51.

Symeon urges us to forget the good we do, lest we succumb to the passion of self-esteem, also known as pride.

I am spending time with a forgetful person in South Australia. He’s done a lot of good and yet as today’s text instructs us, after examination, he has forgotten all or most of it. God has poured out grace on him in his humble state. Perhaps you can think of a person that exhibits both generosity and humility.

How do we walk in their footsteps? Symeon points the way. We examine ourselves and forget what is good. God help us with this. God give us grace to do more good, examine ourselves daily, and maintain a posture of forgetfulness.

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Symeon the New Theologian: Benefit

He called out, “Jesus, Son of David, have mercy on me!” Luke 18:38

Then the man said, “Lord, I believe,” and he worshiped Him. John 9:38

“A man by the name of George, young in age – he was about twenty – was living in Constantinople during our own times. He was good-looking, and so studied in dress, manners and gait, that some of those who take note only of outer appearances and harshly judge the behavior of others began to harbor malicious suspicions about him. This young man, then, made the acquaintance of a holy monk who lived in one of the monasteries in the city; and to him he opened his soul and from him he received a short rule which he had to keep in mind. He also asked him for a book giving an account of the ways of monks and their ascetic practices; so the elder gave him the work of Mark the Monk, On the Spiritual Law. This the young man accepted as though it had been sent by God Himself, and in the expectation that he would reap richly from it he read it from end to end with eagerness and attention. And though he benefited from the whole work, there were three passages only which he fixed in his heart.

The first of these three passages read as follows: ‘If you desire spiritual health, listen to your conscience, do all it tells you, and you will benefit.’ The second passage read: ‘He who seeks the energies of the Holy Spirit before he has actively observed the commandments is like someone who sells himself into slavery and who, as soon as he is bought, asks to be given his freedom while still keeping his purchase-money.’ And the third passage said the following: ‘Blind is the man crying out and saying: “Son of David, have mercy upon me” (Luke 18:38). He prays with his body alone, and not yet with spiritual knowledge. But when the man once blind received his sight and saw the Lord, he acknowledged Him no longer as the Son of David but as the Son of God, and worshipped Him’ (cf. John 9:38).

On reading these three passages the young man was struck with awe and fully believed that if he examined his conscience he would benefit, that if he practiced the commandments he would experience the energy of the Holy Spirit, and that through the grace of the Holy Spirit he would recover his spiritual vision and would see the Lord. Wounded thus with love and desire for the Lord, he expectantly sought His primal beauty, however hidden it might be. And, he assured me, he did nothing else except carry out every evening, before he went to bed, the short rule given to him by the holy elder. When his conscience told him, ‘Make more prostrations, recite additional psalms, and repeat “Lord, have mercy” more often, for you can do so’, he readily and unhesitatingly obeyed, and did everything as though asked to do it by God Himself. And from that time on he never went to bed with his conscience reproaching him and saying, ‘Why have you not done this?’ Thus, as he followed it scrupulously, and as daily it increased its demands, in a few days he had greatly added to his evening office.”

Symeon the New Theologian (949-1022) in “On Faith” in Philokalia V4.17.

George had it all together from outward appearance. But when Symeon found him, he encouraged his inward journey by recommending a good book. Notice that to help a young person grow in the faith, we can share a good book.

Then notice how two Scriptures came alive in the lad. He saw his blindness and need for God’s mercy. And he acknowledged Jesus for who He was after hearing the story of the miracle of the healing of the blind man.

This led him to lean into the three passages that he had underlined as foundational. They would chart the course of his life. And the result was unspeakable benefit.

Are you pointing a young person to Jesus? Recommend a good book. Ask him or her what Scriptures stood out. Then inquire about practices that might shape their living and service.

Your generosity today could be to offer indescribable benefit to another person. Or you can live life and expect this service to be someone else’s job. The choice and blessing to give and receive is yours.

I am spending quality time with my CFO and other stewards in Adelaide this week. Last night I went out into the country with two friends Jeff and Scott. We had deep conversations in a peaceful place (pictured above).

And I have a book for each of them by Gary the Monk.

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Symeon the Metaphrast: A palace and a purple robe

But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. 2 Corinthians 4:7

“The spiritual state is like some royal palace that possesses many exterior courts, vestibules and outer residences; then there are various inner buildings, usually housing the royal robes and the treasure; and then, yet farther within, are the king’s living quarters. Someone still in the outer courts and apartments may think he has reached the inner chambers, but he would be wrong. The same is true where the spiritual life is concerned. Those struggling against greed and sleep, and continually occupied with psalms and prayers, should not think that they have already attained the final place of rest: they are still in the exterior courts and vestibules, and have not even reached the place where the royal robes and treasure are kept. Even if they are found worthy of some spiritual grace, again this should not deceive them into thinking that they have attained their goal. They must examine to see whether they have found the treasure in the pot of clay, whether they have put on the purple robe of the Spirit, whether they have seen the king and are at peace.”

Symeon the Metaphrast (c. 900-987) in “Paraphrase of the Homilies of St Makarios of Egypt” in Philokalia V3.335.

Don’t let the “metaphrast” title throw you. It just refers to a bloke that puts good writing to meter. It was a tool to help more oral learners remember good teaching in the middle ages.

And if this reading seemed confusing for you, let’s deconstruct the wonder in it.

Symeon wants you and me to liken our spiritual state to areas in a palace. We can remain in the outer precincts and think we have taken hold of life.

Then notice the group that appears as “struggling against greed” and “occupied with psalms and prayers.”

We might say in plain terms, these are people who still think they need some measure of money to sustain them and that their piety has gotten them to their final place of rest.

Symeon would say, no, and I would agree with him.

These people are winning the right battle and practicing the right disciplines, but to find the treasure in the pot of clay is realizing you can grasp the treasure of God in a cup of simplicity.

Generosity for these people is a by-product of having grasped what is worth more than money.

So if that all sounds too esoteric, know that the life of simplicity robed with the Spirit will deliver you from greed and take you to a place of generosity because you have the one thing you need to sustain you: God.

And here’s a good litmus test to see if you have found your way there.

Those who struggle with sleep may still reside in the outer precincts. You sleep like a baby without fear or worry once you have seen the king and found Him to be all you have ever needed and ever will need.

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Peter of Damascus: Fantasy, Forgetfulness, and the Examen

Tremble and do not sin; Meditate in your heart upon your bed and be still. Selah Psalm 4:4

“Thus he looks with wonder not only on the light of day, but also at the night. For the night is a benediction to all: to those practicing the virtues that pertain to the body it offers stillness and leisure; it encourages the remembrance of death and hell in those who grieve; those engaged in practicing the moral virtues it spurs to study and examine more closely the blessings they have received and the moral state of their soul. In the words of the psalmist, ‘As you lie in bed, repent of what you say in your heart’ (Ps. 4:4. LXX), that is, repent in the stillness of the night, remembering the lapses that occurred in the confusion of the day and disciplining yourself in hymns and spiritual songs (cf. Col. 3:16) – in other words, teaching yourself to persist in prayer and psalmody through attentive meditation on what you read.

For the practice of the moral virtues is effectuated by meditating on what has happened during the day, so that during the stillness of the night we can become aware of the sins we have committed and can grieve over them. When in this way through God’s grace we make some progress, and discover that in truth and not just in fantasy we have realized in either action or thought some moral virtue of soul or body according to Christ’s commandment, then we give thanks with fear and humility; and we struggle to preserve that moral virtue by means of prayer and many tears offered to God, disciplining ourselves to remember it lest we lose it again because of forgetfulness. For it takes much time to make a moral virtue effective in ourselves, while what has been achieved with so much time and effort can be lost in a single instant.”

Peter of Damascus (12th Century) in “Twenty-Four Discourses: Joy” Book 2 in Philokalia V3, 262.

As we explore the term “examine” through church history and its intersection with practice of generosity, many things have come into view for us so far in only a month. Two stand out for me.

Firstly, many early church fathers and mothers, monks and mystics, look back to David and the Psalms and have mapped a practice which Ignatius of Loyola (1491-1556) would later label the Examen. Let me remind you of the Examen. It has five steps.

1. Become aware of God’s presence.
2. Review the day with gratitude.
3. Pay attention to your emotions.
4. Choose one feature of the day and pray from it.
5. Look toward tomorrow.

In other words, the practice of examining our day on our bed emerges in our thinking as a biblical idea and not merely an Ignatian idea. In that light, like sufficient rest, a healthy diet, or regular physical exercise, it is good for our spirit, so that when combined with our physical body, we function as a growing soul.

Secondly, I see so much grace from God as I tap the thinking of saints along the way. Let me explain.

An honest look at one’s day often reveals a range from great moments to trivial pursuits, from stupid decisions to maximized opportunities. Rather than condemn us for our fantasy and forgetfulness, or allow us to swell with pride in moments of great productivity, God invites us to repent and rest, to feel and heal, but only if we are willing to go there.

He shows us through the saints like Peter of Damascus about 400 years before Ignatius, to examine our days and our ways and to make progress, but also to realize we can lose it in a single instant.

We discover, related to generosity anyway, that any opportunities we had to serve as conduits of blessing were simply fresh moments to be the person and play the part that God made you to be and play all along.

If that sounds too lofty, then just do this practice the examen today. And see what happens.

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Peter of Damascus: So-called Monks

I am worn out from my groaning. All night long I flood my bed with weeping and drench my couch with tears. Psalm 6:6

“Those who live in the world – or rather who live after the fashion of the world, for this includes many so-called monks – should try to attain a measure of devotion, as did the righteous men of old, so as to examine their unhappy soul before their death and to amend or humble them, and not to bring them to utter destruction through their total ignorance and their conscious or unconscious sins. David, indeed, was a king; but every night he watered his bed with tears because of his sense of the divine presence. And Job says [quoting Eliphaz the Temanite]: ‘The hair of my flesh stood up’(Job 4:15). Let us then, like those living in the world, devote at least a small part of the day and night to God; and let us consider what we are going to say in our defense before our righteous Judge on the terrible day of judgment. Let us take trouble over this, for it is essential in view of the threat of agelong punishment; and let us not be troubled about how we shall live if we are poor or how we can grow rich so as to give alms, thus stupidly devoting all our attention to worldly matters.”

Peter of Damascus (12th Century) in “A Treasury of Divine Knowledge: The Guarding of the Intellect” Book 1 in Philokalia V3, 105.

I love the candor or Peter of Damascus.

He beckons us, as so-called monks, to think soberly and not stupidly. To aim to attain a measure of devotion rather than occupy ourselves with worldly matters. And he does so by pointing us to David and Job. Good examples.

David watered his bed with tears and Job reports his hair standing up.

In David’s situation, he found himself embattled from forces within (his sin) and from without (his foes). For Job, the world might say he lost everything but he still held tightly to God, but it was hard.

So where does that leave you and me today as we examine our lives and ponder generosity.

Peter of Damascus might say this.

God does not need us to “grow rich so as to give alms.” He wants us to grow rich spiritually so we can navigate the challenges of life and not be swept away by factors inside and outside. The alms and generosity flow from that stable place.

Ponder this based on your own situation. Cry and find solace where David did.

The Lord has heard my cry for mercy; the Lord accepts my prayer. All my enemies will be overwhelmed with shame and anguish; they will turn back and suddenly be put to shame. Psalm 6:9-10

And where Job did.

Though He slay me, yet will I trust in Him: but I will maintain mine own ways before Him. Job 13:15

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Maximus the Confessor: Appreciation and Admission

Devote yourselves to prayer, being watchful and thankful. Colossians 4:2

“Confession takes two forms. According to the one, we give thanks for blessings received; according to the
other, we bring to light and examine what we have done wrong. We use the term confession both for the
grateful appreciation of the blessings we have received through divine favor, and for the admission of the evil
actions of which we are guilty. Both forms produce humility. For he who thanks God for blessings and he who
examines himself for his offenses are both humbled. The first judges himself unworthy of what he has been
given; the second implores forgiveness for his sins.”

Maximus the Confessor (d. 662) in Philokalia V2.226.

This post comes to us from “Various Texts on Theology, the Divine Economy, and Virtue and Vice” by Maximus the Confessor as part of the Philokalia. Notice the factors in play in the divine economy or in the economy of God.

Appreciation and admission go hand in hand in the life of the humble and generous steward.

When we acknowledge God’s blessings with gratitude and admit our wicked ways it resets us. It makes us ready to serve as conduits of blessing to receive and dispense His love, kindness, goodness, and generosity.

Notice the world famous Harbour Bridge in the picture above and how it relates to today’s post.

The bridge exists for the purpose of helping move people and resources to and from the northern and southern sections of the city of Sydney. It also serves as the gateway to Sydney Harbor and Circular Quay.

Imagine if we closed bridge. That’s the life without confession: no appreciation, no admission, and no movement.

But when it does it’s job, it appears magnificent for what it facilitates. That’s the humble and generous steward. Like the great Harbour Bridge we help people and resources get where they need to go.

Be watchful of your wicked ways and admit them. Be appreciative of God’s blessings and share them.

Serve as a Harbour Bridge for the world. Help people get where God wants them to go. Move resources where God wants them deployed. And let God exalt you as you humbly play your role with appreciation and admission.

With a prayerful, watchful, and thankful posture, we maintain the humility required to practice generosity.

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Maximus the Confessor: Intellect, Idolatry, and Ignorance

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.” Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. 1 Corinthians 1:18-21

“When the intellect scorns the teaching which purifies it from the passions, and ceases to examine what should be done and what should not be done, it will through ignorance inevitably be overcome by the passions. As the intellect gradually comes to be separated from God, it is more and more involved in difficulties not of its own choosing. Obeying the demons, it makes a god of the belly and tries to find relief there from what oppresses it. Let Saul convince you of the truth of this: because he did not take Samuel for an adviser in all things he inevitably turned to idolatry, putting his trust in a ventriloquist and consulting her as if she were a god (cf. 1 Sam. 28:7-20).”

Maximus the Confessor (d. 662) in Philokalia V2.150.

As the new header photo reveals, we have arrived safely in Sydney. Jenni and I took a walk to the Harbour Bridge with Josh and Loretta Reid and snapped this photo on a nice cloudy evening.

This post shines light one of the most significant hindrances to Christian generosity: intellect.

Jesus says that we must grasp the kingdom of heaven like a child (cf. Matthew 18:3). But you know what the problem is with children. They grow up. As they grow, they gain intellect and most act like they think they know better than to follow Jesus regarding finances.

Instead they choose idolatry. They become slaves to the very money they (wrongly!) think they own.

When I was recently in New Delhi, I preached on the text that includes today’s Scripture.

I reminded people that the cross makes no sense to those who are perishing and frustrates the wisdom of the intelligent and wise.

Or in plain terms, those who think they know better ironically walk in ignorance.

Related to generosity, most people think it’s about giving a portion of money. That’s not generosity. It’s a posture only found by abandoning intellect, idolatry, and ignorance – all that separates us from God.

When we read of Saul consulting another god, we say to ourselves that we are not guilty of that.

We need to look in the mirror. Anytime we trust in money, we go down the same path. And we too will be consumed by passions. Notice the way to avoid it.

Draw near to God. Put your trust in Him. The rest takes care of itself.

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Maximus the Confessor: Attend to our own sins

Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Matthew 7:1-2

“He who busies himself with the sins of others, or judges his brother on suspicion, has not yet even begun to repent or to examine himself so as to discover his own sins, which are truly heavier than a great lump of lead; nor does he know why a man becomes heavy-hearted when he loves vanity and chases after falsehood (cf. Ps. 4:1). That is why, like a fool who walks in darkness, he no longer attends to his own sins but lets his imagination dwell on the sins of others, whether these sins are real or merely the products of his own suspicious mind.”

Maximus the Confessor (d. 662) in Philokalia V2.92.

Someone asked me: What is the Philokalia?

It is a collection of texts written by deeply spiritual people, often labeled as monks and mystics, between the 4th and 15th centuries. It’s awesome reading. Each year I explore it with my word for the year to gain new insights.

This year, as you may recall, my word is examine.

Jesus instructs us not to judge others. Maximus echos that. And yet, Paul tells us not to judge those outside the faith but to judge those inside. Hear his words on this to the church in Corinth.

I wrote to you in my letter not to associate with sexually immoral people—not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people. What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. “Expel the wicked person from among you.” 1 Corinthians 5:9-13

We can reconcile these texts if we understand the heart of Jesus (and Maximus) and the context in Corinth.

Jesus wants us all to examine ourselves. He goes on in the text of Matthew’s Gospel and alerts us not to focus on the splinter in someone else’s eye and focus on the log in our own. This examination should lead us to locate and let go of sins that beset us.

Simultaneously, we live out our faith in community.

Within the community of Corinth, some thought they could live sexually immoral lives or as drunkards or swindlers. Paul proclaimed that such lifestyles needed to be abandoned for people to live out the Christian faith together. And notice he includes greedy people in the list of those that don’t belong.

This word can also be rendered “avaricious” or “covetous” or “always desiring more.”

So think of it this way. Paul wants us to each examine ourselves. He also wants us to understand that there’s no place in God’s family for people controlled by their lusts instead of by their Lord..

As I fly across the Pacific, I ask God to help me and every reader be controlled by our Lord and not by our lusts. Jesus, Paul, and Maximus desire us to grasp the former through examination and submission to the Holy Spirit as we attend to our own sins.

When this happens, we will do not appear any longer as greedy but as generous. Make it so, Lord Jesus.

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Theodore of Edessa: Inviolable Treasury

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Philippians 4:8

One of the ancients spoke wisely and simply about thoughts. “Judge thoughts,” he said, “before the judgment seat of the heart, to discern whether they are ours or those of our enemy. Place those which are good and properly our own in the inmost shrine of the soul, keeping them in this inviolable treasury. But chastise hostile thoughts with the whip of the intelligence and banish them, giving them no place, no abode within the bounds of your soul. Or, to speak more fittingly, slay them completely with the sword of prayer and divine meditation, so that when the robbers have been destroyed, their chief may take fright. For,” so he says, “a man who examines his thoughts strictly is one who also truly loves the commandments.”

Theodore of Edessa (d. 848) in Philokalia V2.29.

I shared this post a few days ago and have returned to it because I can’t get this idea of the inviolable treasury out of my mind, and how it shows whether we truly love the commandments of God.

Humor me to go deeper. When we think of generosity, we think of gifts flowing from a treasury.

But here, Theodore points us to the inviolable treasury. Inviolable means “never to be broken, infringed, or dishonored.” Let me explain the connection to generosity.

Billions of people have more than enough resources to live. But they hoard for themselves because they harbor this thought: “Who will take care of me in times of trouble?”

That’s a thought to banish from your mind.

When that thought guides you, it leads to disobedient stewardship. You don’t obey the command of Jesus to go, sell, give, come, and follow. You stop, keep, go, and fail to follow. And, in so doing, you put your trust in yourself.

Only those who cherish the thought that God cares for them experience His care.

Notice, He does not force us to choose to entrust ourselves to His matchless care. It’s the result of what thoughts we hold tightly in our inviolable treasury and what thoughts we jettison.

There are many other examples of commandments to which we should hold tightly.

But our thoughts cause us to forget the commandments and hold on to false narratives which then change our experience of life.

I will ponder this with you as I fly to Sydney, Australia, over the next two days.

Consider the teachings of Jesus. Which ones seem hard to you. Pause. Ask Jesus for help to obey. What if you put even the hard ones in your inviolable treasury and trashed worldly narratives?

How would it change your living, giving, serving, and loving?

For the sake of vulnerability, I am sitting in John 14:12-14. I am learning to ask and trust God for bigger things, to not allow circumstances or people to rattle me, and to have greater faith.

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