We must know that we cannot attain the measure of any virtue without having to work very hard, but we must strive with all our strength and throughout our lives to achieve it through action, as is the case, for example, with charity, temperance, prayer, love, and some of the general virtues. For each of us practices some virtue in part.
For example, someone may occasionally practice the virtue of charity, but because they do so only temporarily, we cannot characterize them as charitable, especially when this virtue is not practiced in a good and pious manner. For good is not good when it is not done in a wise and godly manner, but it is indeed good when it does not expect anything in return, nor does it aim at human glory from the fame of the good that has been done, or the pursuit of fleeting glory, nor does it come from greed and injustice, since God does not seek those things that are done and considered good by men, but the purpose for which they are done. And the godly fathers say that when the mind forgets the purpose of piety, then the work that seems virtuous becomes useless. For whatever is done without discernment and without the true purpose, which is piety, not only does it not benefit, even if it is good, but it harms. On the contrary, those things those are considered evil by humans, but are done for a godly purpose and in accordance with God’s commands, such as the man who entered a brothel to rescue the prostitute from her loss. From what we have said, it is not clear that it is not the person who occasionally practices charity who is merciful, nor is it the person who sometimes exercises self-control who is temperate, but rather the person who has practiced virtue with sound judgment throughout his entire life. Because discernment is the greatest of all virtues, it is considered their queen and is called the virtue of virtues. The same applies to the opposites of virtues, passions, because we do not call someone a pornographer, drunkard, or liar because they succumbed to one of these vices at some point, but rather someone who constantly lives in these passions and remains incorrigible and unrepentant.
Along with what we have said, we must also know this, which is necessary for all those who strive with a willing spirit to achieve virtue and cut off evil. That is to say, just as the soul has incomparably greater value than the body and in many respects is considered more important and valuable, so too are spiritual virtues superior to physical virtues. The same applies, but in reverse, to mental and physical afflictions, which differ both in terms of their effects and in terms of the penalties imposed on them, although most people, for reasons unknown to me, fail to realize this. For example, prostitution, drunkenness, adultery, theft, and everything related to them are avoided or punished because they are considered hateful by many. However, when it comes to mental passions, which are worse and heavier than these, and which lead to a demonic state and eternal hell as a reward for those who follow them without correction and repentance, most people remain insensitive and unmoved. And when I say mental passions, I mean envy, resentment, malice, insensitivity, and what the Apostle Paul calls the root of all evil, greed, and the like.
We have presented all this, with all our ignorance and naivety, speaking clearly and concisely about virtues and passions, so that everyone may have the opportunity to discern and distinguish accurately their differences and divisions through this detailed exposition. That is why we have presented each one in different ways and from many angles, so that, if possible, any virtue or vice, and even to joyfully pursue virtues, especially spiritual ones, through which we approach God, and to renounce vice by avoiding passions with all our strength. For truly blessed is he who pursues virtue and practices it, and diligently seeks the way to attain it, because through it he draws near to God and is united with Him in spirit. And because the meaning of prudence, courage, wisdom, true knowledge and spiritual wealth is this: to be elevated by practical virtue in the theory of the Creator. It should be noted here that the word “virtue” comes from the verb “to choose” because it is virtue and will, that is, we pursue good voluntarily and of our own free will, and not the opposite, that is, compulsively and against our will.
Speech of Saint John of Damascus
The speech is from the book by EVANGELOS G. KARAKOVOUNIS. “MIKRI FILOKALIA”
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