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Unclean spirits increase the passions in us, making use of our negligence, and inciting them. But the angels decrease our passions, inciting us to the perfection of virtue.

Maximus the Confessor

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Maximus the Confessor
Philosopher
Theologian
Istanbul
Maximus of Constantinople
Maximus the Theologian
Spirit
Increase
Negligence
Virtue
Decrease
Passion
Spirits
Religious
Orthodox
Christian
Passions
Making
Angels
Use
Angel
Inciting
Inspirational
Perfection
Unclean

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Humility and suffering free a man from all sin for the first cuts out spiritual passions, and the latter bodily.
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Just as the light of the sun attracts a healthy eye, so through love knowledge of God naturally draws to itself a pure intellect.
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Food is not evil, but gluttony is. Childbearing is not evil, but fornication is. Money is not evil, but avarice is. Glory is not evil, but vainglory is. Indeed, there is no evil in existing things, but only in their misuse.
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'The long-suffering man abounds in understanding' (Prov. 14:29), because he endures everything to the end and, while awaiting that end, patiently bears his distress. The end, as St. Paul says, is everlasting life (cf. Rom. 6:22). 'And this is eternal life, that they might know You the only true God, and Jesus Christ whom You have sent' (Jn. 17:3).
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If an unexpected temptation comes, don't blame the one through whom it came, but seek out the reason. Thus you will find correction for your soul.
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Some passions are bodily, other spiritual. Bodily passions have their sources in the body, while spiritual ones come from external things. But love and temperance cut out both the one and the other: Love cuts out spiritual passions, and temperance bodily ones.
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The person who loves God cannot help loving every man as himself, even though he is grieved by the passions of those who are not yet purified. But when they amend their lives, his delight is indescribable and knows no bounds.
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Temptations come on some people for the cleansing of previous sins, on other for the beautification of their current perfection, and on yet others, as preparation for things to come, except temptations, which are for the increase of a man's faith and virtue, as it was with Job.
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In conformity with the philosophy of Christ, let us make of our life a training for death.
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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.
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When what has been created in time according to the temporal order has reached maturity, it ceases from natural growth. But when what has been brought about by the knowledge of God through the practice of the virtues has reached maturity, it starts to grow anew. For the end of one stage constitutes the starting point of the next.
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We must not only put bodily passions to death but also destroy the soul's impassioned thoughts. Hence the Psalmist says, 'Early in the morning I destroyed all the wicked of the earth, that I might cut off all evil-doers from the city of the Lord' (Ps. 101:8) - that is, the passions of the body and the soul's godless thoughts.
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He has as yet no perfect love, whose disposition towards men depends on what they are like, loving one and despising another for this or that, or sometimes loving, sometimes hating one and the same man. Blessed is the man who can love all men equally.
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Whoever sees in himself the traces of hatred toward any man on account of any kind of sin is completely foreign to the love of God. For love toward God does not at all tolerate hatred for man.
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He who has realized love for God in his heart is tireless in his pursuit of the Lord his God, and bears every hardship, reproach and insult nobly, never thinking the least evil of anyone.
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Those who seek the Lord should not look for Him outside themselves on the contrary, they must seek Him within themselves through faith made manifest in action. For He is near you: 'The word is... in your mouth and in your heart, that is, the word of faith' (Rom. 10:8) - Christ being Himself the word that is sought.
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If you make provision for the desires of the flesh and bear a grudge against your neighbor on account of something transitory, you worship the creature instead of the Creator.
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Trials are sent to some so as to take away past sins, to others so as to eradicate sins now being committed, and to yet others so as to forestall sins which may be committed in the future. These are distinct from the trials that arise in order to test men in the way that Job was tested.
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If God suffers in the flesh when He is made man, should we not rejoice when we suffer, for we have God to share our sufferings? This shared suffering confers the kingdom on us. For he spoke truly who said, 'If we suffer with Him, then we shall also be glorified with Him' (Rom. 8:17).
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The Logos came down out of love for us. Let us not keep Him down permanently, but let us go up with Him to the Father, leaving the earth and earthly things behind, lest He say to us what He said to the Jews because of their stubbornness: 'I go where you cannot come (Jn. 8:21).
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