A Lesson from the Saints on How One Should Atone for Their Sins

Protopriest Victor Guryev

From the Life of Venerable Martyr Macarius the New (Paterikon, Part 2, p. 67 and following), and from the Life of Venerable Damaskinos (pp. 112–114).

 

The Holy Apostle Paul says: “Do not deceive yourselves: neither fornicators… nor adulterers… shall inherit the Kingdom of God” (1 Cor. 6:9–10). From these words it is clear that those who do not preserve chastity will not be saved. But how difficult it is to preserve it! The flesh harbors within itself the seeds of sinful desires and passions; in the world, corrupt morals and customs and the seductive way of life of people draw one toward unchastity; and the devil, a murderer of man from the beginning, as the Savior Himself says (John 8:44). And it must be noted that this inward carnal warfare continues throughout one’s entire life, and even the holiest are not free from it. A monk who lived in the desert, tormented by the lust of the flesh, came to Venerable Pachomius and told him about his inner struggle. “Child,” the venerable one replied, “do not be surprised at this. You now see me as an old man—I have not left my cell for forty years and I strive for my salvation; yet even now, a struggle like yours afflicts me.” Knowing this, brethren, what should we do? We must constantly be attentive to ourselves—our thoughts, intentions, and actions: watch over ourselves and resort to all those means that have proven truly effective against inner warfare. Hearing this, you will of course ask: what are these means? – To this question, we will give an answer from the lives of the saints.

Here are these means:

First, the confession of one’s inner warfare to a spiritual father. “Once, ancient malice raised up in the much-suffering body of the holy venerable martyr Ignatius the New (Commemorated c. April 20 and May 1) such a carnal struggle, that he, being consumed by this hellish flame of lust, fell to the ground and lay for a long time as if half-dead. But afterward, when he received a little relief, he went to his caretaker, the elder Akakios, and, explaining his trouble to him, began to ask for comfort. The good elder, as was proper, comforted and strengthened him with Divine words and with the examples of holy men.” (Paterikon, Part 2, p. 254).

Second, prayer to the Most Holy Theotokos. When on another occasion, shortly after this, Ignatius, desiring to be completely delivered from the carnal warfare, came into the church and with tears began to entreat the Most Holy Virgin to deliver him from this unbearable struggle, then, by the grace of the Mother of God, he was surrounded by an indescribable and inexpressible fragrance, and from that moment this deadly warfare left him.” (Ibid., p. 225).

Third, earnest prayer to the Lord Jesus Christ. The venerable Sarah fought against the passion of fornication for thirteen years and during that time prayed thus: “Grant me strength, O Lord.” Once, when the temptation became stronger and more persistent, she, in deep contrition and trembling before Gehenna, ascended to the roof of her cell and gave herself over to intensified fervent prayer. A demon, appearing to her in human form, bowed to her and said, “You have overcome me, Sarah.” She, understanding the meaning of his praise, replied, “The Lord Jesus has overcome you, not I, a sinner.” (Lives of the Ascetic Women of the Eastern Church, p. 16).

Fourth, bringing to mind the dreadful punishment of God for carnal sins. When the venerable Paphnutius presented to Thais—the harlot—what a terrible answer she would have to give before God for her iniquities, then Thais, trembling and shedding tears, recognized the full vileness of her former sins, and from that time began a new, holy life. (Ibid., p. 52).

Finally, fifth, prayer to the Saints—and especially at their relics—helps to be delivered from temptations of the flesh. Once, in the skete of Abba Daniel, a carnal struggle arose against a brother, and he reported it to Abba Daniel. “Go,” the elder said to him, “to the Oktodekat Monastery, to the tomb of the fathers, and pray there thus: ‘O God, through the prayers of Saint Thomais, help me.’” The brother did as the elder instructed, and, returning from the Oktodekat Monastery, fell at the elder’s feet. “God, through your prayers, has delivered me from the carnal struggle,” the brother said. “That’s not how you should speak; tell me how you were delivered,” replied the elder. The brother answered, “I only made twelve prostrations, and leaning upon the tomb, I fell asleep. A maiden came and said to me: ‘Receive this blessing and go in peace to your cell.’ And I felt that the struggle had ceased. But what that blessing means, I do not understand.” The elder said, “The blessing is a gift from the martyr of chastity; such boldness do the strugglers of purity have before God.” (Ibid., p. 31).

Now that we know which means serve to extinguish within us impure thoughts and carnal passion, let us constantly employ them in the struggle against the inward corrupting serpent—lust—and with them strike down this terrible enemy of ours. Let us call upon the grace of God for help, and we shall overcome him. And having overcome, at the general resurrection of all, we shall receive that reward which the Lord promises to the victors. “To him that overcometh,” He says, “will I grant to sit with Me in My throne” (Rev. 3:21). Amen.

 

Source: Поучения по руководству Афонского патерика [Teachings According to the Guidance of the Athonite Paterikon], by Protopriest Victor Guryev, 2nd edition, Athonite Russian Monastery of St. Panteleimon, 1896.