Archimandrite Chrysostomos Papadakis of the Ecumenical Throne


The hatred of the devil towards those engaged in the spiritual struggle is well known. This hatred was faced particularly by the fathers in the desert, whose purity, not only of body but also of mind, was greater than the enemy could bear. This is why he would often circumvent the usual means of temptation he had at his disposal and, instead, suggested bad thoughts or created circumstances involving other people. He attacked them tangibly, transmogrifying into a variety of wild shapes, and conjured up terrifying spectacles in order to scare them and overcome their bold, determined attitude.

Those whose were absolutely untouched by carnal passions and desires wounded him gravely and were met with his hatred in a particular form which is indicative of his insolence. He would attack and tempt them openly with sensual pleasure. In their efforts to preserve their purity, the saints responded heroically. He would then disappear, leaving behind, as evidence of his presence, an unbearable stench in the room, which offended the sense of smell for days. By contrast, on the occasions when God’s grace entered, it left an ineffable, other-worldly fragrance behind, which gladdened the soul and senses of the ascetic.

Whatever is bad stinks, which is why the fathers who had experiences such as those above, called these passions malodorous, unclean, reprehensible and so on.

If we take the physical condition of things as regards matter, we all know how odious the stench is when, for example, a septic tank is opened or when we meet the foul odor of a decomposing carcass. What sane person would want to inhale the stench of an open cesspit or hold something to scrabble round the remains of a dead animal being devoured by worms? And yet, this is what those people do who concern themselves with scandals, because of their lustful flesh, having secretly succumbed to the power of unclean passions.

The proper thing for spiritual and, indeed, all reasonable people, is to remain silent and to turn away from any such situation, because it’s a creation of the devil aimed at casting a large number of souls into the maelstrom of guilt through judging and condemning. The devil’s not so much interested in the precipitous fall of a person into reprehensible passions as he is in the opportunity to create a scandal. Typical of a scandal of such order is that it causes deep, debilitating wounds in the souls of those who aren’t firm in their faith.

Satan’s gains from such a scandal are enormous, which is why anyone who deliberately becomes an agent of the devil and harms many other souls is threatened directly by Christ: ‘Woe to those through whom scandal comes’ (Matth. 18, 7). Christ said ‘Woe’, because, as a rule, the insolence of the devil is transmitted to those who have become slaves to impure passions and brazenly act the victim. They collect and amalgamate such scandals and choose to assign blame rather than to keep quiet and humble themselves; rather than seek the cleansing of their soul through repentance and liberation from the bonds of the devil.

When we turn our face from such an unclean affair, we put up the best defence for the protection of our soul. At the same time, we can pray to our all-wise God who knows ways to send the mystical suction pipe of his love to draw out all the uncleanliness from the fallen person who created the scandal.



Pemptousia Partnership

Pemptousia and OCN have entered a strategic partnership to bring Orthodoxy Worldwide. Greek philosophers from Ionia considered held that there were four elements or essences (ousies) in nature: earth, water, fire and air. Aristotle added ether to this foursome, which would make it the fifth (pempto) essence, pemptousia, or quintessence. The incarnation of God the Word found fertile ground in man’s proclivity to beauty, to goodness, to truth and to the eternal. Orthodoxy has not functioned as some religion or sect. It was not the movement of the human spirit towards God but the revelation of the true God, Jesus Christ, to man. A basic precept of Orthodoxy is that of the person ­– the personhood of God and of man. Orthodoxy is not a religious philosophy or way of thinking but revelation and life standing on the foundations of divine experience; it is the transcendence of the created and the intimacy of the Uncreated. Orthodox theology is drawn to genuine beauty; it is the theology of the One “fairer than the sons of men”. So in "Pemptousia", we just want to declare this "fifth essence", the divine beaut in our life. Please note, not all Pemptousia articles have bylines. If the author is known, he or she is listed in the article above.


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