St. John of Karpathos on Suffering

Suffering becomes a means of salvation.

This is found in the Philokalia in the chapter of St. John of Karpathos:

So let us not be blind or short-sighted, regarding those in the world as more blessed than ourselves; but, knowing the difference between true sons and bastards, let us rather embrace the apparent misery and afflictions of the monastic calling, since they lead to eternal life and to the Lord's unfading crown of glory. Let us, then, welcome the tribulations we endure as sinful ascetics (for we should not claim to be righteous). Let us choose to be 'an outcast in the house of God' - that is, to be a monk serving Christ continually -rather than to 'dwell in the tents of sinners' (Ps. 84: 10. LXX) and associate ourselves with those in the world, even though they perform acts of great righteousness.

Listen, monk, to the words of your heavenly Father, who in His infinite love afflicts and oppresses you with various trials. 'Know this well, you pitiful monk,' He warns you, 'that as I said by My Prophet, I will be your chastiser (cf. Hos. 5:2. LXX). I will meet you on the road in Egypt, testing you with afflictions. I will block your evil ways with the thorns of My providence, pricking and obstructing you with unexpected misfortunes, so that you cannot fulfill the desires of your foolish heart. I will shut up the sea of your passions with the gates of My mercy (cf Job 38:8); like a wild beast I will devour you with thoughts of guilt, condemnation and remorse, as you perceive things of which you were ignorant.

All these tribulations are a great gift of grace from God. And I will be to you not only a beast of prey but a goad, pricking you with thoughts of compunction and with sorrow of heart. Anguish shall not depart from your house - that is, from your soul and body - but they will both undergo the salutary harrowing of the bitter-sweet torments of God.' But all the grim things that befall us on the ascetic way - torments, pain, confusion, shame, fear and despair - lead finally to endless joy, inexpressible delight and unutterable glory. '

For this reason have I afflicted you,' God says, 'that I may feed you with the manna of spiritual knowledge: I have made you go hungry, so that at the end I may grant blessings to you and bring you into the kingdom on high.' When that time comes, lowly monks, you will skip like young calves loosed from their bonds (cf. Mai. 4:2. LXX), for you will be set free from carnal passion and the temptations of the enemy; you will trample on the wicked demons who now trample on you: 'they shall be ashes under the soles of your feet' (Mai. 4: 3). For if you fear God and are humble - not puffed up with vanity, not headstrong, but in compunction and contrition regarding yourself as a 'useless servant' (cf. Luke 17:10) - then your sinfulness, monk, is better than the righteousness of those who live in the world, and your filthiness is more compelling than their purity.

I think this is an interesting topic because it implies that suffering itself is the means for purification, and it can become a tool that reminds us of who we are.

It can be what actually thwarts us from over-indulging in what is evil and wrong, and, ultimately, be what saves our souls.

A lot is happening in these passages and there is a lot of room for commentary.

@Philokalia

It is interesting to read ancient writings that give us a glimpse into how certain people were thinking. I think these monks were grieved by the indulgence they saw around them in people professing godliness.

They reacted with withdrawing from society and asceticism. I have to read this with some empathy for the historical context. Yet the Scriptures warned the disciples about being drawn away in self-chosen lowliness. Instead Paul taught that in the Holy Spirit was the "killing off" power that crucified the world to the Christain and the Christian to the world.

" If you died with Christ from the elements of the world, why, as living in the world, do you subject yourselves to ordinances: Do not handle, nor taste, nor touch, (Regarding things which are all to perish when used) according to the commandments and teachings of men?

Such things indeed have a reputation of wisdom in self-imposed worship ...but are not of any value against the indulgence of the flesh." (Col. 2:20-23)

This monk's writing is an appeal to asceticism. But Paul, in Colossians, warned against asceticism.

"Let no one defraud you unworthy of your prize, in self-chosen lowliness ... such things indeed have a reputation of wisdom in self-imposed worship and lowliness and SEVERE TREATMENT of the body, but are not of any value against the indulgence of the flesh." (See Col. 2:20-23)

Severe treatment of the body for its own sake is asceticism. The Apostle Paul said it could be a distraction from holding the Head, Christ.

At the same time his trials caused him to grow in grace, without a doubt. I don't think he went looking for suffering. But it came of its own accord. And in suffering his spiritual roots deepened and they made he and his co-workers riches spiritually.

They had no where else to go but up, so to speak.

Early in the days of the spread of the church the apostles told the believers that it was through much tribulation we enter into the kingdom of God. (Acts 14:22)

Thank you so much, @sonship, for the excellent reply. I think we will disagree significantly on some issues but I am veryu glad that we agree about the most important one -- Christ is God, and we repent of our sins to Christ.

Severe treatment of the body for its own sake is asceticism. The Apostle Paul said it could be a distraction from holding the Head, Christ.

OK, so I cannot agree with this definition of asceticism. Of course, I fully denounce severe treatment of the body -- our bodies are gifts from God, and we should never do anything to mutilate it or destroy it in any way. We can do things to condition it, such as reduce our food intake or exert it in some manner so as to gain better control of it and thus better custody of our minds...

But anyone that would actually hurt the body itself is wrong.

I would say that fasting, abstaining from sex, abstaining from meats & delicious food if you have undertaken such a path, is not severe but proper to attaining greater amounts of grace.

I would even say tat Christ glorifies people who become eunuchs spiritually for God:

Matthew 19:12:

12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

It seems very clear that one can choose to not have a wife or husband.

Paul also tells us that we have spouses so that we do not burn with passion as the primary reason.

@Philokalia

We can do things to condition it, such as reduce our food intake or exert it in some manner so as to gain better control of it and thus better custody of our minds...

But anyone that would actually hurt the body itself is wrong.

I would say that fasting, abstaining from sex, abstaining from meats & delicious food if you have undertaken such a path, is not severe but proper to attaining greater amounts of grace.

I would even say tat Christ glorifies people who become eunuchs spiritually for God:

I agree with you here. And we can continue conversing latter.
Thanks.

The diet control and fasting may be by season to devote to prayer perhaps.

Sometimes one is just so heavy in their heart to pray about a certain thing, he just ignores eating time.
Me, as soon as I think of the word "fast" I get hungry.

Sometimes though, prayer is so urgently needed that I have no heart to eat. I need to petition God right away without distraction.