Journey to Pascha Series - Lesson #10: The Passions in the Orthodox Concept

In Eastern Orthodox patristic tradition, the passions (πάθη, pathi) are disordered desires or inclinations that enslave the soul and separate it from God. The Fathers categorize them into different groups, generally distinguishing between bodily and spiritual passions, or using more detailed classifications based on their effects on the soul.

1. Passions of the Body vs. Passions of the Soul

• Bodily Passions – Related to the physical senses and fleshly desires, often tied to gluttony, lust, and sloth.

• Spiritual Passions – Rooted in pride, vainglory, anger, envy, and despair, which damage the soul’s relationship with God and others.

2. The Eight Evil Thoughts (Logismoi) – St. Evagrius of Pontus (345–399)

Evagrius categorized the passions into eight fundamental thoughts, which later influenced St. John Cassian and the development of the Seven Deadly Sins in the Western Church:

1. Gluttony – Excessive attachment to food and drink.

2. Lust – Disordered sexual desire.

3. Avarice (Greed) – Excessive attachment to wealth and possessions.

4. Anger – Uncontrolled wrath, resentment, or hatred.

5. Sadness (Acedia/Despondency) – Spiritual sluggishness or despair.

6. Sloth (Acedia in its full sense) – Apathy or neglect of spiritual duties.

7. Vainglory – Seeking human praise and approval.

8. Pride – The root of all passions, self-exaltation against God.

3. The Threefold Categorization – St. Maximus the Confessor (580–662)

St. Maximus the Confessor identified three levels of passions:

1. Passions of Desire (Pleasure-Seeking) – Gluttony, lust, greed (focused on material gain).

2. Passions of the Irascible Nature (Anger and Conflict) – Wrath, envy, resentment.

3. Passions of the Intellect (Spiritual Deception) – Pride, vainglory, and heretical thought.

Healing the Passions in the Orthodox Church

The passions (πάθη, pathi) in Orthodox theology are disordered desires and inclinations that enslave the soul and separate it from God. However, the Church does not view passions as completely evil but as distorted energies that can be purified and redirected toward God. The healing of the passions is the process of the soul’s restoration, transforming sinful inclinations into virtues through ascetic discipline, participation in the Mysteries (Sacraments), and the grace of God.

The Church prescribes several methods for healing the passions, including:

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1. The Holy Mysteries (Sacraments) – The Therapeutic Grace of the Church

The Sacraments (Mysteries) of the Church are the primary means of receiving divine grace for the cleansing and transformation of the passions.

• Holy Baptism and Chrismation – The "washing away of sin" and rebirth into the life of Christ, restoring the soul’s natural order.

• Holy Communion (Eucharist) – The medicine of immortality (St. Ignatius of Antioch), which unites us to Christ and provides spiritual healing.

• Confession (Holy Repentance) – A sacrament of spiritual healing, where sins and passions are exposed and absolved, breaking their hold over the soul.

• Holy Unction – Used for both physical and spiritual healing, as passions often manifest in bodily ailments.

Patristic Reference

• St. Cyril of Jerusalem (313–386): "The Eucharist is a fire that burns away the thorns of sin and passions." (Catechetical Lectures, 23.10)

• St. John Chrysostom (347–407): "If you are wounded by sin, go to the Church, and she will heal you by the Mysteries, not through human power, but by the grace of God."

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2. Prayer – The Guard of the Heart and Mind

Prayer is the chief weapon against the passions, especially the Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner"). The Fathers teach that unceasing prayer guards the heart, drives out evil thoughts, and unites the soul with God.

Forms of Prayer for Healing the Passions

• The Jesus Prayer – Purifies the heart from distractions and sinful inclinations.

• The Psalms – Used in monastic and personal prayer, the Psalter is considered a spiritual medicine against demonic temptations.

• The Prayer of St. Ephraim the Syrian (used in Great Lent) – Focuses on humility and overcoming sloth, despair, lust of power, and idle talk.

Patristic References

• St. John Climacus (579–649): "Strike the enemies with the name of Jesus, for there is no stronger weapon in heaven or on earth." (The Ladder of Divine Ascent, Step 21)

• St. Isaac the Syrian (7th century): "Prayer is the medicine that heals all wounds of the soul and strengthens it against the passions."

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3. Fasting – The Discipline of the Body and Soul

Fasting is a direct means of healing the passions, particularly those related to bodily desires such as gluttony, lust, and anger. The Church prescribes fasting as an ascetical discipline to subdue the flesh and awaken spiritual vigilance.

How Fasting Heals the Passions

• Overcomes Gluttony and Lust – St. Basil the Great says, "The belly is an evil master; fasting breaks its tyranny."

• Humbles the Soul – Fasting removes pride and self-reliance, making one depend on God’s grace.

• Purifies the Mind and Heart – By abstaining from food and distractions, the soul becomes clearer and more receptive to divine grace.

Patristic References

• St. Basil the Great (330–379): "Do you wish to overcome the passions? Fast, for fasting withers lust, extinguishes anger, and humbles pride."

• St. John Chrysostom (347–407): "Fasting of the body is food for the soul. As bodily food fattens the flesh, so fasting strengthens the soul and subdues the passions."

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4. Prostrations – Humility in Action

Prostrations (metanoiai, meaning "change of mind") are physical acts of worship that express repentance, humility, and spiritual struggle. The falling and rising motion of a prostration symbolizes the fall of sin and the rising in Christ.

How Prostrations Help Heal the Passions

• Crush Pride and Self-Will – The act of bowing down subdues the ego and trains the soul in humility.

• Aid in Concentration – The movement engages the whole person in prayer, reducing distractions.

• Strengthen the Will Against Sin – Prostrations train the body and soul in self-discipline.

Patristic References

• St. Gregory Palamas (1296–1359): "The action of the body in prayer—raising of the hands, kneeling, prostrations—mirrors the movement of the soul toward God. As we fall before Him, we cast down our pride; as we rise again, we are lifted up by His grace."

• St. Isaac the Syrian (7th century): "Every time you fall, rise again, for it is through rising that man enters the Kingdom."

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5. Almsgiving – The Cure for Greed and Selfishness

Giving to the poor is not just charity but a direct means of healing the soul. It is particularly antidotal to greed, envy, and hard-heartedness.

How Almsgiving Heals the Passions

• Destroys Attachment to Wealth – By giving, one releases the grip of materialism.

• Develops Compassion and Love – It trains the soul to see Christ in others.

• Humbles the Giver – True charity is given in secret, without seeking human praise.

Patristic References

• St. John Chrysostom: "Do you fast? Then also feed the hungry, give drink to the thirsty, visit the sick. What you take from yourself by fasting, give to another by almsgiving."

• St. Basil the Great: "The bread you do not use belongs to the hungry; the garment hanging in your wardrobe belongs to the naked."

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Conclusion

The passions are not destroyed but healed and transformed through prayer, fasting, confession, the Eucharist, prostrations, and acts of mercy. The Holy Fathers teach that these methods are not mere external disciplines but spiritual medicine, prescribed by Christ Himself through His Church.

As St. John Cassian (360–435) reminds us:

"The passions must be fought with their opposite virtues: Pride is cured by humility, greed by generosity, gluttony by fasting, lust by purity, anger by meekness, and despair by hope in God."

By engaging in the ascetical and sacramental life of the Church, the soul is gradually purified, the passions are transformed into virtues, and man is restored to his true image in Christ.

The transformation of the passions is not an instant or automatic process but a lifelong spiritual journey. The ascetical practices of the Church—prayer, fasting, confession, the Eucharist, prostrations, and acts of mercy—are not mere outward observances but means of divine grace by which the soul is purified and restored. These practices help redirect the energies of the passions, which, when disordered, lead to sin, but when healed, become forces for holiness and virtue.

The Holy Fathers teach that passions are not inherently evil; rather, they are misdirected natural faculties that must be reoriented toward God. Just as fire can either consume and destroy or provide warmth and light, so too can human desires, emotions, and inclinations either enslave the soul in sin or elevate it to divine communion. The Church, as a spiritual hospital, provides the necessary means for this healing—through the Mysteries, ascetical disciplines, and the wisdom of the saints.

Through the struggle against the passions, the soul is trained in virtue and drawn closer to God. As St. Maximus the Confessor teaches, 

"The passions, when purified, become virtues: anger is transformed into righteous zeal, desire is redirected toward divine love, and pride is replaced with true spiritual dignity." 

This purification, however, requires both human effort and divine grace. As St. John Climacus reminds us, 

"You cannot escape the struggle, but take courage: God’s mercy is ever near."

The goal of Orthodox Christian life is not merely to suppress or repress the passions but to heal and transfigure them, leading the soul from enslavement to the flesh to freedom in Christ. Through unceasing repentance, participation in the sacraments, and ascetical discipline, the Christian gradually conforms to the image of Christ, for as the Apostle Paul writes, "It is no longer I who live, but Christ who lives in me" (Galatians 2:20).

Thus, the struggle against the passions is not one of despair but of hope. Every effort made in sincerity, no matter how small, is met with the immeasurable grace of God. The transformation of the passions is the very path to deification (theosis), where man, once darkened by sin, becomes radiant with divine light, fully restored to his original beauty in Christ.