Gregory of Nyssa's use of the word epithumia is very rich and complex. As the following
representative samples reveal, epithumia means "desire, lust, longing." It can take either one of
two directions: towards virtue and God or towards passion and inordinate attachment. As to be
expected, epithumia is found most often in Gregory's Commentary on the Song of Songs which
has as its theme love and longing for God who assumes the guise of a bridegroom. Of all his
writings, On the Soul and the Resurrection contains the most detailed and comprehensive
analysis of epithumia. Apart from a few exceptions, I have avoided references which contain the
verbal form and have concentrated upon those with the noun. It is my intent to expand these
references into an article at a later date.
A note on the references: the letter "J" followed by a page number refers to the critical
texts begun under the direction of Werner Jaeger and continued after his death. These texts were
published by E.J. Brill of Leiden.
Tunc et Ipse Filius
All who have rejected the old man with its deeds and desires (epithumia) have received the
Lord who, of course, effects the good done by them. The highest of all good things is salvation
effected in us through estrangement from evil. PG#44.1324A
The Life of Moses(1)
Since, then, those who know that is good by nature desire participation in it [God as
absolute virtue], and since this good has no limit, the participant's desire (epithumeton) itself
necessarily has no stopping place but stretches out with the limitless. p.31
He sent flocks of birds like a cloud to fly close to the ground near the camp. The ease
with which they could catch the birds led them in their craving (epithumia) for meat to stuff
themselves. p.48
When Moses had spoken these excellent words and had offered his hearers freedom and
had strengthened their desire (epithumia) for it, the enemy was provoked and increased the
suffering of those who hearkened to his speech. p.67
For if he who fills his desire (epithumia) in one of the things which he pursues should then
incline his desire (epithumia) to something else, he finds himself empty again in that regard...And
we never stop doing this until we depart from this material life. p.68
The Lord teaches the same thing in the Gospel, all but explicitly calling on us to kill the
firstborn of the Egyptian evils when he commands us to abolish lust (epithumia) and anger and to
have no more fear of the stain of adultery or the guilt of murder. Neither of these things would
develop of itself, but anger produces murder and lust (epithumia) produces adultery. p.76
Since the producer of evil gives birth to lust (epithumia) before adultery and anger before
murder, in destroying the firstborn he certainly kills along with it the offspring which follows.
p.76
While in this way Scripture gives us through figures a scientific understanding of the
nature of the soul, profane learning also places it before the mind, dividing the soul into the
rational, the appetitive (epithumetikon). Of these parts we are told that the spirit and the appetite
(epithumia) are placed below, supporting on each side the intellectual part of the soul, while the
rational aspect is joined to both so as to keep them together and to be held up by them, being
trained for courage by the spirit and elevated to the participation in the Good by the appetite
(epithumia). pp.76-7
Those who pass through the mystical water of the whole phalanx of evil--such as
covetousness, unbridled desire (epithumia), rapacious thinking, the passion of conceit and
arrogance, wild impulse, wrath, anger, malice, envy, and all such things. p.84
Covetousness is another such master who provides no relief to the bondsman, but even if
the one in bondage should slave in subservience to the commands of the master and acquire for
him what he desires (epithumia), the servant is always driven on to more. p.85
...there flowed down from above food which was at the same time varied and uniform. In
appearance the food was uniform, but in quality it was varied, for it conformed itself to each
person's desire (epithumia). p.87
Everything beyond what they need encompassed by this covetous desire (epithumia)
becomes on the next day--that is in the future life--a worm to the person who hoards it. p.89
The heavenly voice now grants the petioner's request (epithumia) and does not deny this
additional grace. Yet again He leads him despair in that He affirms that what the petioner seeks
cannot be contained by human life. p.112
If nothing comes from above to hinder its upward thrust (for the nature of the Good
attracts to itself those who look to it), the soul rises ever higher and will always make its flight yet
higher--by its desire (epithumia) of the heavenly things straining ahead for what is still to come, as
the Apostle says [Phil 3.13]. p.113
He shone with glory. And although lifted up through such lofty experiences, he is still
unsatisfied in his desire (epithumia) for more. He still thirsts for that with which he constantly
filled himself to capacity, and he asks to attain as if he had never partaken, beseeching God to
appear to him, not according to his capacity to partake, but according to God's true being. p.114
Hope always draws the soul from the beauty which is seen to what is beyond, always
kindles the desire for the hidden through what is constantly perceived. Therefore, the ardent lover
of beauty, although receiving what is always visible as an image of what he desires (epithumia),
yet longs to be filled with the very stamp of the archetype. p.114
And the bold request which goes up to the mountains of desire (epithumia) asks this: to
enjoy the Beauty not in mirrors and reflections, but face to face...The munificence of God
assented to the fulfilled of his desire (epithumia), but did not promise any cessation or satiety of
the desire. pp.114-5
He would not have shown himself to his servant if the sight were such as to bring the
desire (epithumia) of the beholder to an end, since the true sight of God consists in this, that the
one who looks up to God never ceases in that desire (epithumia). p.115
Thus, what Moses yearned for is satisfied by the very things which leave his desire
(epithumia) unsatisfied. p.115
It is not the nature of what is unenclosed to be grasped. But every desire (epithumia) for
the Good which is attracted to that ascent constantly expands as one progresses on to the Good.
p.116
This truly is the vision of God: never to be satisfied in the desire (epithumia) to see him.
But one must always, by looking at what he can see, rekindle his desire (epithumia) to see more.
Thus, no limit would interrupt growth in the ascent to God, since no limit to the Good can be
found nor is the increasing of desire (epithumia) for the Good brought to an end because it is
satisfied. p.116
Whereas, Moses, your desire (epithumia) for what is still to come has expanded and you
have not reached satisfaction in your progress and whereas you do not see any limit to the Good,
but your yearning always looks for more, the place with me is so great that the one running in it is
never able to cease from his progress. p.117
But the people had not learned to keep in step with Moses' greatness. They were still
drawn down to the slavish passions (epithumia) and were inclined to the Egyptian pleasures.
p.124
Their unruly desires (epithumia) produced serpents which injected deadly poison into
those they bit. The great lawgiver, however, rendered the real serpents powerless by the image of
a serpent. p.124
The cross is the passion, so that whoever looks to it, as the text relates, is not harmed by
the poison of desire (epithumia). p.124
Since therefore unruly desires (epithumia) brought forth the deadly serpents from the earth
(for every offspring of evil desire, epithumia, is a serpent), the Law prefigures for us what is clear
in the wood. p.124
He keeps the bites from causing death, but the beasts themselves are not destroyed. By
beasts I mean desires (epithumia). p.125
In fact, the gnawings of desire (epithumia) are frequently active even in the faithful.
Nevertheless, the person who looks to the One lifted up on the wood rejects passion, diluting the
poison with the fear of the commandment as with a medicine. p.125
For when some individuals punish the passion of desire (epithumia) by living a disciplined
life, they thrust themselves into the priesthood, and with human zeal and selfish ambition they
arrogate to themselves God's ministry. p.125
When those who were lusting (epithumounton) believed in the one lifted up on the wood,
the earth stopped bringing forth serpents to bite them...It is then, when lustful desire (epithumia)
leaves them, that the disease of arrogance enters in its place. p.125 & p.126
If we come close enough to step on this burning heat, the fire of desire (epithumia) will
burn in our breasts and so it will follow that we are burned both in our feet and our breast. p.132
And when you, as a sculptor, carve in your own heart the divine oracles which you receive
from God; and when you destroy the golden idol (that is, if you wipe from your life the desire,
epithumia, of covetousness...--then you will draw near to the goal. pp.135-6
On Virginity(2)
The holy look of virginity is precious indeed in the judgment of all who make purity the
test of beauty; but it belongs to those alone whose struggles to gain this object of a noble love
(epithumia) are favoured and helped by the grace of God. p.342, col. 2
In the devotee bodily desire (epithumia) has become weak; and so there will follow an
inquiry as to the true object of desire (epithumeton), for which (and which only) we have received
from our Maker our power of desiring. p.343, col. 1
Thus while it [virginity] is the channel which draws down the Deity to share man's estate,
it keeps wings for man's desires (epithumia) to rise to heavenly things, and is a bond of union
between the Divine and human, by its mediation bringing into harmony these existences so widely
divided. p.345, col. 1
Now they are the enviable ones, they succeed even beyond their prayers and their desires
(epithumia), who have not put out of their power the enjoyment of these delights. p.345, col. 2
She hates her friends when they try to soften her grief; she will not take food; she wastes
away, and in her soul's deep dejection has a strong longing (epithumia) only for her death, a
longing which often lasts till it comes. p.347, cols. 1 & 2
A man who, seeing through the illusion with the eye of his spirit purged...has no
fellowship whatever with the sins of mankind, such as avarice (epithumia) , envy, anger, hatred,
and everything of the kind. p.348, col. 2
It is a mind such as this that "walks in darkness" [Jn 12.35], and invents all the evil in this
life of ours; avarice, passions unchecked, unbounded luxury, lust of power, vain-glory
(epithumia), the whole mob of moral diseases that invade men's homes. p.350, col. 1
How can the soul which is riveted to the pleasures of the flesh and busied with merely
human longings (epithumia) turn a disengaged eye upon its kindred intellectual light? p.351, col.
1
This was so, we may presume, because both [Elias and John the Baptist], from beginning
to end, so dedicated their hearts to the Lord that they were unsullied by any earthly passion
(epithumia). p.351, col. 2
It is impossible for the mind which is poured into many channels to win its way to the
knowledge and the love (epithumia) of God. p.551, col. 1
In the same way, the mind of man, enclosed in the compact channel of an habitual
continence, and not having any side issues, will be raised by virtue of its natural powers of motion
to an exalted love (epithumia). p.352, col. 1
But our view of marriage is this; that, while the pursuit of heavenly things should be a
man's first care (epithumia), yet if he can use the advantages of marriage with sobriety and
moderation, he need not despise this way of serving the state. p.353, col. 1
In the same way, if (as life does need a mutual succession) a man so treats this need as to
give spiritual things the first thought, and because of the shortness of the time indulges
(epithumia) but sparingly the sexual passion and keeps it under restrain, that man would realize
the character of the prudent husband to which the Apostle exhorts us. p.353, cols 1 & 2
The standard of beauty and of honour is different in each [nation], the custom of each
regulating their enthusiasm and their aims (epithumia). p.353, col. 2
So that the stream of their love leaves dry the abandoned channel of the higher way and
flows abroad in indulgence (epithumia). p.354, col. 1
Not that we are to despair of winning this object our love (epithumia), though it does
seem too high for our comprehension. p.355, col. 1
But he who turns from all grosser thoughts and all passionate longings (epithumia) after
what is seeming, and explores the nature of the beauty which is simple, immaterial, formless,
would never make a mistake like that when he has to choose between all the objects of desire.
p.355, col. 1
This, then, is the path to lead us to the discovery of the Beautiful. All other objects that
attract men's love (epithumia) , be they never so fashionable, be they prized never so much and
embraced never so eagerly, must be left below us, as too low, too fleeting, to employ the powers
of loving which we possess. pp.355-6, cols 2 & 1
The beauty noticed there will be but as the hand to lead us to the love (epithumia) of the
supernal Beauty whose glory the heavens and the firmament declare, and whose secret the whole
creation sings. p.356, col. 1
He...raises himself on the aforesaid wings above all low earthly ambitions, or more, than
that, above the whole universe itself, will be the man to find that which is alone worth loving
(epithumia), and to become himself as beautiful as the Beauty which he has touched. p.356, col. 1
We advise, then, that love's passion (epithumia) be placed in the soul's purest shrine, as a
thing chose to be the first fruits of all our gifts, and devoted entirely to God. p.363, col. 2
Suppose he wastes his love (epithumia) upon the basest objects, and stores up his hatred
only for his own kinsmen...he would indeed be a strange and unnatural character to a degree
beyond any one's power to express. p.363, col. 2
"Love her, and she shall keep thee," "honour her, that she may embrace thee" [Prov 4.6], t
hen he will prepare himself in a manner worthy of such a love (epithumia), so as to feast with all
the joyous wedding guests in spotless raiment. p.366, col. 1
And so it is equally reasonable that he who is enamoured of wisdom should hold the
Object of his passionate desire (epithumia), Who is the True Wisdom; and that the soul which
cleaves to the undying Bridegroom should have the fruition of her love for the true Wisdom,
which is God. p.366, col. 2
It [pleasure] spreads itself over the pleasure-lover through the various avenues of the
senses; so that it has been on his heart that the man, who through any one particular sensation
succumbs to the resulting pleasure, has received a wound from that sensation. This accords with
the teaching given from the Divine lips, that "he who has satisfied the lust (epithumia) of the eyes
has received the mischief already in his heart" [Mt 5.28]. p.366, col. 2
And we run the awful hazard (epithumia), not of losing any of those other things whose
recovery even may perhaps be possible, but of ruining our very selves and making the soul a
bankrupt. p.369, col. 1
Some err now in their enthusiasm for the stricter life have shown a dexterous alacrity
(epithumia); but, as if in the very moment of their choice they had already touched perfection,
their pride has had a shocking fall. p.369, col. 1
Indeed, the crown of every hope, and of every desire (epithumia), of every blessing, and of
every promise of God, and of all those unspeakable delights which we believe to exist beyond our
perception and our knowledge--the crowning result of them all, I say, is this. p.371, col.2
Life of Saint Macrina(3)
One does not see in these persons anger, envy, hatred, arrogance nor anything of the sort.
Every desire (epithumia) for vanity, honor, glory, ambition, pride and whatever resembles them,
has been banished. p.177.23
And the person who extends his hand towards God says, "You have enriched me once
again, Oh God, by your grace, and you have not let be deprived of what I desire (epithumia) since
you have deigned to visit your servant." p.197.11
Commentary on the Song of Songs
Rather, it [Proverbs] draws the child by yearning and desire (epithumia) to participate in
the good. J.19
For the hope of being loved in return disposes the lover to a more intense desire
(epithumia). J.22
Then Solomon adds the philosophy contained in Ecclesiastes for the person who has been
sufficiently introduced by proverbial training to desire (epithumia) virtue. J.22
The image is one of marriage where the desire (epithumia) for beauty acts as intermediary.
The bridegroom does not initiate the desire (epithumia) according to normal human custom, but
the virgin anticipates the bridegroom without shame. J.23
She both confesses her desire (epithumia) and hastens to enjoy the favor of the beauty of
the One she so eagerly desires. J.24
The present enjoyment of God is the starting point for a greater share of his goodness, and
it increases our desire (epithumia) for him. J.31
So it is with all others in whom the desire for God is deeply embedded: they never cease
to desire (epithumia), but every enjoyment of God they turn into the kindling of a still more
intense desire (epithumia). J.32
But in all likelihood Simon was unworthy of love since he had an excess growth of flesh
through his illness and remained unmoved in desire (epithumia) for God by reason of his disease.
J.33
Both the person who is still an infant tossed about by every wind of doctrine and the aged
person approaching death are incapable of desire (epithumia). J.38
The bridegroom states here the cause of their noble yearning (epithumia) and loving
disposition. J.38
God foresees something even better in store for her, namely that the prelude of her
enjoyment might flare up her desire (epithumia) into something stronger. Thus her desire may
intensify her gladness. J.63
Seized by lust, it [free will] dissolves into pleasure. J.102
Looking upon her good desire (epithumia), he consents to make her a lily not suffocated
by life's thorns which he calls "daughters." I believe this implies the powers hostile to human life,
and their father is named the inventor of evil. J.114
However, the soul cannot be refreshed under the shadow of the tree of life unless she has
an eager desire (epithumia) for it. J.119
Beauty is lovely (epithumia) to behold. J.124
It is not impossible to accomplish this in the realm of desire (epithumia) for spiritual good,
for that kind of fruit is not heavy...but its natural inclination is upward. J.125
The Song of Songs now leads us to desire (epithumia) a contemplation of the transcendent
good. At the same time it causes pain in our souls when we recognize that we cannot grasp this
good. J.137
First the rays of the prophetic writings and the Law illumine our soul through their
intelligible windows and lattices; then they create in us a desire (epithumia) to see the sun in the
open air. Finally, what we desire becomes a reality. J.145
Then he starts again to draw her to participate in a higher beauty, as if she had never
tasted it. Thus, as she progresses, her desire (epithumia) grows with each step. And, because
there is always an unlimited good beyond what the bride has attained, she always seems to be just
beginning her ascent. J.159
No longer must we look to things that attract and excite us. We must take as our guide
our own longing (epithumia) for what is better. J.160
He says, "Come by yourself"--not out of sadness or necessity, but by yourself, confirming
your desire (epithumia) for the good by your own reason and not led by necessity. Virtue must be
uncoerced, voluntary and free from all necessity. J.160
Now you too must show a perfect disposition for desiring (epithumia) to rise to what is
better. J.161
Now she desires (epithumia) her appearance in the flesh, t hat the Word may become flesh
and God may be seen in the flesh and speak about the divine promises of eternal happiness for
those who are worthy. J.164
The bride is perplexed and distressed because she does not have the object of her desire
(epithumia). J.179
But the mind running on high through its understanding of transcendent reality should
realize that all perfection of knowledge attainable by human nature is only the beginning of a
desire (epithumia) for more lofty things. J.180
Being transformed from glory to glory [2Cor 3.18], they have been transformed by a
desire (epithumia) for more lofty things and do not always remain in the same character. J.186
The bridegroom's friends...show her the beauty of the royal bed because they want to
excite in her a desire (epithumia) for the divine, immaculate marriage. J.190
Hence, what attracts our desire (epithumia) is pleasant to the sight, soft to the touch, and
not associated with anything fearful or terrifying. J.191
Since our desire (epithumia) for carnal things in the body's members is subject to passion
and defilement, like a band of robbers it ambushes the mind, captivates it and carries away the
will. J.191
The desire (epithumia) of a soul thus rising never remains in its knowledge, but by an ever
greater desire (epithumia), it moves onwards. The soul thus progresses through higher realms
towards the unbounded. J.192
An unrelenting anger scares and puts to flight the ambush resulting from pleasure, thus
revealing the soul's beauty as pure and no longer sullied by a desire (epithumia) for carnal
pleasure. J.192
Paul still continued to move higher and did not cease to ascend. He never allowed the
good already attained to limit his desire (epithumia). J.245
The desire of a soul thus rising never remains in its knowledge, but by an ever greater
desire (epithumia), it moves onwards. The soul thus progresses through higher realms towards
the unbounded. J.247
The Word uses such exhortations and attractive words toe excite (epithumia) the soul for
higher things. J.249
That the soul may not become proud by this testimony and that her ascent on high might
not be hindered, the bridegroom again exhorts her to stir up her desire (epithumia) for the
transcendent. J.249
For the person dead to both passion and desire (epithumia) transfers the outward meaning
of the Song's words to that which is pure and undefiled. J.262
When a person teems with desire (epithumia) or burns with rage, he uses reason to quench
the passions. J.287
Thus you can say that cinnamon swells up from your mouth to quench passion's
(epithumia) fire and any seething rage in your heart. J.287
Oh blessed gardens, whose plants swell with such fruit and are transformed into every kind
of nourishment according to the desire (epithumia) of those who enjoy them! J.306
For those who desire (epithumia) God, a good not shadowed over by anything awaits
them; they realize that what enters the senses must be avoided. J.314
One of these precepts is the necessity to overcome sleep in a desire (epithumia) to search
for the life on high. J.315
He continues to wonder at God's continuous revelation; he never exhausts his desire
(epithumia) to see more because what he awaits is always more magnificent and more divine than
anything he has seen. J.321
She flies like a dove and rests with desire (epithumia) under the apple tree's shadow.
J.324
Pleasure indeed precedes everything done through evil, for a sin cannot be found without
being yoked to pleasure, for instance, a sin connected with anger and lust (epithumia). J.350
But as great and exalted as he was with such experiences, Moses still had an insatiable
desire (epithumia) for more. J.356
But neither did his act of intimately speaking with God as a friend make him cease to
desire (epithumia) more. J.356
The soul which looks to God and conceives that desire (epithumia) for incorruptible
beauty always has a new desire (epithumia) for the transcendent, and it is never dulled by satiety.
J.366
Because the desire (epithumia) for her beloved is frustrated, her yearning for his beauty
cannot be fulfilled. J.369
When her desire (epithumia) is fulfilled, it gives birth to a further desire (epithumia) for the
transcendent. J.370
By taking away anger he [Moses] abolished murder, and by banishing desire (epithumia),
he removed the guilt of adultery. J.371
His throat is most sweet, and altogether desirable (epithumia). This is my beloved, and
this is my companion, Oh daughters of Jerusalem. J.384
Another [fountain] is humility, truth, righteousness, fortitude, desire (epithumia) for the
good, and aversion from evil. J.395
His throat is sweet, and altogether desirable (epithumia). J.399
Out of desire (epithumia) for the transcendent good, the cares of this life are nullified and
put to death. J.404
She put the outer man to death and quenched every carnal thought and desire (epithumia).
J.405
It seems to me that the divine Apostle explains this process more clearly by counselling us
to remove everything external out of desire (epithumia) to see the invisible. J.411
Its [divine honey] enjoyment does not slacken desire (epithumia) by satiety; rather, by
intense desires (epithumoumenon) it heightens our longing. Therefore, the bride calls her spouse
"altogether desirable (epithumia)," a definition of him whom she seeks. How blessed are those
limbs which made the bridegroom so desirable (epithumia)! J.425-6
By rejecting impiety and worldly desires (epithumia), we might again grow wings through
holiness and righteousness. J.448
Still another person has grown by a desire (epithumia) for the good; yet another remains
firmly in his ascent to on high, while another person goes further. J.459
Everyone is drawn to desire (epithumia) what they bless and praise, so the daughters
praise the Dove and desire what they bless and praise. J.468
All will look (epithumia) to the same goal, and every evil will be destroyed. God will be
all in all, and all persons will be united together in fellowship of the Good. J.469
Commentary on Ecclesiastes
The teaching of Ecclesiastes pertains only to suitable behavior in the Church that is, how
to direct a person in virtue. This book aims to elevate our minds above the senses, to abandon
great, brilliant, and noble appearances, to transcend the senses, to strain that we may desire what
belongs to the soul and not acquire that which is perceptible. J.280
Prosperity and cupidity spring up together and leisure degenerates into pleasure. Nothing
involuntary hinders the course of our life with regard to pleasure (epithumia). Being wise in other
matters, Ecclesiastes was also fully acquainted with pleasure. J.306
We are never satiated; rather, appetite is common to us all while passion flowers with
enjoyment, and is not circumscribed by the attainment of its desire. But inasmuch as we perceive
the good in pleasure (epithumia), any delight sets desire aflame, for pleasure (epithumia) is united
to desire and is always attractive to each stage of our growth. J.313
If satisfaction similarly makes any other desire (epithumia) fade away, it comes back again
and is satisfied. Anything related to our senses does not last forever nor maintains the same
condition. J.313
Who call tell of the house's floors resplendent with various colored stones which provide pleasure (epithumia) for one's feet? This is not necessary for living, but greed is still is not satisfied despite its search for such useless things. J.322
Content with few advantages, our needs are cared for while we glorify God's work, not our own, so we need not make our vanity public as we learn from the words, "I enlarged my work" (2.4), not God's. Compelled by vain desires (epithumia) instead of need, I enlarged the dwelling of my flesh. J.327
Drunkenness produces unreasonable laughter and crying, spontaneous tears, hollow boasting,
desire (epithumia) for insubstantial things, irrational fear, indifference to fear, no cause for
arrogance, thoughtless generosity, and the promise of unfulfilled work. J.329
But once delight unites itself to necessity, desire transgresses its bounds by possessing extravagant homes with expensive roofs and open air enclosures whose spaces provide delight (epithumia). J.331
Why is there need for so many orchards instead of one? What use to me are a garden's
produce whose food is for the sick? If I had been in paradise, I would not desire (epithumia)
many orchards. J.331
The pleasure offered to eye and tongue signify a union obtained from different plants. All
these plants to which horticultural skill is applied are not required to support life but are for our
undisciplined desires (epithumia). J.332
If they could change gold's substance, would they also desire to change their humanity into
gold, a substance which lacks reason, intelligence, and sensation, as well as being pale in color,
heavy, speechless, and without soul and feeling? I do not think that they would choose these
things nor crave (epithumia) after gold. J.344
Indeed, life is wearisome for the soul under trial as though it were greatly afflicted by
goads which scourge the heart with onslaughts of lust. But an avaricious greed weights heavily
and does not yield pleasure (epithumia); instead, it causes pain for those who do not have it.
J.370
We should reject the recollection of past injuries which we have stored up. Another
harmful possession is unbridled lust (epithumia) which we must take special care to banish in
order to possess the kingdom of poverty. "Blessed are the poor in spirit" (Mt 5.3). J.401
The following words justly belong to what we have just examined: "There is a time to
keep and a time to cast away" (3.6). What are we to keep? It is clear that discovery comes from
seeking. What are we to cast away? Anything whose destruction we deem beneficial. A good
thought arises when you desire (epithumia) to see God. J.404
Sight was united to longing, and choice of visual delights has brought me enjoyment.
Nothing of what I had once pondered provides enjoyment now, but I do possess pleasant
recollections. The only benefit left for me consists in enjoyable thoughts about my former
possessions. J.351
Once he says that our senses seek satisfaction, that our eyes hit upon pleasant sights, and
that no pleasure (epithumia) hinders our souls, he then interprets the first words of his prologue,
namely, that all things are vanity. While pondering these matters, Ecclesiastes says that the senses
and pursuits of men are vain. J.351
One person exercises himself in virtue and does not submit to lust (epithumia), while
another person does not undertake any virtuous endeavor because he is concerned with physical
labors. However, when judging between good and evil, Ecclesiastes disregards the person
applying himself to wisdom and pronounces it not only vain but an unjust sentence. J.369
Such is the first assault of temptation, the beginning of passion, which these words serve
to clarify. Such is the spy of our strength who observes our assaults in order to stir up our desire
(epithumia). The enemy examines your strength, to see whether you are strong and ready or
weak and lax. J.430
As long as our shameful deeds made us sons of wrath (Eph 2.3), we were among those
who opposed the right hand of the Most High. Having rejected impiety and worldly desires
(epithumia), we have taken up a life of holiness, righteousness and piety through this peace in true
peace. The Apostle says of him, "He is our peace" (Eph 2.14). These words form the end and
summation of all temporal reality. J.436
Commentary on the Inscriptions of the Psalms
Our desire (epithumia) remains unmoved with respect to any unknown quantity, even
though it is especially attractive; neither does desire pre-exit, nor does any pleasure arise apart
from anything not longed for. J.28
This person thirsts more for union with God than the deer desiring springs of water. Anyone who comes upon this fountain with a raging thirst draws out as much water as he desires (epithumia). He satisfies his cravings and the fulfillment of his longings. This
fullness is not like the body's where what was once filled is again emptied. Neither does this drink remain inactive, but the divine fountain which contains this drink lays claim to the person who has grasped it and imparts something of its own power. J.40
This person thus claims that lust (epithumia), anger, or anything else are of no account
since they are movements of our human nature, and nature is God's creation. None of these
passions are censured as bringing evil upon human nature. J.47
The good flock is thumos [the active, non-intellectual principal in the soul] when yoked to
reason. Another such flock is epithumia which bears the soul and leads it on high when directed
by the reins of understanding. A blessing multiplies all the other flocks when their help enables us
to attain such great things. J.62
I mean that such spider webs snare people by delights (epithumia), honors, glories, and
various desires, and they become prey and food for that beast [the devil] on the hunt. J.52
Psalm Forty-One compares unrestrained, excessive desire to thirst. It speaks of an
especially thirsty animal which represents vehement desire (epithumia). This animal is a deer
which can feed upon poisonous animals. J.39
The first division of the Psalter offers by way of preface a life of virtue and a sweetness for the person who both longs for virtue and consumes every image of a reptile-like desire (epithumia) in himself by the teeth of temperance which devours the passions instead of beasts. This person thirsts more for union with God than the deer
desiring springs of water. J.40
But the movement of desire (epithumia) based upon hope always outstrips us, and when desire reaches the limit of its capacity, it comes to rest. Beyond this lies a
better hope to which the psalm testifies by a careful order of words. J.67
Concerning Those Who Have Died
Spiritual delight is never burdensome nor experiences satiety. Because of this,
[incorporeal] life is blessed and immortal, and sensible pleasures (epithumia) no longer delude our
judgment of the good. J.36
Our cravings for power, greed, gratification and other forms of distress and grief all spring
from desire (epithumia) and free choice. On the other hand, persons who have departed [this life]
do not suffer tears because they no longer experience anguish. J.39
For example, life teaches us not to always rely upon human custom but to continuously
modify our desire (epithumia) in light of what is beautiful. J.46
In this fashion man can taste the evils he has desired (epithumia) and having learned by
experience from his free will, man is again freely motivated to choose the blessedness of his
original state. J.54
Experience of these afflictions teaches the youth the benefit of paternal counsel, but the
child who followed his desire (epithumia) for such harmful things is restored to health in his wish
for a cure. J.55
The desire (epithumia) for anything harmful is transitory and insubstantial. It is alien to
man right from the beginning by freely desiring whatever is good. J.57
If we freely debase ourselves through passion, we will desire (epithumia) to do harm in the
future. In this instance enjoyment does not sweeten nature but passion does, but when passion
disappears, desire (epithumia) withdraws from our [human] nature. J.57
Therefore the body is not the cause of evils but free will which makes a goal out of our
desire (epithumia) for anything inappropriate. J.59
For example, consider our face which reveals the soul's hidden disposition. It easily allows
us to recognize sentiments of grief, anger, cupidity (epithumia), joy and freedom from anger, all of
which can be dignified and put at the service of discretion. J.65
A Homily of Consolation Concerning Pulcheria
Shall I tell you the beauties of this life? They consist in grief and pleasure, courage and
fear, hope and desire (epithumia), to which we are all joined in this present life. J.466
We can find many such examples in divine Scripture of the ancient holy men who had
great aspirations (epithumia) in the present life while being weighed down by fleshly existence.
J.467
Neither does love cease nor sordid cupidity (epithumia) corrupt; pride does not inflate nor
does any passion of grief afflict the soul; rather, God is all things to her. J.469
On the Making of Man(4)
For often the bodily nature takes the lead by introducing either the sense of that which
gives pain or the desire (epithumia) for that which gives pleasure, so that it may be said to furnish
the first beginnings...or the impulse towards some pleasant thing. p.403, col. 1
For wickedness would surely fail or its effect were it not decked with some fair colour to
entice to the desire (epithumia) of him whom it deceives. p.410, col. 1
There is a certain identity of name between that which is, and that which appears to be
"good,"--for this reason that desire (epithumia) which arises towards what is evil, as though
towards good, is called by Scripture "the knowledge of good and evil." p.410, col.1
For even Abraham and the patriarchs, while they had the desire (epithumia) to see the promised good things, and ceased not to seek the heavenly country, are yet even now in the condition of hoping for the grace. p.412, col. 2
On the Beatitudes(5)
And so the desire (epithumia) to enjoy the light will induce the one to use every device he
can think of in order to see once more what has been taken from him by force. p.111
Can it bee that we desire (epithumia) something vain and elusive? For what human
thought can search out the nature of what we seek? p.111
It is a sign of health that the patients take food no longer because they are forced to do so,
but with desire (epithumia) and relish. p.117
Now as regards material food, we do not all relish the same things; but the desires
(epithumia) of men at table vary according to the diversity of foods. p.118
So it is also with the food of the soul. Everyone's desire (epithumia) is not for the same.
Some people covet glory, or wealth, or prominence. p.118
What then is the justice that belongs to all, and which everyone should desire (epithumia)
who belongs to the table of the Gospel? p.120
And he satisfied this desire (epithumia) not only in one of the forms this appetite can take;
for He wants us to partake of justice not only as food. p.124
Now, however, He has disposed that this good thing can also be drunk, so that the intense
fervour of the desire (epithumia) should be represented by the passion of thirst. p.124
Therefore the Word expresses thus the highest desire (epithumia) for the Good and calls
blessed those who suffer both hunger and thirst for justice. p.124
All the time t hey are pouring something into the abyss of desire (epithumia), they add
pleasure to pleasure, yet never procure themselves full satisfaction. p.126
We need an unceasing desire (epithumia) for higher things, which is not content to
acquiesce in past achievements; we ought to count it a loss if we fail to progress further. p.130
For from the parts we are t aught about the whole, that there is no other way of obtaining
one's desire (epithumia) except by procuring the good oneself. Therefore the Lord says to His
hearers: "The Kingdom of God is within you" [Lk 17.21]. p.135
It [greed] has never gained enough, but whatever it receives becomes invariably fuel
kindling the desire (epithumia) for more. p.139
There is in you, human beings, a desire (epithumia) to contemplate the true good. But
when you hear that the Divine Majesty is exalted above the heavens...do not despair of ever
beholding what you desire. p.148
He then passes on to the healing of the sins committed for the sake of pleasure, and, by
His commandment, frees the heart from the vile desire (epithumia) of adultery. p.152
It might be useful to consider what is implicitly contained in the teaching, so that this may
kindle in us a stronger desire. For if the clean of heart are blessed, those with sordid minds are
altogether miserable, because they look at the face of the adversary. p.153
He draws you to desire (epithumia) the beautiful pearl; He offers it to you as it were for
sale, if you will trade fairly. p.174
Concerning the Forty Martyrs
Other persons speak of similar matters with arrogance and enthusiastic aspiration
(epithumia) about their homeland. J.139
The saints reckoned the time spent in chains as nothing; they spurned it since their desire
(epithumia) matured into perfect love. J.152
I have heard it said that such accounts produce images by giving rise to thoughts;
concepts and reflections belonging to the mind urge us to desire (epithumia) which then produce
thoughts. Thus you should prepare a quiet, undisturbed and attentive mind to bestow fitting
honor upon the blessed martyrs. In this way their memory will teach you about piety and the love
of God. J.159-60
A Eulogy for Basil the Great
The passage of time has nothing to do with that sublime desire (epithumia) for God nor
does it hinder the perfection of divine grace; time does not sabotage the goal of God's
dispensation but contributes to an understanding of the mystery. J.114
If anyone points out that the teacher concerns himself with anything of this world, that is,
wealth, power, desire for empty glory (it is inappropriate to attribute such servile tendencies of
pleasure to him), and should anyone discover such inclinations, they pose a clear threaten to love
for God because the measure of desire (epithumia) has now been reduced from God to material
things. J.117
Right from the beginning he delighted in poverty, and his judgement became an
unshakable rock. He desired to draw near to God through purity; his desire (epithumia) was a
mountain, not a reed never bent to the hostile winds of temptations. J.120
What do the prophet's miracles and those of our teacher have in common? Both were
zealous for the faith, abhorred those who act contemptuously, loved God, desired (epithumia)
Him who truly exists--not material things--and scrutinized everything. J.123
The Life of Gregory the Wonderworker
It is clear that a torch which illumines our souls through the memory offers a way to the
good for thoughtful persons. We wish that all men desire (epithumia) to attain such praiseworthy
and honorable behavior. J.4
The diligence associated with his desire (epithumia) was renowned since he forsook
interest in pagan philosophy. J.13
In the same way the office of this great man contains no perceptible mountain but consists
in the loftiness of desire (epithumia) for true teachings which is a dark vision unable to be
approached. J.19
With his attention (epithumia) focused upon virtue, he strove to remain unobserved and
concealed under the guise of a disreputable demeanor. J.38
Against Fate
Similarly, that corruptible nature within the soul seduces a person by assuming a good
form and veils deception under the guise of a cure. People rush after (epithumia) this deadly
poison thinking it to be good while it contains nothing beneficial. J.59
Against Those Who Practice Usury
Money-lenders carry a purse and dangle bait as a wild beast to those in distress in order to
ensnare them in t heir need. Daily it counts gain and cannot be satisfied (epithumia). J.197-8
A Funeral Oration for the Empress Flacilla
Solomon aptly calls this a deep pit [the cycle of life] and life an exile [cf. Prov 23.27].
Indeed it is an alien residence, not ours, because it is not in our power to have what we wish or
desire; we enter it and do not go out as we do not know. You will understand the symbol of a pit
if you reject desire (epithumia) as insatiable. J.485
A Funeral Oration for Meletius, Bishop of Antioch
But before he filled his desire (epithumia) and gave it rest and while he continued to seeth
under its charm, only one more temptation remained to summon the athlete. J.450
On the Soul and the Resurrection(6)
There are many states, for instance, which are occasioned by desire (epithumia); many
others which on the other hand proceed from anger; and none of them are of the body; but that
which is not of the body is plainly intellectual. p.438, col. 2
Now our definition exhibits the soul as something intellectual; so that one of two
alternatives, both absurd, must emerge when we follow out this view to this end; either anger and
desire (epithumia) are both second souls in us...or the thinking faculty in us cannot be regarded as
a soul either. pp. 438-9
And so, the principle of desire (epithumia) and the principle of anger are observed equally
in rational and irrational natures. p.439, col. 2
Yet, beyond question, these faculties of anger and desire (epithumia) are allowed to be
common to all reasoning and brute natures; anything common is not identical with that which is
particular. p.440, col. 1
So, when one detects in humanity these emotions of anger and desire (epithumia), one
cannot on that account fairly quarrel with t his definition, as if it fell short of a full indication of
man's nature. p.440, col. 1
It was so with Moses, as we know; he was superior both to anger and to desire
(epithumia)...he was meek beyond all men (and by meekness it indicates the absence of all anger
and a mind quite devoid of resentment). 440, col. 1
Neither are the activities of their desire (epithumia) for pleasure employed on any of the
higher objects; nor does any other instinct to be observed in them result in any profit to
themselves. p.442, col. 1
For the active principle of desire (epithumetikon) does not germinate and increase in the
direction of that natural Beauty which was the object of its being sown in us, but it has changed
its growth so as to move towards a bestial and unthinking state. pp.442-1
The wise Husbandman leaves this growth...so as to secure our not being altogether striped
of better hopes by desire (epithumia) having been rooted out along with that good-for-nothing
growth. p.443, col. 1
But, whenever their impulse is towards what is noble, then they become matter for praise,
as his desire (epithumia) did to Daniel. p.443, col. 1
For if, on the one hand, the activity of such movements within us is to be held as arising
from our kinship with the brutes, such movements I mean as were enumerated in our previous
discussion, anger, for instance, and fear, desire (epithumia) of pleasure...on the other hand, it was
affirmed that virtue consists in the good employment of these movements. p.449, col. 1
The Deity is in very substance Beautiful; and to the Deity the soul will in its state of purity
have affinity, and will embrace it as like itself. Whenever this happens, then, there will be no
longer need of the impulse of desire (epithumia) to lead the way to the Beautiful. p.449, col. 1
But whenever he comes into the light, then enjoyment takes the place of desire
(epithumia), and the power to enjoy renders desire (epithumia) useless and out of date. p.449,
col. 1
Whenever the soul, then, having divested itself of the multifarious emotions incident to its
nature, gets its Divine form and, mounting above desire (epithumia), it offers no harbour within
itself either for hope or for memory. p.450, col. 1
Becoming by this assimilation to the Good, it [the soul] will expel from within the activity
and the habit of desire (epithumia); for this arises only when the thing missed is not found. p.450,
col. 1
But as a fact, they who by reflecting have cleansed the vision of their soul do all of them
desire (epithumia) and strive after a life of virtue. p.457, col. 1
1. Translation used: The Life of Moses by Abraham Malherbe and Everett Ferguson (New York, 1978). Page references at the end of each excerpt refer to this edition.
2. Translations: The Nicene and Post-Nicene Fathers (Grand Rapids, Michigan, 1972 reprint).
3. Page references according to Vie de Sainte Macrine, Sources Cretiennes #178 (Paris, 1971).
4. Translation: The Nicene and Post-Nicene Fathers.
5. Translation: Ancient Christian Writers, volume #18 (London, 1954).
6. Translation: The Nicene and Post-Nicene Fathers.