It is said about Abba Agathon and Abba Amun, that when they sold a thing, they once set a price, and when they gave it to them, they received it silently, calmly. Also, when they wanted to buy something, they silently paid the appointed price and took the thing without saying a word[18].

Sixth. In order to suppress covetousness, it is necessary to uproot its roots, such as: fear of poverty, luxury, voluptuousness, disorderly love for children, for whom wealth is collected.

Restlessness

Partly from voluptuousness, when it is too afraid of sensual troubles, partly from pride, and partly from greed, come impatience, anger, envy. Here impatience is understood as excessive sorrow arising from a vague view of present misfortunes, or vice, for which in misfortune we give ourselves over to immoderate sorrow. The property of this vice is as follows: in unpleasantness or harm (real or imagined) our attention is more strongly aroused than usual; imagination for the most part increases evil, paints with bright colors; the judgment about the nature and greatness of evil and its culprit, about the means against evil, is perverse. The excessive sorrow resulting from this produces evil actions, and sometimes grave sins.

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The malignancy of impatience. — The evil acts of impatience, or sorrow, are manifested: in relation to God, Who sends or allows misfortunes, hopelessness, murmuring, and sometimes blasphemy; In relation to people who are considered to be the perpetrators of evil, there are reckless suspicions, unjust accusations, quarrels, enmity, complaints, mutual insults. In ourselves there is a disturbance of the spirit, a darkening of the mind, a vicissitude of judgment about the means against evil, a strong and prolonged sorrow of the heart, as well as a disorder of health, the loss of all merit and virtue, for the exercise of which misfortunes are sent from God (cf. Heb. 10:36). Sorrow inflicted by demons, if it takes root in us, plunges us into despair, makes the soul empty, despondent, impatient, lazy, and undisposed to prayer, reading, and any kind of work.

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Vain apologies. "Usually they want to excuse impatience by saying that it is difficult to endure troubles, and because of them it is natural for a person to grieve, not to feel anything. But to be faint-hearted to endure troubles and to grieve too much is characteristic of a timid, pampered, or stupid person, and not of a wise person or a Christian. No one will despise moderate sorrow, no one will demand insensitivity.

They say: "My misfortune is much heavier and more protracted than it would be possible to endure complacently." But with God's help, everything can be endured; the measure and duration of misfortune depends on God's Providence. Will it be easier and sooner to end misfortune if you endure it impatiently?

"Another misfortune, at another time, in another place, I would rather endure," they sometimes say. But the Good Father knows better what, when, and where you need to endure. Will you point out to God? To desire to choose misfortune for oneself is a matter of self-love. To endure misfortune sent from God good-naturedly, with humble submission to the will of God, is a matter of virtue. Did you suffer losses, illness, difficulties, fear? This is how it should be. This is ordained by God, and did not happen by chance. A person must submit to everything that God pleases to send.

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Remedies for impatience. — The mind and heart must be distracted from misfortune, until the indignation of the spirit has passed and the arousal of the senses has calmed down, they must be turned to pleasant, pious things, to the sufferings and death of Jesus Christ, to contemplation of the ways of God's Providence, which allows misfortunes for good purposes; one's will must be subordinated to the will of God.

In every misfortune we must pay attention to the particular goal for which God has allowed us to suffer, and, having understood this goal, we must direct everything to it.

Such, for example, are the following goals: renunciation of addiction to worldly goods; inducement to repentance of grave sins, cleansing of moral shortcomings; bringing to the realization of one's weakness, not trusting in oneself, affirmation in hope in God; surrendering oneself to the will of God; exercise, strengthening in mercy to the suffering, in patience and other virtues; the need for the common good. For example, during a fire or flood, the righteous also suffer damage, and the pious die from the spread of epidemic disease, along with sinners who have incurred the wrath of God, in order to show others an edifying example of generous patience and to give them a great reward in the future life for enduring sorrows. The misfortunes sent to us from God should be considered a sign of God's special love for us and a great blessing. For the Lord chastens whom He loves (Heb. 12:6). Therefore, it is necessary to revere the counsels of God, to thank God in misfortunes, to please Him, to place all hope in Him, to surrender entirely to Him. We must be careful not to grumble, not to demand of God, not to prescribe laws to Him by what misfortunes, in what way and at what time He should test and exercise our patience. In everything we must surrender to God. More often it is necessary to meditate on the harmful actions of impatience, on the necessity, nobility, and benefits of patience. Sorrow inflicted by demons must be driven away by prayer, reading edifying books, communion and conversation with pious people.