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Author Topic: Modern Church Fathers  (Read 38318 times) Average Rating: 0
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Justin Kissel
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« Reply #90 on: May 06, 2011, 08:31:06 PM »

"When we are immersed in sins, and our mind is occupied solely with worldly cares, we do not notice the state of our soul. We are indifferent to who we are inwardly, and we persist along false path without being aware of it. But then a ray of God's Light penetrates our soul. And what filth we see in ourselves! How much untruth, how much falsehood! How hideous many of our actions prove to be, which we fancied to be so wonderful. And it becomes clear to us which true path. If we then recognize our spiritual nothingness, our sin and earnestly desire our amendment--we are near to salvation. From the depths of our soul we shall cry out to God: 'Have mercy on me, O God, have mercy according to Thy Mercy!' 'Forgive me and save me!' 'Grant me to see my own faults and not to judge my brother!'"

--St. John of Shanghai and San Francisco
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« Reply #91 on: May 06, 2011, 11:45:24 PM »

"When we are immersed in sins, and our mind is occupied solely with worldly cares, we do not notice the state of our soul. We are indifferent to who we are inwardly, and we persist along false path without being aware of it. But then a ray of God's Light penetrates our soul. And what filth we see in ourselves! How much untruth, how much falsehood! How hideous many of our actions prove to be, which we fancied to be so wonderful. And it becomes clear to us which true path. If we then recognize our spiritual nothingness, our sin and earnestly desire our amendment--we are near to salvation. From the depths of our soul we shall cry out to God: 'Have mercy on me, O God, have mercy according to Thy Mercy!' 'Forgive me and save me!' 'Grant me to see my own faults and not to judge my brother!'"

--St. John of Shanghai and San Francisco

Beautiful quote, yes coming closer to God does make sin much more clearer.
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« Reply #92 on: June 08, 2011, 02:28:57 AM »

"Have you ever seen burial shrouds with pockets? All remains here."
Elder Paisios of the Holy Mountain.
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« Reply #93 on: July 28, 2011, 03:24:47 AM »

"We can never see the state of our soul in all its nakedness or vividly realize its danger without the special grace and help of God, because the interior of our soul is always hidden from us by our self-love, prejudices, passions, worldly cares, delusions. And if it sometimes seems to us that we see the state of our soul ourselves, yet we see it only superficially and no more than our own reason and conscience can show us." - St. Innocent of Alaska, Indication of the Way into the Kingdom of Heaven
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« Reply #94 on: July 31, 2011, 11:00:29 PM »

"Prayer is truly a heavenly armor, and is alone can keep safe those who have dedicated themselves to God. Prayer is the common medicine for purifying ourselves from the passions, for hindering sin and curing our faults. Prayer is an inexhaustible treasure, an unruffled harbor, the foundation of serenity,the root and mother of myriads of blessings." - St. Nektarios of Aegina
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« Reply #95 on: August 04, 2011, 05:44:48 PM »

We faithful have a great weapon – this is the power of the Life-Giving Cross. Thank how terrifying it become for unbelievers; they are completely helpless. It is as if a person set out completely unarmed into the thick forest at night. Yes, the first beast he came across would tear him up, and he would have nothing to defend himself with. But we will not be afraid of the demons! The power of the Sign of the Cross and name of Jesus is terrifying to the enemies of Christ, and saves us from the evil nets of the demons.
 - St. Barsanuphius of Optina (1911)
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« Reply #96 on: August 04, 2011, 05:52:37 PM »

Just fyi, there's a separate thread for modern Church Fathers. Perhaps an unnecessary distinction, but what's the point in nit picking? Smiley
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« Reply #97 on: August 04, 2011, 05:56:50 PM »

Just fyi, there's a separate thread for modern Church Fathers. Perhaps an unnecessary distinction, but what's the point in nit picking? Smiley

This is that thread. Tongue Smiley
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« Reply #98 on: August 04, 2011, 05:59:39 PM »

Just fyi, there's a separate thread for modern Church Fathers. Perhaps an unnecessary distinction, but what's the point in nit picking? Smiley

This is that thread. Tongue Smiley

ROFL. Excuse me while I grab a towel...

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« Reply #99 on: August 04, 2011, 06:13:47 PM »

<<+Æ’ +º-ü+¦-â-ä-î-é -ç-ä-Ã -Ç+¼+¦+¦ -â-ä++ +¦+¦-ü+¦+¦ +¦+¦+¦ ++  +¦+¦+¦+¦++++-é -â-ä++++ +¦+¦+¦+¡-Ã¥+¦++++.>>

-+ô+¦-ü-î++-ä+¦-é +á+¦-è-â+¦++-é

Wise words, that.
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« Reply #100 on: September 01, 2011, 02:51:13 PM »

The demonic hosts tremble when they see the Cross, for by the Cross the kingdom of hell was destroyed. They do not dare to draw near to anyone who is guarded by the Cross. The whole human race, by the death of Christ on the Cross, received deliverance from the authority of the devil, and everyone who makes use of this saving weapon is inaccessible to the demons. When legions of demons appeared to St. Anthony the Great and other desert-dwellers, they guarded themselves with the Sign of the Cross, and the demons vanished. When they appeared to Saint Symeon the Stylite, who was standing on his pillar, what seemed to be a chariot to carry him to heaven, the Saint, before mounting it, crossed himself; it disappeared and the enemy, who had hoped to cast down the ascetic from the height of his pillar, was put to shame. One cannot enumerate all the separate examples of the manifestation of the power of the Cross in various incidents. Invisibly and unceasingly there gushes from it the Divine grace that saves the world.

-- St. John of Shanghai and San Francisco, The Cross Preserves the Universe
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« Reply #101 on: September 03, 2011, 03:48:38 PM »

After this perception [ie. using the eyes to see the world] the mind, by exercising its rational thought, can wonder at the order, the size, the beauty, the light, and all the other attributes of the sky. And in all of these, the contemplative man can see the wisdom, the creativity, the power, and the beauty of him who created it. He can thus reason and so: If the sky which is created is so beautiful, so full of light, how much more beautiful and more luminous is the Creator of the sky? On this point St. Dionysius said: "For essentially the effects are present, standing clearly before their causes." And so the mind climbs as high as it possibly can to the knowledge of the Creator, and with this knowledge the mind excites the heart and the will to love this Creator.

St. Basil encourages us to think such thoughts and through them to rise from the visible to the invisible and from the ephemeral to the eternal. He wrote: "If these ephemeral things are so wonderful, how much more are the eternal? And if the visible are so good, how much more good are the invisible? If the magnitude of heaven goes beyond the ability of human reason to measure, which mind  can discern the nature of the divine things? If the physical sun that is subject to corruption is so beneficial, so great, so quick to move and establish the oderly seasons, and if one does not tire of looking upon it, how much more beautiful is the Sun of Righteousness? And if it is a loss even for a blind man not to see the sun, how much greater is the loss for the sinner who is deprived of the true light?"

-- St. Nicodemus of the Holy Mountain, A Handbook of Spiritual Counsel
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« Reply #102 on: September 03, 2011, 03:58:16 PM »

In addition to its own efforts to nourish itself spiritually, the mind also attempts as much as possible to bring back the senses toward the mind so that they too may enjoy with it spiritual pleasures and thus become accustomed gradually to prefer them. This is how it happened before with the mind when it became accustomed through the senses to prefer physical pleasures. At first, generally speaking, the body attempted through the senses and the physical pleasures to make the mind and the spirit of man into flesh. On the contrary now, the mind seeks purposely through the enjoyment of the immaterial and spiritual realities to uplift the body also from its physical heaviness, and in a sense to make it into spirit, as St. Maximos has witnessed in many of his writings. Here is one example:

"When desire is added to the sense perception, it becomes a passion of pleasure procuring for itself a specific image. When the sense is moved by desire it again makes the perception it receives into a passion of pleasure. When the soul is attracted against its very nature toward matter through the body, it insinuates upon itself the earthly form. Knowing this, the saints seek to move toward God through the natural tendency of the soul, while at the same time they try appropriately to familiarize the body with God through the practice of the virtues, hoping thus to beautify the body with divine outward appearances."

St. Gregory the Theologian too spoke about this important point, saying that this is the reason why the soul was joined to the body: to be for the body what God is for the soul, that is, to instruct and guide the body and to bring it home to God.

-- St. Nicodemus of the Holy Mountain, A Handbook of Spiritual Counsel
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« Reply #103 on: September 03, 2011, 04:36:42 PM »

Just to give an idea of the variety of quotes in the thread, here is a listing of the number of times each person has been quoted so far:

13 Elder Paisios of the Holy Mountain
10 St. Justin Popovich
8 Father Seraphim of Platina
5 St. Nectarios of Aegina
4 St. John of Shanghai & San Francisco
3 St. Nikolai of Serbia
3 Met. Hierotheos
3 St. Nicodemus of the Holy Mountain
3 Elder Cleopa of Romania
2 St. Theophan the Recluse
2 Elder Amphilochios of Patmos
2 Vladimir Lossky
2 St. John of Kronstadt
2 Dr. Constantine Cavarnos
1 Elder Sophrony of Essex
1 Elder Sophrony
1 Hieroscemamonk Michael of Valaam
1 Elder Cleopas of Romania
1 Elder Epiphianos
1 Mother Gavrielia
1 St. Innocent of Alaska
1 St. Ignatius Brianchaninov
1 Abbot Teodosije of Visoki Decani Monastery
1 Hieromartyr Valentin Sventsitsky
1 Elder Ephraim
1 Fr. Arseny
1 Fr. Ivan mackillop
1 Elder Ieronymos of Aegina
1 St. Kosmas the Aitolan
1 St. Raphael of Brooklyn
1 St. Barsanuphius of Optina
1 Elder Joseph the Hesychast
1 Fr. Alexander Schmemann
1 Tito Colliander
1 Elder Epiphanios of Athens
1 Archimandrite Nikodim of Krka
1 Elder Macarius of Optina
1 Elder George of Drama
1 Fr. Panteleimon Giannikouris

(There have been roughly 87 quotes in total)
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« Reply #104 on: September 13, 2011, 04:26:27 PM »

Just fyi, there's a separate thread for modern Church Fathers. Perhaps an unnecessary distinction, but what's the point in nit picking? Smiley

This is that thread. Tongue Smiley

Well, I believe the point was that many of these blessed fathers died more than 100 years ago. As wonderful and healing as their counsel may be, they aren't recent. St. Nicodemus the Hagiorite's book on confession is wonderful, as are all his works, but he died more than 200 years ago. St. Nektarios of Aegina died in 1920; St. Theophan the Recluse in 1894. If the thread is open to citations from fathers of the further past, there's quite a lot we might explore...
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« Reply #105 on: October 01, 2011, 12:42:52 PM »

I would call Fr. Tadros Yacoub Malaty as a "modern Church Father". Would my OO brethren agree?
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« Reply #106 on: December 07, 2011, 11:22:59 PM »

Alexis Khomiakov
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« Reply #107 on: December 07, 2011, 11:40:03 PM »

Fr. Thomas Hopko.  police
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« Reply #108 on: December 31, 2011, 09:49:58 PM »

It is necessary always to be patient and to accept everything that happens, no matter what, with gratitude for God’s sake. Our life — is a minute compared to eternity. And for this reason "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:18).

--St. Seraphim of Sarov, Source
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« Reply #109 on: January 02, 2012, 10:14:58 PM »

In order that you should have steadfast assurance during prayer, of receiving every spiritual blessing from the Lord, believe that by uniting yourself unto the Lord during your prayer you become one spirit with Him, (1 Cor. 6:17) and that God is most gracious, almighty, and most wise. He is all-perfect perfection, therefore you, too, according to your receptivity, according to your faith and love, will become a partaker of His Divine perfections. In the union of your soul with God, do not consider anything impossible or difficult of fulfilment, "for with God all things are possible" (Mark 10:27)--not only the things which you can think of, or are thinking of, but also those which you cannot think of, or which you think of as impossible, for God is an infinite Being, and all His perfections are infinite. If you doubt of obtaining the blessings you ask of God, then remember at least that even you, being evil and avaricious, and not rich, not almighty, give to those in want who ask of you, and sometimes even before they ask you, when you only know of their need. "How much more shall your Father Which is in heaven," who is most gracious, most rich, most wise and almighty, " give good things to them that ask Him." (Matt 8:11)

--St. John of Kronstadt, Source
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« Reply #110 on: January 04, 2012, 09:52:45 PM »

The principal Tradition, the transcendent Tradition, of the Orthodox Church is the living God-man Christ, entire in the theanthropic Body of the Church of which He is the immortal, eternal Head. This is not merely the message, but the transcendent message of the holy apostles and the holy fathers. They know Christ crucified, Christ resurrected, Christ ascended. They all, by their integral lives and teachings, with a single soul and a single voice, confess that Christ the God-man is wholly in His Church, as in His Body. Each of the holy fathers could rightly repeat with St. Maximus the Confessor: "In no wise am I expounding my own opinion, but that which I have been taught by the fathers, without changing aught in their teaching."

--St. Justin Popovich, Source
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« Reply #111 on: January 04, 2012, 11:09:14 PM »

The gift of apostleship is bestowed upon each member of the Church on the day of his Baptism and Chrismation. If we call our Church "apostolic" it is because She is sent, "apostle" meaning "sent by God." It is because She is sent in Her totality, and this means in all Her members, into the world to preach the Gospel of Christ, to manifest His presence, to fulfill the salvation which He accomplished. In this sense, we all are apostolic and apostles. We all carry the responsibility for the apostolicity of the Church.

Father Alexander Schmemann, Apostleship and America
http://www.schmemann.org/byhim/apostleshipandamerica.html
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« Reply #112 on: January 05, 2012, 12:47:53 AM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?
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Justin Kissel
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« Reply #113 on: January 05, 2012, 12:55:52 AM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?

I would have no problem with that, though if we did I think we should make another thread for Fathers that fit in between the early and modern periods.
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« Reply #114 on: January 05, 2012, 01:07:10 AM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?

I would have no problem with that, though if we did I think we should make another thread for Fathers that fit in between the early and modern periods.

I'm just cranky because I'm disappointed. I was hoping to find some new names here.
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« Reply #115 on: January 05, 2012, 01:24:14 AM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?

I would have no problem with that, though if we did I think we should make another thread for Fathers that fit in between the early and modern periods.

I'm just cranky because I'm disappointed. I was hoping to find some new names here.
LOL. You want "new" in Orthodoxy?
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« Reply #116 on: January 05, 2012, 01:27:45 AM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?

I would have no problem with that, though if we did I think we should make another thread for Fathers that fit in between the early and modern periods.

I'm just cranky because I'm disappointed. I was hoping to find some new names here.
LOL. You want "new" in Orthodoxy?

Next thing you know, I'll be expecting it to be organized!
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« Reply #117 on: January 05, 2012, 04:36:20 PM »

I have a request/suggestion. Could we keep the references to people who have been dead no more than 75 years? Would that make sense, given the thread's title?

I would have no problem with that, though if we did I think we should make another thread for Fathers that fit in between the early and modern periods.

I'm just cranky because I'm disappointed. I was hoping to find some new names here.
LOL. You want "new" in Orthodoxy?

Next thing you know, I'll be expecting it to be organized!

From there, it's but a small step to jumbo TV sets and dancing girls.
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« Reply #118 on: January 05, 2012, 11:47:42 PM »

I'm just cranky because I'm disappointed. I was hoping to find some new names here.

I could try to dig up some quotes by authors who are less known, but then they probably wouldn't qualify as "Modern Church Fathers".  Wink

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« Reply #119 on: January 05, 2012, 11:52:14 PM »

Only for my own plans, my own wishes-to study, to work, to rest, eat, or do a service to my fellowman--can some external circumstance "get in the way," and then I am grieved. But for the person who has found the narrow way that leads to life, that is to God, there is only one conceivable hindrance, and that is his own, sinful will. If he now wishes to do something but is not permitted to carry it out, how can he grieve? For the rest he is not making any plans (James 4:13-16).

-- Tito Colliander, Way of the Ascetics
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« Reply #120 on: January 06, 2012, 02:32:50 PM »

He who does not know himself does not know God, either. And he who does not know God does not know the truth and the nature of things in general... He who does not know himself continually sins against God and continually moves farther away from Him. He who does not know the nature of things and what they truly are in themselves is powerless to evaluate them according to their worth and to discriminate between the mean and the precious, the worthless and the valuable. Wherefore, such a person wears himself out in the pursuit of vain and trivial things, and is unconcerned about and indifferent to the things that are eternal and most precious.

-- St. Nektarios of Aegina, Source
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« Reply #121 on: January 07, 2012, 08:28:08 PM »

It is good, very good, to memorize several psalms and recite them while you are working or between tasks, doing this instead of short prayers sometimes, with concentration. This is one of the most ancient Christian customs, mentioned by and included in the rules of St. Pachomius and St. Anthony. After spending the day in this manner, you must pray more diligently and with more concentration in the evening. Increase your prostrations and petitions to God, and after you have placed yourself in Divine hands once again, go to bed with a short prayer on your lips and fall asleep with it or recite some psalm.

--St. Theophan the Recluse, Source
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« Reply #122 on: January 08, 2012, 08:08:08 AM »

It is good, very good, to memorize several psalms and recite them while you are working or between tasks, doing this instead of short prayers sometimes, with concentration. This is one of the most ancient Christian customs, mentioned by and included in the rules of St. Pachomius and St. Anthony. After spending the day in this manner, you must pray more diligently and with more concentration in the evening. Increase your prostrations and petitions to God, and after you have placed yourself in Divine hands once again, go to bed with a short prayer on your lips and fall asleep with it or recite some psalm.

--St. Theophan the Recluse, Source

From the book "The Spiritual Life and How to Be Attuned to It"; altogether a wonderful book.
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« Reply #123 on: January 09, 2012, 02:05:15 AM »

Truth is not so much liberation and salvation in this world, as it is liberation and salvation from this world. Full acceptance of the truth of the Gospel, consent to its actual realization, would lead to the destruction of the states, civilizations, societies organized according to the laws of this world - to the end of this world which in every way is opposite to the Gospel Truth: therefore men and nations have corrected the Gospel, filled it with 'truths' of this world which were really pragmatic, because they were false and adapted to falsehood. The recognition and the confession of truth is connected, not with usefulness and profit, but with risk and danger.

-- Nikolai Berdyaev, The Beginning and the End

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« Reply #124 on: January 10, 2012, 04:37:13 PM »

Man's freedom is indissolubly linked with his obligations. Man's freedom is not a claim, but a duty, not so much what he demands as what is demanded of him. Man must be free. God demands and expects this of him.

-- Nikolai Berdyaev, Christianity and Class War
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« Reply #125 on: January 11, 2012, 01:04:36 PM »

But such a one as believes in his resurrection from the dead, the same prepares here for the future life; attempts to live in accordance with the commandments of the Lord; honours the feasts of the Lord; and takes care not to offend against their sanctity through deeds of carnal impurity. And what was done among us, us Orthodox Christians, on this radiant Feast? It is shameful even to speak of it; but it is necessary to do so. Christians, to the great grief of Holy Mother the Church, turned the bright days of Pascha Week into dark days, days deserving of tears and lamentation. So very many celebrated not the feast of Christ's Resurrection, and our own resurrection from dead works, but a feast of demonic resurrection in their souls. The Great Fast was a defeat of, was death for, the devil; because he fled from many souls and died to them, as it were, after their sincere repentance and communion of the Holy Mysteries; but on the feast of Pascha he rose again in not a few souls. How did he arise? Through gluttony, drunkenness, outrage and other vices that drunkenness gives rise to, and to which many Christians gave themselves over.

-- St. John of Kronstadt, What has the Feast of Pascha Left in our Souls?
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« Reply #126 on: January 12, 2012, 07:25:16 AM »

In only one place is there to be found the fount of true teaching, coming from God Himself, not diminished over the centuries but ever fresh, being one and the same in all those who truly teach it, leading those who follow it to eternal salvation. This place is the Orthodox Church of Christ, the fount is the grace of the All-Holy Spirit, and the true teachers of the Divine doctrine that issues forth from this fount are the Holy Fathers of the Orthodox Church.

-- Fr. Seraphim Rose, Source
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« Reply #127 on: January 13, 2012, 11:41:55 AM »

First of all I must clarify what I said earlier, that Orthodox theology is, first and foremost, experience, Revelation. God reveals Himself to those worthy of this revelation. And those who have other gifts as well become theologians in the Church. St. Gregory the Theologian has said epigrammatically that the Fathers of the Church do not theologize in the manner of Aristotle but in that of the Apostles. This means that they do not theologize rationally, but in the manner the holy Apostles, who were fishermen, theologized. Yet, when they received the Holy Spirit they were proved to be the real theologians of the Church. Theology, therefore, is experience.

-- Met. Hierotheos of Nafpaktos, The Illness and Cure of the Soul
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« Reply #128 on: January 13, 2012, 10:35:48 PM »

Sources for the quotes on this page:

Met. Hierotheos of Nafpaktos, The Illness and Cure of the Soul
St. John of Kronstadt, What has the Feast of Pascha Left in our Souls?
Nikolai Berdyaev, Christianity and Class War
Nikolai Berdyaev, The Beginning and the End
Tito Colliander, Way of the Ascetics
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« Reply #129 on: January 14, 2012, 06:50:56 PM »

It will, perhaps, be objected that the dogmatic dissension between East and West only arose by chance, that it has not been of decisive importance, that it was rather a question of two different historical spheres which must sooner or later have separated in order that each might follow its own path; and, finally, that the dogmatic dispute was no more than a pretext for the breaking asunder once and for all of an ecclesiastical unity which had in fact long ceased to be a reality. Such assertions, which are heard very frequently in the East as in the West, are the outcome of a purely secular mentality and of the widespread habit of treating Church history according to methods which exclude the religious nature of the Church.

--Vladimir Lossky, Theology and Mysticism in the Tradition of the Eastern Church
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« Reply #130 on: January 15, 2012, 04:20:46 AM »

Through the Incarnation both the love and the humility of God are made known. And man is to love God and fellow mankind because love contains absolute, positive value, a value derived because love is the very nature of God. And man is to experience humility, to become inflamed by humility precisely because humility belongs also to God and hence its value is derived from God. But to become filled innerly with love and humility is not easy. It demands not a mere acknowledgement of the fact that God is love and humility is Divine. Rather, it demands the complete purification of our inner nature by God. And this is the struggle, the spiritual warfare that must be waged to enter and maintain the reality of love and humility.

--Fr. Georges Florovsky, Source
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« Reply #131 on: January 16, 2012, 12:37:16 PM »

Limitless and without consolation would have been our sorrow for close ones who are dying, if the Lord had not given us eternal life. Our life would be pointless if it ended with death. What benefit would there then be from virtue and good deed? Then they would be correct who say: "Let us eat and drink, for tomorrow we die!" But man was created for immortality, and by His resurrection Christ opened the gates of the Heavenly Kingdom, of eternal blessedness for those who have believed in Him and have lived righteously. Our earthly life is a preparation for the future life, and this preparation ends with our death. "It is appointed unto man once to die, but after this the judgment" (Heb 9:27). Then a man leaves all his earthly cares; the body disintegrates, in order to rise anew at the General Resurrection.

-- St. John of Shanghai and San Francisco, Life After Death
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« Reply #132 on: January 17, 2012, 02:54:14 AM »

In fact, man, having been created 'in the image' of the infinite God, is called by his own nature--and this is precisely the sense of 'in the image' from this point of view--to transcend the limited boundaries of creation and to become infinite.

-- Panagiotis Nellas, Source
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« Reply #133 on: January 18, 2012, 06:18:44 PM »

Miracles are not impossible from a logical standpoint, and right reason does not deny them. Natural laws do not have the claim to be the only ones, nor are they threatened with being overturned by the appearance of other laws, supernatural ones, which also are conducive to the development and furtherance of creation... Miracles are consequence of the Creator's love for his creatures.

-- St. Nektarios of Aegina, Source
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« Reply #134 on: January 19, 2012, 06:43:25 PM »

Throughout his Orations and poetry Gregory is very enthusiastic about the language describing the soul’s ‘kinship’ or ‘affinity’ with the divine nature. He regularly describes the soul as a ‘breath of God’  or a ‘spirit emanating from the invisible deity’, or an ‘offshoot of the divine.’ Adam was deified, he says, by his inborn propensity towards God and it is that natural kinship which is at the root of our return to God and the deified life; but understood as a gift of God the creator, not the reassertion of any divine element innate within creaturely nature. To live the life of the true philosopher is, par excellence, the life lived in God. Already on this earth it is a deification, but for Gregory this transformation begun is only a harbinger of a greater glory to come when we are transfigured after this life.

-- Fr. John Anthony McGuckin, Source

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