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Heorhij
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« Reply #45 on: December 15, 2007, 04:48:21 PM »

"There exists a natural law, and there exists the Law given in scriptures; but there also exists a "middle" between them both, the law of works. Look, here's how the apostle (Paul) shows and explains all three of these laws. He says: 'when the Gentiles, who have no Law' -just what Law does he mean, you tell me! the Law of the scriptures! - 'do out of their nature the things that are lawful' - lawful according to what law? by the law that reveals itself in their works! - 'they, even not having the Law' - what Law? the one that is in the scriptures! - 'are the law for themselves' - how is this? because they use the natural law! - 'by displaying the works of the law' - what law? the law of their works. One of these laws, namely, the one that is in the scriptures, is an outer law; the other, the one given to us by our nature, is an inner law; but the third one is being revealed in our works. The first one is what the scriptures instruct; the second, wat the nature instructs; the third, what the works reveal. It is only this third law that is actually necessary; the two others are given only to the end that this third law actualized; the two others, if there is no third, are not at all profitable and may in fact be most harmful." St. John Chrysostom, "Homilies on the Epistle to Romans," homily #6, http://www.orthlib.ru/John_Chrysostom/riml06.html
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« Reply #46 on: December 24, 2007, 12:37:49 PM »

"(Christ) came not only to be and live with us, but to make us His brethren and coheirs. This, it seems, is the reward granted 'in all its fullness' to those who hasten to the life-giving Vine and establish themselves as branches in it, who labor on behalf of themselves and who cultivate it on behalf of themselves. And what do they do? First, they cut away everything that is superfluous and that, instead of promoting, impedes the bearing of fruit worthy of the divine cellars. And what are these things? Wealth, soft living, vain honours, all things that are transitory and fleeting, every sly and abominable passion of soul and body, all the litter gathered while daydreaming, everything heard, seen and spoken that can bring injury to the soul. If you do not cut out these things and prune the heart's offshoots with great assiduity, you will never bear fruit fit for eternal life."

(St. Gregory Palamas, "To the Most Reverend Nun Xenia." In: "Philokalia," volume 4, Faber and Faber Ltd, London, 1995, p. 300.)
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« Reply #47 on: April 07, 2008, 11:33:01 PM »

Some wisdom my priest shared with his flock during the homily this past Sunday, the Sunday of St. John Climacus:

Some people living carelessly in the world put a question to me: "How can we who are married and living amid public cares aspire to the monastic life?" I answered: "Do whatever you may. Speak evil of no one. Tell no lie. Despise no one and carry no hate. Do not separate yourself from the church assemblies. Show compassion to the needy. Do not be a cause of scandal to anyone. Stay away from the bed of another, and be satisfied with what your own wives can provide you. If you do all this, you will not be far from the kingdom of heaven".


Like the sun which shines on all alike, vainglory beams on every occupation. What I mean is this. I fast, and turn vainglorious. I stop fasting so that I will draw no attention to myself, and I become vainglorious over my prudence. I dress well or badly, and I am vainglorious in either case. I talk or hold my peace, and each time I am defeated. No matter how I shed this prickly thing, a spike remains to stand up against me.


When those who praise us, or, rather, those who lead us astray, begin to exalt us, we should briefly remember the multitude of our sins and in this way we will discover that we do not deserve whatever is said or done in our honor.


It is not the self-critical who reveals his humility (for does not everyone have somehow to put up with himself?). Rather it is the man who continues to love the person who has criticized him.


St John Climacus, The Ladder of Divine Ascent
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« Reply #48 on: June 02, 2008, 12:39:44 PM »

"And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality." - Hippolytus, Refutation of All Heresies, 10, 30

As long as God imparts the grace to His servants that are obedient to Him and have nothing to do with pagan idolatry and demon worship. St. Hippolytus made that clear as well.

St. Hippolytus

THE REFUTATION OF ALL HERESIES -- BOOK VI

CHAP. II.--SIMON MAGUS.

It seems, then, expedient likewise to explain now the opinions of Simon,(4) a native of Gitta, a village of Samaria; and we shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above,(5) and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts.(6) With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya, And inasmuch as his legendary system does not present any wide divergence from the inordinate desire of that silly Simon, it seems expedient to furnish an explanation of it, as one worthy of the attempt made by this man.

...


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Lk:7:35:
35  And wisdom is justified by all her children.
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« Reply #49 on: June 03, 2008, 01:00:09 AM »


e-Catena: Compiled Allusions to the NT in the Ante-Nicene Fathers
Dedicated to the transcribers and translators who made it possible.

http://www.earlychristianwritings.com/e-catena/


Early Christian Writings

http://www.earlychristianwritings.com/


Early Church Fathers - Additional Texts
Edited by Roger Pearse

http://www.tertullian.org/fathers/index.htm


AN ABBREVIATED HISTORY OF THE WORLD OR

THE WORLD CHRONICLE OF
ISIDORE OF SEVILLE

TRANSLATED BY
KENNETH B. WOLF

FROM THE TEXT PRINTED IN
PATROLOGIA LATINA
VOLUME LXXXIII: 1017-1058
MMIV.

http://www.vitaphone.org/history/isidore.html


Zeitun

http://www.zeitun-eg.org/


ECF Early Church Fathers Zeitun

http://www.zeitun-eg.org/ecfidx.htm




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35  And wisdom is justified by all her children.
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« Reply #50 on: June 04, 2008, 08:47:37 AM »

"If we want to do something but cannot, then before God, who knows our hearts, it is as if we have done it. This is true whether the intended action is good or bad." - St. Mark the Monk, On Those who Think They Are Made Righteous by Works, 16
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« Reply #51 on: June 06, 2008, 03:41:58 PM »

"Abraham, styled 'the friend,' was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God... On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him... For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith?" - St. Clement of Rome, 1 Corinthians, 10
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« Reply #52 on: June 18, 2008, 01:05:48 PM »

"He also said, 'The nearer a man draws to God, the more he sees himself a sinner. It was when Isaiah the prophet saw God, that he declared himself "a man of unclean lips."' (Is. 6:5)" - Sayings of the Desert Fathers, Matoes, 2
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« Reply #53 on: August 20, 2008, 11:18:50 AM »

1.  St. John Chrysostom’s thanksgiving for food (Hom. LX on Matth.  [from a monastic source?])
“Blessed God, who feedest me from my youth up, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency we may abound unto every good work in Christ Jesus our Lord; with whom be unto Thee glory, honor and might, with the Holy Spirit, forever. Amen. Glory to Thee, O Lord, glory to Thee, O Holy One, glory to Thee, O King, that Thou hast given us meat to make us glad. Fill us with the Holy Ghost, that we may be found well-pleasing before Thee, not being ashamed, when Thou renderest to every man according to his works.”

St. John Chrysostom's universal prayer (Hom. X on Col.)
I know a certain holy man who prayeth thus. He used to say nothing before these words, but thus, “We give Thee thanks for all Thy benefits bestowed upon us the unworthy, from the first day until the present, for what we know, and what we know not, for the seen, for the unseen, for those in deed, those in word, those with our wills, those against our wills, for all that have been bestowed upon the unworthy, even us; for tribulations, for refreshments, for hell, for punishment, for the kingdom of heaven. We beseech Thee to keep our soul holy, having a pure conscience; an end worthy of thy lovingkindness. Thou that lovedst us so as to give Thy Only-Begotten for us, grant us to become worthy of Thy love; give us wisdom in Thy word, and in Thy fear. Only-Begotten Christ, inspire the strength that is from Thee. Thou that gavest The Only-Begotten for us, and hast sent Thy Holy Spirit for the remission of our sins, if in aught we have wilfully or unwillingly transgressed, pardon, and impute it not. Remember all that call upon Thy Name in truth; remember all that wish us well, or the contrary, for we are all men.” Then having added the Prayer of the Faithful, he there ended; having made that prayer, as a certain crowning part, and a binding together for all.

St. John Chrysostom's prayer on leaving one's home
Gretser ... refers to St. Chrys. Catech. ii. fin., where he bids every one on leaving his house cross himself, saying, “I renounce thee, Satan, and thy pomp, and thy angels, and I place myself with thee, O Christ.” St. Cyr. Cat. iv. 10 also connects the Invocation of His Name with the Sign. St. Cyprian, Test. ii. 21, quotes Rev. xiv. 1, so as to imply this connection.

These are all from the the NPNF at CCEL.
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« Reply #54 on: November 02, 2008, 05:14:29 AM »

"But, beloved, I am persuaded better things of you, and things that accompany salvation. For it is not accordant with the righteousness of God to forget good works, and the fact that you have ministered and do minister to the Saints for His name's sake, and to remember sins only. The Apostle James also, knowing that the baptized can be tempted, and fall of their own free choice, says: 'Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.' ...God created us with free will, and we are not forced by necessity either to virtue or to vice. Otherwise, if there be necessity, there is no crown. As in good works it is God who brings them to perfection, for it is not of him that willeth, nor of him that runneth, but of God that pitieth and gives us help that we may be able to reach the goal." - St. Jerome, Against Jovinianus, 2, 3
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« Reply #55 on: November 05, 2008, 11:03:25 PM »

"It is fitting, then, not only to be called Christians, but to be so in reality: as some indeed give one the title of bishop, but do all things without him. Now such persons seem to me to be not possessed of a good conscience, seeing they are not stedfastly gathered together according to the commandment. It is fitting, then, not only to be called Christians, but to be so in reality. For it is not the being called so, but the being really so, that renders a man blessed. To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, 'Why call ye Me Lord, and do not the things which I say?' (Luke 6:46). For such persons seem to me not possessed of a good conscience, but to be simply dissemblers and hypocrites." - St. Ignatius, Epistle to the Magnesians, 4
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« Reply #56 on: June 04, 2009, 04:08:44 PM »


"Let no one deceive you, monk, with the notion that you can be saved while a slave to sensual pleasure and self-esteem."
-Saint Maximos the confessor

I guess the "before the 6th century" part wasn't that strict in principle.  Tongue
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« Reply #57 on: June 04, 2009, 04:12:02 PM »


Didn't Tertullian fall into paganism?

Ummm. He fell into schism and heresy (Montanism). But not Paganism.
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« Reply #58 on: June 04, 2009, 05:59:04 PM »


"Let no one deceive you, monk, with the notion that you can be saved while a slave to sensual pleasure and self-esteem."
-Saint Maximos the confessor

I guess the "before the 6th century" part wasn't that strict in principle.  Tongue
To what are you referring?  What do you mean by the "'before the 6th century' part"?
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« Reply #59 on: June 04, 2009, 06:25:01 PM »


"Let no one deceive you, monk, with the notion that you can be saved while a slave to sensual pleasure and self-esteem."
-Saint Maximos the confessor

I guess the "before the 6th century" part wasn't that strict in principle.  Tongue
To what are you referring?  What do you mean by the "'before the 6th century' part"?


Considering that there now is a Modern Church Fathers section I thought I would start an Early Church Fathers section. I think it best to try to restrict the quotes to before the 6th Century.
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« Reply #60 on: October 29, 2009, 04:18:44 AM »

"It is a great evil that a man should be condemned by his own mouth. Truly, if each one shall give account for an idle word, (Matt. 12:36) how much more for words of impurity and shame? For words uttered hastily are far worse than idle words. If, therefore, an account is demanded for an idle word, how much more will punishment be exacted for impious language?" - St. Ambrose of Milan
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« Reply #61 on: February 11, 2010, 11:26:13 PM »

Thread dedicated to the Divine Wisdom of

Saint Basil the Great

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« Reply #62 on: February 11, 2010, 11:26:27 PM »

The love of God is not taught

The love of God is not taught. No one has taught us to enjoy the light or to be attached to life more than anything else. And no one has taught us to love the two people who brought us into the world and educated us. Which is all the more reason to believe that we did not learn to love God as a result of outside instruction. In the very nature of every human being has been sown the seed of the ability to love. You and I ought to welcome this seed, cultivate it carefully, nourish it attentively and foster its growth by going to the school of God's commandments with help of His grace.
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« Reply #63 on: February 11, 2010, 11:27:06 PM »

From St. Basil the Great (The Nicene and Post-Nicene Fathers: Second Series Vol. VIII; Eerdmans pg. 212):
 
"…if, to me, “to live is Christ” (Phil. 1:21), truly my words ought to be about Christ, my every thought and deed ought to depend upon His commandments, and my soul to be fashioned after His."
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« Reply #64 on: February 11, 2010, 11:27:30 PM »

From St. Basil the Great (The Nicene and Post-Nicene Fathers: Second Series Vol. VIII; Eerdmans pg. 34):
 
"It is not he who begins well who is perfect. It is he who ends well who is approved in God’s sight."
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« Reply #65 on: February 11, 2010, 11:29:54 PM »

Thread dedicated to the Divine Wisdom of

St John Chrysostom



Most holy St John Chrysostom, intercede with your prayers to God, four our enlightenment and salvation!

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« Reply #66 on: February 11, 2010, 11:30:39 PM »

Leading others to Christ
by St. John Chrysostom

Nothing is more frigid than a Christian who does not care about the salvation of others. You cannot plead the excuse of poverty here; the widow who gave her two mites will stand to accuse you. Peter said, “Silver or gold I have none.” Paul was so poor he often went hungry, lacking the necessary food. You cannot allege lack of education or preparation. They were unlearned men. You cannot plead infirmity. Timothy was often laid low by sickness and the Apostle had to counsel him to take a little wine for his stomach. Every one can profit his neighbor if he will do what he can.

Do not say, It is impossible for me to lead others to the faith. If you are a Christian, it is impossible for it not to be so. The natural properties of things cannot be denied. This witnessing to others is part of the very nature of being a Christian. It would be easier for the sun to cease to shine and give forth heat than for a Christian not to send forth light; easier for the light to be darkness than for this to be so.

~ Excerpt taken from the book: Daily Readings From The Writings of St. John Chrysostom

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« Reply #67 on: February 11, 2010, 11:32:06 PM »

Almsgiving

Seest thou that a failure in almsgiving is enough to cast a man into hell fire? For where will he avail who does not give alms? Dost thou fast every day? So also did those virgins, but it availed them nothing. Dost thou pray? What of that? prayer without almsgiving is unfruitful, without that all things are unclean and unprofitable. The better part of virtue is destroyed. 'He that loveth not his brother,' it is said, 'knoweth not God' (1 John. 4:8 ). And how dost thou love him, when thou dost not even impart to him of these poor worthless things? "
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« Reply #68 on: February 11, 2010, 11:32:30 PM »

Do not Scandalise

Accordingly, dearly beloved, let us do everything for the purpose of giving glory to our Lord, and let us not be an occasion of scandal to anybody. This after all, is the unfailing lesson given us by the whole world’s teacher, blessed Paul, as for example when he says, “If food is a source of scandal to my brother, let me never till the end of time touch meat again;” and again, “By sinning against your brothers in this way through bruising your tender conscience, you sin against Christ.”

A stern admonition that, entailing a heavy condemnation. In other words, he is saying, don’t think the harm will be inflicted solely on one person: it passes on to Christ himself, who for that person was crucified. So if the Lord was not swayed from being crucified for him, would you not make every effort to avoid giving him any occasion for scandal? You will find Paul giving this advice everywhere to his disciples; it is, after all, the factor that keeps our life together. Hence he uses these words in writing in another letter: “Let each of you consider not your own concerns but the concerns of others;” and again in another place: “Everything is lawful for me, but not everything edifies others.” Do you see the apostolic attitude? Even repercussion for myself on that account, yet to avoid interfering with my neighbor’s spiritual progress I would not presume to behave like that. Do you see the soul full of loving concern- how he has no eye at all for his own interests, but shows us in every way that the greatest virtue consists in taking great care for our neighbor’s spiritual progress.

Taken from the Book: Daily Reading from the Writings of St. John Chyrsostom
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« Reply #69 on: February 11, 2010, 11:33:58 PM »

Thread dedicated to the Divine Wisdom of

St John of Climacus





Know, beloved, that the valleys shall abound with wheat and spiritual fruit. This valley is a soul low and humble among the mountains, that is, it is filled with labours and virtues, and always remains unhaughty and steadfast."

~ St. John Climacus "The Ladder of Divine Ascent" (Step 25)
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« Reply #70 on: February 11, 2010, 11:46:51 PM »

The True Adornment of a Lady
by St. John Chrysostom

Do you wish to adorn your face?

Do not do so with gems but with piety and modesty; thus adorned, a man will find your appearance more pleasing to behold. For that other kind of adornment generally arouses suspicions which give rise to jealousy, enmity, strife, and quarrels. For there is nothing more disgusting than a suspiciously beautiful face.

But the adornment which comes from almsgiving and modesty drives out all wicked suspicion and draws your husband to you with greater strength than any chain. For natural beauty does not make a face become beautiful as much as does the disposition of him who beholds it, and nothing is more likely to produce this disposition than modesty and piety.

Hence, even if a woman be beautiful but her husband hates her, she will appear to him as the ugliest of women; if a woman does not happen to be comely but she pleases her husband, he will find her the fairest of women. Judgments are made not in the light of the nature of what is seen but in the light of the disposition of those who see it.

Adorn your face, therefore, with modesty, piety, almsgiving, benevolence, love, kindliness towards your husband, reasonableness, mildness, and forbearance. These are the pigments of virtue; by these you draw not men but angels to you as your lovers; for these you have God Himself to praise you. When God shall approve of you, He will win over your husband to you in every way; for if wisdom illumines the face of man, much more does virtue make the face of a woman shine forth.

~ Excerpt taken from the book: Daily Readings from the Writings of St. John Chyrsostom
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« Reply #71 on: February 11, 2010, 11:47:56 PM »

St John Chrysostom’s Homily 2,

‘On Remembering the Dead’:

If, in setting out for any foreign country or city we are in need of guides, then how much shall we need helpers and guides in order to pass unhindered past the elders, the powers, the governors of the air, the persecutors, the chief
collectors! For this reason, the soul, flying away from the body, often ascends and descends, fears and trembles. The awareness of sins always torments us, all the more at that hour when we shall have to be conducted to those trials and that frightful judgement place. (pp. 236-7)
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« Reply #72 on: February 12, 2010, 12:06:09 AM »

Does this belong in the prayer forum?
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« Reply #73 on: February 12, 2010, 12:13:34 AM »

Does this belong in the prayer forum?

In my opinion, yes. When we read the "words of the patristic saints" we are effectively also praying ... there are many who are using this Forum who need these "prayers" and especially if these are read daily many of those who seek prayers from others will find that in reading and absorbing the words of the Saints will receive divine nourishment ...

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« Reply #74 on: February 12, 2010, 12:15:46 AM »

Does this belong in the prayer forum?

In my opinion, yes. When we read the "words of the patristic saints" we are effectively also praying ... there are many who are using this Forum who need these "prayers" and especially if these are read daily many of those who seek prayers from others will find that in reading and absorbing the words of the Saints will receive divine nourishment ...

I'm pretty sure I could think of a few quotes by St. John which aren't exactly conducive to a prayerful attitude... for all his reputation for being "pastorally sensitive," he could get quite feisty ya know Wink
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« Reply #75 on: February 12, 2010, 12:48:15 AM »

True Poverty and True Riches

“Lament not therefore thy poverty, but thyself who are so [carnally] minded, yea rather, lament not thyself, but reform thee; and seek not for money, but pursue that which maketh men of more cheerful countenance than great hoards of money, philosophy (Christian practice) and virtue. For where indeed these are, there is no harm in poverty; and where these are not there is no good in money.”
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« Reply #76 on: February 12, 2010, 12:49:08 AM »

Almsgiving

Seest thou that a failure in almsgiving is enough to cast a man into hell fire? For where will he avail who does not give alms? Dost thou fast every day? So also did those virgins, but it availed them nothing. Dost thou pray? What of that? prayer without almsgiving is unfruitful, without that all things are unclean and unprofitable. The better part of virtue is destroyed. 'He that loveth not his brother,' it is said, 'knoweth not God' (1 John. 4:8 ). And how dost thou love him, when thou dost not even impart to him of these poor worthless things? "

~ St. John Chrysostom
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« Reply #77 on: February 12, 2010, 12:49:43 AM »

On Repentance

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

What then is the medicine of Repentance and how is it made up?

First, of the condemnation of our own sins; “For” (it is said) “mine iniquity have I not hid” ( Ps. xxxii. 5 ); and again, “I will confess against myself my lawlessness unto the Lord, and Thou forgavest the iniquity of my heart.” And “Declare thou at the first thy sins, that thou mayest be justified.” ( Isa. xliii. 26.) And, “The righteous man is an accuser of himself at the first speaking.” ( Prov. xviii. 17 .)

Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if thou confess thy sin as one ought to confess, the soul is humbled. For conscience turning it on itself causeth it to be subdued.

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” ( Ps. li. 17.) For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself riseth not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” ( Ps. vi. 6.) And again, “For I have eaten ashes as it were bread, and mingled my drink with weeping.” ( Ps. cii. 9.)

And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians’ helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. ...

Next not being angry with any one, not bearing malice; the forgiving all their trespasses. For, it is said, “Man retaineth wrath against man, and yet seeketh healing from the Lord.” ( Ecclus. xxviii. 3.) “Forgive that ye may be forgiven.” ( Mark xi. 25.)

Also, the converting our brethren from their wandering. For, it is said, “Go thou, and convert thy brethren, that thy sins may be forgiven thee.” And from one’s being in close relations with the priests, “and if,” it is said, “a man hath committed sins it shall be forgiven him.” ( Jas. v. 15.) To stand forward in defense of those who are wronged. Not to retain anger: to bear all things meekly.

--Excerpt from Homily on Hebrews VI
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« Reply #78 on: February 12, 2010, 12:50:08 AM »

Five ways of Repentance

Do you wish that I shall speak of the ways of repentance? They are many, and various, and different, and all lead to heaven.

I. The first way of repentance is condemnation of sins. “Declare thou first thy sins that thou mayest be justified.” Wherefore also the prophet said “ I said, I will speak out, my transgression to the Lord, and thou remittedst the iniquity of my heart.” Condemn thyself therefore for thy sins. This is enough for the Master by way of self-defense. For he who condemns his sins, is slower to fall into them again. Awake thy conscience, that inward accuser, in order that thou mayest have no accuser at the judgment seat of the Lord.

II. This is one way of repentance, the best; and there is another not less than this: not to bear a grudge against thine enemies to overcome anger, to forgive the sins of our fellow-servants. For so will those which have been done against the master be forgiven us. See the second expiation of sins: “For if ye forgive” saith he, “your debtors, your Heavenly Father will also forgive you.”

III. Dost thou wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from the bottom of the heart. Hast thou not seen that widow, how she persuaded the shameless judge? But thou hast a gentle Master, both tender, and kind. She asked, against her adversaries, but thou dost not ask against thine adversaries, but on behalf of thine own salvation.

IV. And if thou wouldest learn a fourth way, I will say almsgiving. For this has a great power and unspeakable. For Daniel saith to Nebuchadnezzar when he had come to all kinds of evil, and had entered upon all impiety, “O King let my counsel be acceptable unto thee, redeem thy sins by almsgiving and thine iniquities by compassion on the poor.” What could be compared with this loving-kindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with him he has come into conflict with if he will show kindness to his own fellow-servants.

V. And modesty, and humility, not less than all words spoken, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds, in sight of all, bringing forward his humility, and laying aside the heavy burden of his sins.

See we have shown five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbors’ sins, thirdly that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility.

Do not thou then be lazy; but walk in all these day by day. For the ways are easy, nor canst thou plead poverty. And even if thou livest poorer than all, thou art able to leave thine anger, and be humble, and to pray fervently, and to condemn sins, and thy poverty is in no way a hindrance. And why do I speak thus, when not even in that way of repentance in which it is possible to spend money (I speak of almsgiving), not even there is poverty any hindrance to us from obeying the command? The widow who spent the two mites is a proof.

Having learned then the healing of our wounds, let us constantly apply these medicines, in order that we may return to health and enjoy the sacred table with assurance; and with much glory, reach Christ the king of glory, and attain to everlasting good by the grace, and compassion, and loving-kindness of our Lord Jesus Christ, by whom and with whom be glory, power, honor, to the Father, together with the all holy, and good and quickening Spirit, now and always and for ever and ever. Amen.

~ from the Homily Concerning the Power of Demons, HomilyII
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« Reply #79 on: February 12, 2010, 01:59:54 AM »

NOOOOO - this is HORRID WHAT HAS THIS MODERATOR DONE?HuhHuhHuh
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« Reply #80 on: February 12, 2010, 02:30:08 AM »

NOOOOO - this is HORRID WHAT HAS THIS MODERATOR DONE?HuhHuhHuh
Would you like to speak to me via private message or report my decision to the moderator team (using the "Report to Moderator" function at the bottom of each post)?  That's the proper way to question moderatorial actions.  If you don't like what I did, please don't argue with it in public.

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« Reply #81 on: February 12, 2010, 02:39:27 AM »

NOOOOO - this is HORRID WHAT HAS THIS MODERATOR DONE?HuhHuhHuh
Would you like to speak to me via private message or report my decision to the moderator team (using the "Report to Moderator" function at the bottom of each post)?  That's the proper way to question moderatorial actions.  If you don't like what I did, please don't argue with it in public.

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Im not arguing with you .... I was shocked at the collective dumping of the different posts ... now, there is no "neatness" in presentation and association with which saint each post is. Second, I am not going to report you??? Why would I do that?
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« Reply #82 on: February 12, 2010, 02:46:37 AM »

This is actually a good thing.  By putting it here, it gets preserved in a sticky thread, which means that it's not going to disappear after a while of no one posting in it.  It will stay toward the top of the Faith Issues forum, where it will be accessible and visible.  This thread gets a lot of people clicking on it.  if it had remained in the Prayer forum, it would have been out of sight within a couple of weeks.

Also, it just fits here.  This is the thread for early patristic quotes.  The Prayer forum is for actual prayer requests.
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« Reply #83 on: February 12, 2010, 02:50:45 AM »

This is actually a good thing.  By putting it here, it gets preserved in a sticky thread, which means that it's not going to disappear after a while of no one posting in it.  It will stay toward the top of the Faith Issues forum, where it will be accessible and visible.  This thread gets a lot of people clicking on it.  if it had remained in the Prayer forum, it would have been out of sight within a couple of weeks.

Also, it just fits here.  This is the thread for early patristic quotes.  The Prayer forum is for actual prayer requests.

Fair enough, the only problem is that the quotes do not stick to the theme of the saint (ie St Basil the Great and then a list of HIS quotes) ... plus the pictures I posted were for the start of a thread now they are just muddled in amongst ... whatever you guys want. I just like more compact threads ...
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« Reply #84 on: February 16, 2010, 01:48:40 PM »

To lag in the fight at the very outset of the struggle and thereby furnish a token of our coming slaughter is a very hateful and dangerous thing. A firm beginning will certainly be useful for us when we later grow slack. A soul that is strong at first but then relaxes is spurred on by the memory of its former zeal, and in this way, new wings are often obtained.
(St. John Klimakos, The Ladder, Step 1 v11)

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« Reply #85 on: February 20, 2010, 04:49:30 PM »

"The athlete of Christ who is duly fighting His battles must tear out by the roots the motions of anger. The perfect medicine for the disease is that first of all we must be convinced that in no circumstances, from either just or unjust cause, is it right for us to be angry."

    —Saint John Cassian

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« Reply #86 on: February 20, 2010, 07:14:58 PM »

St Leo the Great - Admonitions. Found here:http://www.ccel.org/ccel/schaff/npnf212.iii.iv.iv.ii.html

Chapter II. How the poor and the rich should be admonished.
Chapter III. How the joyful and the sad are to be admonished.
Chapter IV. How subjects and prelates are to be admonished.
Chapter V. How servants and masters are to be admonished.
Chapter VI. How the wise and the dull are to be admonished.
Chapter VII. How the impudent and bashful are to be admonished.
Chapter VIII. How the forward and the faint-hearted are to be admonished.
Chapter IX. How the impatient and the patient are to be admonished.
Chapter X. How the kindly-disposed and the envious are to be admonished.
Chapter XI. How the simple and the crafty are to be admonished.
Chapter XII. How the whole and the sick are to be admonished.
Chapter XIII. How those who fear scourges and those who contemn them are to be admonished.
Chapter XIV. How the silent and the talkative are to be admonished.
Chapter XV. How the slothful and the hasty are to be admonished.
Chapter XVI. How the meek and the passionate are to be admonished.
Chapter XVII. How the humble and the haughty are to be admonished.
Chapter XVIII. How the obstinate and the fickle are to be admonished.
Chapter XIX. How those who use food intemperately and those who use it sparingly are to be admonished.
Chapter XX. How to be admonished are those who give away what is their own, and those who seize what belongs to others.
Chapter XXI. How those are to be admonished who desire not the things of others, but keep their own; and those who give of their own, yet seize on those of others.
Chapter XXII. How those that are at variance and those that are at peace are to be admonished
Chapter XXIII. How sowers of strifes and peacemakers are to be admonished.
Chapter XXIV. How the rude in sacred learning, and those who are learned but not humble, are to be admonished.
Chapter XXV. How those are to be admonished who decline the office of preaching out of too great humility, and those who seize on it with precipitate haste.
 Chapter XXVI. How those are to be admonished with whom everything succeeds according to their wish, and those with whom nothing does.
Chapter XXVII. How the married and the single are to be admonished.
Chapter XXVIII. How those are to be admonished who have had experience of the sins of the flesh, and those who have not.
Chapter XXIX. How they are to be admonished who lament sins of deed, and those who lament only sins of thought.
Chapter XXX. How those are to be admonished who abstain not from the sins which they bewail, and those who, abstaining from them, bewail them not.
Chapter XXXI. How those are to be admonished who praise the unlawful things of which they are conscious, and those who while condemning them, in no wise guard against them.
 Chapter XXXII. How those are to be admonished who sin from sudden impulse and those who sin deliberately.
Chapter XXXIII. How those are to be admonished who commit very small but frequent faults, and those who, while avoiding such as are very small, are sometimes plunged in such as are grievous.
Chapter XXXIV. How those are to be admonished who do not even begin good things, and those who do not finish them when begun.
Chapter XXXV. How those are to be admonished who do bad things secretly and good things openly, and those who do contrariwise.
Chapter XXXVI. Concerning the exhortation to be addressed many at once, that It may so aid the virtues of each among them that vices contrary to such virtues may not grow up through it.
Chapter XXXVII. Of the exhortation to be applied to one person, who labours under contrary passions.
Chapter XXXVIII. That sometimes lighter vices are to be left alone, that more grievous ones may be removed.
Chapter XXXIX. That deep things ought not to be preached at all to weak souls.
Chapter XL. Of the work and the voice of preaching. But in the midst of these things we are brought back by the earnest desire of charity to what we have already said above;
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« Reply #87 on: April 24, 2010, 01:27:06 AM »

"Unless a man gives himself entirely to the Cross, in a spirit of humility and self-abasement; unless he casts himself down to be trampled underfoot by all and despised, accepting injustice, contempt and mocker; unless he undergoes all these things with joy for the sake of the Lord, not claiming any kind of human reward whatsoever--glory or honour or pleasures of food and drink and clothing--he cannot become a true Christian." - St. Mark the Monk (quoted in Met. Kallistos [Ware], The Orthodox Way, p. 173)
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« Reply #88 on: April 28, 2010, 08:56:18 PM »

Quote
This practical life then, which as has been said rests on a double system, is distributed among many different professions and interests. For some make it their whole purpose to aim at the secrecy of an anchorite and purity of heart, as we know that in the past Elijah and Elisha, and in our own day the blessed Antony and others who followed with the same object, were joined most closely to God by the silence of solitude. Some have given all their efforts and interests towards the system of the brethren and the watchful care of the Cœnobium; as we remember that recently Abbot John, who presided over a big monastery in the neighbourhood of the city Thmuis, and some other men of like merits were eminent with the signs of Apostles. Some are pleased with the kindly service of the guest house and reception, by which in the past the patriarch Abraham and Lot pleased the Lord, and recently the blessed Macarius, a man of singular courtesy and patience who presided over the guest house at Alexandria in such a way as to be considered inferior to none of those who aimed at the retirement of the desert. Some choose the care of the sick, others devote themselves to intercession, which is offered up for the oppressed and afflicted, or give themselves up to teaching, or give alms to the poor, and flourish among men of excellence and renown, by reason of their love and goodness.

Wherefore it is good and profitable for each one to endeavour with all his might and main to attain perfection in the work that has been begun, according to the line which he has chosen as the grace which he has received; and while he praises and admires the virtues of others, not to swerve from his own line which he has once for all chosen, as he knows that, as the Apostle says, the body of the Church indeed is one, but the members many, and that it has “gifts differing according to the grace which is given us, whether prophecy, according to the proportion of the faith, whether ministry, in ministering, or he that teaches, in doctrine, or he that exhorts in exhortation, he that gives, in simplicity, he that rules, with carefulness, he that shows mercy, with cheerfulness.” (Rom. 12:4-8) For no members can claim the offices of other members, because the eyes cannot perform the duties of the hands, nor the nostrils of the ears. And so not all are Apostles, not all prophets, not all doctors, not all have the gifts of healing, not all speak with tongues, not all interpret. (1 Cor. 12:28) - Abbot Nesteros (found in: St. John Cassian, Conferences, 14, 4-5)
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« Reply #89 on: November 04, 2010, 10:11:21 PM »

greetings in that Divine and Most Precious Name of Our Lord and Savior Jesus Christ!

Quote
The presiding ministers of the "mystery of godliness"(1) have need of a system in their instructions, in order that the Church may be replenished by the accession of such as should be saved(2) , through the teaching of the word of Faith being brought home to the hearing of unbelievers. Not that the same method of instruction will be suitable in the case of all who approach the word. The catechism must be adapted to the diversities of their religious worship; with an eye, indeed, to the one aim and end of the system, but not using the same method of preparation in each individual case. The Judaizer has been preoccupied with one set of notions, one conversant with Hellenism, with others; while the Anomoean, and the Manichee, with the followers of Marcion(3) , Valentinus, and Basilides(4) , and the rest on the list of those who have wandered into heresy, each of them being prepossessed with their peculiar notions, necessitate a special controversy with their several. opinions. The method of recovery must be adapted to the form of the disease. You will not by the same means cure the polytheism of the Greek, and the unbelief of the Jew as to the Only-begotten God: nor as regards those who have wandered into heresy will you, by the same arguments in each case, upset their misleading romances as to the tenets of the Faith. No one could set Sabellius(5) right by the same instruction as would benefit the Anomoean(6) . The controversy with the Manichee is profitless against the Jew(7) . It is necessary, therefore, as I have said, to regard the opinions which the persons have taken up, and to frame your argument in accordance with the error into which each has fallen, by advancing in each discussion certain principles and reasonable propositions, that thus, through what is agreed upon on both sides, the truth may conclusively be brought to light. When, then, a discussion is held with one of those who favour Greek ideas, it would be well to make the ascertaining of this the commencement of the reasoning, i.e. whether he presupposes the existence of a God, or concurs with the atheistic view. Should he say there is no God, then, from the consideration of the skilful and wise economy of the Universe he will be brought to acknowledge that there is a certain overmastering power manifested through these channels. If, on the other hand, he should have no doubt as to the existence of Deity, but should be inclined to entertain the presumption of a plurality of Gods, then we will adopt against him some such train of reasoning as this: "does he think Deity is perfect or defective?" and if, as is likely, he bears testimony to the perfection in the Divine nature, then we will demand of him to grant a perfection throughout in everything that is observable in that divinity, in order that Deity may not be regarded as a mixture of opposites, defect and perfection. But whether as respects power, or the conception of goodness, or wisdom and imperishability and eternal existence, or any other notion besides suitable to the nature of Deity, that is found to lie close to the subject of our contemplation, in all he will agree that perfection is the idea to be entertained of the Divine nature, as being a just inference from these premises. If this, then, be granted us, it would not be difficult to bring round these scattered notions of a plurality of Gods to the acknowledgment of a unity of Deity. For if he admits that perfection is in every respect to be ascribed to the subject before us, though there is a plurality of these perfect things which are marked with the same character, he must be required by a logical necessity, either to point out the particularity in each of these things which present no distinctive variation, but are found always with the same marks, or, if (he cannot do that, and) the mind can grasp nothing in them in the way of particular, to give up the idea of any distinction. For if neither as regards "more and less" a person can detect a difference (in as much as the idea of perfection does not admit of it), nor as regards "worse" and "better" (for he cannot entertain a notion of Deity at all where the term "worse" is not got rid of), nor as regards "ancient" and "modern" (for what exists not for ever is foreign to the notion of Deity), but on the contrary the idea of Godhead is one and the same, no peculiarity being on any ground of reason to be discovered in any one point, it is an absolute necessity that the mistaken fancy of a plurality of Gods would be forced to the acknowledgment of a unity of Deity. For if goodness, and justice, and wisdom, and power may be equally predicated of it, then also imperishability and eternal existence, and every orthodox idea would be in the same way admitted. As then all distinctive difference in any aspect whatever has been gradually removed, it necessarily follows that together with it a plurality of Gods has been removed from his belief, the general identity bringing round conviction to the Unity. Gregory of Nyssa The Great Catechism


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