When you intend to do something and see that your thought is perturbed, and if after invoking God's Name it remains perturbed even by a hair's breadth, know from this that the action you mean to commit is from the evil one and refrain from commiting it. For nothing done with perturbation is pleasing to God.
Not only is it wonderful that He forgives us our sins, but also that He neither uncovers them nor does He make them stand forth clearly revealed. Nor does He force us to come forward and publicly proclaim our misdeeds, but He bids us to make our defense to Him alone and to confess our shins to Him. And yet, if any judge of a worldly tribunal were to tell some captured highwayman or grave robber to confess his crime and be excused from paying the penalty, this prisoner would with all
alacrity admit the truth and scorn the disgrace in his desire to go free. But this is not the case in baptism. God forgives our sins and does not force us to make a parade of them in the presence of others. He seeks one thing only: that he who benefits by the forgiveness may learn the greatness of the gift.
Give thanks to God for all things, because thanksgiving is intercession before God for our weakness. Judge yourself always and in everything as a sinner and as one seduced - and so God will not judge you; be humble in everything and you will receive grace.
For while the body is bowed to the ground the mouth babbles idly, and the mind wanders here and there through the house, through the market place, how can such a person say he has prayed before the face of God? He prays before the face of the Lord who contains his soul in every direction, and withdraws it from all that is earthly, and, thrusting aside every human reflection, raises it up towards heaven.
It is absolutely necessary that each Orthodox Christian have a knowledge of the content of his faith and its basic truths - the dogma of the Trinity, of Divine Love, the Incarnation, the saving death and Resurrection of the Savior, the future destiny of the world and of mankind, etc. These questions are not something distant and insignificant, rather they are vital and important to us, for the whole meaning of life hangs upon their answers. All these questions coalesce in one: is there a God and Who is He? These are questions of singular importance even for people who barely believe. For truly believing people, to know about God is to know what He means to us and what His will is concerning all of us. This is the basic, most important and precious knowledge in life. In fact, Orthodox life itself is defined first of all by the knowledge of God. The Lord Himself, while praying to His Father, said: 'This is eternal life, that they know You, the One True God and the One Whom You sent...' From all this, we see that the knowledge of God is our direct Christian duty, and the way to it, in addition to the study of theology, is the contemplation of God. Contemplation of God is the description of the spiritual mood in which man intentionally introduces into, maintains in his conscience, the thought of God, of His highest properties, the matter of our salvation and of our eternal future, etc. Such contemplation of God is especially loved by our Orthodox ascetics, but, unfortunately, it is not familiar to most of us. The knowledge of God is not, however, the mere rational acceptance and remembrance of our Orthodox Christian teaching of faith and life. Christianity is a living life, an experience of the human heart, and therefore it is accepted by people unequally. The more a person has experienced the truths and commandments of his faith in his personal life, in the inner experience of inner struggle and striving to live according to God’s Gospel, the deeper does he assimilate Christianity. Conversely, if a person treats his faith dryly, with external formalism, and is not guided by the appeals of Christ’s Gospel in his personal life, he will not accept Christianity into his soul and heart, and the profound content of the truths of Christ’s faith will remain alien to him.
When an archer desires to shoot his arrows successfully, he first takes great pains over his posture and aligns himself accurately with his mark. It should be the same for you who are about to shoot the head of the wicked devil. Let us be concerned first for the good order of sensations and then for the good posture of inner thoughts.
Even if we have innumerable virtues, the plague of vainglory is capable of destroying them all. If, then, we desire praises let us seek those which come from God.
While warning our children of the necessity of protecting themselves from social phenomena and habits which might attract them into the sin of our times, we beg them to look for direction in their lives and not to the evil of perverted, faithless humanity, but to that Light of the World which we have in the holy Church. The stronger the evil surrounding us, the more we must oppose to it the power of good by strengthening and developing our life in the Church and by practicing acts of love. Orthodox families must make an effort to form circles of acquaintances and friends from among the people of their own faith and culture, united around their parish church and the grace-filled life of the Church.
He that wears the purple, laying aside his pomp, stands begging of the saints to be his patrons with God; and he that wears the diadem begs the Tent-maker and the Fisherman as patrons, even though they be dead.
To be here in church is the source of all blessings. When they leave here, it seems that a husband is more respectful to his wife and a wife is more kind to her husband, since it is not the physical beauty of the body that makes a wife loving, but the virtue of the soul, not cosmetics and beauty aids, not gold and rich clothing, but chastity, meekness, and constant fear of God. This spiritual beauty nowhere develops to such an extent as in this wonderful and divine place (church), where the apostles and prophets wash away, reform, and cleanse old sin and bring forth the brightness of youth; where they extinguish every stain, every blemish, every defilement of our soul .... Let us try, husbands and wives, to rejoice in our inner beauty.
My brother, the passions are afflictions; and so the Lord does not excommunicate us because of them, but He says: 'Call upon me in the time of affliction; and I will deliver thee, and thou shalt glorify me'. Therefore, when beset by any kind of passion, there is nothing more useful than to call upon the Name of God. All we can do, weak as we are, is to flee for refuge to the Name of Jesus. For the passions, being demons, retreat if this Name is invoked.
Dearly beloved, had marriage or the raising of children been likely to prove a stumbling block on the way to virtue, the Creator of all would not have introduced marriage into our life lest it prove our undoing in difficult times and through severe problems. Since, however, family life not only offers us no obstacle to wisdom in God's eyes as long as we are prepared to be on our guard, but even brings us much encouragement and calms the tumult of our natural tendencies, not allowing the billows to surge but constantly ensuring that the ship dock safely in the harbor, consequently He granted the human race the consolation that comes from this source...
The dread Mysteries, full of such great salvation, which are celebrated at every Liturgy, are also called a Thanksgiving [Eucharistia] because they are the remembrance of many benefits, and they signify the culmination of God's Providence towards us, and in every way cause us to be thankful to Him.
They (namely the Apostles) have not handed down everything in writing, but have also delivered many things in unwritten form. The former and the latter are equally trustworthy, and so we also consider the [unwritten] Tradition of the Church to be trustworthy. Is it Tradition? Seek no further.
When we live according to the moral principles of our faith, those around us may respond in three possible ways. First, they may be so impressed by the example of our goodness, and so envious of the joy which it brings, that they want to join us and become like us. That is the response which we most earnestly desire. Second, they may be indifferent to us, because they are so bound up with their own selfish cares and concerns; although their eyes may perceive our way of life, their hearts are blind, so we are unable to stir them. Third, they may react against us, feeling threatened by our example and even angry with us; thus they will cling even more firmly to their material possessions and selfish ambitions, and slander us at every opportunity. Naturally, we dread this third type of reaction, because we want to live in peace with our neighbors, regardless of their personal beliefs and values. But if no one reacts to us in this way, we must wonder whether we are truly fulfilling the commandments of Christ.
