Whoever is experienced in the spiritual interpretation of Scripture knows that the simplest passage is of a significance equal to that of the most abstruse passage, and that both are directed to the salvation of man.
We ought to learn the virtues through practicing them, not merely through talking about them, so that by acquiring the habit of them we do not forget what is of benefit to us.
Such are the souls of the saints: they love their enemies more than themselves, and in this age and in the age to come they put their neighbor first in all things, even though because of his ill-will he may be their enemy.
We ought all of us always to give thanks to God for both the universal and the particular gifts of soul and body that He bestows on us. The universal gifts consist of the four elements and all that comes into being through them, as well as all the marvelous works of God mentioned in the divine Scriptures. The particular gifts consist of all that God has given to each individual. These include wealth, so that one can perform acts of charity; poverty, so that one can endure it with patience and gratitude; authority, so that one can exercise right judgment and establish virtue; obedience and service, so that one can more readily attain salvation of soul; health, so that one can assist those in need and undertake work worthy of God; sickness, so that one may earn the crown of patience; spiritual knowledge and strength, so that one may acquire virtue; weakness and ignorance, so that, turning one's back on worldly things, one may be under obedience in stillness and humility; unsought loss of goods and possessions, so that one may deliberately seek to be saved and may be helped when incapable of shedding all one's possessions or even of giving alms; ease and prosperity, so that one may voluntarily struggle and suffer to attain the virtues and thus become dispassionate and fit to save other souls; trials and hardship so that those who cannot eradicate their own will may be saved in spite of themselves, and those capable of joyful endurance may attain perfection.
It's difficult to be saved in the world amidst the seductions and the customs of this world that go counter to the Holy Church. Evil communications corrupt good manners (I Cor. 15:33). It's difficult to be saved in the midst of dissolute society. In the Holy Scriptures it is said, With the holy man wilt thou be holy, and with the innocent man wilt thou be innocent. And with the elect man wilt thou be elect, and with the perverse wilt thou be perverse (Ps. 17:25-6).
The road into the Kingdom of Heaven was made by the Lord Jesus Christ, and He was the first one who traveled it. The Bible teaches that only he who follows Jesus can reach His Kingdom. But how can one follow Him? Hear what our Savior says about this: Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me (Mark 8:34). The words whoever desires mean that Christ does not compel anyone to follow Him. He has no need of the unwilling ones, but He desires that each person freely follow Him. Consequently, only those who willingly choose the Savior's path reach the Kingdom of Heaven.
The right practice of abstinence is needful not only to the mortification of the flesh but also to the purification of the mind. For the mind then only keeps holy and spiritual fast when it rejects the food of error and the poison of falsehood.
For not only are spiritual riches and heavenly gifts received from God, but earthly and material possessions also proceed from His bounty, that He may be justified in requiring an account of those things which He has not so much put in our possession, as committed to our stewardship. God’s gifts, therefore, we must use properly and wisely, lest the material for good work should become an occasion for sin.
If we desire to acquire faith the foundation of all blessings, the door to God's mysteries, unflagging defeat of our enemies, the most necessary of all the virtues, the wings of prayer and the dwelling of God within the soul--we must endure every trial imposed by our enemies and by our many and various thoughts... if we forcibly triumph over the trials and temptations that befall us, it will not be we who are victorious, but Christ, Who is present in us through faith.
Nothing so abets our secret destruction as conceit and self-satisfaction, or so cuts us off from God and provokes our chastisement at the hands of other men as grumbling, or so disposes us to sin as a disorderly life and talkativeness.
Such are the souls of the saints: they love their enemies more than themselves, and in this age and in the age to come they put their neighbor first in all things, even though because of his ill-will he may be their enemy.
There is nothing more efficacious against the wiles of the devil, dearly beloved, than the kindness of forgiveness, and the bountifulness in charity, by means of which sin is either avoided or overcome.
Accordingly, a man will neither be puffed up through pride, nor cast down by despair, if he uses the good things divinely bestowed on him, to the glory of the Giver; withholding his desires from the things which he knows will hurt him. And so he that would preserve himself from the wickedness of envy, from the corruption of sensuality, from the unrest of anger, from the desire of revenge, will be purified by the sanctifying power of true abstinence, and will taste the joy of imperishable delights, so that by making spiritual use of them, he will learn to change earthly possessions into heavenly, not by storing what he has received, but by multiplying more and more that which he has been given.
Compunction comes when you consider how much you have grieved God Who is so good, so sweet, so merciful, so kind, and entirely full of love; Who was crucified and suffered everything for us. When you meditate on these things and other things the Lord has suffered, they bring compunction.
When a man has been sufficiently illumined, however, to perceive his own faults, he never ceases mourning for himself and for all men, seeing God’s great forbearance and what sins we in our wretchedness have committed and still persist in committing. As a result of this he becomes full of gratitude, not daring to condemn anyone, shamed by the profusion of God’s blessings and the multitude of our sins. Thereupon he joyfully renounces everything in his own will that is counter to God, and he watches over his own senses, so as to prevent them from doing anything beyond what is unavoidably needed.
Jesus Christ said that the Holy Spirit blows where it wills and you hear the sound of it, but cannot tell where it comes from and where it goes (Jn. 3:8). This means that a person cannot force the Holy Spirit to come to him or predict the time when He may decide to do so. You can only feel His touch when this happens. Indeed, the book of Acts states that when the Holy Apostles and other Christians received the gifts of the Holy Spirit, it was always unexpectedly. He seldom descends immediately on those beseeching Him but does so when it suits Him, as God, to do so. No one should attempt to foretell when or what gifts, if any, he will receive or to consider himself worthy of His descent! The Grace of the Holy Spirit is a gift of His endless mercy. And gifts by definition are given when it suits the giver, and only those deemed suitable by the giver.
