Men will become proud, ungrateful, rejecting Divine law. Together with the falling away from life will be a weakening of moral life. There will be an exhaustion of good and an increase of evil.
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.
Labor to acquire meekness. Concerning the heavenly virtues, meekness and humility, the Lord Himself teaches us, saying: Learn of Me, for I am meek and humble in heart; and ye shall find rest unto your souls (Matt. 11:29). Learn not from angels, nor from men, but from Me, He says; that is, from the higher wisdom.
He who is afraid of God's punishment has a slave-like fear of God, and it is this that makes him refrain from evil: 'Out of fear of the Lord men shun evil' (Prov. 16:6. LXX)... through fear of what threatens us we sinners may be led to repent and may seek deliverance from our sins...The more a man struggles to do good, the more fear grows in him, until it shows him his slightest faults, those which he thought of as nothing while he was still in the darkness of ignorance. When fear in this way has become perfect, he himself becomes perfect through inward grief: he no longer desires to sin but, fearing the return of the passions, he remains in this pure fear invulnerable. As the psalm puts it, 'The fear of the Lord is pure, and endures for ever' (Ps. 19:9. LXX). The first kind of fear is not pure, for it arises in us because of our sins. But, independent of sin, the person who has been purified continues to feel fear, not because he sins, but because, being human, he is changeable and prone to evil. In his humility, the further he advances through the acquisition of the virtues, the more he fears. This is natural; for everyone who possesses wealth greatly fears loss, punishment, dishonor, and the consequent fall from his high estate...The sign of the first kind of fear is hatred of sin and anger towards it, like someone wounded by a wild beast. The sign of perfect fear is the love of virtue and the fear of relapsing, since no one is unalterable.
The Church is unity in Christ, the closest union with Christ of all who rightly believe on Him and love Him, and all their union is through Christ. Now the Church consists of both her earthly and heavenly parts, for the Son of God came to earth and became man that He might lead man into heaven and make him once again a citizen of paradise, returning to him his original condition of sinlessness and wholeness and uniting him unto Himself. This is accomplished by the action of divine grace granted through the Church, but effort is also required from man himself. God saves His fallen creature by His own love for him, but man's love for his Creator is also necessary and without it salvation is impossible for him. Striving toward God and cleaving unto the Lord by its humble love, the human soul obtains power to cleanse itself from sin and to strengthen itself for the struggle to full victory over sin.
In his concern for the salvation of souls, a pastor must remember that people also have physical needs which cry out for attention. One mustn’t preach the Gospel without showing love in action. At the same time, caution must be observed lest solicitude in meeting the physical needs of his neighbor swallow up the pastor’s attention altogether and serve to detract from his spiritual concerns. He must bear in mind the Apostle’s words: 'It is not reason that we should leave the word of God, and serve tables' (Acts 6:2). Everything must be directed towards acquiring the Kingdom of God and fulfilling Christ’s Gospel. True Christianity does not consist in intellectual abstract deliberations and teachings; rather, it is incarnate in life itself. Christ descended to earth not to instruct people in new forms of knowledge, but to call them to a new life. During our earthly life we prepare ourselves for eternity. The various circumstances and events of temporal life act to influence a man’s spiritual life. Those with strong characters are able to surmount the influence of their surroundings, while the weak give in to it. The strong in spirit are tempered by persecutions, while the weak fall. It is therefore necessary, insofar as possible, to create conditions in which as many people as possible can be spiritually formed.
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.
The more a man struggles to do good, the more fear grows in him, until it shows him his slightest faults, those which he thought of as nothing while he was still in the darkness of ignorance.
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.
All the pleasers of God are like the angels in their love and devotion. They, just as the angels, waged war against the dark forces, and became strengthened in love of God. All of the prophets of the Old Testament lived in such a struggle. Godlessness prevailed, the Law of God was forgotten. The world persecuted them because they interfered with its sinful life. They hid in the 'depths of the earth.' The world hated them. The prophet Isaiah was sawed in two by a wooden saw, the prophet Jeremiah was trampled in a swamp. And in such surroundings they stood fast in faith and devotion. All righteous ones were sorrowful in the world because they were strangers to the sinful world. All of the apostles suffered in one way or another. Righteous men left for the desert. What made them saints? Suffering? Not suffering alone makes saints, but striving towards God, love of God, and the labor of overcoming obstacles to holiness, which is the fruit of man's labor and the gift of the Holy Spirit.
Before us lie the paths of two thieves. Which path shall we take? The Cross of the Lord was to the Jews a stumbling block; to the Greeks - that is, to the pagans - it was foolishness: how could anyone bow down before an instrument of humiliation, an instrument of torture? They did not understand that by means of this instrument the Lord saved all mankind from the dominion of the devil, from the dominion of sin, from eternal perdition. For the Jews also, the Cross of the Lord was an offense; they wanted to see their messiah as a king of glory, as an earthly king who would exalt the Jewish race. The Cross on which Christ was crucified was for them a stumbling block; Christ’s crucifixion was perceived as an offense, as something senseless, and yet, as the holy Apostle Paul tells us, this stumbling block unto the Jews, this foolishness unto the Greeks is for us Christ the power of God, and the wisdom of God (I Cor. 1:24). What for some spelled perdition, for others became a source of salvation.
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.
Everything must be directed towards acquiring the Kingdom of God and fulfilling Christ's Gospel. True Christianity does not consist in intellectual abstract deliberations and teachings; rather, it is incarnate in life itself. Christ descended to earth not to instruct people in new forms of knowledge, but to call them to a new life. During our earthly life we prepare ourselves for eternity.
Mayest thou [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd [or shepherd with me] this sacred flock... gladdening us with a more perfect and clear illumination of the Holy Trinity, before Which thou standest.
Holiness is not simply righteousness, for which the righteous are rewarded with blessedness in the Kingdom of God; rather, it is such a height of righteousness that people are so filled with the grace of God that it flows from them even upon those who associate with them. Great is their blessedness, which proceeds from their direct contemplation of the glory of God. Being filled also with love for men, which proceeds from love of God, they are responsive to men's needs, and at their entreaties they act as mediators and intercessors for them before God.
