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.
During the time of one’s confession not only the person who makes his confession is judged, but the confessor as well. In the past, confessors were practical. They did not judge on the basis of the seriousness of a transgression, but rather on the intent. They did not concentrate so much on the sins being confessed as on thinking of how to treat the repentant person’s soul.
A certain brother asked the Abbot Poemen, saying, 'What am I to do, Father, for I am troubled in sadness?' The old man said to him, 'Look to no man for aught, condemn no man, disparage no man: and God shall give thee rest.'
A certain brother asked the Abbot Poemen, saying, 'What am I to do, Father, for I am troubled in sadness?' The old man said to him, 'Look to no man for aught, condemn no man, disparage no man: and God shall give thee rest.'
Many people have the virtue of humility in some circumstances. They then succumb to a supposed demand of their social stature or profession and, under the guise of ‘social necessity’ or ‘professionalism,’ become arrogant in other circumstances. This is much like mixing soil and water in a container. When the container is untouched and at rest, the soil will settle and the water will remain sweet. But if the container is agitated, then the water and the soil are mixed and become mud. The mud then dries, the water evaporates, and only soil is left. Thus only a person of true peace, incapable of agitation, can actually maintain humble virtue, meanwhile tolerating in himself any ostensibly worldly behavior.
Abba Theon ate vegetables, but only those that did not need to be cooked. They say that he used to go out of his cell at night and stay in the company of the wild animals, giving them drink from the water he had. Certainly one could see the tracks of antelopes and wild asses and gazelles and other animals near his hermitage. These creatures always gave him pleasure.
Every tribulation reveals the state of our will, whether it inclines to the right or to the left. An unexpected tribulation is called temptation, because it subjects a man to a test of his secret dispositions.
BROTHER: What are fasting and prayer? OLD MAN: Fasting is the subjugation of the body, prayer is converse with God, vigil is a war against Satan, abstinence is being weaned from meats, humility is the state of the first man, kneeling is the inclining of the body before the Judge, tears are the remembrance of sins, nakedness is our captivity which is caused by the transgression of the command, and service is constant supplication to and praise of God. BROTHER: Are these able to redeem the soul? OLD MAN: When internal things agree with external, and manifest humility appears in the hidden works which are from within, verily, a man shall be redeemed from the weight of the body.
In times of any sorrow, illness, poverty, need, disagreements, and any difficulty, it is better to spend less time in ruminating and talking to ourselves, and more often to turn to Christ our God and to his most pure Mother in prayer, even if it is only a brief one. Through that, the spirit of bitter despondency will be driven away, and the heart will be filled with joy and with hope in God.
Once when a hippopotamus was ravaging the neighboring countryside the fathers called on Abba Bes to help them. He stood at the place and waited and when he saw the beast, which was of enormous size, he commanded it not to ravage the countryside any more, saying, 'In the name of Jesus Christ, I order you not to ravage this countryside anymore.' The hippopotamus vanished completely from that district as if driven away by an angel.
A holy elder, seeing with his own eyes a certain brother fall into deep sin, not only did not judge him, but wept and said: 'He fell today; without doubt I will fall tomorrow. But he certainly will repent, whereas for myself, I am not so sure of this.'
If a man has some spiritual gift and feels compassion for those who do not have it, he preserves the gift because of his compassion. But a boastful man will lose it through succumbing to the temptations of boastfulness.
The spiritual discipline of fasting is a tool for shifting the focus away from us and toward the Lord and our brothers and sisters in whom we encounter Him each day. If we distort fasting into a private religious accomplishment to prove how holy we are, we would do better not to fast at all. That would simply be a way of serving ourselves instead of God and those who bear His image and likeness. In Lent, our focus must be set squarely on Christ and His living icons, not on us. The fundamental calling of the Christian life is to become like our Lord, Who offered Himself up for the salvation of the world purely out of love. If we are truly in communion with Him, then we too must offer up ourselves for our neighbors. And as He taught in the parable of the Good Samaritan, there are no limits on what it means to be a neighbor to anyone who is in need, regardless of nationality, culture, or anything else. Those who limit their concern for people according to such standards place serving the kingdoms of this world before fidelity to the Kingdom of God.
There is a sin which is always 'unto death' [1 Jn 5:16]; the sin which we have not repented. Even a saint's prayers will not be heard for the unrepented sin. The person who repents correctly does not imagine that his sins are cancelled through his own effort; but knows that through this effort he makes peace with God.
