There are three things that move us to the good: natural tendencies, the holy Powers, good choice. The natural tendencies - as, for instance, when what we wish men would do for us, we likewise do for them; or, when we see someone in sore straits, we then naturally have pity. The holy Powers - as when moved to some fine deed, we experience their good assistance and prosper. Good choice - when, for example, discerning good from evil, we choose the good.
Do not lend your ear to the tongue of the slanderer, nor your tongue to the ear of him who likes malicious talk, speaking or listening with enjoyment to words against one's neighbor. Cut yourself off from them, lest you fall away from love of God and find yourself exiled from eternal life.
The one who through asceticism and contemplation has known how to dig in himself the wells of virtue and knowledge as did the patriarchs will find Christ within as the spring of life. Wisdom bids us to drink from it, saying, 'Drink waters from your own vessels and from your own springs'. If we do this we shall discover that His treasures are present within us.
He who speaks dispassionately of his brother's sin does so either to correct him or to benefit another. If he speaks for any other reason, either to the brother himself or to another person, he speaks to abuse him or ridicule him.
Just as the human word which proceeds naturally from the mind is messenger of the secret movements of the mind, so does the Word of God, who knows the father by essence as Word knows the Mind which has begotten it (since no created being can approach the Father without Him), reveal the Father whom He knows. As the Word of God by nature, He is spoken of as the 'messenger of the great plan of God'.
There is nothing more burdensome and grievous then when conscience accuses us in anything, and there is nothing dearer then calmness and approval of the conscience.
Almsgiving heals the soul's incensive power; fasting withers sensual desire; prayer purifies the intellect and prepares it for contemplation of created beings. For the Lord has given us commandments which correspond to the powers of the soul.
Suffering cleanses the soul infected with the filth of sensual pleasure and detaches it completely from material things by showing it the penalty incurred as a result of its affection for them. This is why God in His justice allows the devil to afflict men with torments.
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.
Therefore with your whole soul you should acknowledge yourself as worthy of enduring more than you already endure; remember the words which Christ the Savior spoke concerning a good deed done to one’s neighbor, words which should apply equally to every offensive word or deed against one’s neighbor. Whatever you have done to your neighbor, He says, you have done to Me.
Let us be satisfied simply with what sustains our present life, not with what pampers it. Let us pray to God for this, as we have been taught, so that we may keep our souls unenslaved and absolutely free from domination by any of the visible things loved for the sake of the body. Let us show that we eat for the sake of living, and not be guilty of living for the sake of eating. The first is a sign of intelligence, the second proof of its absence.
I suppose that it is sometimes better to fall oneself and rise, than to judge one's neighbor; because one who has sinned is incited to self-abasement and repentance, while he who judges one who has sinned becomes hardened in an illusion about himself and in pride. Therefore everyone must guard himself, as much as possible, so as not to judge.
St. John Climacus was asked if there are reliable signs by which it's possible to know whether a soul is drawing near to God or moving away from Him. After all, regarding ordinary things there are clear signs as to whether they're good or not. When, for instance, cabbage, meat or fish begins to rot, it's easy to notice it, since the rotting object begins to give off a foul odor, the color and taste change, and its external appearance witnesses to its deterioration. Well, and what about the soul? After all, it's bodiless and can't give off a bad smell or change its appearance. To this question the Holy Father replies, 'A sure sign of the deadening of the soul is the avoidance of church services.'
Do not pray for the fulfillment of your wishes, for they may not accord with the will of God. But pray as you have been taught, saying: 'Thy will be done in me' (Luke 22.42). Always entreat Him in this way, that His will be done. For He desires what is good and profitable for you, whereas you do not always ask for this. Often when I have prayed, I have asked for what I thought was good, and persisted in my petition, stupidly importuning the will of God, and not leaving it to Him to arrange things as He knows is best for me, But when I have obtained what I asked for, I have been very sorry that I did not ask for the will of God to be done, because the thing turned out not to be as I thought.
