Saint Nectarius of Aegina on How to Find God

St. Nectarius of Aegina

Seek God daily. But seek Him in your heart, not outside it. And when you find Him, stand with fear and trembling, like the Cherubim and the Seraphim, for your heart has become a throne of God. But in order to find God, become humble as dust before the Lord, for the Lord abhors the proud, whereas He visits those that are humble in heart, wherefore He says: “To whom will I look, but to him that is meek and humble in heart?”

http://www.serfes.org/writtings/stnectarios.htm

An Angelic Confirmation of Saint Gregory Palamas’ Teaching on Unceasing Prayer

St. Gregory Palamas

The divine Gregory had a beloved friend named Job, a very simple man of great virtue.  Once when they were conversing, Gregory told him about prayer, that each Christian individually ought always to make an effort to pray, and to pray unceasingly, as the Apostle Paul exhorts all Christians in common, “Pray without ceasing” (1 Thess. 5:17), and as the Prophet David says, even though he was king and had all those cares of ruling his kingdom, “I behold the Lord ever before me;” that is, noetically, by means of prayer, I see the Lord in front of me all the time.  And Gregory the Theologian teaches all Christians, that we should remember the name of God in prayer more often than we breathe.  Having said all this and more to his friend Job, the Saint added that we ought to obey the injunctions of the saints, and that we ourselves should not only always pray, but we should instruct also everyone else to do the same: monks and lay people, educated or not, men, women, and children; and should encourage them to pray unceasingly.

When the Elder Job heard this, it seemed to him that it was an innovation, and he began to argue, and to say to Gregory that to pray always was only for the ascetics and the monks living away from the world and its distractions, and not for lay people who have jobs and so many cares.  The Saint responded with more examples and irrefutable proof, but the elder Job was not convinced.  So, wishing to avoid talkativeness and argument, Gregory held his tongue, and each went to his cell.

Later, as Job was alone praying in his cell, an Angel appeared before him, sent from God, Who desires the salvation of all men.  The Angel sternly rebuked him for arguing with Gregory, and for opposing what was obvious, and that clearly affects the salvation of Christians.  He admonished him on behalf of God to be careful from now on, and to beware never again to say something against such a soul-edifying work, for in so doing he would be opposing the will of God.  Not even mentally should he ever again dare to harbour any thought contrary to this, or think otherwise than the divine Gregory had told him.  Then that most simple elder went at once to Gregory and, falling at his feet, begged forgiveness for contradicting and arguing; and he revealed to him all that the Angel of the Lord had said to him.

* This excerpt was taken from the book “Early Fathers from the Philokalia” translated by E. Kadloubovsky and G.E.H Palmer

Saint John of Kronstadt on Peace and Despair

St. John of Kronstadt

Sometimes in nature a warm, healthful wind blows, pleasantly and lightly, permeating and coming in contact with the body, and the sky is serene; whilst at other times a cold wind blows, one feels, somehow, distressed and feverish, the wind pierces to the very bones and affects the body unpleasantly, the earth and sky are darkened; or else sometimes the state of the atmosphere is warm and warmth-giving, and at other times cold, benumbing. It is likewise in the spiritual life: sometimes our soul is surrounded and penetrated by a light, pleasant, warmth-giving, vivifying breath, we feel ourselves happy and tranquil; whilst at others our heart is touched by a heavy, deathly breath, accompanied by complete spiritual darkness. The first state proceeds from the Spirit of God, the second from the Devil. It is necessary to accustom ourselves to everything: as in the first case, not to grow self-conceited, so in the last, not to fall into despondency, into despair, but to fervently have recourse to God.

* This excerpt was taken from the book “My Life in Christ” by St. John of Kronstadt

Smoking or Non-Smoking?: by Fr. John Moses

Fr. John Moses

Some time ago, I heard a protestant minister talk about the Old Testament story of the three youths who were cast into the furnace. I had read the story many times, but this minister pointed to something that I had never considered.

Shadrach, Mesach, and Abednego came out of the furnace and the Bible says that they were not even singed by the fire. Even more, they did not smell of smoke.

The protestant minister pointed out that we all go into the furnace of tribulation This story teaches us that the Son of God will be there in the midst of the fire to protect us from destruction. Yet, even with this wonderful experience of God’s help and protection, many of us come out of the furnace reeking of smoke.

In other words, we come out of trials and tribulations with the stink of bitterness, resentment, irritation, and a remembrance of wrongs.

Well, we understand how this can happen. It seems most natural that we would respond in this way. After all, in most cases, we feel that the tribulation was uncalled for, we didn’t deserve it, what purpose did it really serve, etc. As the Bard says, we feel that we have suffered “the slings and arrows of outrageous fortune.” Where is God in that?

Beyond this bit of self-pity, we need to consider the impact of bitterness and resentment on our spiritual life, upon others, and upon the Church.

Older readers will remember the song that includes the line “smoke gets in your eyes.” Forgive my shameless use the idea.

The problem with smoke is that it causes tears and blurs your vision. And so it is with those who come through tribulation and reek with the smoke of bitterness and resentment. They cannot see anything very clearly.

For example, those who stink of bitterness can’t see that they repel people who truly want to love them. They don’t know that it is their own bitterness that is causing their isolation and loneliness.

Above all, bitter and resentful people can’t see God clearly. Even though He met them in the midst of their trials, bitterness and resentment now make them question if God was ever with them. They begin to think of God as hard, cruel, vindictive, and capricious.

We also need to consider what a spirit of bitterness and resentment does to the fellowship of the Church. Simply, it creates small currents of discontent that eventually swell up like a tidal wave that can destroy us all. Instead of “building up one another in love”, our bitterness, remembrance of wrongs, and petty resentments only tear down and destroy. People drawn to the Faith will come to visit, but the smell of “smoke” (not incense), will be apparent to them. If they have any sense, they will not return.

While I will have much to answer for when I stand before the judgment seat of Christ, I determined that I would do my best to build up the Church. I prayed that I would never have to answer for schism or for dividing the Body of Christ. That meant, above other things, that I would have to come out of any trial or tribulation free of smoke. Sometimes, the tribulation came by my own foolishness. Sometimes, trials came from family. Often, tribulation came from someone in the Church that I loved and had tried to serve. My first human response was to be bitter. How I longed to go over and “tell them off” so that I could avenge my “honor” and demonstrate how right I had been in the matter (a wrong assumption, most times). But the Lord constantly reminded me of my promise to put His Church and His honor above my own. And so by His Grace, I wiped the smoke from my eyes.

How are you doing? Are you a smoke-free Orthodox Christian? One way to tell is to observe if others smell it when you are around. I’ve never been a smoker, but most of my family smoked tobacco. I never realized the pervasive odor of smoke until I would be away from home for a while. When I returned home, the house would literally stink. I would try to explain it, but the smokers would always deny it. They just couldn’t smell it. In later years, when I would send the wife and kids home to visit, upon their return, their clothes and suitcases reeked of smoke.

Smelling the smoke is an important piece of self-discovery. I am sure that you don’t want to answer for it when you stand before the Lord. Being free of smoke is both a gift of God and an act of will. Which is greater, the honor of God or your honor; your being “right”, or the peace of the Church; your vengeance, or the well being of your brother/sister in Christ?

Smoking, or non-smoking? Besides, smoke gets in your eyes.

http://www.allsaintsofamerica.org/orthodoxy/smoking.html

Saint Herman of Alaska on Spiritual Struggles

St. Herman of Alaska

A true Christian is made by faith and love toward Christ. Our sins do not in the least hinder our Christianity, according to the word of the Saviour Himself. He deigned to say: not the righteous have I come to call, but sinners to salvation; there is more joy in heaven over one who repents then over ninety righteous ones. Likewise concerning the sinful woman who touched His feet, He deigned to say to the the Pharisee Simon: to one who has love, a great debt is forgiven, but from one who has no love, even a small debt will be demanded. From these judgments a Christian should bring himself to hope and joy, and not in the least accept an inflicted despair. Here one needs the shield of faith.

Sin, to one who loves God, is nothing other than an arrow from the enemy in battle. The true Christian is a warrior fighting his way through the regiments of the unseen enemy to his heavenly homeland. According to the word of the Apostles, our homeland is in heaven; and about the warrior he says: “our warfare is not against flesh and blood, but against principalities and powers of wickedness under heaven” (Ephesians 6:12).

http://www.serfes.org/writtings/stherman.htm

Saint Basil the Great on Self-Discipline

St. Basil the Great

Do not straightway attempt extreme discipline; above all things beware of confidence in yourself, lest you fall from a height of discipline through want of training. It is better to advance a little at a time. Withdraw then by degrees from the pleasures of life, gradually destroying all your wonted habits, lest you bring on yourself a crowd of temptations by irritating all your passions at once. When you have mastered one passion, then begin to wage war against another, and in this manner you will in good time get the better of all.

http://www.ccel.org/ccel/schaff/npnf208.ix.xliii.html

Saint Theodosius the Great on Forgiveness

St. Theodosius the Great, Emperor of the Roman Empire

Why should it be thought wonderful or magnificent that we should forgo our anger against the men who have insulted us, we who are ourselves only men, seeing that he who is Lord of the world, having come as he did to earth and having been made a servant for our sakes, and having been crucified by those to whom he had done kindness, besought the Father on their behalf, praying, “Forgive them, for they do not know what they are doing”?

* This excerpt was taken from “Homilies on the Statues” by St. John Chrysostom

Elder Paisius the Athonite on the Two Categories of People

Elder Paisius the Athonite

I know from experience that in this life people are divided in two categories. A third category does not exist; people either belong to one or the other. The first one resembles the fly. The main characteristic of the fly is that it is attracted by dirt. For example, when a fly is found in a garden full of flowers with beautiful fragrances, it will ignore them and will go sit on top of some dirt found on the ground. It will start messing around with it and feel comfortable with the bad smell. If the fly could talk, and you asked it to show you a rose in the garden, it would answer: “I don’t even know what a rose looks like. I only know where to find garbage, toilets and dirt.” There are some people who resemble the fly. People belonging to this category have learned to think negatively and always look for the bad things in life, ignoring and refusing the presence of good.

The other category is like the bee whose main characteristic is to always look for something sweet and nice to sit on. When a bee is found in a room full of dirt and there is a small piece of sweet in a corner, it will ignore the dirt and will go to sit on top of the sweet. Now, if we ask the bee to show us where the garbage is, it will answer: “I don’t know. I can only tell you where to find flowers, sweets, honey and sugar; it only knows the good things in life and is ignorant of all evil.” This is the second category of people who have a positive thinking and see only the good side of things. They always try to cover up the evil in order to protect their fellow men; on the contrary, people in the first category try to expose the evil and bring it to the surface. When someone comes to me and starts accusing other people and puts me in a difficult situation, I tell him the above example. Then, I ask him to decide to which category he wishes to belong, so he may find people of the same kind to socialize with.

http://www.pigizois.net/agglika/paisios/09.htm

Saint John of Damascus on Depicting God

St. John of Damascus

In former times God, who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God who is seen in the flesh conversing with men, I make an image of the God whom I see. I do not worship matter; I worship the Creator of matter who became matter for my sake, who willed to take his abode in matter; who worked out my salvation through matter. Never will I cease honoring the matter which wrought my salvation. I honor it, but not as God.

* This excerpt was taken from the book “On the Divine Images” by St. John of Damascus

Saint Macarius of Optina on Repentance

St. Macarius of Optina

No one has to be embarrassed over his sinful state. ‘There is no man who, while living, does not sin,’ and the more sinful the man, the stronger will be God’s help in leading him out of his sinful mire. But the help of God comes only when the sinner repents with heartfelt contrition and has the will to reform. Not seeing in himself enough strength of soul to break away from sinful deeds, he asks for God’s help. This is where the mercy of God, Who does not wish the death of the sinner but wants him to be converted and live, is often evident.… If the voice of conscience awakens in us a feeling of remorse or repentance, then we must pray fervently to the Guardian Angel of our human existence that he may keep us from corrupt downfalls and help us ‘serve God with fear and trembling.’

* This excerpt was taken from the book “Elder Macarius of Optina” by Fr. Leonidas Kavelin