Tag Archives: Judgement

Canon of St. Andrew: The mind is wounded, the body is feeble, the spirit is sick . . .

Icon of the Last JudgmentThe mind is wounded, the body is feeble, the spirit is sick,
the word has lost its power, life is ebbing, the end is at the
doors. What then will you do, wretched soul, when the Judge
comes to try your case?

+ The Great Canon of St. Andrew of Crete, Mon 9.1
Text of the Canon

Canon of St. Andrew: The end is drawing near . . .

Icon of the Last JudgmentThe end is drawing near, my soul, is drawing near! But you neither care nor prepare. The time is growing short. Rise! The Judge is near at the very doors. Like a dream, like a flower, the time of this life passes. Why do we bustle about in vain? [Matthew 24:33; Psalm 38:7]

Come to your senses, my soul! Consider the deeds you have done, and bring them before your eyes, and pour out the drops of your tears. Boldly tell your thoughts and deeds to Christ, and be acquitted.

+ The Great Canon of St. Andrew of Crete, Mon 4.2-3
Text of the Canon

St. Kosmos Aitolos: . . . You need your soul and Christ. . . .

Icon of St. Kosmos Atilios“Everything will happen suddenly. It may even happen tonight. Maybe it has begun already? Don’t you see that your crops have failed and your animals have died? The rivers and springs have dried up. Today you are deprived of one thing, tomorrow another. God is giving it to us a little at a time, and we stupid people don’t understand.

I say this to you and I counsel you, even if the sky were to fall down, even if the earth would rise up, even if the whole world were destroyed, as it is due to do so, today, tomorrow, don’t be concerned with what God is going to do. Let them burn your body, let them fry it, let them take your possessions – don’t concern yourself. Give them away – they are not yours. You need your soul and Christ. Even if the whole world were to fall apart, no one can take these two things away from you against your will. Guard these two, and don’t loose them.”

+ St. Kosmos Aitolos, The Life of St. Kosmas Aitolos Together with an English Translation of His Teaching and Letters, Translated by Nomikos Michael Vaporis

St. Dorotheos: A man can know nothing about the judgments of God. . . .

Icon of St. Dorotheos of Gaza“A man can know nothing about the judgments of God. He alone is the one who takes account of all and is able to judge the hearts of each one of us, as He alone is our Master. Truly it happens that a man may do a certain thing which seems to be wrong out of simplicity, and there may be something about it which makes more amends to God than your whole life; how are you going to sit in judgment and constrict your own soul? And should it happen that he has fallen away, how do you know how much and how well he fought; how much blood he sweated before he did it? Perhaps so little fault can be found in him that God can look on his action as if it were just, for God looks on his labor and all the struggle he had before he did it, and has pity on him. And do you know this, and what God has spared him for? Are you going to condemn him for this and ruin your own soul? And how do you know what tears he has shed about it before God? You may well know about the sin but do you not know about the repentance?”

— St. Dorotheos of Gaza, Discourses and Sayings

St. Gennadius of Constantinople: To judge sins is the business of one who is sinless . . .

Icon of St. Gennadius“To judge sins is the business of one who is sinless, but who is sinless except God? Who ever thinks about the multitude of his own sins in his heart never wants to make the sins of others a topic of conversation. To judge a man who has gone astray is a sign of pride, and God resists the proud. On the other hand, one who every hour prepares himself to give answer for his own sins will not quickly lift up his head to examine the mistakes of others.”

— St. Gennadius of Constantinople, The Golden Chain, 53-55

Small Compline: The Supplicatory Prayer to the Most Holy Theotokos

Icon of the TheotokosO undefiled, untainted, uncorrupted, most pure, chaste Virgin, Thou Bride of God and Sovereign Lady, who didst unite the Word of God to mankind through thy most glorious birth giving, and hast linked the apostate nature of our race with the heavenly; who art the only hope of the hopeless, and the helper of the struggling, the ever-ready protection of them that hasten unto thee, and the refuge of all Christians: Do not shrink with loathing from me a sinner, defiled, who with polluted thoughts, words, and deeds have made myself utterly unprofitable, and through slothfulness of mind have become a slave to the pleasures of life. But as the Mother of God Who loveth mankind, show thy love for mankind and mercifully have compassion upon me a sinner and prodigal, and accept my supplication, which is offered to thee out of my defiled mouth; and making use of thy motherly boldness, entreat thy Son and our Master and Lord that He may be pleased to open for me the bowels of His lovingkindness and graciousness to mankind, and, disregarding my numberless offenses, will turn me back to repentance, and show me to be a tried worker of His precepts. And be thou ever present unto me as merciful, compassionate and well disposed; in the present life be thou a fervent intercessor and helper, repelling the assaults of adversaries and guiding me to salvation, and at the time of my departure taking care of my miserable soul, and driving far away from it the dark countenances of the evil demons; lastly, at the dreadful day of judgment delivering me from torment eternal and showing me to be an heir of the ineffable glory of thy Son and our God; all of which may I attain, O my Sovereign Lady, most holy Theotokos, in virtue of thine intercession and protection, through the grace and love to mankind of thine only begotten Son, our Lord and God and Savior, Jesus Christ, to Whom is due all glory, honor and worship, together with His unoriginate Father, and His Most Holy and good and life creating Spirit, now and ever, and unto ages of ages. Amen.

— Small Compline: The Supplicatory Prayer to the Most Holy Theotokos

St. John Chrysostom on Departing from Iniquity

Icon of St. John Chrysostom“Let  every one,” he says, “that nameth the name of the Lord depart from iniquity.” [2 Timothy 2:19]

These are the distinguishing marks of the foundation. As a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, “Having,” he says, “this seal” fixed thereon, “Let every one that nameth the name of the Lord depart from iniquity.” Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

Moral. Let us not therefore put off from us the royal seal and token, that we may not be of those who are not sealed, that we may not be unsound, that we may be firmly grounded, that we may be of the foundation, and not carried to and fro. This marks them that are of God, that they depart from iniquity. For how can any one be of God Who is just, if he does iniquity, if by his works he opposes Him, if he insults Him by his misdeeds? Again we are speaking against injustice, and again we have many that are hostile to us.

For this affection, like a tyrant, has seized upon the souls of all, and, what is worse, not by necessity nor violence, but by persuasion and gentle insinuation, and they are grateful for their slavery.

And this is indeed the misery; for if they were held by constraint and not by love, they would soon depart. And whence is it, that a thing which is most bitter, appears to be sweet? Whence is it that righteousness, which is a most sweet thing, becomes bitter? It is the fault of our senses. Thus some have thought honey bitter, and have taken with pleasure other things that were noxious. And the cause is not in the nature of things, but in the perverseness of the sufferers.

The judging faculty of the soul is disordered. Just as a balance, if its beam be un-steady, moves round, and does not show accurately the weight of things placed in it; so the soul, if it has not the beam of its own thoughts fixed, and firmly riveted to the law of God, being carried round and drawn down, will not be able to judge aright of actions.

+ St. John Chrystostom, Homily V, Homilies on TimothyBook Complete Church Father Series

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St. Tikhon of Zadonsk: In going to church, think that thou art going to the house of the King of Heaven . . .

Icon of St. Tikhon of Zadonsk“In going to church, think that thou art going to the house of the King of Heaven, where with fear and joy one ought to stand as in heaven before the King of Heaven. While standing in church, do not look around to the sides and do not look at how someone is standing and praying, lest thou be condemned with the Pharisee, since thou didst not come to judge others, but to ask for mercy for thyself from God the Judge and Knower of hearts. Gaze with compunction toward the altar alone, where the holy sacrifice is offered. More than anything else, beware of laughter and conversations, for whoever laughs or converses while standing in church does not render honor to the holy place and tempts others and prevents others from praying.”

— St. Tikhon of Zadonsk

St. John of Kronstadt: Part 4 of Sermon on the Dormition of the Theotokos

Icon of St. John of Kronstadt“Our preparation for meeting the heavenly King, and for the inheritance of eternal life in heaven, should consist of these things. The heavenly King desires souls adorned with immutable virtue, souls prepared so that the Very Lord Himself could abide in them. Do not marvel that the Very Lord wants to live in us. In fact the human soul is more spacious than the heavens and the earth, for it exists in the image of God. And if one removes sins from the soul, the Lord of all will settle in it and will fill it with Himself. “We will come to him and make our dwelling with him” (John 14:23), says the Lord about the souls who love Him.

And so, ye participants in the Christian feasts, and especially the present feast of the Dormition of the Mother of God, ye who are brightly adorned with every virtue and translated to the heavenly kingdom, to Her Son and God, proclaim to each and every one about preparing their souls to be the dwelling place of the Lord, about continual repentance, and about the incorruptible adornment of Christian virtue. Let your death also be unashamed and peaceful, serving as the pledge of a good answer at the dread judgment seat of Christ. Amen.”

— St. John of Kronstadt, Sermon on the Dormition of the Theotokos

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St. John of Kronstadt: Part 3 of Sermon on the Dormition of the Theotokos

Icon of the Dormition of the Theotokos“We say that our dead have ‘fallen asleep’ or ‘passed away.’ What does this mean? This means that for the true Christian there is no death. Death was conquered by Christ on the cross. But there is a translation, i.e, a rearrangement of his condition, i.e. his soul is in another place, in another age, in another world beyond the grave, eternal, without end, that is what is meant by “falling asleep”. It is as if it were a temporary dream after which, by the voice of the Lord and the fearful yet wonderful trumpet of the Archangel, all the dead shall live and come forth each to his place: either to the resurrection of life or to the resurrection of condemnation (John 5:29). This is what the Christian means by translation. We should be ready for this translation, for the day of the general resurrection and judgment, for this indescribable world event, recorded in the Holy Scriptures.

This preparation for the meeting of the heavenly King before the dread judgment seat, after death, is essentially the person’s preparation throughout the whole of his life. This preparation means a change in all his thoughts, and the moral change of all his being, so that the whole man would be pure and white as snow, washing clean everything that defiles the body and spirit, so that he is adorned with every virtue: repentance, meekness, humility, gentleness, simplicity, chastity, mercifulness, abstention, spiritual contemplation, and burning love for God and neighbor.”

— St. John of Kronstadt, Sermon on the Dormition of the Theotokos

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