Tag Archives: Patience

St. Isaac the Syrian: A humble man is . . .

Icon of St. Isaac the SyrianA humble man is never rash, hasty or perturbed, never has any hot and volatile thoughts, but at all times remains calm. Even if heaven were to fall and cleave to the earth, the humble man would not be dismayed. Not every quiet man is humble, but every humble man is quiet. There is no humble man who is not self-constrained; but you will find many who are self-constrained without being humble. This is also what the meek humble Lord meant when He said, ‘Learn of Me, for I am meek and humble of heart, and ye shall find rest unto your souls.’ [Matt 11:29]  For the humble man is always at rest, because there is nothing which can agitate or shake his mind. Just as no one can frighten a mountain, so the mind of a humble man cannot be frightened. If it be permissible and not incongruous, I should say that the humble man is not of this world. For he is not troubled and altered by sorrows, nor amazed and enthused by joys, but all his gladness and his real rejoicing are in the things of his Master. Humility is accompanied by modesty and self-collectedness: that is, chastity of the senses; a moderate voice; mean speech; self-belittlement; poor raiment; a gait that is not pompous; a gaze directed towards the earth; superabundant mercy; easily flowing tears; a solitary soul; a contrite heart; imperturbability to anger; undistributed senses; few possessions; moderation in every need; endurance; patience; fearlessness; manliness of heart born of a hatred of this temporal life; patient endurance of trials; deliberations that are ponderous, not light, extinction of thoughts; guarding of the mysteries of chastity; modesty, reverence; and above all, continually to be still and always to claim ignorance.

+ St. Isaac the Syrian,  “Homily 72: On the Vision of the Nature of Incorporeal Beings, in Questions and Answers,” Ascetical Homilies of St Isaac the Syrian

 

St. John Maximovitch: . . . The faith of the thief, born of his esteem for Christ’s moral greatness, proved stronger than the faith of the Apostles . . .

Crucifixion 3The Apostles wavered in their faith in Jesus as the Messiah, because they anticipated and desired to see in Him an earthly king, in whose kingdom they could sit at the right and the left hand of the Lord.

The thief understood that the Kingdom of Jesus of Nazareth, despised and given over to a shameful death, was not of this world. And it was precisely this Kingdom that the thief now sought: the gates of earthly life were closing after him; opening before him was eternity. He had settled his accounts with life on earth, and now he thought of life eternal. And here, at the threshold of eternity, he began to understand the vanity of earthly glory and earthly kingdoms. He recognized that greatness consists in righteousness, and in the righteous, blamelessly tortured Jesus he saw the King of Righteousness. The thief did not ask Him for glory in an earthly kingdom but for the salvation of his soul.

The faith of the thief, born of his esteem for Christ’s moral greatness, proved stronger than the faith of the Apostles, who although captivated by the loftiness of Christ’s teaching, based their faith to a still greater extent on the signs and wonders He wrought.

Now there was no miraculous deliverance of Christ from His enemies — and the Apostles’ faith was shaken.

But the patience He exhibited, His absolute forgiveness, and the faith that His Heavenly Father heard Him so clearly, indicated Jesus’ righteousness, His moral superiority, that one seeking spiritual and moral rebirth could not be shaken.

And this is precisely what the thief, aware of the depth of his fall, craved. He did not ask to sit at the right or the left hand of Christ in His Kingdom, but, conscious of his unworthiness, he asked in humility simply that he be remembered in His Kingdom, that he he be given even the lowest place.

+ St. John Maximovitch of Shanghai and San Franscisco, From Man of God: Saint John of Shanghai & San Francisco, “Why the Wise Thief Was Pardoned”

St. Nikolai Velimirovich: What does it mean to take up your cross? . . .

Icon Take Up Cross“What does it mean to take up your cross? I means the willing acceptance, at the hand of Providence, of every means of healing, bitter though it may be, that is offered. Do great catastrophies fall on you? Be obedient to God’s will, as Noah was. Is sacrifice demanded of you? Give yourself into God’s hands with the same faith as Abram had when he went to sacrifice his son. Is your property ruined? Do your children die suddenly? Suffer it all with patience, cleaving to God in your heart, as Job did. Do your friends forsake you, and you find yourself surrounded by enemies? Bear it all without grumbling, and with faith that God’s help is at hand, as the apostles did.”Book St Nikolai Homilies

+ St. Nikolai Velimirovich, “The Great Fast – Third Sunday: Of the Holy Cross,” Homilies Volume 1: Commentary on the Gospel Readings for Great Feasts and Sundays Throughout the Year

St. John Damascene: These eight passions should be destroyed as follows . . .

Icon of St. John of Damascus“These eight passions should be destroyed as follows: gluttony by self-control; unchastity by desire for God and longing for the blessings held in store; avarice by compassion for the poor; anger by goodwill and love for all men; worldly dejection by spiritual joy; listlessness by patience, perseverance and offering thanks to God; self-esteem by doing good in secret and by praying constantly with a contrite heart; and pride by not judging or despising anyone in the manner of the boastful Pharisee (cf. Luke 18 : 11–12), and by considering oneself the least of all men. When the intellect has been freed in this way from the passions we have described and been raised up to God, it will henceforth live the life of blessedness, receiving the pledge of the Holy Spirit (cf. 2 Cor. 1 : 22). And when it departs this life, dispassionate and full of true knowledge, it will stand before the light of the Holy Trinity and with the divine angels will shine in glory through all eternity.”

+ St. John Damascene, “On the Virtues and the Vices” from The Philokalia: The Complete Text (Vol. 2)

St. Peter of Damaskos: Patient endurance kills the despair . . .

Icon of St. Peter of Damascus“Patient endurance kills the despair that kills the soul; it teaches the soul to take comfort and not to grow listless in the face of its many battles and afflictions”

+ St. Peter of Damaskos, “Book II: Twenty-Four Discourses,” V Patient Endurance, The Philokalia: The Complete Text (Vol. 3)

St. Ambrose of Optina: A continuously happy life produces extremely unhappy consequences. . . .

Portrait of St. Ambrose of Optina“A continuously happy life produces extremely unhappy consequences. In nature we see that there are not always pleasant springs and fruitful summers, and sometimes autumn is rainy and winter cold and snowy, and there is flooding and wind and storms, and moreover the crops fail and there are famine, troubles, sicknesses and many other misfortunes. All of this is beneficial so that man might learn through prudence, patience and humility. For the most part, in times of plenty he forgets himself, but in times of various sorrows he becomes more attentive to his salvation.”

+ St. Ambrose of Optina, Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina

St. Isaac the Syrian: In proportion to your humility you are given patience in your woes . . .

Icon of St. Isaac the Syrian“In proportion to your humility you are given patience in your woes; and in proportion to your patience the burden of your afflictions is made lighter and you will find consolation; in proportion to your consolation, your love of God increases; and in proportion to your love, your joy in the Holy Spirit is magnified. Once men have truly become His sons, our tenderly compassionate Father does not take away their temptations from them when it is His pleasure to ‘make for them a way to escape’ (1 Cor. 10:13), but instead He gives His sons patience in their trials. All these good things are given into the hand of their patience for the perfecting of their souls.”

+ St. Isaac the Syrian, Ascetical Homilies (42)

St. John of Kronstadt: You are angry with your neighbor, you despise him, do not like to speak peaceably . . .

ArguingYou are angry with your neighbor, you despise him, do not like to speak peaceably and lovingly to him, because there is something harsh, abrupt, careless, unpleasant to you in his character, in his speech, in his manners—because he is more conscious of his dignity than perhaps is necessary; or because he may be somewhat proud and disrespectful; but you yourself, your neighbor’s physician and teacher, are more guilty than him.

“Physician, heal thyself.” Teacher, teach yourself.

Your own malice is the bitterest of all evils. Is it then possible to correct malice by means of evil? Having a beam in your own eye, can you pull out the mote from the eye of another?

Evil and faults are corrected by good, by love, kindness, meekness, humility, and patience.

+ St. John of Kronstadt, My Life in Christ [paperback]  or  [hardback]

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St. Porphyrios: . . . A person can become a saint anywhere. . . .

Photo of Elder Porphyrios“It is a great art to succeed in having your soul sanctified. A person can become a saint anywhere. He can become a saint in Omonia Square*, if he wants. At your work, whatever it may be, you can become a saint through meekness, patience, and love. Make a new start every day, with new resolution, with enthusiasm and love, prayer and silence — not with anxiety so that you get a pain in the chest.”

— St. Porphyrios, Wounded by Love

* Omonia Square: the commercial center of Athens, also synonymous with vice and corruption

St. John of Kronstadt: How will it be with us in the future life . . .

Icon of St. John of Kronstadt“How will it be with us in the future life, when everything that has gratified us in this world: riches, honors, food and drink, dress, beautifully furnished dwellings, and all attractive objects—how will it be, I say, when all these things leave us—when they will all seem to us a dream, and when works of faith and virtue, of abstinence, purity, meekness, humility, mercy, patience, obedience, and others will be required of us?”

— St. John of Kronstadt