Mercy of God

St. Nikolai: On the Prayer of the Publican (II)

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Here is what the Pharisee says: “God, I thank Thee that I am not as other men are.” He is not, in fact, thanking God for this, acknowledging that it is God’s doing that he is not as other men. No; the words: “God, I thank Thee … ” are nothing more than an exclamation, a flattering approach to God so that God will listen to his boast. For, from all that he says, he is not thanking God for anything; on the contrary, he is blaspheming against God by blaspheming against the rest of God’s creation. He is thanking God for nothing; everything that he says about himself is expressed as his own doing, achieved without God’s help. He will not say that he is not an extortioner, an unjust man, an adulterer or a tax-collector because God has preserved him from this by His power and His mercy. In no way; but only because he is what he is in his own assessment: a man of such exceptional type and worth that he has no peer in the whole world.

+ St. Nikolai Velimirovich, “Sunday of the Pharisee and the Publican: The Gospel on True and False Prayer,” Homilies Volume 1: Commentary on the Gospel Readings for Great Feasts and Sundays Throughout the Year

Orthodox Homilies for Sundays and Feast Days (2 Volume Set)

St. Ephraim the Syrian: According to thy mercy, pour out . . .

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According to thy mercy, pour out upon me, who am miserable, at least one small drop of grace to make me understand and be converted, that I might make at least some small effort to correct myself. For if thy grace does not illumine my soul, I will not be able to see the carelessness and negligence that the passions have produced in  me through my apathy and recklessness.

+ St. Ephraim the Syrian, “69: The Wiles of the Enemy and the Resources of Sin,” A Spiritual Psalter or Reflections on God

Elder Sampson: The drunkard, the fornicator, the proud─he will receive God’s mercy. . . .

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The drunkard, the fornicator, the proud—he will receive God’s mercy. But he who does not want to forgive, to excuse, to justify consciously, intentionally … that person closes himself to eternal life before God, and even more so in the present life. He is turned away and not heard [by God].

+ Elder Sampson, Orthodox Word #177, “Discussions & Teachings of Elder Sampson”

St. Sisoes: . . . if such a man does penance with his whole heart, God will receive him . . .

They asked Abba Sisoes, ‘If a brother sins, surely he must do penance for a year?’ He replied, ‘That is a hard saying.’ The visitors said, ‘For six months?’ He replied, ‘That is a great deal.’ They said, ‘For forty days? ‘He said, ‘That is a great deal, too. ‘They said to him, ‘What then? If a brother falls, and the agape is about to be offered, should he simply come to the agape, too? ‘The old man said to them, ‘No, he needs to do penance for a few days. But I trust in God that if such a man does penance with his whole heart, God will receive him, even in three days.’

Unseen Warfare: . . . it is inconceivable how the great Lord of hosts could grant such favours to our nothingness and worthlessness.

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In order that you may move your will more easily to this one desire, in everything—to please (God and to work for His glory alone—remind yourself’ often, that He has granted you many favours in the past and has shown you His love. He has created you out of nothing in His own likeness and image, and has made all other creatures your servants; He has delivered you from your slavery to the devil, sending down not one of the angels but His Only-begotten Son to redeem you, not at the price of corruptible gold and silver, but by His priceless blood and His most painful and degrading death. Having done all this He protects you, every hour and every moment, from your enemies; He fights your battles by His divine grace; in His immaculate Mysteries He prepares the Body and Blood of His beloved Son for your food and protection. All this is a sign of God’s great favour and love for you; a favour so great that it is inconceivable how the great Lord of hosts could grant such favours to our nothingness and worthlessness.

+ From Unseen Warfare, St. Theophan the Recluse and St. Nicodemus of the Holy Mountain

St. Nikolai Velimirovich: About How God Whitens the Repentant Sinners

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“Though your sins be like scarlet, they may be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18).

O, the boundless mercy of God! In His greatest wrath upon the faithless and ungrateful people, upon the people “laden with iniquity, a seed of evildoers, children that are corrupters” (Isaiah 1:4), as “princes [rulers] of Sodom” (Isaiah 1:10) and upon the people who have become as the “people of Gomorrah” (Isaiah 1:10) – in such wrath, the Lord does not abandon mercy but rather calls them to repentance. Just as after terrible lightnings, a gentle rain falls. Such is the Lord long-suffering [patient] and full of mercy and “neither will He keep His anger forever” [Psalm 102:9 (103:9)]. Only if sinners cease to commit evil and learn to do good and turn to God with humility and repentance they will become “white as snow.” The Lord is mighty and willing. No one, except Him, is able to cleanse the sinful soul of man from sin and, by cleansing, to whiten it. No matter how often linen is washed in water with ashes and soap, no matter how often it is washed and rewashed, it cannot receive whiteness until it is spread under the light of the sun. Thus, our soul cannot become white, no matter how often we cleanse it by our own effort and labor even with the help of all legal means of the law until we, at last, bring it beneath the feet of God, spread out and opened wide so that the light of God illumines it and whitens it. The Lord condones and even commends all of our labor and effort, i.e., He wants us to bathe our soul in tears, by repentance to constrain it by the pangs of the conscience to press it, to clothe it with good deeds and in the end of ends, He calls us to Him: “Come now,” says the Lord, “and let us reason together” (Isaiah 1:18). That is, I will look at you and I will see if there is Me in you and you will look upon Me as in a mirror and you will see what kind of person you are.

O Lord, slow to anger, have mercy on us before the last wrath of that Dreadful Day.

+ St. Nikolai Velimirovich, Homily for August 5 in The Prologue of Ohrid Volume II

St. Isaac the Syrian: . . . But do not sin, O man, expecting that you will repent . . .

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“Our frail nature would not be strong enough if God’s justice were to rise up to take vengeance. Therefore, He employs mercy, since at all times we are held by debt. But do not sin, O man, expecting that you will repent; and do not succumb [to sin] being confident of forgiveness! Remember that death will not delay. Do not craftily seek means to draw nigh the pleasure of sin with a knavish mind! God is not mocked [Gal. 6:7]. His knowledge precedes your thoughts. Affliction will overtake you suddenly, and when you cry out, He will not answer you.”

+ St. Isaac the Syrian, The Ascetical Homilies, Homily 64

Ascetical Homilies of St Isaac the Syrian

Kneeling Vespers of Pentecost — Prayer 1

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O pure and blameless Lord, Who art without beginning, invisible and incomprehensible, unchangeable, immeasurable, and unbounded, Who art without evil and alone immortal, who dwellest in the unapproachable light, Maker of heaven and earth and the seas and all that was created therein, Who grantest to all their petitions before asking, to Thee we pray and of Thee we ask, O philanthropic Master, the Father of our Lord and God and Savior Jesus Christ, Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and of the ever-virgin Mary, the noble Theotokos; Who first didst teach by word, and then gave testimony in deed while bearing the saving Passion, teaching us Thine unworthy, sinful, and miserable servants, to offer Thee our supplications with bent head and knee, for our sins and human ignorance.

Wherefore, O most merciful and philanthropic Lord, hear us on whatever day we call upon Thee, and especially on this day of Pentecost, whereon, after our Lord Jesus Christ had ascended into heaven and sat on Thy right hand, O God and Father, He sent down the Holy Spirit to his Disciples, the holy Apostles, Who alighted on each of them and filled them all with His inexhaustible and divine grace; and they did speak in strange tongues, prophesying Thy great deeds. Hear us who beseech Thee, and remember us, wretched and condemned. Deliver us from the (sinful) captivity of our souls by Thy loving intercession. Accept us, who kneel down before Thee and cry out: we have sinned. From birth, from the womb of our mother – we are Thine, O Lord – Thou art our God. But as our life passes in vanity, we have therefore been stripped of thine aid, and have become silent. Yet do we trust in Thy compassion and cry unto Thee. Remember not the sins of our youth and ignorance; cleanse us of our secret sins. Reject us not in our old age, and forsake us not when our strength fails. Before we return to the earth, prepare us to return to Thee. Measure our lawlessness with a measure of Thy generosity, and erect against our many transgressions a bottomless abyss of these generosities.

Look down from the height of Thy holiness upon Thy people who stand and await from Thee abundant mercy. Visit us with Thy goodness and deliver us from the force of Satan and preserve our life with Thy holy and solemn laws. Commit Thy people unto a faithful guardian angel. Gather us all unto Thy kingdom. Forgive those who put their trust in Thee, relinquish us and them from sin. Purify us by the operation of Thy Holy Spirit and remove from us the wiles of the adversary.

Blessed art Thou, Lord, Almighty Master, who illuminest the day with the light of the sun and the night with the glow of the moon, Who hast made us worthy to pass the course of the day and draw near to the onset of the night; hear our petitions and those of all Thy people. Forgive us all our sins, both voluntary and involuntary, and accept our evening supplications and send down the multitude of Thy mercies and compassions upon Thy people. Protect us with Thy holy angels. Arm us with the weapons of Thy truth. Envelop us with Thy righteousness. Preserve us by Thy power, and deliver us from every oppression and from every conspiracy of the cunning one. Grant us that this evening and the approaching night and all the days of our life may be perfect, holy, peaceful, sinless, without doubt and vain imaginings, by the intercessions of the holy Theotokos and all the saints who have done Thy will from the beginning of time.

St. Nikolai Velimirovich: Blessed is the man who uses his sufferings, knowing that all suffering in this brief life is loosed on men by God in His love . . .

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Blessed is the man who uses his sufferings, knowing that all suffering in this brief life is loosed on men by God in His love for mankind, for the benefit and assistance of men. In His mercy, God looses suffering on men because of their sins – by His mercy and not His justice. For, if it were by His justice, every sin would inevitably bring death, as the Apostle says: “Sin, when it is finished, bringeth forth death” (James 1: 15). In place of death, God gives healing through suffering. Suffering is God’s way of healing the soul of its sinful leprosy and its death.

+ St. Nikolai Velimirovich, “22. The Second Sunday After Easter: The Gospel on the Myrhh-Bearing Women,” Homilies Volume 1: Commentary on the Gospel Readings for Great Feasts and Sundays Throughout the Year

Orthodox Homilies for Sundays and Feast Days (2 Volume Set)

Lenten Triodion: Rejoice, divine Cross, formed from three different kinds of wood . . .

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Rejoice, divine Cross, formed from three different kinds of wood: on thee One of the Trinity was nailed in the flesh. He has delivered us who were prisoners in the abyss of godlessness, and we exalt Him above all for ever.*

Receiving power and strength through the Cross, the disciples of the Word set free those held fast in bitter bondage by the evil one, and they sing in praise: We exalt Thee above all for ever.

Woe is me! How fearful shall be that judgement seat on which Thou shalt sit, O Word, and shalt reveal to me my hidden deeds, exposing before all my want of feeling! But since, O Christ, Thou art by nature full of love, spare me then.

* Isa. 60:13 (Sept.).

— Ode 8, Matins,  Fourth Thursday of Lent, Lenten Triodion

Lenten Triodian: Worshiping Thee, O Christ our God, with cedar, pine, and cypress . . .

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Worshiping Thee, O Christ our God, with cedar, pine and cypress, The Church cries out to Thee: At the prayers of the Theotokos, grant victory to our rulers and have mercy upon us. [Isa. 60:13 (Sept.)]

Exalt ye the Lord our God: and worship at His footstool, for He is holy.

O Christ my God, nailed for my sake to the Cross, in Thy love accept my praise and vigils.

— Sessional Hymns of the Cross (Tone 7), Matins, Fourth Wednesday of Lent

Four Stichera at the Praises, Matins, Meatfare Sunday: I think upon that day and hour when we shall all stand naked . . .

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I think upon that day and hour when we shall all stand naked, like men condemned, before the Judge who accepts no man’s person. Then shall the trumpet sound aloud and the foundations of the earth shall quake, the dead shall rise from the tombs and all shall be gathered together from every generation. Then each man’s secrets will be manifest before thee: and those that have never repented shall weep and lament, departing to the outer fire; but with gladness and rejoicing the company of the righteous shall enter into the heavenly bridal chamber.

How shall it be in that hour and fearful day, when the Judge shall sit on his dread throne! The books shall be opened and men’s actions shall be examined, and the secrets of darkness shall be made public. Angels shall hasten to and fro, gathering all the nations. Come ye and hearken, kings and princes, slaves and free, sinners and righteous, rich and poor: for the Judge comes to pass sentence on the whole inhabited earth. And who shall bear to stand before his face in the presence of the angels, as they call us to account for our actions and our thoughts, whether by night or by day? How shall it be then in that hour! But before the end is here, make haste, my soul, and cry: O God who only art compassionate, turn me back and save me.

Daniel the prophet, a man greatly beloved, when he saw the power of God, cried out: “The court sat for judgment, and the books were opened.” Consider well, my soul: dost thou fast? Then despise not thy neighbor. Dost thou abstain from food? Condemn not thy brother, lest thou be sent away into the fire, there to burn as wax. But may Christ lead thee without stumbling into his kingdom.

Let us cleanse ourselves, brethren, with the queen of the virtues: for behold, she is come, bringing us a wealth of blessings. She quells the uprising of the passions, and reconciled sinners to the Master. Therefore let us welcome her with gladness, and cry aloud to Christ our God: O risen from the dead, who alone art free from sin, guard us uncondemned as we give thee glory.

— Four Stichera at the Praises, Matins, Meatfare Sunday, Lenten Triodion, pp. 164-165

St. John of Kronstadt: Sermon on the Nativity of Jesus Christ (Part 5)

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“Human nature is deified for the sake of the boundless compassion of the Son of God; and its sins are purified; the defiled are sanctified. The ailing are healed. Upon those in dishonour are boundless honour and glory bestowed. Those in darkness are enlightened by the Divine light of grace and reason.”

+ St. John of Kronstadt, Sermon on the Nativity of Jesus Christ. Go to part 6 here.

Read Full Sermon at Pravoslavie

From the Russian text appearing in Chapter 2 of “Solntse Pravdy: O Zhizni i Uchenii Gospoda Nashego, Iisusa Khrista” [“The Sun of Righteousness: On the Life and Teaching of Our Lord, Jesus Christ”], by Protopriest [Saint] Ioann [John] (Sergiev) of Kronstadt, pp. 4-6. Translated into English by G. Spruksts.

St. John of Kronstadt: Sermon on the Nativity of Jesus Christ (Part 2)

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“Why, and for what reason, was there such condescension [shown] on the part of the Creator toward His transgressing creatures – toward humanity which, through an act of its own will had fallen away from God, its Creator? It was by reason of a supreme, inexpressible mercy toward His creation on the part of the Master, Who could not bear to see the entire race of mankind – which, He, in creating, had endowed with wondrous gifts – enslaved by the devil and thus destined for eternal suffering and torment.”

From the Russian text appearing in Chapter 2 of “Solntse Pravdy: O Zhizni i Uchenii Gospoda Nashego, Iisusa Khrista” [“The Sun of Righteousness: On the Life and Teaching of Our Lord, Jesus Christ”], by Protopriest [Saint] Ioann [John] (Sergiev) of Kronstadt, pp. 4-6. Translated into English by G. Spruksts.

+ St. John of Kronstadt, Sermon on the Nativity of Jesus Christ. Go to part 3 here.

Read Full Sermon at Pravoslavie

From the Russian text appearing in Chapter 2 of “Solntse Pravdy: O Zhizni i Uchenii Gospoda Nashego, Iisusa Khrista” [“The Sun of Righteousness: On the Life and Teaching of Our Lord, Jesus Christ”], by Protopriest [Saint] Ioann [John] (Sergiev) of Kronstadt, pp. 4-6. Translated into English by G. Spruksts.

St. Macarius of Optina: Woe to our times . . .

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“Woe to our times: we now depart from the narrow and sorrowful path leading to eternal life and we seek a happy and peaceful path. But the merciful Lord leads many people from this path, against their will, and places them on the sorrowful one. Through unwanted sorrows and illnesses we draw closer to the Lord, for they humble us by constraint, and humility, when we acquire it, can save us even without works, according to St. Isaac the Syrian.”

St. John Cassian: The thief who received the kingdom of heaven, though not as the reward of virtue, is a true witness to the fact that salvation . . .

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The thief who received the kingdom of heaven, though not as the reward of virtue, is a true witness to the fact that salvation is ours through the grace and mercy of God.

All of our holy fathers knew this and all with one accord teach that perfection in holiness can be achieved only through humility.

Humility, in its turn, can be achieved only through faith, fear of God, gentleness and the shedding of all possessions.

It is by means of these that we attain perfect love, through the grace and compassion of our Lord Jesus Christ, to whom be glory through all the ages. Amen.

+ St. John Cassian,  The Philokalia: The Complete Text (Vol. 1), “On the Eight Vices: On Pride”

Fr. Seraphim Rose: Why do men learn through pain and suffering, and not through pleasure and happiness? . . .

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“Why do men learn through pain and suffering, and not through pleasure and happiness? Very simply, because pleasure and happiness accustom one to satisfaction with the things given in this world, whereas pain and suffering drive one to seek a more profound happiness beyond the limitations of this world. I am at this moment in some pain, and I call on the Name of Jesus—not necessarily to relieve the pain, but that Jesus, in Whom alone we may transcend this world, may be with me during it, and His will be done in me. But in pleasure I do not call on Him; I am content then with what I have, and I think I need no more. And why is a philosophy of pleasure untenable?—because pleasure is impermanent and unreliable, and pain is inevitable. In pain and suffering Christ speaks to us, and thus God is kind to give them to us, yes, and evil too—for in all of these we glimpse something of what must lie beyond, if there really exists what our hearts most deeply desire.”

+ Fr. Seraphim Rose, quoted in Father Seraphim Rose: His Life and Works

St. Moses of Optina: If at some time you show mercy to someone . . .

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“If at some time you show mercy to someone, mercy will be shown to you.
If you show compassion to one who is suffering (and of course, this is not a great deed) you will be numbered among the martyrs.
If you forgive one who has insulted you, then not only will all your sins be forgiven, but you will be a child of the Heavenly Father.
If you pray from all your heart for salvation – even a little – you will be saved.
If you rebuke yourself, accuse yourself, and judge yourself before God for your sins, with a sensitive conscience, even for this you will be justified.
If you are sorrowful for your sins, or you weep, or sigh, your sigh will not be hidden from Him and, as St. John Chrysostom says, ‘If you only lament for your sins, then He will receive this for your salvation.’”

+ St. Moses of Optina

St. Tikhon of Zadonsk: Sinners that repent are still saved . . .

Sinners that repent are still saved; both publicans and fornicators cleansed by repentance enter into the Kingdom of Heaven.

The compassionate God still calls to Himself all that have turned away, and He awaits them and promises them mercy.

The loving Father still receives His prodigal sons come back from a far country and He opens the doors of His house and clothes them in the best robe, and gives them each a ring on their hand and shoes on their feet and commands all the saints to rejoice in them.

+ St. Tikhon of Zadonsk: Journey to Heaven
Part II: The Way of Salvation

Archbishop Averky: Excerpt from “Wherein Lies Life Greatest Evil” about the Healing of the Paralytic

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With His one word alone, the Lord healed an invalid who had lain for 38 years near a healing pool, hoping to be made well, but vainly. And raising him up from his sick bed, He cautioned him respecting the future: “Sin no more, lest a worse thing come unto thee” (St. John 5:14).

With these portentous words, the Lord indicated that the cause of the unfortunate man’s fearful infirmities lay in the sins who had previously committed. In addition, he warned that sin inevitable brings with it not only such dire disease as paralysis, but even more dreadful ills.

“Sin no more!” — it is the words of Christ’s warning that should be the principle, founding motto, of our human existence. He who forgets this great God-given truth will have vainly wasted his efforts in making his own life as well as the lives of other people peaceful, joyous, prosperous, and happy. He who loves sinning will inevitable sooner or later fall prey to the oppressive affliction of the spiritual and physical feebleness. The sufferings of body and of soul will be his lot, and in the life hereafter — everlasting, unremitting torment.

Is it not in this position of the inform man, lying helplessly by the Sheep’s Gate pool, that all mankind finds itself today, madly rejecting Christ the Savior, refusing to acknowledge the existence of sin as such, and seeking various paths of life and salvation other than those which Christ, Our Lord, point out to us?

Sin reigns ruthlessly among the people of today, smiting both the body and soul with its death-wielding venom. And for so long as sin maintains its dominion, there can be no liberation or deliverance from the world from all the evils that best it, and it is even meaningless to talk of its prosperity and preservation.

It would seem that experience in life should long since have made this clear and comprehensible to everyone, but Alas! engulfed in the depths of sinful life, led about by diabolical pride and culpable self-love, self-confident people, who put their trust in themselves alone, easily forget the lessons which life itself teaches them, and no matter how many blows they receive in the course of their existence, whereby the Lord Himself instructs them, nevertheless it is frequent among them that, as God’s Word instructs us, “according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (II Peter 2:22).

According to Church tradition, that is exactly what happened to the invalid upon whom the Lord had shed His bounty. He did not heed the warning, “Sin no more, lest a worse thing come unto thee.” The lesson for the fourth week after Pascha, the week of the invalid, says that this infirm man, so wondrously healed by the Lord, was the very man who struck Our Lord Jesus Christ upon the cheek during the trial before the High Priest (St. John 18:22), for which he obtained “a trial worse than the weakening of limbs”– that eternal fire, not for eight and thirty years alone, but unto time everlasting, should torment him.”

You see to what extreme can come to those who do not remember the mercy and generosity of God. Pride and sinful self-esteem can lead the person who is unmindful of himself to the state of a madman, acting rashly, and doom him forever! The desire to ingratiate someone, to gain someone’s favor, attention, and thereby some personal reward, frequently drives those who become infatuated with their sinful selves to such truly insane deeds that trail in their wake the most frightening and incorrigible consequences!

+ Archbishop Averky, “Wherein Lies Life Greatest Evil”

St. John of Karpathos: . . . How much more, then, will a Christian be heard when he prays to be delivered from spiritual death?

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Pharaoh entreated, saying: ‘May God take away from me this death’ (Exod.10:17), and he was heard. Similarly, when the demons asked the Lord not to cast them into the abyss, their request was granted (cf. Luke 8:31). How much more, then, will a Christian be heard when he prays to be delivered from spiritual death?

+ St. John of Karpathos, For the Encouragement of the Monks in India who had Written to Him: One Hundred Texts (69)

St. Nikolai Velimirovich: Why are Vigil Lamps Lit Before Icons?

Why are vigil lamps lit before icons?

1. Because our faith is light.  Christ said: I am the light of the world (John 8:12).  The light of the vigil lamp reminds us of that light by which Christ illumines our souls.

2. In order to remind us of the radiant character of the saint before whose icon we light the vigil lamp, for saints are called sons of light (John 12:36, Luke 16:8).

3. In order to serve as a reproach to us for our dark deeds, for our evil thoughts and desires, and in order to call us to the path of evangelical light; and so that we would more zealously try to fulfill the commandments of the Saviour: “Let your light so shine before men, that they may see your good works” (Matt. 5:16).

4. So that the vigil lamp would be our small sacrifice to God, Who gave Himself completely as a sacrifice for us, and as a small sign of our great gratitude and radiant love for Him from Whom we ask in prayer for life, and health, and salvation and everything that only boundless heavenly love can bestow.

5. So that terror would strike the evil powers who sometimes assail us even at the time of prayer and lead away our thoughts from the Creator. The evil powers love the darkness and tremble at every light, especially at that which belongs to God and to those who please Him.

6. So that this light would rouse us to selflessness. Just as the oil and wick burn in the vigil lamp, submissive to our will, so let our souls also burn with the flame of love in all our sufferings, always being submissive to God’s will.

7. In order to teach us that just as the vigil lamp cannot be lit without our hand, so too, our heart, our inward vigil lamp, cannot be lit without the holy fire of God’s grace, even if it were to be filled with all the virtues.  All these virtues of ours are, after all, like combustible material, but the fire which ignites them proceeds from God.

8. In order to remind us that before anything else the Creator of the world created light, and after that everything else in order: And God said, let there be light: and there was light (Genesis 1:3).  And it must be so also at the beginning of our spiritual life, so that before anything else the light of Christ’s truth would shine within us.  From this light of Christ’s truth subsequently every good is created, springs up and grows in us.

May the Light of Christ illumine you as well!

St. John Chrysostom: Commentary on the Belief of Thomas

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“But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said, Except I shall see in His hands —I will not believe.”

As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, “We have seen the Lord”; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he saith not, “I do not believe you,” but, “Except I put my hand—I do not believe.” But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and cometh in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, “Except I see,” but, “Except I handle,” he saith, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

And why doth He not appear to him straightway, instead of “after eight days”? [John 20.26] In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others’, but record them with great veracity.

Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,

“Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side” [John 20:27] He added, “And be not faithless, but believing.”
Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud, “My Lord, and my God,” [John 20:28]. He saith, “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed” [John 20:29] For this is of faith, to receive things not seen; since,“Faith is the substance of things hoped for, the evidence of things not seen” [Hebrews 11:1]. And here He pronounceth blessed not the disciples only, but those also who after them should believe. “Yet,” saith some one, “the disciples saw and believed.” Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, “I would that I had lived in those times, and had seen Christ working miracles,” let them reflect, that, “Blessed are they who have not seen, and yet have believed.”

+ St. John Chrysostom, Homily LXXXVII, Homilies on the Gospel of St. John

For less than the price of a cup of fancy coffee, you can get The Complete Ante-Nicene & Nicene and Post-Nicene Church Fathers Collection which can be read with the the free Kindle reading app. This includes 3 Series, 37 Volumes, 65 Authors, 1,000 Books, 18,000 Chapters, 16 Million Words.

The Complete Ante-Nicene & Nicene and Post-Nicene Church Fathers Collection: 3 Series, 37 Volumes, 65 Authors, 1,000 Books, 18,000 Chapters, 16 Million Words

Bridegroom Matins: Hymn of Cassia

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The woman had fallen into many sins, O Lord,
yet when she perceived Thy divinity,
she joined the ranks of the myrrh-bearing women.
In tears she brought Thee myrrh before Thy burial.
She cried, “Woe is me!
For I live in the night of licentiousness,
shrouded in the dark and moonless love of sin.
But accept the fountain of my tears,
O Thou who didst gather the waters of the sea into clouds.
Bow down Thine ear to the sighing of my heart,
O Thou who didst bow the heavens in Thine ineffable condescension.
Once Eve heard Thy footsteps in paradise in the cool of the day,
and in fear she ran and hid herself.
But now I will tenderly embrace those pure feet
and wipe them with the hair of my head.
Who can measure the multitutde of my sins,
or the depth of Thy judgements, O Savior of my soul,
Do not despise Thy servant in Thine immeasurable mercy.

+ Hymn of Cassia (Tone 8) of Bridegroom Matins of Holy Wednesday

St. John Chrysosotom: [W]hen you are about to pass over the threshold of the gateway . . .

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. . . [W]hen you are about to pass over the threshold of the gateway, say this word first: I leave your ranks, Satan, and your pomp, and your service, and I join the ranks of Christ. And never go forth without this word. This shall be a staff to you, this your armor, this an impregnable fortress, and accompany this word with the sign of the cross on your forehead. For thus not only a man who meets you, but even the devil himself, will be unable to hurt you at all, when he sees you everywhere appearing with these weapons; and discipline yourself by these means henceforth, in order that when you receive the seal you may be a well-equipped soldier, and planting your trophy against the devil, may receive the crown of righteousness, which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father and to the Holy Spirit for ever and ever— Amen.

+ St. John Chrysostom, Instructions to Catechumens

St. John Chrysostom: Let us not then make ourselves unworthy of entrance into the bride-chamber . . .

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Let us not then make ourselves unworthy of entrance into the bride-chamber: for as long as we are in this world, even if we commit countless sins it is possible to wash them all away by manifesting repentance for our offenses: but when once we have departed to the other world, even if we display the most earnest repentance it will be of no avail, not even if we gnash our teeth, beat our breasts, and utter innumerable calls for succor, no one with the tip of his finger will apply a drop to our burning bodies, but we shall only hear those words which the rich man heard in the parable ‘Between us and you a great gulf has been fixed.’ [Luke xvi. 26]

Let us then, I beseech you, recover our senses here and let us recognize our Master as He ought to be recognized. For only when we are in Hades should we abandon the hope derived from repentance: for there only is this remedy weak and unprofitable: but while we are here even if it is applied in old age itself it exhibits much strength. Wherefore also the devil sets everything in motion in order to root in us the reasoning which comes of despair: for he knows that if we repent even a little we shall not do this without some reward. But just as he who gives a cup of cold water has his recompense reserved for him, so also the man who has repented of the evils which he has done, even if he cannot exhibit the repentance which his offenses deserve, will have a commensurate reward. For not a single item of good, however small it may be, will be overlooked by the righteous judge. For if He makes such an exact scrutiny of our sins, as to require punishment for both our words and thoughts, much more will our good deeds, whether they be great or small, be reckoned to our credit at that day.

Wherefore, even if thou art not able to return again to the most exact state of discipline, yet if thou withdraw thyself in a slight degree at least from thy present disorder and excess, even this will not be impossible: only set thyself to the task at once, and open the entrance into the place of contest; but as long as thou tarriest outside this naturally seems difficult and impracticable to thee. [Matt. xxv. 34; 249 Luke xvi. 26]. For before making the trial even if things are easy and manageable they are wont to present an appearance of much difficulty to us: but when we are actually engaged in the trial, and making the venture the greater part of our distress is removed, and confidence taking the place of tremor and despair lessens the fear and increases the facility of operation, and makes our good hopes stronger.

For this reason also the wicked one dragged Judas out of this world lest he should make a fair beginning, and so return by means of repentance to the point from which he fell. For although it may seem a strange thing to say, I will not admit even that sin to be too great for the succor which is brought to us from repentance. Wherefore I pray and beseech you to banish all this Satanic mode of thinking from your soul, and to return to this state of salvation.

+ St. John Chrysostom, An Exhortation to Theodore After His Fall, Letter 1

Canon of St. Andrew: Thou art the good Shepherd . . .

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Thou art the good Shepherd; seek me, Thy lamb, and neglect not me who have gone astray. [John 10:11-14]

Thou art my sweet Jesus, Thou art my Creator; in Thee, O Savior, I shall be justified.

I confess to Thee, O Savior, I have sinned, I have sinned against Thee, but absolve and forgive me in Thy compassion.

+ The Great Canon of St. Andrew of Crete, Mon 3.5-7
Text of the Canon

St. John of Kronstadt: As the Searcher of hearts, the Lord knows that men are liable to very frequent trespass . . .

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“‘If he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; you shall forgive him’ (Lk. 17:4).

As the Searcher of hearts, the Lord knows that men are liable to very frequent trespass, and that, having fallen, they often rise up again; therefore He has given us the commandment to frequently forgive trespasses, and He Himself is the first to fulfill His holy word. As soon as you say from your whole heart, ‘I repent,’ you will be immediately forgiven.”

+ St. John of KronstadtMy Life in Christ [paperback]  or  [hardback]

St. John of Kronstadt: . . . Do not help the Devil to spread his kingdom. . . .

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You see very clearly that it is extremely difficult, and without God’s grace and your own fervent prayer and abstinence, impossible, for you to change for the better.  You feel within yourself the action of a multitude of passions: of pride, malice, envy, greediness, the love of money, despondency, slothfulness, fornication, impatience, and disobedience; and yet you remain in them, are often bound by them, whilst the long-suffering Lord bears with you, awaiting your return and amendment; and still bestows upon you all the gifts of His mercy.

You see very clearly that it is extremely difficult, and without God’s grace and your own fervent prayer and abstinence, impossible, for you to change for the better.  You feel within yourself the action of a multitude of passions: of pride, malice, envy, greediness, the love of money, despondency, slothfulness, fornication, impatience, and disobedience; and yet you remain in them, are often bound by them, whilst the long-suffering Lord bears with you, awaiting your return and amendment; and still bestows upon you all the gifts of His mercy.

Be then indulgent, patient, and loving to those who live with you, and who also suffer from many passions; conquer every evil by good, and, above all, pray to God for them, that He may correct them—that He may turn their hearts to Himself, the source of holiness.

Do not help the Devil to spread his kingdom. Hallow the name of your Heavenly Father by your actions; help Him to spread His Kingdom on earth. ‘For we are laborers together with God.’

Be zealous of the fulfillment of His will on earth, as it is in heaven. Forgive them that trespass against you with joy, as a good son rejoices when he has a chance of fulfilling the will of his beloved father.

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

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St. Justin Popovich: Only the gospel of Christ fully knows the mystery of sin and the problem of sin . . .

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Only the gospel of Christ fully knows the mystery of sin and the problem of sin and everything which hides within it. The prodigal son of the Gospel is the perfect example of the repentant sinner. The Gospel shows us that man, through his free will, can share his life with Earth and with Heaven, with Satan and with God, with paradise and with hell. Sin gradually strips man of everything divine in him, paralyzes his every divine inclination and desire, until it finally throws him into the bosom of Satan. And then man reaches the plight of grazing the swine of his master, the Devil. The swine are passions, which are always greedy and gluttonous. In such a life, the unfortunate man is nothing more than insane. In a shocking parable of the Gospel, the Lord says about the prodigal son, ‘he came to himself,’ (Luke 15:17) How did he come to himself? He came to himself through repentance. Through sin, man becomes mad, insane. Every sin, even the most seemingly insignificant one, is always an insanity of the soul. Through repentance, man comes to his senses becomes complete again, comes to himself. Then he cries out loud to God, runs to Him, and cries towards Heaven, ‘Father, I have sinned against Heaven, and in thy sight’ (Luke 15:21). And what is the heavenly Father doing? He is always infinitely merciful upon seeing His child in a state of repentance. He has compassion for him, runs, embraces him, and kisses him. He orders His heavenly hosts, the holy angels: ‘Bring forth the best robe and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this is My son who was dead, and is alive again; and he was lost, and is found. And they began to be merry.’ (Luke 16:22-24) And this is taking place for each and every one of us, and for the sake of every sinner who repents. Namely, joy and happiness is taking place in the heaven of the All-merciful Lord and God, and together with Him, all of the holy angels.

+ St. Justin Popovich, From the preface to the book of Fr. Justin, Sinful Souls, Belgrade, 1968; quoted from Orthodox Faith & Life in Christ“Select Writings of Fr. Justin”

St. Isaac the Syrian: A Prayer of Repentance

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“At the door of Your compassion do I knock, Lord; send aid to my scattered impulses which are intoxicated with the multitude of the passions and the power of darkness. You can see my sores hidden within me: stir up contrition—though not corresponding to the weight of my sins, for if I receive full awareness of the extent of my sins, Lord, my soul would be consumed by the bitter pain from them. Assist my feeble stirrings on the path to true repentance, and may I find alleviation from the vehemence of sins through the contrition that comes of Your gift, for without the power of Your grace I am quite unable to enter within myself, become aware of my stains, and so, at the sight of them be able to be still from great distraction.”

+ St. Isaac the Syrian, from The Prayers of St. Isaac the Syrian

St. Seraphim of Sarov: . . . The Lord revealed to me that their souls were having difficulty . . .

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“Two nuns passed on. Both had been abbesses. The Lord revealed to me that their souls were having difficulty getting through the aerial toll-houses. Three days and nights, I, a lowly sinner, prayed and begged the Mother of God for their salvation. The goodness of the Lord, through the prayers of the Most Holy Mother of God, finally had mercy upon them. They passed the aerial toll-houses and received forgiveness of sins.”

— St. Seraphim of Sarov

St. Theophan the Recluse: Why is it, you ask, that one can pray for so many years with a prayer book . . .

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Why is it, you ask, that one can pray for so many years with a prayer book, and still not have prayer in his heart? I think the reason is that people only spend a little time lifting themselves up to God when they complete their prayer rule, and in other times, they do not remember God. For example, they finish their morning prayers, and think that their relation to God is fulfilled by them; then the whole day passes in work, and such a person does not attend to God. Then in the evening, the thought returns to him that he must quickly stand at prayer and complete his evening rule. In this case, it happens that even if the Lord grants a person spiritual feelings at the time of the morning prayer, the bustle and business of the day drowns them out. As a result, it happens that one does not often feel like praying, and cannot get control of himself even to soften his heart a little bit. In such an atmosphere, prayer develops and ripens poorly. This problem (is it not ubiquitous?) needs to be corrected, that is, one must ensure that the soul does not only make petition to God when standing in prayer, but during the whole day, as much as possible, one must unceasingly ascend to Him and remain with Him.

In order to begin this task, one must first, during the course of the day, cry out to God more often, even if only with a few words, according to need and the work of the day. Beginning anything, for example, say ‘Bless, O Lord!’ When you finish something, say, ‘Glory to Thee, O Lord’, and not only with your lips, but with feeling in your heart. If passions arise, say, ‘Save me, O Lord, I am perishing.’ If the darkness of disturbing thoughts comes up, cry out: ‘Lead my soul out of prison.’ If dishonest deeds present themselves and sin leads you to them, pray, ‘Set me, O Lord, in the way’, or ‘do not give up my feet to stumbling.’ If sin takes hold of you and leads you to despair, cry out with the voice of the publican, ‘God, be merciful to me, a sinner.’ Do this in every circumstance, or simply say often, ‘Lord, have mercy’, ‘Most Holy Theotokos save us”, ‘Holy Angel, my guardian, protect me’, or other such words. Say such prayers as often as possible, always making the effort for them come from your heart, as if squeezed out of it. When we do this, we will frequently ascend to God in our hearts, making frequent petitions and prayers. Such increased frequency will bring about the habit of mental conversation with God.

— St. Theophan the Recluse, On prayer, Homily 2
Delivered 22 November, 1864

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

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“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

Prayer of St. Eustratius: And now, O Master, let Thy hand shelter me, and let Thy mercy come upon me . ..

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”And now, O Master, let Thy hand shelter me, and let Thy mercy come upon me; for my soul is troubled and in distress at its departure from my wretched and defiled body. May the evil counsel of the adversary never overtake it and bind it in darkness through the sins which I have committed in this life, whether in knowledge or in ignorance. Be merciful unto me, O Master, and let not my soul see the dark forms of the evil demons, but may Thy bright and shining Angels receive it. Give glory to Thy holy name, and by Thy might lead me unto Thy divine judgment seat. When I am being judged, may the hand of the prince of this world not seize me and snatch me, a sinner, into the depths of hades; but do Thou stand by me, and be unto me a Savior and Helper, for these present bodily torments are a joy to Thy servants.”

– Prayer of St. Eustratius, Saturday Midnight Office

St. Gregory of Nazianzus: Human beings have accumulated in their coffers gold and silver . . .

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“Human beings have accumulated in their coffers gold and silver, clothes more sumptuous than useful, diamonds and other objects that are evidence of war and tyranny; then a foolish arrogance hardens their hearts; for their brothers in distress, no pity. What utter blindness! . . . Attend not to the law of the strong but to the law of the Creator. Help nature to the best of your ability, honor the freedom of creation, protect your species from dishonor, come to its aids in sickness, rescue it from poverty …. Seek to distinguish yourself from others only in your generosity. Be like gods to the poor, imitating God’s mercy. Humanity has nothing so much in common with God as the ability to do good.”

– St. Gregory of Nazianzus, On Love of the Poor

Stichera for the Dead: Woe is me! How great a struggle the soul endures at its parting from the body. . . .

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“Woe is me! How great a struggle the soul endures at its parting from the body. Woe is me! How many tears it sheds, but there is none to pity it. Turning to the angels, it supplicates in vain; stretching out its hands to men, it finds no one to help. Therefore, my beloved brethren, reflecting on the shortness of our life, let us ask Christ to give rest to the departed and to grant our souls great mercy.”

— Stichera for the Dead sung at Tone Two Friday evening Vespers, Triodion p. 144

St. Symeon the New Theologian: You may find yourself hampered by someone who sows tares of despondency. . . .

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“You may find yourself hampered by someone who sows tares of despondency. He tries to prevent you from climbing to such heights of holiness by discouraging you with various thoughts. For instance, he will tell you that it is impossible for you to be saved and to keep every single one of God’s commandments while you live in this world.

When this happens you should sit down in a solitary place by yourself, collect yourself, concentrate your thoughts and give good counsel to your soul, saying:

Why, my soul, are you dejected, and why do you trouble me? Put your hope in God, for I will give thanks to Him; for my salvation lies not in my actions but in God (cf. Ps. 42:5). Who will be vindicated by actions done according to the law (cf. Gal 2:16)? No living person will be vindicated before God (cf. Ps. 143:2). Yet by virtue of my faith in God I hope that in His ineffable mercy He will give me salvation. Get behind me, Satan (cf. Matt. 16:23). I worship the Lord my God (cf. Matt. 4:10) and serve Him from my youth; for He is able to save me simply through His mercy. Go away from me. The God who created me in His image and likeness will reduce you to impotence.”

—St. Symeon the New Theologian

St. Dorotheos: What is the result of pride?

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Oh, Brethren, what is the result of pride? Oh, see what humility can do? What was the need for all these sufferings? For, if from the beginning Man had humbled himself, obeyed God, and kept the commandment he would not have fallen.

Again, after his fall, God gave him an occasion to repent and to receive mercy but he kept his stiff-neck held high. He came to him and said “Adam, Where are you?” instead of saying “What glory you have left and what dishonor you have arrived at?” After that, He asked him “Why did you sin? Why did you transgress the commandment?” By asking these questions, He wanted to give him the opportunity to say, “Forgive me.” However, he did not ask for forgiveness. There was no humility, there was no repentance, but indeed the opposite.

He answered, “The woman whom You gave to be with me” (Gen 3:9-12), he did not say, “the woman deceived me,” but “The woman whom You gave to me,” as if he wanted to say: “This catastrophe has come upon me because of You.” So it is, brethren, since Man is not accustomed to blame himself. He does not hesitate to consider even God as the cause of evil.

Then God came to the woman and said to her, “Why did you not keep the commandment?” as if He wanted to say, “At least you, say forgive me, so as to humble your soul and to receive mercy.” Again, there was no request for forgiveness. She also answered, “The serpent deceived me,” (Gen 3:13) as if she wanted to say, “If the serpent sinned, where is my mistake?”

Why did you act in this way, you pitiable ones? Make a bow of repentance, recognize your fault, be sorry for your nakedness. Neither one of them could blame himself, neither of them had the least bit of humility.

— St. Dorotheus

St. Gregory the Great: Have confidence in the compassion of our Creator. . . .

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“Have confidence in the compassion of our Creator. Reflect well on what you are now doing, and keep before you the things you have done. Lift up your eyes to the overflowing compassion of heaven, and while He waits for you, draw near in tears to our merciful Judge. Having before your mind that He is a Just Judge, do not take your sins lightly; and having also in mind that He is compassionate, do not despair. The God-Man gives man confidence before God.”

— St. Gregory the Great

St. Gregory the Great: Have confidence in the compassion of our Creator. . . .

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“Have confidence in the compassion of our Creator. Reflect well on what you are now doing, and keep before you the things you have done. Lift up your eyes to the overflowing compassion of heaven, and while He waits for you, draw near in tears to our merciful Judge. Having before your mind that He is a Just Judge, do not take your sins lightly; and having also in mind that He is compassionate, do not despair. The God-Man gives man confidence before God.”

— St. Gregory the Great

St. Peter of Damascus: … if you are not what you should be, you should not despair. . . .

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“Even if you are not what you should be, you should not despair. It is bad enough that you have sinned; why in addition do you wrong God by regarding him in your ignorance as powerless? Is he, who for your sake created the great universe that you behold, incapable of saving your soul? And if you say that this fact, as well as his incarnation, only makes your condemnation worse, then repent; and he will receive your repentance, as he accepted that of the prodigal son (Luke 15:20) and the prostitute (Luke 7:37-50). But if repentance is too much for you, and you sin out of habit even when you do not want to, show humility like the publican (Luke 18:13): this is enough to ensure your salvation. For he who sins without repenting, yet does not despair, must of necessity regard himself as the lowest of creatures, and will not dare to judge or censure anyone. Rather, he will marvel at God’s compassion.”

+ St. Peter of Damaskos, “Book I: A Treasury of Divine Knowledge, That Should Not Despair Even if We Sin Many Times,” The Philokalia: The Complete Text (Vol. 3)

St. Nikolai Velimirovich: If your heart has been softened . . .

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“If your heart has been softened either by repentance before God or by learning the boundless love of God towards you, do not be proud with those whose hearts are still hard. Remember how long your heart was hard and incorrigible. Seven brothers were ill in one hospital. One recovered from his illness and got up and rushed to serve his other brothers with brotherly love, to speed their recovery. Be like this brother. Consider all men to be your brothers, and sick brothers at that. And if you come to feel that God has given you better health than others, know that it is given through mercy, so in health you may serve your frailer brothers.”

+ St. Nikolai Velimirovich, March 31, Prologue of Ohrid

St. John of Kronstadt: When you pray that your sins may be forgiven . . .

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“When you pray that your sins may be forgiven, strengthen yourself always by faith, and trust in God’s mercy, Who is ever ready to forgive our sins after sincere prayer, and fear lest despair should fall on your heart — that despair which declares itself by deep despondency and forced tears. What are your sins in comparison to God’s mercy, whatever they be, if only you truly repent of them? But it often happens that when a man prays, he does not, in his heart, inwardly hope that his sins will be forgiven, counting them as though they were above God’s mercy. Therefore, he certainly will not obtain forgiveness, even should he shed fountains of involuntary tears; and with a sorrowful, straitened heart he will depart from the Gracious God: which is only what he deserves. ‘Believe that ye receive them,’ says the Lord, ‘and ye shall have them.’ Not to be sure of receiving what you ask God for, is a blasphemy against God.”

— St. John of Kronstadt

St. Cyril of Jerusalem: Your accumulated offenses do not surpass . . .

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God is loving to man, and loving in no small measure. For say not, I have committed fornication and adultery: I have done dreadful things, and not once only, but often: will He forgive? Will He grant pardon? Hear what the Psalmist says: How great is the multitude of Your goodness, O Lord!

Your accumulated offenses surpass not the multitude of God’s mercies: your wounds surpass not the great Physician’s skill. Only give yourself up in faith: tell the Physician your ailment: say thou also, like David: I said, I will confess me my sin unto the Lord: and the same shall be done in your case, which he says immediately: And you forgave the wickedness of my heart.

+ St. Cyril of Jerusalem, 2.6, Catechetical Lectures

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St. Peter of Damascus: Should we fall, we should not despair . . .

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“For to sin, even in the case of those who are most righteous, is easy, while repentance is not easy for everyone because death is near; and even before death comes there is despair. It is good, then, not to fall; or, if we fall, to rise again. And should we fall, we should not despair and so estrange ourselves from the Lord’s love. For if He so chooses, He can deal mercifully with our weakness. Only we should not cut ourselves off from Him or feel oppressed when constrained by His commandments, nor should we lose heart when we fall short of our goal. Rather, let us learn that a thousand years in the sight of the Lord are but a single day, and a single day is as a thousand years (cf. Ps. 90:4). Let us be neither hasty nor tardy, and let us be always ready to make a new start. If you fall, rise up. If you fall again, rise up again. Only do not abandon your Physician, lest you be condemned as worse than a suicide because of your despair. Wait
on Him, and He will be merciful, either reforming you, or sending you trials, or through some other provision of which you are ignorant.”

+ St. Peter of Damaskos, “Twenty-Four Discourses,” VIII Mortification of the Passions, The Philokalia: The Complete Text (Vol. 3)

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