Ambrose of Milan: The Love of God is Shed Abroad by the Holy Spirit Wednesday, May 9 2012

“Grace unto you and peace from God our Father, and from the Lord Jesus Christ.”

[...] We are told that the grace of the Father and the Son is one, and the peace of the Father and the Son is one.

This grace and peace is the fruit of the Spirit, as the Apostle taught us himself, saying: “But the fruit of the Spirit is love, joy, peace, patience.”

And peace is good and necessary that no one be troubled with doubtful disputations, nor be shaken by the storm of bodily passions, but that his affections may remain quietly disposed as to the worship of God, with simplicity of faith and tranquillity of mind.

As to…grace, the prophet Zechariah says that God promised to pour upon Jerusalem the spirit of grace and mercy, and the Apostle Peter says: “Repent and be baptized every one of you in the Name of the Lord Jesus Christ for the remission of sins, and ye shall receive the grace of the Holy Spirit.”

So grace comes also of the Holy Spirit as of the Father and the Son. For how can there be grace without the Spirit, since all divine grace is in the Spirit?

Nor do we read only of the peace and grace of the Father, the Son, and the Holy Spirit, but also…of the love and communion.

For of love it has been said: “The grace of our Lord Jesus Christ, and the love of God.”

We have heard of the love of the Father. The same love which is the Father’s is also the Son’s. For He Himself said: “He that loveth Me shall be loved of My Father, and I will love him.”

And what is the love of the Son, but that He offered Himself for us, and redeemed us with His own blood? But the same love is in the Father, for it is written: “God so loved the world that He gave His Only-begotten Son.”

So, then, the Father gave the Son, and the Son gave Himself.

Love is preserved and due affection is not wronged, for affection is not wronged where there is no distress in the giving up.

He gave one Who was willing, He gave One Who offered Himself; the Father did not give the Son to punishment but to grace.

[...] So, too, the loving Spirit gave the Son of God.

For as the love of the Father and the Son is one, so, too, we have shown that this love of God is shed abroad by the Holy Spirit, and is the fruit of the Holy Spirit, because “the fruit of the Spirit is love, joy, peace, patience.”

Ambrose of Milan (c. 337-397): On the Holy Spirit, 1, 12. 

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John Maximovitch: Weeping Entered the World, and the Soul became Burdened Friday, Dec 2 2011

The world was created good and called to the joy of life in union with the Source and Creator of life, the Lord God.

The first to sin and to be torn from this union were angels.

The angelic realm was split: some remained with God; others, in their pride, desired to live their own life, independent of God.

The angelic world was split and sin was born there, but the earthly world remained good.

And then the devil, which means “the one cast down from heaven,” began to strive to join the earthly realm to himself.

The highest creation on earth, man, had been given a commandment by God not to eat of the tree of knowledge of good and evil.

Why was the commandment given? This tree was just like all the others, and in itself it had no outstanding characteristics.

No, the knowledge of good and evil was not in the tree itself, and not for this reason was the commandment given.

The Lord gave it because man was created free, and the Lord desires of man a freely-willed striving and longing for union with God.

The commandment was given because only through its fulfillment could man express his freely-willed striving toward God and love for Him.

And blessedness consists simply of communication with God through love of Him.

The devil is burdened by his separation; he is perpetually in a state of wrath and vengeance, and it comforts him to attract others.

The devil never appears as his true self, but takes on various appearances.

Then in paradise he took on the appearance of a serpent, and gave man the idea that the commandment had not been given for the expression of man’s love of God, but so that man would not become like God.

The devil planted the thought that the command was issued, not out of God’s love, so that man would dwell in God’s love, but because God desires to dominate, and to prevent man from being as God, and coming to know the endless and limitless joy of being.

When man came to believe this diabolical idea, he was instantly separated from God.

Everything changed, and man could no longer enjoy life in God and speak with God freely and straightforwardly as children speak.

There was no peace, no joy, and man began to hide from God.

Everything changed, the link between God and man was destroyed and nature ceased to heed man.

Weeping entered the world, and the soul became burdened.

John Maximovitch (Orthodox Church; 1896-1966): Sermon on the Fall of Man @ Orthodoxy Today and Orthodox Christian Faith

 

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Jerome: With Unveiled Faces We Contemplate the Glory of the Lord and are Transformed into the Likeness of Our Creator Tuesday, Nov 22 2011

The glory of the God of Israel enters by the East Gate through which it departed when the anger of the Lord struck the city.

It enters, or, rather, it returns to it, for this glory was the distinguishing mark of the Lord’s Temple on the mountain.

Yet something much greater follows: The Spirit of the Lord lifted me up and brought me into the outer court. And behold, the house of the Lord was filled with his glory.

First the glory of the Lord merely entered; now the fullness of the glory is said to be in the Temple.

Of this glory Isaiah wrote: I saw the Lord seated on a throne, high and lifted up.

Our house is full of this glory when with unveiled faces we contemplate the glory of the Lord, and are transformed into the likeness of our Creator.

The voice of the Lord was like the sound of many waters – like the sound of many peoples throughout the world, or like the voice of an army, or of multitudes massing together as the hosts of heaven come to know the mysteries of God.

In another place it is said: The chariots of God are thousands upon thousands.

The heavenly hosts, the thousands upon thousands, all make the same utterance since all are united in the praise of God.

To the Father, the Son, and the Holy Spirit they sing: Holy, holy, holy is the Lord God of hosts; heaven and earth are full of his glory.

And the earth shone with his glory.

This was only really fulfilled in the coming of Christ when the preaching of the Apostles went forth through all the earth, and their words to the utmost bounds of the world.

It is daily fulfilled in believers, and will come to perfection when this corrupt nature puts on incorruption and this mortal nature is clothed with immortality.

I heard someone speaking to me from within the Temple.

This must surely have been the Lord, for who else could have said, Son of man, this is the place of my throne, the place where I set my feet, and where I shall dwell among the Israelites forever, but he who dwells in the Church, in the midst of the Israel that recognises the Lord, and who will dwell there, not only for a time, as he did in the Temple of Solomon, but forever.

And his dwelling-place, writes the Psalmist, will be peace, that peace which passes all understanding.

Jerome (347-420): Commentary on Ezekiel (PL 25:434-437); from the Monastic Office of Vigils, Friday of Week 34 in Ordinary Time, Year 1

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Symeon the New Theologian: The Mind should Guard the Heart in the Time of Prayer Wednesday, Oct 12 2011

(Although the author is unknown, the following text has traditionally been attributed to St. Symeon the New Theologian.)

The mind should guard the heart in the time of prayer and always stay inside it.

From there, from the depths of the heart, it should then lift up the prayers to God.

For once it tries inside the heart and tastes and is soothed – as the Lord is good! – then the mind will never want to leave the place of the heart.

It will there repeat the words of Peter the apostle: “It is wonderful for us to be here!” (Matt 17:4).

Then it will always wish to look inside the heart, remaining there and pushing aside and expelling all the concepts which are planted by the devil.

To those who have not realised this work of salvation and remain unaware of it, this will most of the times seem very hard and unpleasant.

But those who have tasted its sweetness and enjoyed the pleasure inside the depths of their hearts, they all cry together with Paul: “What could ever come between us and the love of God?” (Rom 8:38-39).

Our holy fathers have listened the Lord who said that from the heart come evil intentions, murder, adultery, fornication, theft, perjury, slander (Matt 15:19-20) and how these are the things that make a man unclean.

Further, they have listened to the part of the gospel where we are ordered to clean the inside of cup and dish first so that the outside may become clean as well (Matt 23:26).

They therefore left aside any other spiritual work and concentrated exclusively on guarding the heart, being confident that through this they would easily achieve all other virtues, whilst without it no virtue can be preserved.

This practice was called by some fathers “serenity of the heart”, whilst others named it “attention”, others “sobriety” and “detainment”, others “examination of the thoughts” and “guarding of the mind”.

[...] It is for this that the Ecclesiastes says: Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart blameless and clear, and prevent your heart from thoughts (Eccl. 11:9 [LXX]).

The same is said in the Proverbs: if the devil makes an assault on you, do not let him enter your place (Eccl. 10:4 [LXX]) where “the place” means the heart.

The Lord Himself tells us in the Gospel that we must not worry (Lk 12:29) – in other words, not to scatter our minds here and there.

Again, in a different passage He says: Happy are those poor in spirit (Matt 5:3), meaning that happy are those who never acquired any concern of this world in their hearts and are free from all earthly thoughts.

Symeon the New Theologian (949–1022 AD): [traditional attribution] The Three Ways of Attention and Prayer Translated from Greek by Demetrios S. Skagias @ Myriobiblios.

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John Cassian: True Patience and Tranquillity is neither Gained nor Retained without Profound Humility of Heart Monday, Oct 10 2011

True patience and tranquillity is neither gained nor retained without profound humility of heart.

And if it has sprung from this source, there will be no need either of the good offices of the cell or of the refuge of the desert.

For it will seek no external support from anything, if it has the internal support of the virtue of humility, its mother and its guardian.

But if we are disturbed when attacked by anyone it is clear that the foundations of humility have not been securely laid in us.

Therefore at the outbreak even of a small storm, our whole edifice is shaken and ruinously disturbed.

For patience would not be worthy of praise and admiration if it only preserved its purposed tranquillity when attacked by no darts of enemies, but it is grand and glorious because when the storms of temptation beat upon it, it remains unmoved.

[...] Everybody knows that patience gets its name from the passions and endurance, and so it is clear that no one can be called patient but one who bears without annoyance all the indignities offered to him.

[...] When then anyone is overcome by a wrong, and blazes up in a fire of anger, we should not hold that the bitterness of the insult offered to him is the cause of his sin.

Rather, it is the manifestation of secret weakness, in accordance with the parable of our Lord and Saviour which He spoke about the two houses (Matt. 7:24, 59).

One of these was founded upon a rock, and the other upon the sand, on both of which He says that the tempest of rain and waters and storm beat equally.

But that one which was founded on the solid rock felt no harm at all from the violence of the shock, while that which was built on the shifting and moving sand at once collapsed.

And it certainly appears that it fell, not because it was struck by the rush of the storms and torrents, but because it was imprudently built upon the sand.

For a saint does not differ from a sinner in this, that he is not himself tempted in the same way, but because he is not worsted even by a great assault, while the other is overcome even by a slight temptation.

[...] For “Blessed is the man that endures temptation, for when he has been proved he shall receive the crown of life which God hath promised to them that love Him” (James 1:12).

John Cassian (c. 360-435): Conferences 18,13.

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Leo the Great: Inheriting the Earth Sunday, Sep 4 2011

“Blessed are those who mourn, for they shall be comforted.”

This mourning, beloved, to which eternal comforting is promised, is not the same as the affliction of this world:  nor do those laments which are poured out in the sorrowings of the whole human race make any one blessed.

The reason for holy groanings, the cause of blessed tears, is very different.  Religious grief mourns sin either that of others’ or one’s own.

Nor does it mourn for that which is wrought by God’s justice, but it laments over that which is committed by man’s iniquity, where he that does wrong is more to be deplored than he who suffers it, because the unjust man’s wrongdoing plunges him into punishment, but the just man’s endurance leads him on to glory.

Next the Lord says:  “blessed are the meek, for they shall possess the earth by inheritance.” To the meek and gentle, to the humble and modest, and to those who are prepared to endure all injuries, the earth is promised for their possession.

And this is not to be reckoned a small or cheap inheritance, as if it were distinct from our heavenly dwelling, since it is no other than these who are understood to enter the kingdom of heaven.

The earth, then, which is promised to the meek, and is to be given to the gentle in possession, is the flesh of the saints, which in reward for their humility will be changed in a happy resurrection, and clothed with the glory of immortality, in nothing now to act contrary to the spirit, and to be in complete unity and agreement with the will of the soul.

For then the outer man will be the peaceful and unblemished possession of the inner man.

Then the mind, engrossed in beholding God, will be hampered by no obstacles of human weakness nor will it any more have to be said “The body which is corrupted, weighs upon the soul, and its earthly house presses down the sense which thinks many things” (Wisdom 9:15).

For the earth will not struggle against its tenant, and will not venture on any insubordination against the rule of its governor.

For the meek shall possess it in perpetual peace, and nothing shall be taken from their rights, “when this corruptible shall have put on incorruption, and this mortal shall have put on immortality” (1 Cor. 15:53), that their danger may turn into reward, and what was a burden become an honour.

Leo the Great (c.400-461): Sermon 96, 4-5.

 

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John Cassian: “The Kingdom of God is Within You” Sunday, Jul 31 2011

To cling to God continually, and as you say inseparably to hold fast to meditation on Him, is impossible for a man while still in this weak flesh of ours.

But we ought to be aware on what we should have the purpose of our mind fixed, and to what goal we should ever recall the gaze of our soul.

And when the mind can secure this it may rejoice, and grieve and sigh when it is withdrawn from this, as often as it discovers itself to have fallen away from gazing on Him, it should admit that it has lapsed from the highest good….

And when our gaze has wandered ever so little from Him, let us turn the eyes of the soul back to Him, and recall our mental gaze as in a perfectly straight direction.

For everything depends on the inward frame of mind, and when the devil has been expelled from this, and sins no longer reign in it, it follows that the kingdom of God is founded in us.

Thus the Evangelist says “The kingdom of God cometh not with observation, nor shall men say Lo here, or lo there: for verily I say unto you that the kingdom of God is within you” (Luke 17:20-21).

But nothing else can be “within you,” but knowledge or ignorance of truth, and delight either in vice or in virtue, through which we prepare a kingdom for the devil or for Christ in our heart.

And of this kingdom the Apostle describes the character, when he says “For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost” (Rom.14:17).

And so if the kingdom of God is within us, and the actual kingdom of God is righteousness and peace and joy, then the man who abides in these is most certainly in the kingdom of God.

[...] And in truth if lifting up our mental gaze on high we would consider that state in which the heavenly powers live on high, who are truly in the kingdom of God, what should we imagine it to be except perpetual and lasting joy?

For what is so specially peculiar and appropriate to true blessedness as constant calm and eternal joy?

[...]  “Behold,” says He, “I create new heavens and a new earth: and the former things shall not be remembered nor come into mind. But ye shall be glad and rejoice forever in that which I create” (Is. 65:17-18).

And again “joy and gladness shall be found therein: thanksgiving and the voice of praise, and there shall be month after month, and Sabbath after Sabbath” (Is. 51:3; 66:23).

And again: “they shall obtain joy and gladness; and sorrow and sighing shall flee away” (Is. 35:10).

John Cassian (c. 360-435): Conferences 1,13.

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H.E. Manning: Anxiety of Heart and the Presence of Christ Thursday, Jun 23 2011

The Lord is at hand. Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Philippians 4:5-7).

St Paul…bids the Christians in Philippi to carry all their sorrows and fears to the throne of Christ.

He specially bids them remember the nearness of our Lord; and the freedom we may use in speaking with Him.

And in so doing he has taught us a great and blessed truth, needful for all men, in all ages: I mean, that a life of prayer is a life of peace.

It is not in times of persecution only, but at all times, that the presence and fellowship of Christ are the peace and consolation of the Church.

We are born into a world of perturbations; we carry them in our own heart.

The world is the counterpart of man’s fallen nature, turbulent, restless, and distracted.

Every man gives in his contribution of disquietude; and the life of most men is made up of cares and doubts, perplexities and forebodings, of fruitless regrets for follies past, and of exaggerated thoughts of trials yet to come.

On men who live without God in the world these things press sorely. They fret and wear them without alleviation.

This is the “sorrow of the world” that “worketh death.” It is a bitter and embittering disquiet of heart.

The plague of evil thoughts, inordinate cravings, disappointments and losses, vain hopes and wearing fears, these are by nature the portion of us all.

[...] St Paul here tells us, first of all, that there is One, ever near us, who can fulfil all our desire, and over-rule all things in our behalf. “The Lord is at hand.”

How soon He may reveal Himself in person we know not; but soon or late, it is certain, that although unseen, He is ever near us.

His presence departed not from the Church when He ascended into heaven.

He is withdrawn from the eyes of our flesh; but in the sight of our hearts He is always visible.

Though He be at the right hand of God, yet He is in the Church, and in our secret chamber.

Though He is the Lord of heaven and earth, yet He is ever in the midst of us, watching and guiding, disposing all things for the perfection of His kingdom, and, in it, of each one of us.

He is both able and willing to fulfil all our hearts’ desires; and nothing is hid from His sight.

H.E. Cardinal Manning (1808-1892): Sermons, vol. 3, serm. 13 (“A Life of Prayer a Life of Peace”).

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Theodore the Studite: The Holy Spirit Comforts, Encouraging the Troubled Mind Tuesday, Jun 14 2011

By the grace of the Most Holy Spirit, we have been vouchsafed to celebrate Holy Pentecost—the descent of the Holy Spirit.

Jesus Christ said of this descent: Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter (that is, the Holy Spirit), will not come unto you; but if I depart, I will send him unto you.

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth. (Jn. 16:7, 13).

This, His promise and benefit, is so great that we cannot even comprehend it: for the Lord promised to send not an Angel, not a man, but the Holy Spirit Himself.

Thus, having fulfilled the will of His Father, the Only Begotten Son ascends to heaven, and the Holy Spirit descends: not another God (never!), but another Comforter, as it is written.

O, the unutterable love for mankind! God Himself has become our Comforter.

Thus, He Himself comforts those who are weighed down by misfortune, prevents them from becoming exhausted in spirit, as the Holy Apostle testifies, saying:

Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us (2 Cor. 7:5–6).

He comforts the heart frightened by demonic fear, raising it up to invincible courage through bold hope, as the Prophet David testifies: For Thou, O Lord, hast holpen me and comforted me (Ps. 85:17).

He comforts, encouraging the troubled mind, as it has been given a feast with God and rest, as the Apostle testifies, saying:

as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God (2 Cor. 5:20); that is, have peace, with God.

Do you see the unsearchable condescension? Do you see the incomparable gift?

On high, in the Heavens, the Only Begotten Son intercedes for us before the Father, as it is written: Who is even at the right hand of God, who also maketh intercession for us (Rom. 8:34).

Below, on the earth, the Holy Spirit comforts us in many ways.

What shall I render unto the Lord, for all that He has rendered unto me? (Ps. 115:4).

Is it not true, what the psalm says: All my bones shall say, Lord, O Lord, who is like unto Thee?

Delivering the beggar from the hand of them that are stronger than he, yea, poor man and pauper from them that despoil him (Ps. 34:11).

And again, My help cometh from the Lord, Who hath made heaven and the earth (Ps. 120:2).

Unless the Lord had brought me up, my soul had well nigh sojourned in hades (Ps. 93:17).

The Lord is my helper, and I shall not fear what man shall do unto me (Ps. 117:6).

Theodore the Studite: (759-826) @ Pravoslavie.

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Mark the Hermit: Nothing is Stronger than Prayer in Its Action, Nothing More Effective in Winning God’s Favour Thursday, May 12 2011

The intellect changes from one to another of three different noetic states: that according to nature, above nature, and contrary to nature.

When it enters the state according to nature, it finds that it is itself the cause of evil thoughts, and confesses its sins to God, clearly understanding the causes of the passions.

When it is in the state contrary to nature, it forgets God’s justice and fights with men, believing itself unjustly treated.

But when it is raised to the state above nature, it finds the fruits of the Holy Spirit: love, joy, peace and the other fruits of which the Apostle speaks (cf. Gal. 5:22).

And it knows that if it gives priority to bodily cares it cannot remain in this state.

[...] Each man’s knowledge is genuine to the extent that it is confirmed by gentleness, humility and love.

Everyone baptized in the orthodox manner has received mystically the fullness of grace.

But he becomes conscious of this grace only to the extent that he actively observes the commandments.

If we fulfil Christ’s commandments according to our conscience, we are spiritually refreshed to the extent that we suffer in our heart. But each thing comes to us at the right time.

Pray persistently about everything, and then you will never do anything without God’s help.

Nothing is stronger than prayer in its action, nothing more effective in winning God’s favour.

Prayer comprises the complete fulfillment of the commandments; for there is nothing higher than love for God.

Undistracted prayer is a sign of love for God; but careless or distracted prayer is a sign of love for pleasure.

He who can without strain keep vigil, be long-suffering, and pray, is manifestly a partaker of the Holy Spirit.

But he who feels strain while doing these things, yet willingly endures it, also quickly receives help.

One commandment is higher than another; consequently one level of faith is more firmly founded than another.

There is faith ‘that comes by hearing’ (Rom. 10:17) and there is faith that ‘is the substance of things hoped for’ (Heb. 11:1).

It is good to help enquirers with words; but it is better to co-operate with them through prayer and the practice of virtue.

For he who through these offers himself to God, helps his neighbour through helping himself.

If you want with a few words to benefit one who is eager to learn, speak to him about prayer, right faith, and the patient acceptance of what comes.

For all else that is good is found through these.

Mark the Hermit (5th-6th c.): On Those who Think They Are Made Righteous by Works, 90-102, Text from G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (trans. and eds.) The Philokalia: The Complete Text, vol. I (Faber & Faber, London & Boston: 1979), online version here.

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