Let us become like Christ

Let us become like Christ, since Christ became like us. Let us become gods because of Him, since He for us became man. He took upon Himself a low degree that He might give us a higher one. He became poor, that through His poverty we might become rich   (2 Cor 8:9). He took upon Himself the form of a servant (Phil.2:7) that we might be delivered from slavery (Rom.8:21). He came down that we might rise up. He was tempted that we might learn to overcome. He was despised that we might be given honor. He died that He might save us from death. He ascended to heaven that we who lie prone in sin may be lifted up to Him.

St Gregory of Nazianzus. On the Holy Pasch, Sermon 2, B#25, Vol.2, p.220

 

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The Lowliest of the Koinonia

‘Again I will instruct you by a parable about the brothers who are the lowliest in the Koinonia, who do not give themselves up to great practices and to an excessive ascesis, but walk simply in the purity of their bodies and according to the established rules with obedience and obligingness.

In the view of people who live as anchorites, their way of life does not seem perfect and they are looked upon as the lowliest. Truly, it is like favorite servants of the king and his favorite eunuchs: they have greater freedom of movement in the palace than the powerful who are under the king’s orders and who cannot get at the king unless they have themselves announced to him by the eunuchs.

So it is with those others who are considered the lowliest in the Koinonia, and will be found perfect in the law of Christ because of their steadfastness. They practice exercises in all submissiveness according to God. They are also far superior to those who live as anchorites, for they walk in the obligingness the Apostle walked in, as it is written, By the love of the spirit, be servants of one another in a kindly spirit and in all patience before our Lord Jesus. (cf. Gal 5:13, Eph 4:2,32)

St. Pachomius, Pachomian Koinonia, Volume 1, pp. 147-149, Cistercian Studies #45, 1980

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The Anchorites

‘About those who lead the anchoritic life, listen, and I will teach you their parable. It is like a merchant selling bread or vegetables or anything else of that kind in the market-place. He is not going to get rich on such a daily gain, but neither will he be in want of any of this world’s material things.

So it is with an ascetic leading the anchoritic life. He does not bear the responsibility of other ascetics, but neither does he see those who practice exercises—a thing which would incite him to imitate their actions and the excellent practices they perform in order to do the same himself. Well, such a man will not rank  in the kingdom of heaven, but neither will deprived of eternal life, because of the purity of the ascesis he has practiced. The reward for the fasts, prayers, and exercises he has performed Christ’s name and for the love and the fear he bore him will be paid him by Christ tremendously multiplied in the age to come, in his kingdom.

– St. Pachomius, Pachomian Koinonia, Volume 1, pp. 147-149, Cistercian Studies #45, 1980

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The Men of the Koinonia

I will show you as well that the honor and the glory of the men of the koinonia, who have a good way of life together with the excellence of the toils they impose on themselves are superior to those of men who lead the anchoritic life. I will show you also that the ruin, the falls and the loss of those who do not walk aright in the koinonia  give rise to greater scandal than among those who lead the anchoritic life.

Indeed, it is like a trader who sails on the sea and rivers in all kinds of weather. If he escapes the sea’s danger he will very rich; but if his boat goes down, not only will his wealth be lost, but his life too and his remembrance will be lost forever. At the same time listen to the interpretation: he who makes progress in the Koinonia with purity, obedience, humility, and submissiveness, and puts no stumbling-block or scandal before anyone by his words or by his acts, that one will grow rich forever in imperishable and enduring riches. But should he be negligent, and should a soul be scandalized by him and perish from it, woe to that man (Matt 18:7); not only has he lost his soul and the troubles he took on himself, but he also will have to render an account to God for that soul he scandalized.

– St. Pachomius, Pachomian Koinonia, Volume 1, pp. 147-149, Cistercian Studies #45, 1980

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They saw Jesus

“So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid”. Jn 6:19

For observe that Christ does not appear to those in the boat immediately on their setting sail, nor at the commencement of their dangers, but when they are many furlongs off from the land. For not when the condition which harasses us first begins, does the grace of Him who saves visit us, but when the fear is at its height, and the danger now shews itself mighty, and we are found, so to say, in the midst of the waves of afflictions: then unlooked for does Christ appear, and puts away our fear, and will free us from all danger, by His Ineffable Power changing the dread things into joy, as it were a calm.

St. Cyril of Alexandria, Commentary on John.

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One Love and Two Precepts

“Why was the Holy Spirit first given to the disciples on earth, and later sent from heaven? Because there are two precepts of love, that is, love of God and of neighbor.

The gift of the Spirit on earth was to bring about love of neighbor, and the gift from heaven was to bring about love of God. Just as there is one love and two precepts, so there is one Spirit and two gifts.

The first gift was made by the Lord when He was abiding on earth and the second from heaven, because in love of our neighbor we learn how we are to arrive at the love of God. Indeed, the same Holy Spirit was present in the hearts of the disciples earlier to give them faith, but was not yet given by a clear bestowal until after the resurrection.

So it is written: ‘The Holy Spirit was not yet given, because Jesus was not yet glorified [Jn. 7:39].’…We must be sure that those who already had the Holy Spirit…received Him openly after the Lord’s resurrection, so that they could be of assistance not just to a few but to many.” [Ib., 202-204.]

Saint Gregory the Great, Orthodox New Testament Volume 1.

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Rejoice for He is risen

Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus; for He is risen.  Rejoice, all ye that mourned before (Is 66:10), when ye heard of the daring and wicked deeds of the Jews:  for He who was spitefully entreated of them in this place is risen again.  And as the discourse concerning the Cross was a sorrowful one, so let the good tidings of the Resurrection bring joy to the hearers.  Let mourning be turned into gladness, and lamentation to joy:  and let our mouth be filled with joy and gladness, because of Him, who after His resurrection, said Rejoice (Mat 28:9) ….

A garden was the place of His Burial, and a vine that which was planted there:  and He hath said, I am the vine (John 15:1)!  He was planted therefore in the earth in order that the curse which came because of Adam might be rooted out.  The earth was condemned to thorns and thistles:  the true Vine sprang up out of the earth, that the saying might be fulfilled, Truth sprang up out of the earth, and righteousness looked down from heaven (Ps 85:11).

St. Cyril of Jerusalem, Lecture 14, NPNF 2nd series, Vol.7, p. 97.

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The Holy Day of Hosanna

And the Pharisees indeed murmured because Christ was praised; and drew near and said, “Rebuke your disciples.” But what wrong action have they done, O Pharisee? What charge do you bring against the disciples, or how would you have them rebuked? For they have not in any way sinned, but have rather done that which is praiseworthy. For they extol, as King and Lord, Him Whom the law had before pointed out by many figures and types; and Whom the company of the holy prophets had preached of old: but you have despised Him, and grieved Him by your numberless envyings.

Your duty rather it was to join the rest in their praises: your duty it was to withdraw far from your innate wickedness, and to change your manner for the better: your duty it was to follow, the sacred Scriptures, and to thirst after the knowledge of the truth. But this you did not do, but transferring your words to the very contrary, you desired that the heralds of the truth might be rebuked.

What therefore does Christ answer to these things? “I tell you, that if these be silent, the stones will cry out.” For it is impossible for God not to be glorified,….

St. Cyril of Alexandria, Commentary on the Gospel of Luke, Homily 130, p. 516

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Attentiveness

But what shall we say, we who are not attentive at all? We are like the Pharisees. Some of us may fast and keep vigil and perform other such things, and we may often do this with partial understanding.

But we lack discrimination because we do not pay attention to ourselves and do not know what it is that is being asked of us. Nor are we willing to give persistent and patient attention to our thoughts, so as to gain experience from our many trials and battles, and thus become for others at least an experienced sailor, if not a captain.

Although we are all of us blind, we claim that we ourselves see, as the Pharisees claimed. That is why it is said that they will be judged more severely (cf. John 9:41). For if we acknowledged our blindness, we should not be condemned; it would be enough for us to be grateful and to admit our failure and ignorance.

But, alas, we shall receive the greater condemnation, as did the pagan Greeks; for, according to Solomon, they aspired after so many things and yet failed to attain what they sought.

Should we therefore keep silence, as though there was nothing for us to do? That would be even worse. Let us rather rebuke ourselves, for it is shameful even to mention the things that we do in secret (cf. Eph. 5:12).

Hence I will say nothing about such things, but will speak about the virtues that so deserve our esteem. For the recollection of their sweetness fills my darkened heart with pleasure, and I forget my limitations and am no longer troubled about the condemnation that awaits me if I speak and do not act.

St Peter of Damaskos, Book ll, Philokalia V3.220

 

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Why the scriptures were given?

I do not hear any one glory that he knows the contents, but that he hath a book written in letters of gold. And what gain, tell me, is this? The Scriptures were not given us for this only, that we might have them in books, but that we might engrave them on our hearts.

For this kind of possession, the keeping the commandments merely in letter, belongs to Jewish ambition; but to us the Law was not so given at all, but in the fleshy tables of our hearts. And this I say, not to prevent you from procuring Bibles, on the contrary, I exhort and earnestly pray that you do this, but I desire that from those books you convey the letters and sense into your understanding, that so it may be purified when it receiveth the meaning of the writing.

For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit, or any sinful nature, ever touch or enter a soul which bears about with it such sentiments as it contains. Sanctify then thy soul, sanctify thy body, by having these ever in thy heart, and on thy tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit.

St. John Chrysostom, Homilies on St. John, Homily 32, NPNF 1st series, Vol. 14, p. 114

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