Fwd: [metanoia] Digest Number 7786

A handful of sand, thrown into the sea, is what sinning is, when compared to God‚s Providence and mercy. Just as an abundant source of water is not impeded by a handful of dust, so also the Creator‚s mercy is not defeated by the sins of His creations.

St. Isaac the Syrian (of Nineveh), commemorated 28 January icon of St. Isaac and troparion at: http://home.iprimus.com.au/xenos/ephraim.html (along with St. Ephraim the Syrian, likewise commemorated 28 January)

God allows you to fall into temptation so that you may persistently knock on the door of His mercy and so that, from fear of afflictions, the memory of God may be implanted in your mind, and you may approach Him through prayers, in which case your heart will be sanctified by ceaseless recollection of the name of God. When you supplicate Him Him with faith, He will hear you, and you will learn that it is God who rescued you. Then you will understand that your Creator strengthens you and guards you.

__________

A small but always persistent discipline is a great force; for a soft drop falling persistently, hollows out hard rock.

St. Isaac the Syrian, 7th century

Fwd: [metanoia] Digest Number 7784

The goal of reading is the application, in our lives, of what we read. Not to learn it by heart, but to take it to heart. Not to practice using our tongues, but to be able to receive the tongues of fire and to live the mysteries of God. If one studies a great deal in order to acquire knowledge and to teach others, without living the things he teaches, he does no more than fill his head with hot air. At most he will manage to ascend to the moon using machines. The goal of the Christian is to rise to God without machines.

Elder Paisios the Athonite (1924-1994)

A brother once went out on a pilgrimage from the monastery of Abba Poemen, and came to a hermit, who lived in love towards all and received many visitors. The brother told the hermit stories of Abba Poemen. And when he heard of Poemen's strength of character, he longed to see him.

The brother returned to Egypt. And after some little time, the hermit rose and went from his country to Egypt to see the brother who had visited him: for he had told him where he lived. When the brother saw the hermit, he was astonished, and very glad. The hermit said to him, "Of your charity towards me, take me to Abba Poemen." And the brother rose up and showed him the way to the old man.

And the brother told Abba Poemen this about the hermit, "A great man of much charity, and particular honor in his own province, has come here wanting to see you." So the old man received him kindly. And after they had exchanged greetings, they sat down.

But the hermit began to talk of the Holy Scripture, and of the things of the spirit and of heaven. But Abba Poemen turned his face away, and answered nothing. When the hermit saw that he would not speak with him, he was distressed and went out. And he said to the brother who had brought him there, "My journey was useless. I went to the old man and he does not deign to speak to me."

The brother went to Abba Poemen, and said, "Abba, it was to talk with you that this great man came here, a man of much honor in his own land. Why did you not speak to him?" The old man answered, "He is from above, and speaks of the things of heaven. I am from below, and speak of the things of the earth. If he had spoken with me on the soul's passions, I would willingly have replied to him. But if he speaks of the things of the spirit, I know nothing about them." So the brother went out and told the hermit, "The reason is that the old man does not easily discuss Scripture. But if anyone talks to him about the soul's passions, he answers."

Then the hermit was stricken with penitence, and went to the old man and said, "What shall I do, Abba? My passions rule me." And the old man gazed at him with gladness and said, "Now you are welcome. You have only to ask and I will speak with understanding." And the hermit was much strengthened by their discourse, and said, "Truly, this is the way of love." And he thanked God that he had been able to see so holy a man, and returned to his own country."

As with the appearance of light, darkness retreats; so, at the fragrance of humility, all anger and bitterness vanishes.

St. John Climacus, The Ladder of Divine Ascent, 8

As the memory of fire does not warm the body, so faith without love does not bring about the illumination of knowledge in the soul.

St. Maximus the Confessor, +662 commemorated 21 January

As sticks are thrown into the fire and are unable to resist the power of the fire, but are burned up at once, so too demons, seeking to wage war against a man who has received the Spirit, are burned up and consumed by the divine power of the fire, provided only that the person always clings to the Lord and has trust and hope in Him. And even if the demons are strong as mighty mountains, they are burned up by prayer, like wax by fire.

In the meantime, great is the soul's struggle and war against them. There are rivers of dragons there and mouths of lions. There is fire which flames up in the soul. Just as inveterate evil, inebriated with the spirit of error, is insatiable toward evil, either in murdering or committing adultery, so also Christians, having been baptized in the Holy Spirit, are not overcome by evil. But those who possess grace and still are flirting with sin are under fear and journey through a fearful place.

Take the example of merchants. While on a voyage, even if they find a suitable wind and a calm sea, still as long as they have not reached the harbor, they always are in fear lest suddenly a contrary wind should blow and the sea would be stirred up by waves and the ship would be in danger. So too Christians, even if they possess within themselves a favorable wind of the Holy Spirit blowing, they still fear lest the wind of the opposing force should rise up and blow and stir up a storm and waves for their souls. Therefore, there is need of great diligence so that we may arrive at the harbor of rest, at the perfect world, at the eternal life and pleasure, at the city of the saints, at the heavenly Jerusalem, at Church of the firstborn.

St. Macarius, Spiritual Homily 43.3-4 late 4th century

They said of Abba Macarius the Egyptian that one day he went up from Scetis to the mountain of Nitria. As he approached the place he told his disciple to go on ahead. When the latter had gone on ahead, he met a priest of the pagans. The brother shouted after him saying, "Oh, oh, devil, where are you off to?" The priest turned back and beat him and left him half dead. Then picking up his stick, he fled. When he had gone a little further, Abba Macarius met the pagan priest running and said to him, "Greetings! Greetings, you weary man!" Quite astonished, the other came up to him and said, "What good do you see in me, that you greet me in this way?" The old man said to him, "I have seen you wearing yourself out without knowing that you are wearing yourself out in vain." The other said to him, "I have been touched by your greeting, and I realize that you are on God's side. But another wicked monk who met me insulted me and I have given him blows enough for him to die of them." The old man realized that he was referring to his disciple. Then the pagan priest fell at the feet of Macarius and said, "I will not let you go till you have made me a monk." When they came to the place where the brother was, they put him onto their shoulders and carried him to the church in the mountain. When the people saw the priest with Macarius, they were astonished and made him a monk. Through him many pagans became Christians. So Abba Macarius said, "One evil word makes even the good evil, while one good word makes even the evil good."

Macarius the Egyptian, commemorated 19 January

Another time, they say, Abba Macarius (the Egyptian) was praying in his cave in the desert. There happened to be another cave nearby which was the den of a hyena. While he was at prayer, the hyena suddenly appeared and began to lick his feet. And taking him gently by the hem of his tunic, she drew him towards her own cave. He followed her saying, "I wonder what this animal wants to do?" When she had led him to her own cave, she went in and brought out to him her own cubs, which had been born blind. He prayed over them and returned them to the hyena with their sight healed. She in turn, by way of a thank offering, brought the man the huge skin of a large ram and laid it at his feet. He smiled at her as if at a kind and sensitive person, and taking the skin, spread it under him. This skin is still in the possession of one of the brothers.

Rufinus, Historia Monachorum in Aegypto 21.15 16

Abba Anthony said, "I no longer fear God, but I love Him. 'For perfect love casts out fear.'" (1 John 4:18)

Three old men used to go and visit Blessed Anthony every year and two of them used to discuss their thoughts and the salvation of their souls with him, but the third always remained silent and did not ask him anything. After a long time, Abba Anthony said to him, "You often come here to see me, but you never ask me anything'‚ and the other replied, "It is enough for me to see you, Abba"

St. Anthony the Great, commemorated 17 January icon and troparion at: http://comeandseeicons.com/a/rsb10.htm

From the Life of St. Kentigern, Apostle to the Brythonic kingdom of Strathclyde in Scotland, bishop and patron saint of Glasgow

Therefore Saint Kentigern, having returned to his own place, arranged to live with himself in the solitude of the soul away from the confusion of men and wished not to easily show himself or to go out of doors, except for a reason of great urgency. And although he was unwilling, nevertheless Kentigern did not cease to shine forth with visible signs. Queen Languueth, abounded in riches and delights, but she did not keep faith with the royal chamber and marital couch as she ought or as is proper. For the abundance of riches and the fullness of her delights and the elevation of power accustomed her to serve the incentive and poultice of pleasure to the flesh. She turned her eyes onto a certain young soldier, who according to the rotten beauty of this rotting flesh seemed to her spring-like with a beautiful appearance and comely face and a form that was more handsome than many of her company at court. And as a man who was himself sufficiently ready and inclined for such homage, without any other goad he was easily made to sleep with her.

And as the days had passed on earth, the forbidden pleasure repeated many times had become more pleasing to both, since concealed bread was more pleasant and furtive waters, according to Solomon, seemed sweeter to them. Even as if from a thoughtless act, so too they were seized by a blind love. And she foolishly and shamelessly gave to her adulterer a royal ring of gold that enclosed a precious gem, which her legitimate husband himself had commended to her as a special sign of his marital love. Even more foolishly he accepted the ring and placed on his finger, and by such a sign he opened the gate of suspicion to those accomplices who were present.

A faithful man of the king obtained certain knowledge of the secret between the queen and the soldier, and he managed to pour it by drops into the ears of the king. But the king did not easily incline his ear or his soul to the one who reported his dishonor and the shame of his wife. And old but true proverb says, "It is difficult for a dolt to apply faith to the one uncovering the dishonor of a beloved wife, and he is more accustomed to turn his hatred back against the accuser than against the accused." But the bearer of the adultery, as proof of the matter, showed him the ring on the soldier‚s finger, and persuading him to believe in his credibility, he kindled a fiercer spirit of jealousy in the king.

Therefore, the king was more certain concerning this secret affair, and cloaking the anger of his soul against the queen and the soldier with a serene countenance, he displayed more than usual his cheerfulness and familiarity to them. However when there shone a fairer day, the king went hunting and summoning the soldier to escort him, he sought the glades and forests with a multitude of hunters and dogs. And when the dogs were unleashed and his companions had dispersed to different places, the king reached the bank of the river Clyde with the soldier. And in a shady place with grassy sod, each considered that it would be pleasing to drink in a little rest. And the soldier, being weary and in no way suspecting harm, reclined his head, stretched out his arm and opened his hand, and immediately fell asleep. But the spirit of jealously aroused the king who had feigned sleep, and it did not permit him rest or sleep. And when he saw the ring on the finger of the sleeping man, his eye was agitated by rage, and he could barely hold his hand from his sword and restrain from shedding the soldier‚s blood. Nevertheless he bridled the impulse of his anger and drawing the ring off the sleeping man‚s finger, he cast it into the nearby river. He then roused him to go meet his companions and ordered them to return home. The soldier, waking up from his rest and thinking nothing of the ring, obeyed the command of the king. And he took no notice of what he had lost until he entered the house.

And when the king had returned to the house, the queen came out from her chamber and saluted him in her usual manner. But from the mouth of the one she saluted she received insults and terrors and taunting reproaches. And he demanded with eyes flashing and a threatening countenance where the ring was that he had commended into her custody. She responded that she had placed it in a chest. Whereupon the king, in the sight of his advisors, commanded that she present it to him with all speed. Still being set with hope, she entered her inner chamber as if to search for the ring, but immediately directed a messenger to the soldier, and made known to him the petition of the impassioned king over the ring. And she sent word that he should quickly send the ring to her. The soldier send back word that he had lost the ring and that he was ignorant of the place where it had been lost. And also, he was afraid of the face of the king and hid himself from the court and secured for himself the benefit of concealment. Meanwhile, as she sought for diversions and was slow to produce for everyone what certainly she was not able to find, seeking uselessly for a vain nothing, the king was inflamed with wrath, calling her a vile adulteress repeatedly, and he rushed in with oaths, saying, "Let God do the same to me and add more if I do not judge you according to the law of adulteresses, and if I do not condemn you to a most shameful death. Clinging to your youthful adulterer you have set me aside, the king your husband, although I made you the consort of my bed and mistress of my kingdom. You have acted in secret but I will act openly, and in the sight of the sun I will make known your dishonor and reveal your shamefulness in your face." And when he had said many things in this manner, all his advisors entreated for an extension of time. And with effort he conceded to them three days, but ordered that she be delivered up into custody. Soon she was imprisoned and was imagining her death, which hovered over her now, but no less was she tormented by her guilty conscience. O very grave and unbearable punishment, the guilty testimony of the accused conscience! Although one who is situated in misdeeds may have peace outside his circle, yet he is recognized to be miserable and to dwell in disorder whom a gnawing conscience persecutes without interruption. Therefore, the spirit of the wicked wife was troubled within her, and with a contrite and humble heart and tearful prayers, she entreated God, so that He would not enter into judgment with his handmaid, but that according to his great mercy, just as long ago He had mercy on the woman seized in adultery and set before him, so also would He grant pity to her in this same case. Therefore, as the Lord inspired the woman placed in confinement, she discovered a good counsel. And sending a most trusted messenger to Saint Kentigern, she laid bare all her misfortune and entreated a remedy for him as her sole propitiator. Also she begged that he would show his power over the king on her behalf, because there was not anything so great that he would, or could, or ought to refuse him.

The holy bishop, being instructed through the Holy Spirit and the virtue on high, knew the whole sequence of events before the coming of the messenger. He ordered the messenger to continue to the banks of the above-mentioned river Clyde with a fishhook, and to cast the hook into the stream and bring back to him immediately the first fish that was baited and drawn out from the waters. The messenger fulfilled what the saint said and delivered into the presence of the man of God the fish he had captured, which is commonly called a salmon. Kentigern requested that the fish before him be cut and gutted, and he discovered the above-mentioned ring in it. And at once he sent it to the queen by that same messenger. When she saw it and took it back, her heart was filled with joy and her mouth with exaltation and thanksgiving. Her grief turned into joy and the expectation of death into the festivities of praise and deliverance. Therefore, the queen rushed into the midst of everyone‚s eyes and returned the ring that had been sought by the king.

And so the king and all his court with him were made sad because of the injustices inflicted on the queen, and publicly he asked her for her pardon as he humbly kneeled. And he swore, if she so requested, the gravest vengeance or death or exile for those who would inflict accusations on her. But she, wisely understanding that mercy more than the censure of judgment was called for in respect to her accusers, desired to be merciful, just as it is proper indeed for one‚s fellow servant to be served. She said, "O king, my lord, God forbid that anyone should suffer anything of this kind on my account, but if you wish that I should forgive you from my heart that which you did wrong to me, then I wish that you would send away from your soul all movement of a hard heart for my accuser even as I do." And when this was heard, all wondered at this and rejoiced. And so the king and the queen and the informer were recalled into the grace of peace and mutual love for each other. And the queen, as fittingly as she was able, proceeded to the man of god and confessed her guilt to him. And making amends according to his decision, she zealously corrected her life for the future; for she restrained her feet from another such fall. Nevertheless she never revealed to anyone the sign by which the Lord magnified his mercy to her while her husband lived, but after his death she let it be known to all who wished.

Jocelin of Furness, Life of St. Kentigern (Mungo) 36 St. Kentigern of Glasgow, +614, commemorated 14 January for an icon of All the Saints Who Shone Forth in Scotland:http://www.comeandseeicons.com/groups/drz19.htm

Nisibis is a state on the borders between the Romans and the Persians. At one time it was subject to the Romans and paid taxes to them. This is where the great Jacobus (James) came from to embrace the quietness of a solitary life. He chose the peaks of the highest mountains as his abode. In summer and autumn he frequented the woods, with only the sky for a roof over his head; in the winter he made use of a cave, which gave him some sort of shelter. His food was not such as is laboriously sown and cultivated, but what grew naturally; he gathered the fruits which grew of their own accord on the trees of the woods, and edible herbs which served him as vegetables. He ate them raw, providing his body with sufficient to preserve life. He found it quite unnecessary for his clothing to be of wool; he used instead the prickly hair of goatskins, from which he made a tunic and simple cloak.

On another occasion he was present when a Persian judge handed down a judgment which was manifestly unjust, so Jacobus laid a curse on a large rock nearby, ordering it to be broken into fragments, showing by this how worthless the judgment was. All those present were terrified at seeing the stone shattered into a thousand pieces, and it was such a shock to the judge himself that he overturned his previous judgment and issued a just one. In this likewise Jacobus was imitating the Lord, who when wishing to show that he was going cheerfully to his passion of his own free will, refrained from punishing his persecutors but showed that he had power to do so by withering the fig tree (Matthew 21.19). In imitation of such clemency Jacobus did not punish the judge, but by destroying the rock induced him to judge justly.

His deeds became known, and made him so loved and respected by all that he was elevated to the bishopric of his own country. So through no desire of his own he was thrust into a very exalted way of life and social position. But he did not wear any different clothing or change his diet; his circumstances may have changed but his rule of life was not modified in the slightest. His labors increased, and were much greater than they were before. He was already fasting, sleeping on the ground and wearing rough clothing; to these labors were added the care of the poor, the widows and the orphans, and he also opposed those who dealt unjustly while supporting those who had suffered injustice. But what a task it would be to enlighten all those who are unaware of the benefits received by those he cared for! His great distinction is that he went about his work as one who above all feared and loved him who was the master of his sheep.

The greater his acts of kindness grew in number, so much the greater was the grace given to him by the most Holy Spirit. On one occasion he was traveling through some village or town (I'm not quite sure where), when some poor people approached him carrying one of their number who they said was dead. They humbly begged him for money to pay for his burial, but he simply prayed to God to forgive him the sins he had committed in life and count him worthy to be admitted into the company of the just. At the very moment when these words were being spoken, the soul departed from the man pretending to be dead, while Jacobus gave them money for a shroud.

As soon as this admirable man had gone a little further on his way the perpetrators of this deed told the recumbent form to get up. Receiving no response they suddenly realized that what they had been pretending had come true, the playacting had become real. They rushed back to Jacobus and threw themselves at his feet, protesting that it was poverty which had driven them to do what they had rashly done. They humbly begged him to pardon their transgression and restore the dead man to life. And in imitation of the mercy of the Lord he did offer prayers and perform a miracle, so that as life had been taken through prayer even so life through prayer was restored.

Theodoret of Cyrrhus, Philotheos Historia (Religious History) 1 James (Jacob) of Nisibis, 4th century, (spiritual father of St. Ephrem the Syrian) commemorated 13 January

When war was launched against the Romans by Shapur II King of Persia (309 379), Constantius (Roman emperor 337 361) mustered his forces and marched to Antioch. But the enemy was driven forth, not by the Roman army, but by Him whom the pious in the Roman host worshipped as their God. How the victory was won I shall now proceed to relate. Nisibis, sometimes called Antiochia Mygdonia, lies on the confines of the realms of Persia and of Rome (today, in southeastern Turkey, between the Tigris and Euphrates rivers). In Nisibis, Jacobus (James) whom I named just now was at once bishop, guardian, and commander in chief. He was a man who shone with the grace of a truly apostolic character. His extraordinary and memorable miracles, which I have fully related in my religious history, I think it superfluous and irrelevant to enumerate again.

One however I will record because of the subject before us. The city which James ruled was now in possession of the Romans, and besieged by the Persian Army. The blockade was prolonged for seventy days. Enormous siege machines and many other engines were advanced to the walls. The town was begirt with a palisade and entrenchment, but still held out. The river Mygdonius flowing through the middle of the town, at last the Persians dammed its stream a considerable distance up, and increased the height of its bank on both sides so as to shut the waters in. When they saw that a great mass of water was collected and already beginning to overflow the dam, they suddenly launched it like an engine against the wall. The impact was tremendous; the bulwarks could not sustain it, but gave way and fell down. Just the same fate befell the other side of the circuit, through which the Mygdonius made its exit; it could not withstand the shock, and was carried away. No sooner did Shapur see this than he expected to capture the rest of the city, and for all that day he rested for the mud to dry and the river to become passable.

Next day he attacked in full force, and looked to enter the city through the breaches that had been made. But he found the wall built up on both sides, and all his labor vain. For that holy man, through prayer, filled with valor both the troops and the rest of the townsfolk, and both built the walls, withstood the engines, and beat off the advancing foe. And all this he did without approaching the walls, but by beseeching the Lord of all within the church. Shapur, moreover, was not only astounded at the speed of the building of the walls but awed by another spectacle. For he saw standing on the battlements one of kingly mien and all ablaze with purple robe and crown. He supposed that this was the Roman emperor, and threatened his attendants with death for not having announced the imperial presence; but on their stoutly maintaining that their report had been a true one and that Constantius was at Antioch, he perceived the meaning of the vision and exclaimed "their God is fighting for the Romans." Then the wretched man in a rage flung a javelin into the air, though he knew that be could not hit a bodiless being, but unable to curb his passion.

Therefore the excellent Ephraim (he is the best writer among the Syrians) besought the divine James to mount the wall to see the barbarians and to let fly at them the darts of his curse. So the divine man consented and climbed up into a tower but when he saw the innumerable host he discharged no other curse than to that mosquitoes and gnats might be sent forth upon them, so that by means of these tiny animals they might learn the might of the Protector of the Romans. On his prayer followed clouds of mosquitoes and gnats; they filled the hollow trunks of the elephants, and the ears and nostrils of horses and other animals. Finding the attack of these little creatures past endurance they broke their bridles, unseated their riders and threw the ranks into confusion. The Persians abandoned their camp and fled head long. So the wretched prince learned by a slight and kindly chastisement the power of the God who protects the pious, and marched his army home again, reaping for all the harvest of the siege not triumph but disgrace.

Theodoret, Ecclesiastical History 2.26

The person who listens to Christ fills himself with light; and if he imitates Christ, he reclaims himself.

St. Thalassios the Libyan, early 7th century

Anyone who tries to describe the ineffable Light in language is truly a liar - not because he hates the truth but because of the inadequacy of his description.

An Athonite hermit once was asked, "What should we do when we are praised and complemented?" With humility and self-knowledge he replied: "I will give you an example. When I carve on a piece of wood the face of a saint, after I have finished it I think it is good. After a while I look at it again and discover that some things were not done completely. If I use a magnifying glass, I see that it is not such marvelous craftsmanship after all. The same thing can be done with one's hands. We think they are clean. But if we examine them again under a magnifying glass, we see some dirt and germs there. So we should examine ourselves closely and then we will realize that we are nothing in spite of many praises."

from An Athonite Gerontikon

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendor in righteousness, truth in boldness, faith in confidence, continence in holiness: and all these things are submitted to our understanding. What, then, are the things which are being prepared for those who wait for Him? The Creator and Father of the ages, the All-holy One, Himself knows their greatness and beauty. Let us then strive to be found among the number of those that wait, that we may receive a share of the promised gifts.

St. Clement of Rome, Letter to the Corinthians 35.1-4 late 1st century

With the servants, the Lord; with the criminals, the Judge comes to be baptized. But do not be troubled; for in these humiliations His exaltation shines forth more and more. For He who allowed Himself to be carried so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered; why do you marvel if He allowed Himself also to be baptized, and to come along with the rest to His servant (John)? For the amazement lay in that one thing, that being God, He would be made Man; all the rest after this follows in course of reason.

St. John Chrysostom, Homily 12 on the Gospel of Matthew

The man who loves God benefits from both praise and blame: if commended for his good actions he grows more zealous, and if reproved for his sins he is brought to repentance. Our outward life should accord with our inner progress and our prayers to God with our life.

St. Mark the Ascetic, fifth century

Make the effort to rise from the ground. Remember the good Shepherd who will follow and rescue you. Even though it is two legs or only a lobe of an ear, spring back from the beast that has wounded you. Remember the mercies of God and how He cures with oil and wine. Do not despair of salvation. Recall your recollection of how it is written in the Scriptures that he who has fallen rises and he who turns away returns; the wounded is healed, the prey of beasts escapes; he who owns his sin is not rejected. The Lord does not desire the death of a sinner but rather that he should turn and live. Do not despair, like the wicked in the pit of evil. There is a time of endurance, a time of long suffering, a time of healing, a time of correction. Have you stumbled? Arise. Have you sinned? Cease. Do not stand in the company of sinners, but spring away. When you are converted and groan you shall be saved. Out of labor comes health, out of sweat salvation. Beware lest, from your wish to keep certain obligations, you break the obligations to God which you professed before many witnesses. All are ready to welcome you; all will share your efforts. Do not sink back. Remember the days of old. There is salvation; there is amendment. Be of good cheer; do not despair. It is not a law condemning to death without pity, but mercy remitting punishment and awaiting improvement. The doors are not yet shut; the Bridegroom hears; sin is not the master.

St. Basil the Great, letter 44