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Prayer, fasting, vigils, and all other Christian practices, however good they may be in themselves, certainly do not constitute the aim of our Christian life: they are but the indispensable means of attaining that aim. For the true aim of the Christian life is the acquisition of the Holy Spirit of God. As for fasts, vigils, prayer and almsgiving, and other good works done in the name of Christ, they are only the means of acquiring the Holy Spirit of God. Note well that it is only good works done in the name of Christ that bring us the fruits of the Spirit.
~St. Seraphim of Sarov




In order for one to understand the Saints and Fathers of the [Orthodox] Church, it is not sufficient to merely read them. The Saints spoke and wrote after having lived the mysteries of God. They personally experienced the mysteries.

In order for one to understand them, he too must have progressed to a certain degree of initiation into the mysteries of God by personally tasting, smelling, and seeing. You can read the books of the Saints and become very well versed in them with a ‘cerebral’ knowledge without even minutely tasting that which the Saints tasted who wrote these books through their personal experience.

In order to understand the Saints essentially, not intellectually, you must have the proper experience for all that they say; you must have tasted, at least in part, of the same things as they. You must have lived in the fervent environment of Orthodoxy; you must grown in it… A Whole new world must be born in a Westerner’s heart in order for him to understand something of Orthodoxy.
~Alexandar Kalomiros, Against False Union, 1959



The mysteries of our Faith are unknown and not understandable to those who are not repenting.
~Archpriest Nicholas Deputatov, ‘Awareness of God’ in the Orthodox Word Magazine, July-August 1976

 

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1:03PM

One of the fathers told us...

…of a gifted young man who was apprenticed to a goldsmith and became highly skilled in his craft. A person of patrician rank commissioned the goldsmith to make a jeweled cross as an offering to the church. As the youth was very gifted, the master charged him with the work. The youth thought: “Since the patrician is offering so much wealth to Christ, why should I not add my wages to the value of the cross so that Christ will reckon this in my favor, just as he did that widow’s two mites?” He worked out how much he was going to receive, borrowed that amount and disbursed it on the making of the cross. When the patrician came, he weighed the cross before the precious stones were set in it and found that it weighed more than the mass of gold he had given. He began accusing the youth of having deceitfully tampered with the gold. The other replied: “He who alone knows the secrets of our hearts is fully aware that I have done no such thing. I saw how much money you were offering to Christ and I thought I would add my wages so that I could have a share in the offering together with you, and that Christ would accept my offering as He did the two mites of the widow.” The patrician was astounded at this. He said: “Did you really think that, child?” and the youth answered that he did. “Since you thought like that and dedicated your entire course of action to Christ in order to gain a share in my offering, from this day forward I make you my son and heir.” He took the young man with him and made him his heir.

John Moschos, Leimonarion (The Spiritual Meadow) 200


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