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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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Monday
07Sep2009

Another day, Theodore (of Tabennesi) went off to a monastery...

…to visit the brothers, and straightway they brought him a brother they accused of having stolen something, that he should expel him from among the brothers for this reason. The culprit, however, was not this brother, but another who passed for a faithful man among all the brothers. But they were accusing the former because he was somewhat negligent in their view.

When the thief realized that he had not only committed the first fault but that, moreover, because of him they were going to drive the other brother away from the monastery, he went to see Theodore privately and said to him, “Forgive me, my father; I am the one who committed the theft.” Theodore said to him, “The Lord has forgiven you the fault you have committed, for clearing the innocent in our presence.”

Then he called the one who had been falsely accused and said to him, “I know that you are not the perpetrator of this fault. But even if the brothers afflicted you a little for the fault you have not committed, nevertheless do not be proud of your innocence in this case. For you are doubtless indebted to the Lord for other faults you have committed. Therefore, give Him thanks and be in fear of Him all you life long.” Then he said to the brothers about this matter, “Have you not entrusted me with judgment so that I might pass sentence? Well, it is God’s will that he should be absolved. Indeed, we are all in need of God’s mercy.”

from the Bohairic Life of Pachomius, fourth century

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