St. John Chrysostom

Let us not overlook Him here, hungry, in order that He Himself may feed us there. Here let us clothe Him, that He may not send us forth naked from the safe refuge with Him. If we give Him to drink here, we shall not say with the rich man: ‘Send Lazarus to dip the tip of his finger in water and cool our tongues’ (Luke 16:24). If here we receive Him into our homes, there He will prepare many mansions for us. If we go to Him when He is in prison, He Himself will free us also from our bonds. If, when He is a stranger, we take Him in, He will not look down upon us as strangers when we are in the Kingdom of heaven, but will give to us a share in the heavenly City. If we visit Him when He is sick, He Himself will quickly free us also from our infirmities.

* Taken from Milk & Honey.

Metropolitan John Zizioulas

Among the Greek fathers the unity of God, the one God, and the ontological “principle” or “cause” of the being and life of God does not consist in the one substance of God but in the hypostasis, that is, the person of the Father. The one God is not the one substance but the Father, who is the “cause” both of the generation of the Son and of the procession of the Spirit. Consequently, the ontological “principle” of God is traced back, once again, to the person… The Father out of love-that is, freely-begets the Son and brings forth the Spirit. If God exists, He exists because the Father exists, that is He who out of love freely begets the Son and brings forth the Spirit. Thus God as person-as the hypostasis of the Father-makes the one divine substance to be that which it is: the one God.

* Taken from Being As Communion, pp. 40-41.

St. John of Kronstadt

Kissing with the lips corresponds to kissing with the soul; and when we kiss holy things, we ought to kiss them with the soul and heart as well as the lips.

* Taken from My Life in Christ.

Elder Paisius the Athonite

Spiritual work on ourselves is actually a silent work on our fellow human beings; it is work that instructs by example and causes others to imitate the good behavior they see and correct their faults. Everyone is useful in the Church. Everyone has something to offer; there’s plenty of room for everybody, for those who have a mild character and for those who may be strict and demanding. The Body of the Church resembles the human body. Just as we need both sweet and sour foods, even bitter herbs, because each food has something to contribute in substance and vitamins, so too the Body of the Church needs everyone of us. Each person complements the character of the other, and we are all obliged to tolerate not only the spiritual temperament of others, but also their human weaknesses. Now unfortunately, there are those who have irrational expectations of others. They expect everyone to be like them, to have their spiritual temperament; and if the other person does not meet their standard, if they are a bit more lenient or more austere, they are eager to find [and pronounce] them non-spiritual.

*Taken from With Pain and Love for Contemporary Man.

The Lord Jesus Christ

“We could take a cue from Orthodoxy, whose priests stand with their backs to their congregation, leading a liturgy that is neither clever nor impassioned, but simply beautiful, like stone smoothed by centuries of rhythmic tides. It’s an austere ritual, in the sense of – there’s nothing new here; it’s sublime, in the sense of – creating a clearer view into Heaven. The priest can be any priest. Who he is, what he looks like, how he speaks, and what he thinks matter little. He hasn’t written the service that he officiates. It isn’t about him or his prowess. He’s an interchangeable functionary draped in brocaded robes, obscured by incense, and, as such, never points to himself, a flawed human, pointing ever and only to the Perfection of the Mysterious Divine. That is the role of every priest or preacher – invisibility, while making God seen.”

*Taken from here… and thanks to Andreas Blom for the inspiration!

Saint John Climacus

Do not try to be verbose when you pray, lest your mind be distracted in searching for words. One word of the publican propitiated God, and one cry of faith saved the thief. Loquacity in prayer often distracts the mind and leads to fantasy, whereas brevity makes for concentration.

*Taken from The Ladder of Divine Ascent.

St. John Maximovitch

Many people believe that to live according to the faith and to fulfill the will of God is very difficult. Actually — it’s very easy. One needs only attend to details, to trifles, and try to avoid evil in the slightest and most trivial things. This is the simplest and surest way to enter the world of the spirit and draw near to God. A man often thinks that the Creator demands great things of him, that the Gospel insists on complete self-sacrifice, the abolition of one’s person hood, etc., as a condition of faith. A man is so frightened by this that he begins to be afraid of becoming acquainted with God, of drawing near to God, and hides himself from God, not even wishing to look into God’s Word. “If I can’t do anything important for God, then I’d just better stay away from things spiritual, stop thinking about eternity, and live ‘in a normal way’.”

There exists at the entrance to the spiritual realm a “hypnosis of great deeds”: one must either do some big thing or do nothing. And so people do nothing at all for God or for their souls! It is very strange — the more a man is devoted to the little things of life, the less he wishes to be honest or pure or faithful to God in those same little things. And, moreover, each one must adopt a correct attitude toward little things if one wishes to come near to the kingdom of heaven.

“Wishes to come near”… In this is summed up all the difficulties of the religious life. Often one wishes to enter into the kingdom of heaven quite unexpectedly, in some miraculous and magical way, or, by right — through some kind of great feat. But neither the one nor the other is the right way to find the higher world. One does not enter God’s presence in some wondrous manner while remaining indifferent on earth to the needs of the kingdom of God and its bright eternity, nor can one purchase the treasures of the kingdom of God by some kind of eternal act, however great that act might be. Yet good deeds, holy deeds are necessary for one to grow into a higher life, a bright will, a good desire, a heavenly psychology, a heart that is both pure and fair…

“…Verily, verily I say unto you that whosoever offers one of the least of these but a cup of cold water, in the name of a disciple, shall not lose his reward.” In this saying of the Lord is the highest expression of the smallness of the good. “A glass of water” — this is not much…

…In every communication between people there must without fail be a good spirit. This spirit is Christ, openly manifest or hidden.

“In the name of a disciple” — this is the first step in communicating with another person in the name of Jesus Christ Himself. Many people, not as yet knowing the Lord and the wondrous fellowship in His Name still have among themselves an unselfish, pure and human fellowship which brings them ever closer to the Spirit of Christ…

…As a matter of fact, the lesser good is more necessary for mankind than the greater. People can get along with their lives without the greater good; without the lesser they can not exist. Mankind perishes not from a lack of the greater good, but from an insufficiency of just this lesser good. The greater good is no more than a roof, erected on the brick walls of the lesser good.

The lesser, easier good was left on this earth for man by the Creator Himself, who took all the greater good upon Himself. Whosoever does the lesser, the same creates — and through him the Creator Himself creates — the greater good. Of our little good the Creator makes His Own great good. For as our Lord is the Creator who formed all things from nothingness, so is He more able to create the greater good from the lesser…

Through such lesser, easy work, done with the greatest simplicity, a man is accustomed to the good and begins to serve it with his whole heart, sincerely, and in this way enters into an atmosphere of good, lets down the roots of his life into new soil, the soil of the good. The roots of human life quickly accommodate themselves to this good earth, and soon cannot live without it… Thus is a man saved: from the small comes the great. “Faithful in little things” turns out to be “faithful in the greater.”

Lay aside all theoretical considerations that it is forbidden to slaughter millions, women, children, and elderly; be content to manifest your moral sense by in no way killing the human dignity of your neighbor, neither by word, nor by innuendo, nor by gesture.

Do not be angry over trifles “against your brother vainly” (Matthew 5:22) or in the daily contacts of life speak untruth to your neighbor. These are trifles, small change, of no account; but just try to do this and you will see what comes of it.

It is hard to pray at night. But try in the morning. If you can’t manage to pray at home than at least as you ride to your place of employment attempt with a clear head the “Our Father” and let the words of this short prayer resound in your heart. And at night commend yourself with complete sincerity into the hands of the Heavenly Father. This indeed is very easy.

And give, give a glass of cold water to everyone who has need of it; give a glass filled to the brim with simple human companionship to everyone that lack it, the very simplest companionship…

O wondrous path of little things, I sing thee a hymn! Surround yourselves, O people, gird up yourselves with little works of good — with a chain of little, simple, easy and good feelings which cost us naught, a chain of bright thoughts, words and deeds. Let us abandon the big and the difficult. That is for them that love it and not for us for whom the Lord in His Mercy, for us who have not yet learned to love the greater, has poured forth the lesser love everywhere, free as water and air.

* Taken from Missionary Leaflet 129.

Resurrection Icon of our Lord Jesus Christ

Are there any who are devout lovers of God?
Let them enjoy this beautiful bright festival!

Are there any who are grateful servants?
Let them rejoice and enter into the joy of their Lord!

Are there any weary from fasting?
Let them now receive their due!

If any have toiled from the first hour,
let them receive their reward.

If any have come after the third hour,
let them with gratitude join in the feast!

Those who arrived after the sixth hour,
let them not doubt; for they shall not be short-changed.

Those who have tarried until the ninth hour,
let them not hesitate; but let them come too.

And those who arrived only at the eleventh hour,
let them not be afraid by reason of their delay.

For the Lord is gracious and receives the last even as the first.
The Lord gives rest to those who come at the eleventh hour,
even as to those who toiled from the beginning.

To one and all the Lord gives generously.
The Lord accepts the offering of every work.
The Lord honours every deed and commends their intention.

Let us all enter into the joy of the Lord!

First and last alike, receive your reward.
Rich and poor, rejoice together!

Conscientious and lazy, celebrate the day!
You who have kept the fast, and you who have not,
rejoice, this day, for the table is bountifully spread!

Feast royally, for the calf is fatted.
Let no one go away hungry.
Partake, all, of the banquet of faith.
Enjoy the bounty of the Lord’s goodness!

Let no one grieve being poor,
for the universal reign has been revealed.

Let no one lament persistent failings,
for forgiveness has risen from the grave.

Let no one fear death,
for the death of our Saviour has set us free.

The Lord has destroyed death by enduring it.
The Lord vanquished hell when he descended into it.
The Lord put hell in turmoil even as it tasted of his flesh.

Isaiah foretold this when he said,
“You, O Hell, were placed in turmoil when he encountering you below.”

Hell was in turmoil having been eclipsed.
Hell was in turmoil having been mocked.
Hell was in turmoil having been destroyed.
Hell was in turmoil having been abolished.
Hell was in turmoil having been made captive.

Hell grasped a corpse, and met God.
Hell seized earth, and encountered heaven.
Hell took what it saw, and was overcome by what it could not see.

O death, where is your sting?
O hell, where is your victory?

Christ is risen, and you are cast down!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life is set free!
Christ is risen, and the tomb is emptied of its dead.

For Christ, having risen from the dead,
is become the first-fruits of those who have fallen asleep.

To Christ be glory and power forever and ever. Amen!

*Written by St. John Chrysostom, translated by Andre Lavergne.

Suppose you’re traveling to work and you see a stop sign. What do you do? That depends on how you exegete the stop sign.

1. A postmodernist deconstructs the sign (knocks it over with his car), ending forever the tyranny of the north-south traffic over the east-west traffic.

2. Similarly, a Marxist sees a stop sign as an instrument of class conflict. He concludes that the bourgeoisie use the north-south road and obstruct the progress of the workers on the east-west road.

3. A serious and educated Catholic believes that he cannot understand the stop sign apart from its interpretive community and their tradition. Observing that the interpretive community doesn’t take it too seriously, he doesn’t feel obligated to take it too seriously either.

4. An average Catholic (or Orthodox or Coptic or Anglican or Methodist or Presbyterian or whatever) doesn’t bother to read the sign but he’ll stop if the car in front of him does.

5. A fundamentalist, taking the text very literally, stops at the stop sign and waits for it to tell him to go.

6. A preacher might look up “STOP” in his lexicons of English and discover that it can mean: 1) something which prevents motion, such as a plug for a drain, or a block of wood that prevents a door from closing; 2) a location where a train or bus lets off passengers. The main point of his sermon the following Sunday on this text is: when you see a stop sign, it is a place where traffic is naturally clogged, so it is a good place to let off passengers from your car.

7. An orthodox Jew does one of two things:
1) Take another route to work that doesn’t have a stop sign so that he doesn’t run the risk of disobeying the Law.
2) Stop at the stop sign, say “Blessed art thou, O Lord our God, king of the universe, who hast given us thy commandment to stop,” wait 3 seconds according to his watch, and then proceed.
Incidentally, the Talmud has the following comments on this passage: R[abbi] Meir says: He who does not stop shall not live long. R. Hillel says: Cursed is he who does not count to three before proceeding. R. Simon ben Yudah says: Why three? Because the Holy One, blessed be He, gave us the Law, the Prophets, and the Writings. R. ben Isaac says: Because of the three patriarchs. R. Yehuda says: Why bless the Lord at a stop sign? Because it says: “Be still, and know that I am God.” R. Hezekiel says: When Jephthah returned from defeating the Ammonites, the Holy One, blessed be He, knew that a donkey would run out of the house and overtake his daughter; but Jephthah did not stop at the stop sign, and the donkey did not have time to come out. For this reason he saw his daughter first and lost her. Thus he was judged for his transgression at the stop sign. R. Gamaliel says: R. Hillel, when he was a baby, never spoke a word, though his parents tried to teach him by speaking and showing him the words on a scroll. One day his father was driving through town and did not stop at the sign. Young Hillel called out: “Stop, father!” In this way, he began reading and speaking at the same time. Thus it is written: “Out of the mouth of babes.” R. ben Jacob says: Where did the stop sign come from? Out of the sky, for it is written: “Forever, O Lord, your word is fixed in the heavens.” R. ben Nathan says: When were stop signs created? On the fourth day, for it is written: “let them serve as signs.” R. Yeshuah says: … [continues for three more pages]

8. A Pharisee does the same thing as an orthodox Jew, except that he waits 10 seconds instead of 3. He also replaces his brake lights with 1000 watt searchlights and connects his horn so that it is activated whenever he touches the brake pedal.

9. A scholar from Jesus seminar concludes that the passage “STOP” undoubtedly was never uttered by Jesus himself, but belongs entirely to stage III of the gospel tradition, when the church was first confronted by traffic in its parking lot.

10. A NT scholar notices that there is no stop sign on Mark street but there is one on Matthew and Luke streets, and concludes that the ones on Luke and Matthew streets are both copied from a sign on a completely hypothetical street called “Q”. There is an excellent 300 page discussion of speculations on the origin of these stop signs and the differences between the stop signs on Matthew and Luke street in the scholar’s commentary on the passage. There is an unfortunately omission in the commentary, however; the author apparently forgot to explain what the text means.

11. An OT scholar points out that there are a number of stylistic differences between the first and second half of the passage “STOP”. For example, “ST” contains no enclosed areas and 5 line endings, whereas “OP” contains two enclosed areas and only one line termination. He concludes that the author for the second part is different from the author for the first part and probably lived hundreds of years later. Later scholars determine that the second half is itself actually written by two separate authors because of similar stylistic differences between the “O” and the “P”.

12. Another prominent OT scholar notes in his commentary that the stop sign would fit better into the context three streets back. (Unfortunately, he neglected to explain why in his commentary.) Clearly it was moved to its present location by a later redactor. He thus exegetes the intersection as though the stop sign were not there.

13. Because of the difficulties in interpretation, another OT scholar emends the text, changing “T” to “H”. “SHOP” is much easier to understand in context than “STOP” because of the multiplicity of stores in the area. The textual corruption probably occurred because “SHOP” is so similar to “STOP” on the sign several streets back that it is a natural mistake for a scribe to make. Thus the sign should be interpreted to announce the existence of a shopping area.

14. A “prophetic” preacher notices that the square root of the sum of the numeric representations of the letters S-T-O-P (sigma-tau-omicron-pi in the Greek alphabet), multiplied by 40 (the number of testing), and divided by four (the number of the world–north, south, east, and west), equals 666. Therefore, he concludes that stop signs are the dreaded “mark of the beast,” a harbinger of divine judgment upon the world, and must be avoided at all costs.

*Written by Tim Perry.

Elder Paisius the Athonite

God loves every person very much, knows the problems of each one of us perfectly and is wishing to give help before our asking for it, because nothing is too difficult for the all-mighty God. But even God is facing a difficulty in the case of a non-humble man! I repeat that there is but one problem that God can face — that He “cannot” help as long as the soul of a person is not humble. Then the all-good God, in a way, is “upset,” seeing that His creation is thus tortured, and He “cannot” help, because He knows that what is requested will harm the person, the latter lacking a humble disposition. Whatever happens to us is absolutely dependent of humility. We see, for instance, that someone is fought and conquered by a certain passion. God allows this only because his soul has the thought or is close to accepting it (that is, has a disposition towards pride). A man can hate certain passions and not wish them, and even shed blood to get rid of them — but he will not be successful in the very least, because God is not helping him. And He will not help, until the latter humbles himself (because, although he hates some of the passions, he is still the slave of pride, which lets in all the other passions).

*Taken from Bishop Alexander Mileant’s Missionary Leaflet E 125.