Who are the Blessed?

Someone asked an old man…How is it that some say, ‘We see visions of angels’?” And he replied, “Blessed is he who always sees his sins.”

 

HT:Word from the Desert

Excessive Ascetical Feats

“Forget about impossible dreams, excessive ascetical feats and exalted ways of life, and let us begin with humility by enduring sorrows. When our souls are prepared, and if it is the will of God, it will be given to us to proceed higher.”

St. Nikon of Optina

A Deeper Orthodoxy

“In the same way, faithfulness to the tradition and the dogmatic teaching of the Church means not only that the right formulations of terms are not altered, but also that our lives are altered and renewed by the truth and regenerative power latent in those terms. Then man acquires senses and is able to see; he becomes conscious of the deeper meaning and value of the Orthodox faith as a force in life.” From Hymn of Entry by Archmandrite Vasileios

I appreciate how  Archmandrite Vasileios connects the terms of Orthodoxy to living an Orthodox life.

St. Herman Calendar 2010

“The Orthodox (Julian or “Old”) Calendar, with corresponding civil dates. A complete Calendar of Orthodox saints, Scripture readings, and fasting guidelines for every day of the year, together with a listing of uncanonized righteous ones of recent centuries. Numerous saints and righteous ones have been added to this year’s Calendar.

The 2010 St. Herman Calendar is dedicated to the Orthodox Anglo-Saxon saints of pre-Schism England. Brief biographies of many of these saints are accompanied by iconographic portraits. A feature article traces the history of Orthodox Christianity in the British Isles from the first-century arrivals of St. Joseph of Arimathea and the Holy Apostle Aristobulus to the arrival of the Angles and Saxons during the fifth century, the attacks of the Vikings during the eighth century, and the defeat of Orthodox England at the hands of the Normans in 1066. Also discussed is the recent resurgence of Orthodoxy in England, which has been accompanied by a renewed veneration of the saints of that land.” Click here to Order

ST. MAXIMUS THE CONFESSOR’S QUESTIONS & DOUBTS

New translation of St. Maximus coming soon.

St. Maximus the Confessor’s Questions and Doubt

“This is first ever English translation of one of Maximus’ most significant contributions. Maximus the Confessor (580-662) was a monk whose writings focused on ascetical interpretations of biblical and patristic works. For his refusal to accept the Monothelite position supported by Emperor Constans II, he was tried as a, heretic his right hand was cut off, and his tongue was cut out. A major theologian of the Byzantine Church, St. Maximus is venerated in both Eastern and Western Christian traditions. Despina Prassas’ translation of the “Quaestiones et Dubia” presents for the first time in English one of the Confessor’s most significant contributions to early Christian biblical interpretation. The original work is believed to have been written before 626 while the monk was a member of a community located near Constantinople. The text is a series of 239 interrogations and responses addressing theological, philosophical, ascetical, spiritual, and liturgical concerns. In his work, Maximus the Confessor brings together the patristic exegetical aporiai tradition and the spiritual-pedagogical tradition of monastic questions and responses. The overarching theme is the importance of the ascetical life. For Maximus, askesis is a life-long endeavor that consists of the struggle and discipline to maintain control over the passions. One engages in the ascetical life by taking part in both theoria (contemplation) and praxis (action). To convey this teaching, Maximus uses a number of pedagogical tools including allegory, etymology, number symbolism, and military terminology. Prassas provides a rich historical and contextual background in her Introduction to help ground and familiarize the reader with this work. As the first focused study of the “Quaestiones et Dubia”, this important book will appeal to the growing audience of readers interested in Maximus the Confessor and, more broadly, to scholars and students of early Christianity, early Byzantine monasticism, and patristic biblical exegesis.”

Podvig “Spiritual Struggle”

“Christ the Savior Himself stressed the great significance of the podvig of prayer and fasting when His disciples found themselves unable to cast out demons from an unfortunate boy who was possessed. He told them clearly,”This kind (of demon) goeth not out save by prayer and fasting” (St. Matt. 17:21). Interpreting this passage in the gospel narrative, our great patristic theologian-ascetic, the hierarch Theophan the Recluse asks, “May we think that where there is no prayer and fasting, there is a demon already?” And he replies, “We may. Demons, when entering into a person do not always betray their entry, but hide themselves, secretly teaching their hosts every evil and to turn aside every good. That person may be convinced that he is doing everything himself, while he is only carrying out the will of his enemy. Only take up prayer and fasting and the enemy will immediately leave and will wait elsewhere for an opportunity to return; and he really will return if prayer and fasting are soon abandoned” (Thoughts for Each Day of the Year, pp. 245-246).

From this a direct conclusion may be reached: where fasting and prayer are disregarded, neglected or completely set aside, there is no trace of Orthodoxy—there is the domain of demons who treat man as their own pathetic toy……

Without podvig there is altogether no true Christianity, that is to say, Orthodoxy. See what Christ, the First Ascetic, Himself clearly says; “Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34). The true Christian, the Orthodox Christian, is only he who strives to emulate Christ in the bearing of the cross and is prepared to crucify himself in the Name of Christ. The holy Apostles clearly taught this. Thus the Apostle Peter writes: “If when you do well and suffer for it, ye take it patiently, this is accepted with God. For even here unto were ye called, because Christ also suffered for us, leaving us an example, that we should follow his steps” (I Pet. 2:2-21). In precisely the same way the holy Apostle Paul says repeatedly in his epistles that all true Christians must be ascetics, and the ascetic labor of the Christian consists of crucifying himself for the sake of Christ: “They that are Christians have crucified the flesh together with the passions and lusts” (Gal. 5:24). A favorite expression of St. Paul is that we must be crucified with Christ that we might rise with Him. He puts forth this thought in a variety of his sayings in many of his epistles.

You see, therefore, that one who loves only to spend time enjoying himself and does not think of self-denial and self-sacrifice, but continually wallows in every possible fleshly pleasure and delight is completely un-Orthodox, un-Christian. Concerning this the great ascetic of Christian antiquity, the Venerable Isaac the Syrian, taught well: “The way of God is a daily cross. No one ascends to heaven living cooly (i.e. comfortably, carefree, pleased with himself, without struggle). And of the cool path, we know where it ends” (Works, p. 158). This is that “wide and broad way” which, in the words of the Lord Himself, “leadeth to destruction” (Matt. 7:13).”- From the sermon “What is Orthodoxy” by Archbishop Averky of Syracuse and Holy Trinity Monastery

Become a Hearer

“If sometime, then , in a serene night, you gaze up at the ineffable beauty of the stars, you can form an idea of the creator of the universe, who has embroidered the sky with these flowers, and how in what you see neccessity takes form of the delightful: again , during the day, if you consider the wonders of the day with sober thought, and from what you see form an idea of what is invisible, you will become a hearer, fit and made ready for the fullness of this solemn and blessed theatre.”- St. Basil the Great

St. Ambrose of Milan on Genesis 18

“Prepared to receive strangers, faithful to God, dedicated to ministering and prompt in His service, Abraham beheld the Trinity in a type. He supplemented hospitality with religious fealty, when beholding the Three he worshiped  the One, and preserving  the distinction of the Persons, he addressed One Lord, offering to Three the honer of his gift, while acknowledging but a single Power. It was not learning that spoke to him  but grace, and although he had not learned, he believed in a way superior to us who have learned. Since no one had distorted the representation of the truth, he sees the Three but worships the Unity. He offers three measures of fine meal while slaying but one victim, considering that a single sacrifice is sufficient but a triple gift; a single victim, but a threefold offering”. -Faith in the Resurrection by St. Ambrose of Milan

Strive for Humility

Silence of lips is better and more wonderful than any edifying conversation. Strive to acquire humility and submissiveness. Never insist that anything should be according to your will, for this gives birth to anger. Do not judge or humiliate anyone, for this gives birth to anger. Do not judge or humiliate anyone, for this exhausts the heart and blinds the mind, and thereon leads to negligence and makes the heart unfeeling.
- St Barsanuphius

Orthodox Prayer

“He who is able to pray correctly, even if he is the poorest of all people, is essentially the richest. And he who does not have proper prayer, is the poorest of all, even if he sits on a royal throne.”
St John Chrysostom

There is a new site on Orthodox prayer that I recommend visiting. It looks like it has some good material for one new to Orthodoxy though the site is not just for the beginner. The site is simply  Orthodox Prayer.

Also take a look at an Orthodox Christian Way of Life.