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11-01-2005, 08:00 AM
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#1 |
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I know it's not written by scholars but some entries are biased, so at least we could help change that by editing these pages which are available for all people to see.
Most children researching topics for school think that anything on the internet is true and un-biased. I feel it's vital/impertative to be unbiased when dealing with religion. |
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11-09-2005, 08:00 AM
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#2 |
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> I think that we agree. However, when you say that being un-biased does not mean we have to comprise our faith; and that we can listen to others. I think your choice of words is a mixing of terms here. First you say we should be uncompromising regarding our faith, then you say we should be unbiased. I cannot see how one can be uncompromising and not biased. I think that what you are indicating is that we can listen others points of view without a confrontation or challenging them. I agree; just so long as their point of view is not dangerous. So there are exceptions as to how tolerant one should be; and evils such as Nazism, the KKK and Islam are not areas where I am willing to just sit back and listen. Islam, like Nazism is a philosophy of hate and intolerance. AND I AM NOT SAYING THAT ALL MUSLIMS ARE INTOLERANT AND FULL OF HATE. Look, statistically one can find about the same percentages of very, very good people and very, very evil people in any major group of people world wide be they Jews, Christians or Muslims or whatever. Therefore, one can find truly wonderful people who say they are Muslims. But that does not make the evil nature of the philosophy called Islam any less evil. Despite the fact that many, if not most Muslims would never overtly practice what Islam truly teaches, none-the-less Islam teaches to be intolerant and kill non-Muslims, and gives specific directions how to accomplish there murders! And in my book that makes Islam t an evil philosophy. Tolerance can go just so far. Having respect for wild poisonous snakes is one thing. Bringing them into one's home is quite another. And that is exactly what this nation is doing by inviting the practice of Islam in our nation. I would sooner have a regiment of Nazis live next door..and I hate Nazis. Vasilis
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11-12-2005, 08:00 AM
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#3 |
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>> " ... this is a very special example of how God's providence may work in relation to those who are not exactly members of the Church." << - Fr. Raphael
Thank you! So, then, a man "outside" the Church was gifted a faith greater than any "inside" the Church. Glory be to Christ the Almighty! |
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11-18-2005, 08:00 AM
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#4 |
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However, I would also like to see other people except Orthodox Christians reading un-biased entries in a Wikipedia. If we don't mix with the non-Orthodox then there is less of a chance of them being able to understand our Point of View.
Nevertheless,making our own Wiki is a great idea. |
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11-30-2005, 08:00 AM
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#5 |
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Fr. Raphael originally posted:-
01 - >> "I don't think that someone outside of the Church has either a greater or even equal faith to someone in the Church." << Dear Father, Concerning the Centurion's faith, Jesus said, " Verily I say unto you, I have not found so great faith, no, not in Israel." ( Matthew 8:10 ) How do you reconcile Christ's reference to this man's faith as the greatest in all of Israel with your assessment of it? Fr. Raphael originally posted:- 02 - >> "We are talking here rather about intention and God works with a good intention (or even bad actually) to draw people to Him. This is still not identical to the Church even though it may lead to it." << The "natural" man, which is to say, one who is "not in Christ", is incapable of having any "good" intentions, as the following Scriptures clearly indicate:- 1 - "GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." (Gen. 6:5) 2 - "The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts." ( Psalm 10:4 ) 3 - "The LORD knoweth the thoughts of man, that they are vanity." ( Psalm 94:11 ) 4 - "The thoughts of the righteous are right: but the counsels of the wicked are deceit." ( Proverbs 12:5 ) 5 - "The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words." ( Proverbs 15:26 ) 6 - "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon." (Isaiah 55:7) 7 - "The heart is deceitful above all things, and desperately wicked: who can know it?" ( Jeremiah 17:9 ) 8 - "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." ( Matthew 15:19 ) 9 - "And again, The Lord knoweth the thoughts of the wise, that they are vain." ( 1 Corinthians 3:20 ) Concerning the Centurion, Jesus spoke not of his "intention(s)", but of his "faith", saying that He had "not found so great faith, no, not in Israel." ( Matthew 8:10 ) Thus, the Centurion was not a "natural" man, but rather "spiritual" and highly exercised, it appears, in the mystery of faith; as a man does not arrive at this degree or level of faith over-night, as they say. Fr. Raphael originally posted:- 03 - >> " ... salvation in its full & proper sense only comes from within the Church." << Agreed. However, the operational or "key" word here, in my opinion, is "full", which thus implies the existence of saving grace "outside" the canonical Church, in part. This is implied, I feel, in the Church's recognition of baptism(s) performed "outside" the canonical Church. The fact that many converts are received into Orthodoxy via the sacrament of chrismation, rather than baptism, attests to this. If the Orthodox Church recognizes the baptism of the non-Orthodox, it seems a contradiction to deny that the non-Orthodox received "true" baptismal grace. Fr. Raphael originally posted:- 04 - >> "And yet God leads those outside the Church towards His salvation according to their means. This is a mystery of God's providence & difficult for us to understand. But it is more comprehensible when we understand that by salvation we mean ultimately the Church." << To recognize and accept the baptism of the non-Orthodox is tantamount to admitting that they are members of Christ's Church, in some mysterious "incomprehensible" manner. By receiving the regenerating grace of baptism, they have already entered into His salvation, though only in "part", and certainly not in its "fullness". Fr. Raphael originally posted:- 05 - >> "Teleologically this is where the teaching of the Church about One Truth heads. The present world of multiple 'truths' is only the result of sin and will be healed one day in Christ." << All non-Orthodox Christians believe in only One Christ, I feel, and thus in One Truth. I must qualify this, though, by saying that I do not regard as Christians any person or sect that denies the full deity of the Second and Third Persons of the Holy Trinity. Non-Orthodox Christians, however, disagree as to the "correct" expression of that One Truth; and thus *some* have "agreed-to-disagree", for the present moment, believing in, (as you say,) and looking forward to that glorious day in which these disagreements will be healed. Fr. Raphael originally posted:- 06 - >> "Christ in the parable of the wheat & the tares explains why He leaves it so for now. Before the final healing from death the complete destruction of sin & confusion would also result in the destruction of good intentions. Wheat would be torn up with tares." << Destroying sin and confusion would not result in the destruction of good intentions, I feel, but rather in their establishment. While it is possible to "uproot" the wheat, that is to say, wrongly excommunicate them, I do not believe this will seperate them from Christ, though it will place them outside the "canonical" Church. If they are indeed Christ's wheat, then being "uprooted" will not kill them and their good intentions. In this particular context, to be "uprooted" does'nt mean to be cut off from Christ, but cut-off from the "canonical" Church. However, this is just my opinion, and I am both willing and ready to submit to the teaching of the Church and all her holy fathers. Fr. Raphael originally posted:- 07 - >> "So we know there is One Church but at the other pole God ultimately leads other sheep to His One fold. And this is why we say sooner or later, now or after death or at the Second Coming, all will be in the Church for all will be Church. Except for those who consciously reject Christ." << I must confess that this statement has me a little confused. Are you saying that Muslims, Jews, Hindus, Buddhists, and so on, will have another chance after death to repent of their sins and receive the Lord Jesus as their Eternal King and Saviour? humbly, Theophilus (Message edited by theophilus on 28 May, 2005) |
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12-04-2005, 08:00 AM
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#6 |
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> I am no theologian, but it is my understanding that according to the Orthodox point of view Our Lord comes again, and again and again for each of us when we die. And I cannot remember if this is what I conjectured or read; but it is my belief that no matter who you may be, a Christian or Buddhist, or Muslim, or Hindu or whomever, immediately after you die your soul is approached by Christ and immediately the soul knows who He is. At that point one is given a choice to follow Him or not; depending on the condition of the soul....whether or not a particular soul can stand His presence. I am not certain if this is correct Orthodox theology, but it works for me. Xristos Anesti! Vasilis
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12-07-2005, 08:00 AM
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#7 |
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12-09-2005, 08:00 AM
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#8 |
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There seems to be some confusion with regard to the true value of pure intentions in the spiritual life, so I thought to post the following chapters from the greatest Catholic spiritual classic of all time, which have some bearing on the subject. Though not all of them deal directly with the subject of intention(s), the extra chapters provide some context and a feel for Catholicism's greatest spiritual and devotional classic ever written. Thomas a' Kempis, incidentally, is linked to Meister Eckhart through Gerard Groote and Blessed John of Ruysbroeck.
Twelve Chapters from Thomas a' Kempis 01 - On the Love of Solitude and Silence In silence and quiet the devout soul advances in virtue and learns the hidden truths of Scripture. There she finds a flood of tears with which to bathe and cleanse herself nightly, that she may become the more intimate with her Creator the farther she withdraws from all the tumult of the world. For God and His holy angels will draw near to him who withdraws from friends and acquaintances. Very many great saints avoided the company of men wherever possible and chose to serve God in retirement. "As often as I have been among men," said one writer, "I have returned less a man." We often find this to be true when we take part in long conversations. It is easier to be silent altogether than not to speak too much. To stay at home is easier than to be sufficiently on guard while away. Anyone, then, who aims to live the inner and spiritual life must go apart, with Jesus, from the crowd. No man appears in safety before the public eye unless he first relishes obscurity. No man is safe in speaking unless he loves to be silent. No man rules safely unless he is willing to be ruled. No man commands safely unless he has learned well how to obey. No man rejoices safely unless he has within him the testimony of a good conscience. More than this, the security of the saints was always enveloped in the fear of God, nor were they less cautious and humble because they were conspicuous for great virtues and graces. The security of the wicked, on the contrary, springs from pride and presumption, and will end in their own deception. Never promise yourself security in this life, even though you seem to be a good religious, or a devout hermit. It happens very often that those whom men esteem highly are more seriously endangered by their own excessive confidence. Hence, for many it is better not to be too free from temptations, but often to be tried lest they become too secure, too filled with pride, or even too eager to fall back upon external comforts. If only a man would never seek passing joys or entangle himself with worldly affairs, what a good conscience he would have. What great peace and tranquillity would be his, if he cut himself off from all empty care and thought only of things divine, things helpful to his soul, and put all his trust in God. No man deserves the consolation of heaven unless he persistently arouses himself to holy contrition. If you desire true sorrow of heart, seek the privacy of your cell and shut out the uproar of the world, as it is written: "In your chamber bewail your sins." There you will find what too often you lose abroad. Your cell will become dear to you if you remain in it, but if you do not, it will become wearisome. If in the beginning of your religious life, you live within your cell and keep to it, it will soon become a special friend and a very great comfort. It is better for a man to be obscure and to attend to his salvation than to neglect it and work miracles. It is praiseworthy for a religious seldom to go abroad, to flee the sight of men and have no wish to see them. Why wish to see what you are not permitted to have? "The world passes away and the concupiscence thereof." Sensual craving sometimes entices you to wander around, but when the moment is past, what do you bring back with you save a disturbed conscience and heavy heart? A happy going often leads to a sad return, a merry evening to a mournful dawn. Thus, all carnal joy begins sweetly but in the end brings remorse and death. What can you find elsewhere that you cannot find here in your cell? Behold heaven and earth and all the elements, for of these all things are made. What can you see anywhere under the sun that will remain long? Perhaps you think you will completely satisfy yourself, but you cannot do so, for if you should see all existing things, what would they be but an empty vision? Raise your eyes to God in heaven and pray because of your sins and shortcomings. Leave vanity to the vain. Set yourself to the things which God has commanded you to do. Close the door upon yourself and call to you Jesus, your Beloved. Remain with Him in your cell, for nowhere else will you find such peace. If you had not left it, and had not listened to idle gossip, you would have remained in greater peace. But since you love, sometimes, to hear news, it is only right that you should suffer sorrow of heart from it. 02 - On Acquiring Peace and Zeal for Perfection WE SHOULD enjoy much peace if we did not concern ourselves with what others say and do, for these are no concern of ours. How can a man who meddles in affairs not his own, who seeks strange distractions, and who is little or seldom inwardly recollected, live long in peace? Blessed are the simple of heart for they shall enjoy peace in abundance. Why were some of the saints so perfect and so given to contemplation? Because they tried to mortify entirely in themselves all earthly desires, and thus they were able to attach themselves to God with all their heart and freely to concentrate their innermost thoughts. We are too occupied with our own whims and fancies, too taken up with passing things. Rarely do we completely conquer even one vice, and we are not inflamed with the desire to improve ourselves day by day; hence, we remain cold and indifferent. If we mortified our bodies perfectly and allowed no distractions to enter our minds, we could appreciate divine things and experience something of heavenly contemplation. The greatest obstacle, indeed, the only obstacle, is that we are not free from passions and lusts, that we do not try to follow the perfect way of the saints. Thus when we encounter some slight difficulty, we are too easily dejected and turn to human consolations. If we tried, however, to stand as brave men in battle, the help of the Lord from heaven would surely sustain us. For He Who gives us the opportunity of fighting for victory, is ready to help those who carry on and trust in His grace. If we let our progress in religious life depend on the observance of its externals alone, our devotion will quickly come to an end. Let us, then, lay the ax to the root that we may be freed from our passions and thus have peace of mind. If we were to uproot only one vice each year, we should soon become perfect. The contrary, however, is often the case -- we feel that we were better and purer in the first fervor of our conversion than we are after many years in the practice of our faith. Our fervor and progress ought to increase day by day; yet it is now considered noteworthy if a man can retain even a part of his first fervor. If we did a little violence to ourselves at the start, we should afterwards be able to do all things with ease and joy. It is hard to break old habits, but harder still to go against our will. If you do not overcome small, trifling things, how will you overcome the more difficult? Resist temptations in the beginning, and unlearn the evil habit lest perhaps, little by little, it lead to a more evil one. If you but consider what peace a good life will bring to yourself and what joy it will give to others, I think you will be more concerned about your spiritual progress. 03 - On Unbridled Affections WHEN a man desires a thing too much, he at once becomes ill at ease. A proud and avaricious man never rests, whereas he who is poor and humble of heart lives in a world of peace. An unmortified man is quickly tempted and overcome in small, trifling evils; his spirit is weak, in a measure carnal and inclined to sensual things; he can hardly abstain from earthly desires. Hence it makes him sad to forego them; he is quick to anger if reproved. Yet if he satisfies his desires, remorse of conscience overwhelms him because he followed his passions and they did not lead to the peace he sought. True peace of heart, then, is found in resisting passions, not in satisfying them. There is no peace in the carnal man, in the man given to vain attractions, but there is peace in the fervent and spiritual man. 04 - On Resisting Temptation SO LONG as we live in this world we cannot escape suffering and temptation. Whence it is written in Job: "The life of man upon earth is a warfare."[3] Everyone, therefore, must guard against temptation and must watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him. No one is so perfect or so holy but he is sometimes tempted; man cannot be altogether free from temptation. Yet temptations, though troublesome and severe, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many temptations and trials to profit by them, while those who could not resist became reprobate and fell away. There is no state so holy, no place so secret that temptations and trials will not come. Man is never safe from them as long as he lives, for they come from within us -- in sin we were born. When one temptation or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness. Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed they will quickly return, more violent than before. Little by little, in patience and long-suffering you will overcome them, by the help of God rather than by severity and your own rash ways. Often take counsel when tempted; and do not be harsh with others who are tempted, but console them as you yourself would wish to be consoled. The beginning of all temptation lies in a wavering mind and little trust in God, for as a rudderless ship is driven hither and yon by waves, so a careless and irresolute man is tempted in many ways. Fire tempers iron and temptation steels the just. Often we do not know what we can stand, but temptation shows us what we are. Above all, we must be especially alert against the beginnings of temptation, for the enemy is more easily conquered if he is refused admittance to the mind and is met beyond the threshold when he knocks. Someone has said very aptly: "Resist the beginnings; remedies come too late, when by long delay the evil has gained strength." First, a mere thought comes to mind, then strong imagination, followed by pleasure, evil delight, and consent. Thus, because he is not resisted in the beginning, Satan gains full entry. And the longer a man delays in resisting, so much the weaker does he become each day, while the strength of the enemy grows against him. Some suffer great temptations in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are tempted but lightly according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect. We should not despair, therefore, when we are tempted, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with temptation that we may be able to bear it. Let us humble our souls under the hand of God in every trial and temptation for He will save and exalt the humble in spirit. In temptations and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest. When a man is not troubled it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress. Some, guarded against great temptations, are frequently overcome by small ones in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones. ----- [3] Job 7:1. 05 - Acquiring Patience in the Fight Against Concupiscence The Disciple PATIENCE, O Lord God, is very necessary for me, I see, because there are many adversities in this life. No matter what plans I make for my own peace, my life cannot be free from struggle and sorrow. The Voice of Christ My child, you are right, yet My wish is not that you seek that peace which is free from temptations or meets with no opposition, but rather that you consider yourself as having found peace when you have been tormented with many tribulations and tried with many adversities. If you say that you cannot suffer much, how will you endure the fire of purgatory? Of two evils, the lesser is always to be chosen. Therefore, in order that you may escape the everlasting punishments to come, try to bear present evils patiently for the sake of God. Do you think that men of the world have no suffering, or perhaps but little? Ask even those who enjoy the most delights and you will learn otherwise. "But," you will say, "they enjoy many pleasures and follow their own wishes; therefore they do not feel their troubles very much." Granted that they do have whatever they wish, how long do you think it will last? Behold, they who prosper in the world shall perish as smoke, and there shall be no memory of their past joys. Even in this life they do not find rest in these pleasures without bitterness, weariness, and fear. For they often receive the penalty of sorrow from the very thing whence they believe their happiness comes. And it is just. Since they seek and follow after pleasures without reason, they should not enjoy them without shame and bitterness. How brief, how false, how unreasonable and shameful all these pleasures are! Yet in their drunken blindness men do not understand this, but like brute beasts incur death of soul for the miserly enjoyment of a corruptible life. Therefore, My child, do not pursue your lusts, but turn away from your own will. "Seek thy pleasure in the Lord and He will give thee thy heart's desires."[33] If you wish to be truly delighted and more abundantly comforted by Me, behold, in contempt of all worldly things and in the cutting off of all base pleasures shall your blessing be, and great consolation shall be given you. Further, the more you withdraw yourself from any solace of creatures, the sweeter and stronger comfort will you find in Me. At first you will not gain these blessings without sadness and toil and conflict. Habit already formed will resist you, but it shall be overcome by a better habit. The flesh will murmur against you, but it will be bridled by fervor of spirit. The old serpent will sting and trouble you, but prayer will put him to flight and by steadfast, useful toil the way will be closed to him. ----- [33] Ps. 36:4. 06 - On Purity of Mind and Unity of Purpose A MAN is raised up from the earth by two wings -- simplicity and purity. There must be simplicity in his intention and purity in his desires. Simplicity leads to God, purity embraces and enjoys Him. If your heart is free from ill-ordered affection, no good deed will be difficult for you. If you aim at and seek after nothing but the pleasure of God and the welfare of your neighbor, you will enjoy freedom within. If your heart were right, then every created thing would be a mirror of life for you and a book of holy teaching, for there is no creature so small and worthless that it does not show forth the goodness of God. If inwardly you were good and pure, you would see all things clearly and understand them rightly, for a pure heart penetrates to heaven and hell, and as a man is within, so he judges what is without. If there be joy in the world, the pure of heart certainly possess it; and if there be anguish and affliction anywhere, an evil conscience knows it too well. As iron cast into fire loses its rust and becomes glowing white, so he who turns completely to God is stripped of his sluggishness and changed into a new man. When a man begins to grow lax, he fears a little toil and welcomes external comfort, but when he begins perfectly to conquer himself and to walk bravely in the ways of God, then he thinks those things less difficult which he thought so hard before. 07 - On Restlessness of Soul -- Directing Our Final Intention Toward God The Voice of Christ MY CHILD, do not trust in your present feeling, for it will soon give way to another. As long as you live you will be subject to changeableness in spite of yourself. You will become merry at one time and sad at another, now peaceful but again disturbed, at one moment devout and the next indevout, sometimes diligent while at other times lazy, now grave and again flippant. But the man who is wise and whose spirit is well instructed stands superior to these changes. He pays no attention to what he feels in himself or from what quarter the wind of fickleness blows, so long as the whole intention of his mind is conducive to his proper and desired end. For thus he can stand undivided, unchanged, and unshaken, with the singleness of his intention directed unwaveringly toward Me, even in the midst of so many changing events. And the purer this singleness of intention is, with so much the more constancy does he pass through many storms. But in many ways the eye of pure intention grows dim, because it is attracted to any delightful thing that it meets. Indeed, it is rare to find one who is entirely free from all taint of self- seeking. The Jews of old, for example, came to Bethany to Martha and Mary, not for Jesus' sake alone, but in order to see Lazarus. The eye of your intention, therefore, must be cleansed so that it is single and right. It must be directed toward Me, despite all the objects which may interfere. 08 - The Desire of Eternal Life; the Great Rewards Promised to Those Who Struggle The Voice of Christ MY CHILD, when you feel the desire for everlasting happiness poured out upon you from above, and when you long to depart out of the tabernacle of the body that you may contemplate My glory without threat of change, open wide your heart and receive this holy inspiration with all eagerness. Give deepest thanks to the heavenly Goodness which deals with you so understandingly, visits you so mercifully, stirs you so fervently, and sustains you so powerfully lest under your own weight you sink down to earthly things. For you obtain this not by your own thought or effort, but simply by the condescension of heavenly grace and divine regard. And the purpose of it is that you may advance in virtue and in greater humility, that you may prepare yourself for future trials, that you may strive to cling to Me with all the affection of your heart, and may serve Me with a fervent will. My child, often, when the fire is burning the flame does not ascend without smoke. Likewise, the desires of some burn toward heavenly things, and yet they are not free from temptations of carnal affection. Therefore, it is not altogether for the pure honor of God that they act when they petition Him so earnestly. Such, too, is often your desire which you profess to be so strong. For that which is alloyed with self-interest is not pure and perfect. Ask, therefore, not for what is pleasing and convenient to yourself, but for what is acceptable to Me and is for My honor, because if you judge rightly, you ought to prefer and follow My will, not your own desire or whatever things you wish. I know your longings and I have heard your frequent sighs. Already you wish to be in the liberty of the glory of the sons of God. Already you desire the delights of the eternal home, the heavenly land that is full of joy. But that hour is not yet come. There remains yet another hour, a time of war, of labor, and of trial. You long to be filled with the highest good, but you cannot attain it now. I am that sovereign Good. Await Me, until the kingdom of God shall come. You must still be tried on earth, and exercised in many things. Consolation will sometimes be given you, but the complete fullness of it is not granted. Take courage, therefore, and be strong both to do and to suffer what is contrary to nature. You must put on the new man. You must be changed into another man. You must often do the things you do not wish to do and forego those you do wish. What pleases others will succeed; what pleases you will not. The words of others will be heard; what you say will be accounted as nothing. Others will ask and receive; you will ask and not receive. Others will gain great fame among men; about you nothing will be said. To others the doing of this or that will be entrusted; you will be judged useless. At all this nature will sometimes be sad, and it will be a great thing if you bear this sadness in silence. For in these and many similar ways the faithful servant of the Lord is wont to be tried, to see how far he can deny himself and break himself in all things. There is scarcely anything in which you so need to die to self as in seeing and suffering things that are against your will, especially when things that are commanded seem inconvenient or useless. Then, because you are under authority, and dare not resist the higher power, it seems hard to submit to the will of another and give up your own opinion entirely. But consider, my child, the fruit of these labors, how soon they will end and how greatly they will be rewarded, and you will not be saddened by them, but your patience will receive the strongest consolation. For instead of the little will that you now readily give up, you shall always have your will in heaven. There, indeed, you shall find all that you could desire. There you shall have possession of every good without fear of losing it. There shall your will be forever one with Mine. It shall desire nothing outside of Me and nothing for itself. There no one shall oppose you, no one shall complain of you, no one hinder you, and nothing stand in your way. All that you desire will be present there, replenishing your affection and satisfying it to the full. There I shall render you glory for the reproach you have suffered here; for your sorrow I shall give you a garment of praise, and for the lowest place a seat of power forever. There the fruit of glory will appear, the labor of penance rejoice, and humble subjection be gloriously crowned. Bow humbly, therefore, under the will of all, and do not heed who said this or commanded that. But let it be your special care when something is commanded, or even hinted at, whether by a superior or an inferior or an equal, that you take it in good part and try honestly to perform it. Let one person seek one thing and another something else. Let one glory in this, another in that, and both be praised a thousand times over. But as for you, rejoice neither in one or the other, but only in contempt of yourself and in My pleasure and honor. Let this be your wish: That whether in life or in death God may be glorified in you. 09 - Self-Love is the Greatest Hindrance to the Highest Good The Voice of Christ MY CHILD, you should give all for all, and in no way belong to yourself. You must know that self-love is more harmful to you than anything else in the world. In proportion to the love and affection you have for a thing, it will cling to you more or less. If your love is pure, simple, and well ordered, you will not be a slave to anything. Do not covet what you may not have. Do not possess anything that can hinder you or rob you of freedom. It is strange that you do not commit yourself to Me with your whole heart, together with all that you can desire or possess. Why are you consumed with foolish sorrow? Why are you wearied with unnecessary care? Be resigned to My will and you will suffer no loss. If you seek this or that, if you wish to be in this place or that place, to have more ease and pleasure, you will never rest or be free from care, for some defect is found in everything and everywhere someone will vex you. To obtain and multiply earthly goods, then, will not help you, but to despise them and root them out of your heart will aid. This, understand, is true not only of money and wealth, but also of ambition for honor and desire for empty praise, all of which will pass away with this world. The place matters little if the spirit of fervor is not there; nor will peace be lasting if it is sought from the outside; if your heart has no true foundation, that is, if you are not founded in Me, you may change, but you will not better yourself. For when occasion arises and is accepted, you will find that from which you fled and worse. A Prayer for Cleansing the Heart and Obtaining Heavenly Wisdom Strengthen me by the grace of Your holy spirit, O God. Give me the power to be strengthened inwardly and to empty my heart of all vain care and anxiety, so that I may not be drawn away by many desires, whether for precious things or mean ones. Let me look upon everything as passing, and upon myself as soon to pass away with them, because there is nothing lasting under the sun, where all is vanity and affliction of spirit. How wise is he who thinks thus! Give me, Lord, heavenly wisdom to learn above all else to seek and find You, to enjoy and love You more than anything, and to consider other things as they are, as Your wisdom has ordered them. Grant me prudence to avoid the flatterer and to bear patiently with him who disagrees with me. For it is great wisdom not to be moved by the sound of words, nor to give ear to the wicked, flattering siren. Then, I shall walk safely in the way I have begun. 10 - Self-Denial and the Renunciation of Evil Appetites The Voice of Christ MY CHILD, you can never be perfectly free unless you completely renounce self, for all who seek their own interest and who love themselves are bound in fetters. They are unsettled by covetousness and curiosity, always searching for ease and not for the things of Christ, often devising and framing that which will not last, for anything that is not of God will fail completely. Hold to this short and perfect advice, therefore: give up your desires and you will find rest. Think upon it in your heart, and when you have put it into practice you will understand all things. The Disciple But this, Lord, is not the work of one day, nor is it mere child's play; indeed, in this brief sentence is included all the perfection of holy persons. The Voice of Christ My child, you should not turn away or be downcast when you hear the way of the perfect. Rather you ought to be spurred on the more toward their sublime heights, or at least be moved to seek perfection. I would this were the case with you -- that you had progressed to the point where you no longer loved self but simply awaited My bidding and his whom I have placed as father over you. Then you would please Me very much, and your whole life would pass in peace and joy. But you have yet many things which you must give up, and unless you resign them entirely to Me you will not obtain that which you ask. "I counsel thee to buy of me gold, fire-tried, that thou mayest be made rich"[36] -- rich in heavenly wisdom which treads underfoot all that is low. Put aside earthly wisdom, all human self-complacency. I have said: exchange what is precious and valued among men for that which is considered contemptible. For true heavenly wisdom -- not to think highly of self and not to seek glory on earth -- does indeed seem mean and small and is well-nigh forgotten, as many men praise it with their mouths but shy far away from it in their lives. Yet this heavenly wisdom is a pearl of great price, which is hidden from many. ----- [36] Apoc. 3:18. 11 - The Longings of our Hearts Must Be Examined And Moderated The Voice of Christ MY CHILD, it is necessary for you to learn many things which you have not yet learned well. The Disciple What are they, Lord? The Voice of Christ That you conform your desires entirely according to My good pleasure, and be not a lover of self but an earnest doer of My will. Desires very often inflame you and drive you madly on, but consider whether you act for My honor, or for your own advantage. If I am the cause, you will be well content with whatever I ordain. If, on the other hand, any self-seeking lurk in you, it troubles you and weighs you down. Take care, then, that you do not rely too much on preconceived desire that has no reference to Me, lest you repent later on and be displeased with what at first pleased you and which you desired as being for the best. Not every desire which seems good should be followed immediately, nor, on the other hand, should every contrary affection be at once rejected. It is sometimes well to use a little restraint even in good desires and inclinations, lest through too much eagerness you bring upon yourself distraction of mind; lest through your lack of discipline you create scandal for others; or lest you be suddenly upset and fall because of resistance from others. Sometimes, however, you must use violence and resist your sensual appetite bravely. You must pay no attention to what the flesh does or does not desire, taking pains that it be subjected, even by force, to the spirit. And it should be chastised and forced to remain in subjection until it is prepared for anything and is taught to be satisfied with little, to take pleasure in simple things, and not to murmur against inconveniences. 12 - How One Should Feel and Speak on Every Desirable Thing The Voice of Christ MY CHILD, this is the way you must speak on every occasion: "Lord, if it be pleasing to You, so be it. If it be to Your honor, Lord, be it done in Your name. Lord, if You see that it is expedient and profitable for me, then grant that I may use it to Your honor. But if You know that it will be harmful to me, and of no good benefit to the welfare of my soul, then take this desire away from me." Not every desire is from the Holy Spirit, even though it may seem right and good. It is difficult to be certain whether it is a good spirit or a bad one that prompts one to this or that, and even to know whether you are being moved by your own spirit. Many who seemed at first to be led by a good spirit have been deceived in the end. Whatever the mind sees as good, ask and desire in fear of God and humility of heart. Above all, commit the whole matter to Me with true resignation, and say: "Lord, You know what is better for me; let this be done or that be done as You please. Grant what You will, as much as You will, when You will. Do with me as You know best, as will most please You, and will be for Your greater honor. Place me where You will and deal with me freely in all things. I am in Your hand; turn me about whichever way You will. Behold, I am Your servant, ready to obey in all things. Not for myself do I desire to live, but for You -- would that I could do this worthily and perfectly!" A Prayer that the Will of God Be Done Grant me Your grace, O most merciful Jesus, that it may be with me, and work with me, and remain with me to the very end. Grant that I may always desire and will that which is most acceptable and pleasing to You. Let Your will be mine. Let my will always follow Yours and agree perfectly with it. Let my will be one with Yours in willing and in not willing, and let me be unable to will or not will anything but what You will or do not will. Grant that I may die to all things in this world, and for Your sake love to be despised and unknown in this life. Give me above all desires the desire to rest in You, and in You let my heart have peace. You are true peace of heart. You alone are its rest. Without You all things are difficult and troubled. In this peace, the selfsame that is in You, the Most High, the everlasting Good, I will sleep and take my rest. Amen. (Message edited by theophilus on 27 May, 2005) |
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12-14-2005, 08:00 AM
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#9 |
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Whoops, perhaps I should explain that it is nothing to do with me. I have forgotten the name of the main editor, though it probably appears somewhere on the site.
 I agree with you that challenging incorrect information in non-Orthodox sites is just as important. (Message edited by anthony on 25 May, 2005) |
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12-17-2005, 08:00 AM
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#10 |
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"Tread wisely towards outsiders making the most of every opportunity. May your word always be filled with grace, seasoned with salt, so that you may know how to respond to everyone." (Colossians 4:5-6)
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12-30-2005, 08:00 AM
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#11 |
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Dear Vasili,
This is an interesting quote. Just remember the old saying has much truth, "...the road to hell is paved with good intentions". I've never heard of that saying before, but it does to some extent make sense. Compromising for the sake of being "nice" can even mean that we would be asked to compromise our own faith. Being un-biased however does not mean that we have to compromise our faith. it means that we are understanding and open to other people's opinions. However different situations call for different attitudes. For instance ... at a Bible lesson I can say to my listeners that it is better to go to church on Sunday than to go to football or soccer or baseball. I can't however go to a soccer match with my megaphone and start preaching how bad they all are and how they should repent. Firstly I would probably be dead in a few minutes, secondly the guys with the white truck and the suit with the long sleeves would take me away, and thirdly I am not representing Christ at all. Isaiah says "He will not shout or cry out, or raise his voice in the streets." (Isaiah 42:2)If we also wish to be followers of Christ we should mimic Him and not improvise as some have done in the past. The Word of God is sacred and does not belong in the streets. It belongs in our homes. People who take the streets and spread the Word of God by door knocking are dishonouring God and the Word. This might seem off the topic but what I am saying is that the Encyclopaedia is an object where one learns of many things and is offered an un-biased view of the world. Orthodox Books however can be biased and one sided since they are not teacing about all things but about the Truth, about God and the right way of worshipping Him of living a true Christian life etc... We however should understand that by our silence and our living our faith in humility we are being more effective than confronting people all the time and degrading them because of their beliefs. This in most cases actualy could do more harm than good. IN ICXC Kosmas |
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01-01-2006, 08:00 AM
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#13 |
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I agree that we should strive to please God first and foremost.
Pleasing God means that we have to displease others. This I guess is the hard part of being Christian. On the one hand we should "tread wisely" yet on the other we should not fear to say the Truth. Thank God we live in countries where we are granted freedom of speach. 
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01-08-2006, 08:00 AM
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#14 |
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Fr. Raphael originally posted:-
>> " ... sooner or later everyone is Orthodox - or else ... About Churchill I am hoping that it's the former. Yes I'm being a bit silly here. But there is a point about good intentions outside of the Church & salvation." << There's no reason to hope Churchill repented before dying, least of all converted to Orthodoxy. Or is there? Concerning good intentions "outside" the Church, I admit my original post was not as clear as it could've been on that point; though I did explicitly distinguish between "godly" and "ungodly" intentions, which presupposes being "in Christ". Incidentally, I don't recall at present, but was the Centurion of great faith (of whom it is said in the Gospel, that no greater faith in all of Israel could be found ), was he a member of the (Jewish) Church? |
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01-22-2006, 08:00 AM
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#15 |
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Dear John Michael Fowler,
While I agree that psychology is mostly researched and dominated by Western models of thought and ideologies, and I also agree that the popularity of psychology is a sign of increasing secularisation (not always the same as atheism), I think it's important to point out that not all psychologists are atheists; there are at least two psychologists on this web forum. I wholeheartedly agree that there is more value-for-money, if you'll pardon the humour, in the Bible and the writings of St Maximus than I have ever found in a psychology textbook. While it's true that my own religious beliefs are not characteristic of people in my profession, they are not completely alien to it, either; whereas the Nowegian psychiatrist you mention (whom I had certainly never heard of)sounds like one of history's major hiccups, and his ideas of "German evil" don't sound very scientific. As a psychologist, my advice to Christians would be to carry on living their spiritual life as always, and not worry about needing to see a psychologist for issues best handled with the help of a spiritual father; however, sometimes pharmacological therapy can help with serious mental illness (e.g. schizophrenia), and even psychotherapy may add a useful dimension to our being, in fact deepening and enhancing our capacity to love God and others, and certainly not providing a substitute for confession of sins. Choosing a psychologist who is sympathetic to spiritual issues is a good idea. In Christ Byron |
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01-25-2006, 08:00 AM
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#16 |
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It's a slow day at work so I think I can add a few more words.
Does anyone know anything about Saint Sabine? That's my daughter's name, I'd like an icon of her. I think she has protected my daughter, no doubt she is pleased to have a name-sake who isn't French,because every other Sabine must be, but I feel an icon will help . Before people speak of America they should think PM Blair has been behind the US every step of the way. If the US declared war on Scotland we'd be sending troops up there. Even Chirac was in favour of the war against Serbia which cleansed Kosovo of most of it's Orthodoxy. So we should each look at our own backyards. I agree with some sentiments though. I don't really agree with psychology. It's research is mainly done in the white English speaking world, so for Africans let's say, it's useless. Some tests are multiple choice questionaires, as if people are like shoes all falling into sizes. Psychologists seem to be used more and more and to me it's a sign of atheism, often they are experts in courts. I think we are better sticking with the bible and St Maximus and these types of books. One remembers the Norweigan psychatrist who said all children with German fathers had that German evil inside them and put all those children into homes. |
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01-30-2006, 08:00 AM
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#17 |
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Kosma,
I assume you made the changes on the Idolatry page as that says nothing negative about the Orthodox Church in my quick read. Keep in mind Wikipedia is not written by "scholars" that I can tell. Athanasia |
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02-05-2006, 08:00 AM
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#18 |
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Fr Raphael originally posted:-
>> " I just heard a story about one of my favourite non-Orthodox (although now hopefully he is)... etc." << Dear Father, Forgive me, but I must confess that the meaning of your post has somewhat puzzled me, especially the above remark, concerning Churchill's hopeful conversion to Orthodoxy in the "afterlife". Perhaps I should qualify my original post by saying something about its underlying presupposition(s). According to the Scriptures, the thoughts and intents of the "natural" man (as distinct from the "spiritual" man in Christ) are only evil. Thus, according to this wisdom, Churchill was incapable of "good" intentions. I once owned a couple of huge biographies on him, and the thing that struck me the most about him, at that time, was his intense desire to see America use the A-Bomb on Japan. humbly, Theophilus (Message edited by theophilus on 28 May, 2005) |
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02-17-2006, 08:00 AM
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#19 |
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Dear Theophilus,
The one thing you may have overlooked is that I wrote the word be in bold letters towards the end of my post. That changes everything.  In Christ- Fr Raphael |
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03-19-2006, 08:00 AM
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#20 |
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"The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers." (Galatians 6:8-10)
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