SO GOOD QUOTES

Category: BEST OF

  • Do not offend others, even in your thoughts.

    —Elder Thaddeus of Vitovnica

    Do not let the Devil sow enmity and malice in your heart against your neighbour; do not let these feelings nestle in any way in your heart; otherwise your malice, even if not expressed in words, but shown only in your glance, may infect through sight the soul of your brother.

    —St. John of Kronstadt, My Life in Christ

    Train yourself to honour and love others, whether in their presence or in their absence.

    —H.H. Pope Shenouda III, A Whisper of Love: Poems, Prayers and Sayings

    We should have the same attitude toward all of our fellow men. We must not classify people, saying, “This one I like, but so and so I do not.” By doing so, you will have declared war on the other person and that person will not tolerate you. Even though you may not have given any outward sign of dislike by word or gesture, you have done so by your thoughts and that is enough.

    —Elder Thaddeus of Vitovnica, Our Thoughts Determine Our Lives

    Just as soon as he shows us some fault in our neighbor, we must quickly reject the thought—lest it take root in us and grow. Take warning: we must cast it out so no trace is left in us, and replace it with thoughts of the good qualities we know our neighbor possesses (or of those qualities people generally should possess).

    —Fr. Jack Sparks, Unseen Warfare p.63

    Find excuses for others and try your best to defend them in a rightful way, not through hypocrisy.

    —H.H. Pope Shenouda III, Words of Spiritual Benefit Vol. 1

    Remember people’s love for you and their good past with you, whenever you are fought by doubts of their sincerity and whenever you see them erring against you, for then their past love will intercede for them and your anger will subside.

    —H.H. Pope Shenouda III

  • You ought to express your feelings without speaking about your analysis of the other person’s personality, because by doing so you judge them. No one can examine another person; God alone is He who examines the mind and heart. Someone might say to you, “I feel that you do not trust me.” This is neither a sensation nor a feeling. A sensation means that I am happy or I am distressed, etc. But “I feel that you do not trust me” is an analysis of the other person. If these words were untrue, the other person may feel distressed, and the disagreement may escalate between them. The proper expression is to say to him, “I feel hurt from what you have done.” Here you are speaking about a behavior which could be measured and could be judged, but you cannot judge what lies behind this behavior.

    When Christ was struck by the chief priest’s servant, He said to him, “Why do you strike Me?” He did not analyze his personality, though the servant was related to Malchus whose ear Peter cut off. Christ could have said to him, “Are you striking me to take vengeance for your relative whose ear Peter cut off?” or, “Do you strike me to please the chief priest?” If Christ had directed these questions to him, He would have been judging him and analyzing his personality, though He has the right to do this, because He is the Judge of the whole earth, and He is the One who “searches the minds and hearts.” But Christ said to him, “If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?”

    —H.E. Metropolitan Youssef, How to Deal with Anger

  • 104. We savor pleasure and joy to the degree to which we taste affliction. One does not drink with pleasure unless one is thirsty, nor eat with pleasure unless hungry, nor sleep soundly unless very drowsy, nor feel joy without grief beforehand. Likewise we shall not enjoy eternal blessings unless we despise transient things.

    St. Anthony the Great: On the Character of Men and on the Virtuous Life: One Hundred and Seventy Texts
    Philokalia

  • from Institutes by St. John Cassian

    Book V.Of the Spirit of Gluttony.

    Chapter V.

    That one and the same rule of fasting cannot be observed by everybody.

    And so on the manner of fasting a uniform rule cannot easily be observed, because everybody has not the same strength; nor is it like the rest of the virtues, acquired by steadfastness of mind alone. And therefore, because it does not depend only on mental firmness, since it has to do with the possibilities of the body, we have received this explanation concerning it which has been handed down to us, viz.: that there is a difference of time, manner, and quality of the refreshment in proportion to the difference of condition of the body, the age, and sex: but that there is one and the same rule of restraint to everybody as regards continence of mind, and the virtue of the spirit. For it is impossible for every one to prolong his fast for a week, or to postpone taking refreshment during a two or three days’ abstinence. By many people also who are worn out with sickness and especially with old age, a fast even up to sunset cannot be endured without suffering. The sickly food of moistened beans does not agree with everybody: nor does a sparing diet of fresh vegetables suit all, nor is a scanty meal of dry bread permitted to all alike. One man does not feel satisfied with two pounds, for another a meal of one pound, or six ounces, is too much; but there is one aim and object of continence in the case of all of these, viz.: that no one may be overburdened beyond the measure of his appetite, by gluttony. For it is not only the quality, but also the quantity of food taken which dulls the keenness of the mind, and when the soul as well as the flesh is surfeited, kindles the baneful and fiery incentive to vice.

    ….

    Chapter VII.

    How bodily weakness need not interfere with purity of heart.

    Bodily weakness is no hindrance to purity of heart, if only so much food is taken as the bodily weakness requires, and not what pleasure asks for. It is easier to find men who altogether abstain from the more fattening kinds of foods than men who make a moderate use of what is allowed to our necessities; and men who deny themselves everything out of love of continence than men who taking food on the plea of weakness preserve the due measure of what is sufficient.11 For bodily weakness has its glory of self-restraint, where though food is permitted to the failing body, a man deprives himself of his refreshment. although he needs it, and only indulges in just so much food as the strict judgment of temperance decides to be sufficient for the necessities of life, and not what the longing appetite asks for. The more delicate foods, as they conduce to bodily health, so they need not destroy the purity of chastity, if they are taken in moderation. For whatever strength12 is gained by partaking of them is used up in the toil and waste of car. Wherefore as no state of life can be deprived of the virtue of abstinence, so to none is the crown of perfection denied.

    ….

    Chapter IX.

    Of the, measure of the chastisement to be undertaken, and the remedy of fasting.

    The perfection then of abstinence is not to be gathered from calculations of time alone, nor only from the quality of the food; but beyond everything from the judgment of conscience. For each one should impose such a sparing diet on himself as the battle of his bodily struggle may require. The canonical observance of fasts is indeed valuable and by all means to be kept. But unless this is followed by a temperate partaking of food, one will not be able to arrive at the goal of perfection. For the abstinence of prolonged fasts-where repletion of body follows-produces weariness for a time rather than purity and chastity. Perfection of mind indeed depends upon the abstinence of the belly. He has no lasting purity and chastity, who is not contented always to keep to a well-balanced and temperate diet. Fasting, although severe, yet if unnecessary relaxation follows, is rendered useless, and presently leads to the vice of gluttony. A reasonable supply of food partaken of daily with moderation, is better than a severe and long fast at intervals. Excessive fasting has been known not only to undermine the constancy of the mind, but also to weaken the power of prayers through sheer weariness of body.

    ….

    Chapter XXV.

    Of the abstinence of one old man who took food six times so sparingly that he was still hungry.

    When one of the elders was pressing me to eat a little more as I was taking refreshment, and I said that I could not, he replied: “I have already laid my table six times for different brethren who had arrived, and, pressing each of them, I partook of food with him, and am still hungry, and do you, who now partake of refreshment for the first time, say that you cannot eat any more?”

    …

    Chapter XXVI.

    Of another old man, who never partook of food alone in his cell.

    WE have seen another who lived alone, who declared that he had never enjoyed food by himself alone, but that even if for five days running none of the brethren came to his cell he constantly put off taking food until on Saturday or Sunday he went to church for service and found some stranger whom he brought home at once to his cell, and together with him partook of refreshment for the body not so much by reason of his own needs, as for the sake of kindness and on his brother’s account. And so as they know that the daily fast is broken without scruple on the arrival of brethren, when they leave, they compensate for the refreshment which has been enjoyed on their account by a greater abstinence, and sternly make up for the reception of even a very little food by a severer chastisement not only as regards bread, but also by lessening their usual amount of sleep.

  • For the mind of an idler cannot think of anything but food and the belly.

    —St. John Cassian, Institutes, Chapter VI. How injurious are the effects of accidie.

  • They used to say of Abba Sarmatas that, on the advice of Abba Poemen, he often undertook to fast for forty days and the days went by like nothing in his sight. So Abba Poemen came to him and said to him: “Tell me, what have you seen while enduring such toil?” “Not much,” he said to him. Abba Poemen said to him: “I will not let you go unless you tell me.”  “I found out only one thing,” he said: “that if I say to sleep: ‘Go away,’ away it goes; and if I say: ‘Come,’ come it does.”

    Give Me a Word: The Alphabetical Sayings of the Desert Fathers

  • “He who has died to all things remembers death, but who ever is still tied to the world does not cease plotting against himself.”

    —St. John Climacus

  • Total abstinence is easier than moderate control.

    —St. Augustine

  • He talks about healing a wound, and does not stop irritating it. He complains of sickness, and does not stop eating what is harmful. He prays against it, and immediately goes and does it. And when he has done it, he is angry with himself; and the wretched man is not ashamed of his own words. “I am doing wrong,” he cries, and eagerly continues to do so. His mouth prays against his passion, and his body struggles for it. He philosophizes about death, but he behaves as if he were immortal. He groans over the separation of soul and body, but drowses along as if he were eternal. He talks of temperance and self-control, but he lives for gluttony. He reads about the judgment and begins to smile. He reads about vainglory, and is vainglorious while actually reading. He repeats what he has learned about vigil, and drops asleep on the spot. He praises prayer, but runs from it as from the plague. He blesses obedience, but he is the first to disobey. He praises detachment, but he is not ashamed to be spiteful and to fight for a rag. When angered he gets bitter, and he is angered again at his bitterness; and he does not feel that after one defeat he is suffering another. Having overeaten he repents, and a little later again gives way to it. He blesses silence, and praises it with a spate of words. He teaches meekness, and during the actual teaching frequently gets angry. Having woken from passion he sighs, and shaking his head, he again yields to passion. He condemns laughter, and lectures on mourning with a smile on his face. Before others he blames himself for being vainglorious, and in blaming himself is only angling for glory for himself. He looks people in the face with passion, and talks about chastity. While frequenting the world, he praises the solitary life, without realizing that he shames himself. He extols almsgivers, and reviles beggars. All the time he is his own accuser, and he does not want to come to his senses—I will not say cannot.

    —St. John Climacus, The Ladder of Divine Ascent