Does God rule over me, or does the world rule over me? Does God rule over me, or does fear rule over me? Am I always afraid? Do I always the slightest thing brings me terror in my heart. Does God rule over me or does anxiety rule over me? I’m always anxious. Once more thing happens and I start crying, and that’s the end of the world. I’m anxious about my family, I’m anxious about my health, I’m anxious about my finances. I’m anxious about my children and their and their careers and their academic and their schooling and so forth. I’m anxious. I’m anxious. I’m anxious. What rules over me, that or anxiety, or, God, what rules over me? Pride. And pride is a funny thing, because pride has many, many faces. Sometimes pride can be arrogance, where you look at somebody and say, yeah, they are a prideful person. And believe it or not, pride can be something as simple as gossiping. Why do I gossip? Why do I talk about other people? Because something about them bothers me, something about them that maybe they have I wish I had, or they think they’re all nice because of a fancy car, or that’s gossiping. And gossiping comes from envy. And where does envy come from? Pride? Pride has money. Pride can even manifest as, forgive me, insecurity; insecurity in yourself, insecurity in your personality, low self-esteem. Why? Because you think that you should be better than the other person, and because you’re not, you feel bad about yourself. So pride can have many, many faces. So does pride rule over me? Does lust and pornography rule over me? Am I in that kingdom where that rules over my time and my thoughts and my actions and everything? What else rules over me? Could it be an anger? Does anger rule over me? The slightest thing makes me angry and resentful, and I don’t want to talk to that person. and I give them the cold shoulder.
—Fr. Benjamin Girgis
Category: TEMPTATION & LUST & VIRGINITY
-
-
If you fall into some transgression, quickly turn to the realisation of your weakness and be aware of it. For God allows you to fall for the very purpose of making you more aware of your weakness, so that you may thus not only yourself learn to despise yourself, but because of your great weakness may wish to be despised also by others. Know that without such desire it is impossible for this beneficent self-disbelief to be born and take root in you. This is the foundation and beginning of true humility, since it is based on realisation, by experience, of your impotence and unreliability.
From this, each of us sees how necessary it is for a man, who desires to participate in heavenly light, to know himself, and how God’s mercy usually leads the proud and self-reliant to this knowledge through their downfalls, justly allowing them to fall into the very sin from which they think they are strong enough to protect themselves, so as to make them see their weakness and prevent them from relying foolhardily on themselves either in this or in anything else.
Unseen Warfare
Lorenzo Scupoli -
“To grieve excessively over one’s sins and to become despondent is a sign not of humility, but of pride. We must feel contrition and regret for offending the Lord with our sins, ask His pardon and try not to repeat them.
—Abbot Nikon Vorobiev
“But do not be troubled or sad. The Lord sometimes allows people who are devoted to Him to fall into such dreadful vices; and this is in order to prevent them from falling into a still greater sin–pride. Your temptation will pass and you will spend the remaining days of your life in humility. Only do not forget your sin.”
—St. Seraphim of Sarov
How could I fall into something like that? How could I hurt God’s loving heart? How could I disloyally betray God who has done me good all my life? How could I defile the heart that has been cleansed in baptism and which Christ cleansed by His Blood? How? How could I fall from the high tower in which I was? How could I, a son of God, live as the children of the world and as a defilement of the whole earth? How could I anger God’s heart? How could I grieve the Holy Spirit who dwells in me? How could I defile myself and make myself unclean? How? Indeed the sin has been forgiven, but how could I have done that?
—H.H. Pope Shenouda III, Before the Just Judge
Sometimes we hear many people say the following statement: “I have confessed, and the priest read the absolution and said to me, ‘That is it, God is not upset with you,’ but I am not able to forgive myself.” The statement,
“I am not able to forgive myself,” means that the ideal self is pressuring the true self, saying to it,
“Even if God forgave you, I will not forgive you.” And so, the person is tormented because he cannot forgive himself. He cannot actually accept the gift of remission and forgiveness from the hand of God, because the ideal self says to the true self that it is not worthy of forgiveness and remission. And the struggle continues, because the ideal self continually attacks the true self. But if it [i.e. the ideal self] accepts it with its weakness and helplessness, then remission is offered it from the hand of Christ, and through the Holy Mysteries, on the basis of them being a healing and growth for the soul, so the true self grows from glory to glory, till it becomes conformed to the image of His Son.
—H.E. Metropolitan Youssef, How to Develop Your Personality
If you happen to be wounded by succumbing to some sin through weakness, or through the faulty nature of your character (I mean here pardonable sins: an unfitting word has slipped out, you lost your temper, a bad thought flashed in your head, an unfitting desire flared up, and so on), do not lose heart and fall into sense-less turmoil. Above all do not dwell on yourself, do not say: “How could I be such as to allow and suffer it?” This is a cry of proud self-opinion. Humble yourself and, raising your eyes to the Lord, say and feel: “What else could be expected of me, O Lord, weak and faulty as I am.” Thereupon give thanks to Him that the thing has gone no further, saying: “If it were not for Thy boundless mercy, O Lord, I would not have stopped at that, but would certainly have fallen into something much worse.”
With this feeling and consciousness of yourself you must not, however, admit the self-indulgent and heedless thought that since you are what you are, you have as it were a right to behave wrongly. No, in spite of the fact that you are weak and faulty, you are accounted guilty for all the wrong things you do. For since you possess a will, all that comes forth from you is subject to it, and so everything good is counted in your favour and everything bad—to your detriment. Therefore, conscious of your general wickedness, admit yourself guilty also in the particular wicked-ness, into which you have fallen at the present moment. Judge and condemn yourself, and only, yourself; do not look around, seeking on whom you could put the blame. Neither the people around you nor the circumstances are guilty of your sin. Your bad will alone is to blame. So blame yourself.
—Lorenzo Scupoli, Unseen Warfare
“Remember your sin in order to learn from it, not to strand yourself in grief—Satan wants you in this snare. Satan wants you to perpetually ask yourself, how could I have done such a thing?
Move forward.”
—John Khalil
If, at confession, you have been pardoned a sin committed in the past, it is unnecessary to mention it again. But it may sometimes be useful to ponder it, so that your repentance should not be dulled. See, however, that this does-not lead to depression. If it should, drop it at once.
-
for need observeth a limit, but lust hath neither limit nor end.
Philoxenus, Ascetic Discourses (1894) pp.403-471. Discourse 11 — On Abstinence
-
When the body at any time whatsoever maketh war against thee with its needs, or with the hunger of its lusts, thou must conquer in the war at that season by patient endurance, and by producing in thee as an antidote against that hunger another hunger, and thou must turn thy mind [p. 430] from the thought of the hunger of the body unto meditation upon, and converse with God, for in this way wilt thou be able to overcome the importunity of the passion of its hunger.
Philoxenus, Ascetic Discourses (1894) pp.403-471. Discourse 11 — On Abstinence
-
Be an implacable enemy of all earthly comforts and sensory pleasures, which are born of self-indulgence and feed it. Through this you will be less often subject to attack not only by carnal, but generally by all passions, for they are all rooted in self-indulgence. When self-indulgence is subdued and cut off, they lose their power, stability and firmness, since they have no foothold. Do not give way to the thought: ‘I will indulge in one pleasure, taste one enjoyment.’ Even if it is not sinful in itself, the fact remains that it was admitted only through pandering to oneself; and during this moment of self-indulgence all passions will raise their heads and begin to wriggle like squashed worms when water is poured on them. And it is not surprising if one of them flares up with such force that struggle with it is hard and victory doubtful. So never forget the following words of the Scriptures:: “He that loveth his life (that is, the self-indulgent man) shall lose it; and he that hateth his life in this world (a man who does not give way to self-indulgence) shall keep it unto life eternal’ (John xii. 25).
Unseen Warfare
Lorenzo Scupoli -
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
SO GOOD QUOTES 