Daily Reading:

Saturday November 14th/27th

26th Week After Pentecost

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In the name of the Father, and of the Son, and of the Holy Spirit:

Illumine my heart, O Master who lovest mankind, with the pure light of Thy divine knowledge. Open Thou the eyes of my mind to the understanding of Thy Gospel teachings. Implant also in me a love for Thy blessed commandments. Grant me the grace to overcome all my carnal desires, so that I may enter more completely into a spiritual manner of living, both thinking and doing such things as are well pleasing to Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee do we ascribe glory, together with Thine all-holy, good and life-creating Spirit; now and ever and unto the ages of ages. Amen.

O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them; that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting. For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.

By the intercessions of Thine All-immaculate Mother and of all Thy Saints, Lord Jesus Christ, our God, have mercy on us and save us. Amen

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Saturday

LITURGY

Galatians 3:8-12

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them.

Luke 9:57-62

And it came to pass, that, as they went in the way, a certain man said unto Him, "Lord, I will follow thee whithersoever thou goest". And Jesus said unto Him, "Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head." And He said unto another, "Follow me." But he said, "Lord, suffer me first to go and bury my father." Jesus said unto him, "Let the dead bury their dead: but go thou and preach the kingdom of God." And another also said, "Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house." And Jesus said unto him, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. "

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THE HOLY AND ALL-FAMED APOSTLE PHILIP
ST GREGORY PALAMAS THE WONDERWORKER, ARCHBISHOP OF THESSALONICA
ST DYFRIG
ST MALO

Troparion of the Holy Apostle Philip Tone 3
Thou didst receive the enlightenment of the Comforter/ and rise on the world like a star;/ with divine Light thou didst dispel the darkness of ignorance,/ O Apostle Philip. We entreat thee,/ intercede with Christ our God to grant us His great mercy.

Troparion of St Gregory of Palamas Tone 8
Light of Orthodoxy, Pillar and Teacher of the Church,/ adornment of monks and champion of theologians,/O Gregory, wonderworker, boast of Thessalonica,/ preacher of grace, pray that our souls may be saved.

Troparion of St Dyfrig Tone 1
Thou art worthily honoured as the Father of Welsh Monasticism, O Hierarch Dyfrig,/ labouring to establish true asceticism with thy brother in the Faith, Samson of Dol,/ whom thou didst raise to the dignity of the episcopate./ In thy pastoral love, O Saint,/ pray for us that despite our unspiritual lives/ Christ our God will grant us great mercy.

Troparion of St Malo Tone 1
Thy life, O Father Malo, was resplendent with many virtues./ As thou wast unwavering in thy faith to thy last breath,/ O Saint, pray that we may emulate thy virtues/ and thereby be found worthy of eternal salvation.

Kontakion of the Holy Apostle Philip Tone 8
Thy disciple and friend and imitator of thy Passion, inspired Philip, preached Thee to the world./ Through the Mother of God, keep the Church from her enemies by his prayers, O most merciful Saviour.

Kontakion of St Gregory Palamas Tone 8
Organ of wisdom, clear trumpet of theology,/ Gregory of divine speech, we praise thee./ As thou dost stand before the Primordial Mind direct our minds to Him that we may cry:/ Rejoice, O Gregory, herald of grace!

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The Holy Apostle Philip.

He was born in Bethsaida near the Sea of Galilee, as were Peter and Andrew. Instructed in the Holy Scriptures from his youth, Philip immediately responded to the call of Christ and followed Him (John 1:43). After the descent of the Holy Spirit, Philip preached the Gospel with zeal in many regions of Asia and in Greece, where the Jews sought to kill him but the Lord saved him by the might of His wonders. The Jewish leaders, whose aim it was to kill Philip, were suddenly blinded, and found themselves in total darkness. There was a great earthquake, and the earth opened and swallowed up Philip's wicked persecutors. Many other wonders were wrought, especially the healing of the sick, by which many of the pagans came to faith in Christ. In the Phrygian town of Hierapolis, St Philip worked for the Gospel with John the Theologian, his own sister Mariamna and the Apostle Bartholomew. There was in that place a dangerous snake, which the pagans fed with care and worshipped as a god. God's Apostle destroyed the snake with prayer as though with a spear. This called forth the fury of the benighted people, and the wicked pagans seized Philip and crucified him upside-down on a tree, and then crucified
Bartholomew also. At this, the earth opened and swallowed up the judge and many others with him. The terrified people ran to take the crucified apostles down, but they succeeded only in taking Bartholomew down alive; Philip had already breathed his last. Bartholomew made Stachys bishop for those baptised in the city. Stachys had been cured of blindness and baptised by Philip, having been blind for forty years. St Philip's relics were later taken to Rome. This wonderful Apostle suffered in the year 86, in the time of the Emperor Domitian.

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St Gregory Palamas, Archbishop of Salonica.

Gregory's father was an eminent official at the court of the Emperor Andronicus II Palaeologus. The gifted Gregory, completing his secular studies, did not want to go into imperial service at court, but withdrew to the Holy Mountain and became a monk, living in asceticism at Vatopedi and the Great Lavra. He waged war against the heretic Barlaam, and finally overcame him. He was consecrated Metropolitan of Salonica in 1347, being glorified both as an ascetic and a
theologian, both as a hierarch and a wonderworker. The most holy Mother of God, St John the Theologian, St Dimitrios, St Antony the Great, St John Chrysostom and angels of God all appeared to him at different times. He governed the Church in Salonica for twelve years,
of which he spent one year in slavery to the Saracens in Asia. He entered peacefully into rest in 1359, and entered into the Kingdom of Christ. His relics are preserved in Salonica, where there is a beautiful church dedicated to his name.

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St Justinian, Emperor of Byzantium.

A Slav by birth, he was probably a Serb from the Skoplje region. He succeeded his uncle Justin on the throne in 527. Justinian's great kingship is inseparably linked with his deep Orthodox faith: he believed, and lived according to his belief. In the Great Fast, he neither ate bread nor drank wine, but ate only vegetables and drank water. He made war against the barbarians of the Danube only because they castrated their captives. This reveals his high sense of love
for his fellow-men. He was successful in both his wars and his deeds, and built a great many beautiful churches, of which by far the finest, in all of Christendom was the Hagia Sophia in Constantinople. He collected and published the Laws of Rome (the term Justice comes
from the law of justinian), and himself published strict laws against immorality and licentious behaviour. He composed the hymn: 'O only- begotten Son and Word of God', which was first sung in the Liturgy in 536. He summoned the Fifth Ecumenical Council in 553, and died
peacefully on November 14th, 565, at the age of eighty, entering into the Kingdom of the heavenly King.

From The Prologue From Ochrid-
by Bishop (Saint) Nikolai Velimirovich

PROVERBS 5:1-23

My son, attend unto my wisdom, and bow thine ear to my understanding:
That thou mayest regard discretion, and that thy lips may keep knowledge.
For the lips of a strange woman drop as an honeycomb,

and her mouth is smoother than oil:
But her end is bitter as wormwood, sharp as a twoedged sword.
Her feet go down to death; her steps take hold on hell.
Lest thou shouldest ponder the path of life, her ways are moveable,

that thou canst not know them.

Hear me now therefore, O ye children, and depart not from the words of my mouth.
Remove thy way far from her, and come not nigh the door of her house:
Lest thou give thine honour unto others, and thy years unto the cruel:
Lest strangers be filled with thy wealth;

and thy labours be in the house of a stranger;
And thou mourn at the last, when thy flesh and thy body are consumed,
And say, How have I hated instruction, and my heart despised reproof;
And have not obeyed the voice of my teachers,

nor inclined mine ear to them that instructed me!

I was almost in all evil in the midst of the congregation and assembly.
Drink waters out of thine own cistern, and running waters out of thine own well.
Let thy fountains be dispersed abroad, and rivers of waters in the streets.
Let them be only thine own, and not strangers' with thee.
Let thy fountain be blessed: and rejoice with the wife of thy youth.
Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
And why wilt thou, my son, be ravished with a strange woman,

and embrace the bosom of a stranger?

For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
His own iniquities shall take the wicked himself,

and he shall be holden with the cords of his sins.
He shall die without instruction;

and in the greatness of his folly he shall go astray.

Daily Reading:

Friday November 13th/26th

26th Week After Pentecost

FAST DAY

OUR HOLY FATHER AMONG THE SAINTS JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE

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In the name of the Father, and of the Son, and of the Holy Spirit:

Illumine my heart, O Master who lovest mankind, with the pure light of Thy divine knowledge. Open Thou the eyes of my mind to the understanding of Thy Gospel teachings. Implant also in me a love for Thy blessed commandments. Grant me the grace to overcome all my carnal desires, so that I may enter more completely into a spiritual manner of living, both thinking and doing such things as are well pleasing to Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee do we ascribe glory, together with Thine all-holy, good and life-creating Spirit; now and ever and unto the ages of ages. Amen.

O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them; that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting. For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.

By the intercessions of Thine All-immaculate Mother and of all Thy Saints, Lord Jesus Christ, our God, have mercy on us and save us. Amen

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Friday

LITURGY

1 Timothy 4:4-8, 16

For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

Luke 16:15-18; 17:1-4

And He said unto them, "Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. " Then said He unto the disciples, "It is impossible but that offences will come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. "

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OUR HOLY FATHER AMONG THE SAINTS JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE
ST DENICK

Troparion of St John Chrysostom Tone 8
Grace like a flame shining forth from thy mouth has illumined the universe,/ and disclosed to the world treasures of poverty and shown us the height of humility./ And as by thine own words thou teachest us, Father John Chrysostom,/ so intercede with the Word, Christ our God, to save our souls.

Troparion of St Denick Tone 1
Inspired by the virtuous example/ of our Fathers Columba and Machar,/ O Hierarch Denick, thou didst preach among the heathens of Caithness/ enduring great hardships, despite old age and infirmity./ Wherefore, O Saint, pray that worthless and useless as we are,/ Christ our God will grant us great mercy.

Kontakion of St John Chrysostom Tone 2
Thou hast received divine grace from heaven,/ and with thy lips thou dost teach all men to adore the one God in Three Persons./ O John Chrysostom, most blessed Saint,/ we rightly praise thee;/ for thou art our teacher, revealing things divine.

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St John Chrysostom (the Golden-Tongued), Patriarch of
Constantinople.

He was born in Antioch in the year 347, his father's name being Secundus and his mother's Anthusa. Studying Greek philosophy, John became disgusted with Hellenic paganism and turned to the Christian faith as the one and all-embracing truth. John was baptised by Meletius, Patriarch of Antioch, and, after that, his parents were also baptised. After their death, John became a monk and began to live in strict asceticism. He wrote a book: 'On the Priesthood',
after which the holy Apostles John and Peter appeared to him, prophesying for him great service, great grace and also great suffering. When the time came for him to be ordained priest, an angel of God appeared at the same time to Patriarch Flavian (Meletius's successor) and to John himself. When the Patriarch ordained him, a shining white dove was seen above John's head. Renowned for his wisdom, his asceticism and the power of his words, John was, at the
desire of Emperor Arcadius, chosen as Patriarch of Constantinople. He governed the Church for six years as Patriarch with unequalled zeal and wisdom, sending missionaries to the pagan Celts and Scythians and purging the Church of simony, deposing many bishops who were given to
this vice. He extended the Church's charitable works, wrote a rite for the Holy Liturgy, put heretics to shame, denounced the Empress Eudoxia, interpreted the Scriptures with his golden mind and tongue and left to the Church many precious books of sermons. The people glorified him; the jealous loathed him; the Empress twice had him sent into exile. He spent three years in exile, and died on Holy Cross. Day, September 14th, 407, in a place called Comana in Armenia.
The holy Apostles John and Peter again appeared to him at the time of his death, and also the holy martyr Basiliscus (see May 22nd), in whose church he received Communion for the last time. 'Glory to God for everything!' were his last words, and with them the soul of Chrysostom the Patriarch entered into Paradise. Of his relics, the head is preserved in the Church of the Dormition in Moscow, and the body in the Vatican in Rome.

The Prologue From Ochrid -
of St. Nikolai (Velimirovic) Bishop of Zhicha

Sayings of the Holy Fathers:

Soiled prayer is one thing, its disappearance is another, robbery is another, and blemish another. Prayer is soiled when we stand before God and picture to ourselves irrelevant and inopportune thoughts. Prayer is lost when we are captured by useless cares. Prayer is stolen from us when our thoughts wander before we realize it. Prayer is blemished by any kind of attack or interruption that comes to us at the time of prayer.

St. John Climacus
The Ladder of Divine Ascent, Step28: On Holy and Blessed Prayer, the Mother of Virtues, and on the Attitude of Mind and Body in Prayer

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Some stand before earthly kings without weapons and without armor; but others hold staffs of office, or have shields, or swords.The former are vastly superior to the latter, for they are usually personal relations of the king and members of the royal household. So it is with earthly kings.

St. John Climacus
The Ladder of Divine Ascent, Step 20: On Bodily Vigil, and How to Use It to Attain Spiritual Vigil, and How to Practice It, (Boston: Holy Transfiguration Monastery, 1978)

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"Sometimes prayer seems to flag and we cry, 'Make haste unto me, O God' (Ps. 70:5). But if we do not let go of the hem of His garment, help will come. It is vital to dwell in prayer in order to counteract the persistently destructive influence of the outside world."

Archimandrite Sophrony
(His Life is Mine, Chapter 8; SVS Press pg. 64)

The Church as the Body of Christ.

By Archbishop John (Maximovitch)



"And He (Christ) is the of the body, the church (Col.1:18), "which is His body, the Fulness of Him the that Filleth all in all (Eph. 1:23)

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In the Holy Scriptures the Church is repeatedly called the Body of Christ."Who (Paul) now rejoice in my sufferings for you, . . . for His Body's sake, which is the Church (Col. 1:24), the Apostle Paul writes about himself. Apostles, prophets, evangelists, pastors and teachers, says he, are given by Christ ". . . for the work of the ministry, for the edifying of the Body of Christ" (Eph. 4:11-12).



At the same time, bread and wine are made into the Body and Blood of Christ during the Divine Liturgy, and the faithful partake thereof. Christ Himself ordained it so, communicating His apostles at the Mystical Supper with the words, "Take, eat; this is My Body; . . . Drink ye all of it; For this is My Blood of the New Testament" (Mat. 26:26-28). How is the Body of Christ at the same time both the Church and the Holy Mystery? Are the faithful both members of the Body of Christ, the Church, and also communicants of the Body of Christ in the Holy Mysteries?



In neither instance is this name "Body of Christ" used metaphorically, but rather in the most basic sense. of the word. We believe that the Holy Mysteries which keep the form of bread and wine are the very Body and the very Blood of Christ. We likewise believe and confess that Christ is the Son of the Living God, come into the world to save sinners, and become true man, that His flesh, taken from the Virgin Mary, was true human flesh; that body and soul. Christ was a true man, in all respects like man, except sin, and at the same time remaining true God. The Divine nature was neither diminished nor changed in the Son of God in this incarnation, likewise the human nature was not changed at this incarnation, but retained in full all human qualities. Unchanged and unconfused forever, indivisibly and inseparably Godhead and manhood were united in the One Person of the Lord Jesus Christ. The Son of God became incarnate to make people partakers of the divine nature (II Peter- 1:4), to free them from sin and death, and to make them immortal.



Uniting ourselves with Christ, we receive divine grace which gives human nature strength for victory over sin and death, and the Lord Jesus Christ has shown people the way to victory over sin by His teaching, and he grants them eternal life, making them partakers of His eternal kingdom by His Resurrection. In order to receive that divine grace from Him the closest possible contact with Him is necessary. Drawing all to Himself by His divine love, and uniting them unto Himself, the Lord has united to each other those who love Him and come unto Him, uniting them into one Church.



The Church is unity in Christ, the closest union with Christ of all who rightly believe on Him and love Him, and all their union is through ChriSt. Now the Church consists of both her earthly and heavenly parts, for the Son of God came to earth and became man that He might lead man into heaven and make him once again a citizen of paradise, returning to him his original condition of sinlessness and wholeness and uniting him unto Himself. This is accomplished by the action of divine grace granted through the Church, but effort is also required from man himself. God saves His fallen creature by His own love for him, but man's love for his Creator is also necessary and without it salvation is impossible for him. Striving toward God and cleaving unto the Lord by its humble love, the human soul obtains power to cleanse itself from sin and to strengthen itself for the struggle to full victory over sin.



And the body partakes in that struggle, being now the vehicle and instrument of sin, but fore-ordained to be the instrument of righteousness and the vessel of holiness. God created man, breathing divine breath into the animate body created earlier from the earth. The body was to have been an instrument of the spirit, subject to God, for through it the human spirit manifests itself in the material world. The spirit reveals its properties and qualities through the body and its separate members which God gave it, as to His own image, because the body as a manifestation of the image of God both is called and very truly is "our beauty created in the image of God" (sticheron from the Funeral Service).



When the first-created people fell away in spirit from their Creator, the body, hitherto subject to the spirit and obtaining its directions through the soul, ceased to be subordinate to it and began to strive to dominate it. In place of the law of God the law of the flesh began to rule man. Sin, having cut man off from God, the source of life, has rent man himself asunder, violated union of spirit, soul and body, and death has entered into him. The soul, not surrounded now by the streams of life, could no longer transmit them to the body which became corruptible, and languor became the lot of the soul.



Christ came to earth to restore anew the fallen image and return it to union with Him Whose image it is. Uniting man unto Himself, God thus restores him to his original goodness in all its fulness Granting grace and sanctification to the spirit, Christ also purifies, strengthens, heals and sanctifies the spirit and the body. 'But he that is joined unto the Lord is one Spirit (with him) ' (I Cor. 6:17). The body, then, of the man who has been united unto the Lord must be an instrument of the Lord, must serve for the fulfillment of His will, and become a part of the Body of Christ. For the full sanctification of man, the body of the servant of the Lord must be united with the Body of Christ, and this is accomplished in the mystery of Holy Communion. The true Body and the true Blood of Christ which we receive, becomes a part of the great Body of Christ. Of course, for union with Christ, the mere conjoining of our body with the Body of Christ does not suffice. The consumption of the Body of Christ becomes beneficial when in spirit we strive toward Him and unite ourselves with Him. Reception of the Body of Christ, with aversion to Him in spirit, is like the approach to Christ of those who struck Him and mocked and crucified Him. Their approaching Him served not for their salvation and healing, but for their condemnation. But those who partake with piety, love and readiness to bring themselves to serve Him, closely unite themselves with Him and become instruments of His divine will. "He that eateth My Flesh and drinketh My blood, dwelleth in Me, and I in him," said the Lord (John 6:56). Uniting with the Risen Lord and through Him with the entire eternal Trinity, man draws from It power for eternal life and does himself become immortal . "As the living Father hath sent Me, and I live by the Father: so he that eateth Me even he shall live by Me " John 6:57).



All who believe in Christ and are united unto Him by giving themselves to Him and by the reception of divine grace conjointly constitute the Church of Christ, the Head of which is Christ Himself, and they who enter into her are her members. Christ, invisible to the bodily eye, manifests Himself on earth clearly through His Church just as the unseen human spirit manifests itself through its body. The Church is the Body of Christ both because its parts are united to Christ through His divine mysteries and because through her Christ works in the world. We partake of the Body and Blood of Christ, in the holy Mysteries, so that we ourselves may be members of Christ's Body: the Church. This is not accomplished instantly. Fully abiding in the Church is already victory over sin and complete purification therefrom. To some degree everything sinful estranges us from the Church and keeps us out of the Church; this is why in the prayer read at confession over every penitent we have the phrase: "reconcile, and unite unto Thy Holy Church. " Through repentance a Christian is cleansed and united closely to Christ in partaking of the Holy Mysteries, but later the grime of sin again settles upon him and estranges him from Christ and the Church, and therefore repentance and communion are again necessary. As long as the earthly life of a man endures, up to the very departure of the soul from the body, the struggle between sin and righteousness goes on within him. However high a spiritual and moral state one might achieve, a gradual, or even headlong and deep fall into the abyss of sin is always possible. Therefore, communion of the holy Body and Blood of Christ, which strengthens our contact with Him and refreshes us with the living streams of the grace of the Holy Spirit flowing through the Body of the Church, is necessary for everyone. How very important communion of the Holy Mysteries is we see from the life of St. Onuphrius the Great to whom, as well as to other hermits dwelling in the same desert, angels brought Holy Communion; and in the life of St. Mary of Egypt we read that her final wish after many years of desert life was the reception of the Holy Mysteries. The lives of St. Sabbatius of Solovki and a multitude of others tell us similar things. Not in vain did the Lord speak and say: "Amen, amen, I say unto you, except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you" 6:23). To partake of the Body and Blood of Christ is to receive in oneself the Risen Christ, the victor over death, granting to those with Him victory over sin and death. Preserving in ourselves the grace-filled gift of Communion, we have a guarantee and foretaste of the blessed, eternal life of the soul and body. Up to the very "Day of Christ, " His Second Coming and the Judgment of the whole world, the struggle of sin with righteousness will continue, individually in each person and collectively in all mankind. The earthly Church unites all who are reborn through baptism and who have taken up the cross of the struggle with sin, and who follow after Christ the contest-master of this struggle. The Divine Eucharist, the offering of the bloodless sacrifice and partaking thereof, sanctifies and strengthens its partakers and makes those who receive of the Body and Blood of Christ true members of His Body, the Church. But only with death is it determined whether a man remained a true member of the Body of Christ to his last breath, or whether sin has triumphed in him and driven out the grace binding him to Christ and received by him in the Holy Mysteries. He who as a member of the earthly Church has reposed in grace goes over from the earthly Church into the heavenly Church; but he who has fallen away from the earthly Church will not enter into the heavenly, for the Church in this world is the way into the heavenly. The more one is found to be under the influence of the grace of communion and the more tightly one has united himself to Christ, the more one will find pleasure in communion with Christ and in His coming Kingdom.



Therefore, it is important to partake of the Mysteries of Christ just before death, when the lot of a man is determined forever. It is necessary to try to receive just before death, if there be even the smallest possibility of this to beseech the Lord to find us worthy of this and to take thought for others, so that they may not be deprived of Communion before the end.

Inasmuch as sin continues to operate in the soul until death, so the body is liable to the consequences and bears in itself the seeds of disease and death from which it is freed only when it decays after death, and then rises at last free of them in the general resurrection. He who unites himself in spirit and in body with Christ in this life will be with him in spirit and in body in the life to come. The grace-filled streams of the life-creating Mysteries of the Body and Blood of Christ are the well-spring of our eternal joy in converse with the risen Christ and in the contemplation of His glory.



The same consequences of sin, not yet driven out finally from the human race, operate not only in individual people, but through them they are manifested in the earthly activity of entire sections of the Church. Heresies, Heresies, and disputes arise constantly, tearing away part of the faithful. Misunderstandings between local churches or parts of them have troubled the Church since antiquity, and prayers for their cessation are constantly heard in the divine services.



"We pray for the unity of the churches," "unity to the churches" (Resurrection canon, Triadic, Tone 8), "dissentions of the Church set aright" (Service to the Archangels, 8 November, 26 March, 13 July) and similar prayers in the course of centuries have been offered by the Orthodox Church. Even on Holy and Great Saturday before the Epitaphion of Christ, the Church pronounces: "O most blameless, pure Virgin who didst bring forth the Life, stop the scandals of the Church, and grant peace as thou art good" (last verse of the stasis of the Lamentations). Only when Christ appears on the clouds will the tempter be trampled down, and all scandals and temptations disappear. At that time the struggle between good and evil, between life and death will cease, and the earthly Church will merge with the Church Triumphant in which God will be all in all (I Cor. 15:28). In the Kingdom of Christ to come, there will no longer be need for receiving the Body and Blood of Christ, for all who have been vouchsafed it will be in closest converse with Him and will enjoy the pre-eternal light of the Life originating Trinity, experiencing that blessedness which no tongue can express, and which is incomprehensible to our feeble mind. For this reason after partaking of the Holy Mysteries at Liturgy, in the altar is always pronounced the prayer which we sing on Paschal days: "O Christ, Thou great and most sacred Pascha! O Wisdom, Word and Power of God! Grant us to partake of Thee more fully in the unwaning day of Thy kingdom" (Pachal Canon, 9th Ode).

Instructions to the Faithful

By Holy Elder Anatoly of Optina


My child, know that in the last days hard times will come, as the Apostle says, behold due to poverty in piety, in churches the heresies and schisms will appear, and as the Holy Fathers foretold, than on the thrones of hierarchs and in monasteries there will be no men tested and experienced in the spiritual life. Wherefore, heresies will spread everywhere and deceive many. The enemy of the human kind will act skillfully, if possible, leading the chosen ones to heresy.
He will not begin by discarding the dogmas on the Holy Trinity, divinity of Jesus Christ, or the Theotokos, but will unnoticeably start to distort the Teachings of the Holy Fathers from the Holy Spirit - the Church teaching itself. Heretics will take over the Church, everywhere will appoint their servants, and spirituality will be neglected. But the Lord will not leave His servants without protect ion and in ignorance. He said "by the fruits you will recognize them". Strive to distinguish them from real pastors; those spiritual thieves who are snatching the spiritual flock, do not enter through the door into the sheepfold, but cross in the other place" as the Lord said it, that is, they will enter in illegal way, with force destroying God's order. The Lord calls them the criminals. Truly, their real duty is persecution of true pastors, their imprisonment, for without that, the spiritual flock may not become captured. Therefore, my son, when you see in the Church mocking of the Divine act, teaching of the Fathers, and God-established order, know that the heretics have already appeared, even though for some time they might hide their evil intensions, or will unnoticeably deform the divine faith, to better succeed by deceiving and tricking the inexperienced . They will persecute not only the pastors, but also the servants of God, for the devil who is directing the heresy cannot bear living in Divine order. Like wolves in sheep skin, they will be recognized by their vainglorious nature, love for lust, and lust for power - those will be betrayers causing hatred and malice everywhere; and therefore the Lord said that one will recognize them by their fruits. The true servants of God are - meek, brotherloving and obedient to the Church's laws and traditions. At that time, monks will endure great pressures from heretics, and the monastic life will be mocked. The monastic families will be impoverished, the number of monks will reduce. The ones remaining will endure violence. These haters of the monastic life, who merely have the appearance of piety, will strive to draw monks on their side, promising them protection and worldly goods, but threatening with exile to those who do not submit. From these threats, the weak at heart will be very humiliated . If you live to see that time, rejoice, for at that time the faithful, not possessing other virtues will receive wreaths merely for standing in faith, according to the Word of the Lord "everyone who confesses Me before men, I will confess before My Heavenly Father". Fear the Lord, my son!, don't lose the received wreath, not to be rejected by Christ into the utter darkness and eternal suffering. Bravely stand in faith, and if needed joyfully endure persecutions and other troubles, for than the Lord will stand by you...and holy Martyrs and Confessors with joyfully watch at your struggle. But, in these days, woe be to monks tied to possessions and riches, and who for the sake of love of comfort agree to subjugate themselves to the heretics. They will lull their conscience saying: we will save the monastery, and the Lord will forgive us. Unfortunate and blinded, they are not even thinking that through heresies and heretics, the devil will enter the monastery, and than it will no longer be a holy monastery, but bare walls from which Grace will depart from forever. But God is more powerful than devil, and will never abandon His servants. There will always be true Christians, till the end of time, but they will choose lonely and deserted places. Do not fear troubles, but fear pernicious heresy, for it drives out Grace, and separates from Christ, wherefore Christ commanded consider the heretic as let him be unto thee as a heathen man and publican. And so, strenghten yourself, my son, in the Grace of Christ Jesus. With joy hasten to the confession and enduring the suffering, like Jesus Christ's good soldier who said: "BE FAITHFUL UNTO DEATH, AND I WILL GIVE YOU THE WREATH OF LIFE" To Him, with the Father and the Holy Spirit, honor and glory unto ages of ages. Amen

A Prophecy by St. Anatoly the Younger (+1922)From a letter of the Optina Elder [and New Martyr] St. Anatoly the YoungerSOURCE: Orthodox Life, #3, 1993

Daily Reading:

Monday November 9th/22nd

26th Week After Pentecost

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In the name of the Father, and of the Son, and of the Holy Spirit:

Illumine my heart, O Master who lovest mankind, with the pure light of Thy divine knowledge. Open Thou the eyes of my mind to the understanding of Thy Gospel teachings. Implant also in me a love for Thy blessed commandments. Grant me the grace to overcome all my carnal desires, so that I may enter more completely into a spiritual manner of living, both thinking and doing such things as are well pleasing to Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee do we ascribe glory, together with Thine all-holy, good and life-creating Spirit; now and ever and unto the ages of ages. Amen.

O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them; that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting. For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.

By the intercessions of Thine All-immaculate Mother and of all Thy Saints, Lord Jesus Christ, our God, have mercy on us and save us. Amen

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Monday

LITURGY

1 Timothy 1:1-7

Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

Luke 14:12-15

Then said He also to him that bade Him, "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." And when one of them that sat at meat with him heard these things, he said unto Him, "Blessed is he that shall eat bread in the kingdom of God! "

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ST NEKTARIOS OF PENTAPOLIS
HOLY MARTYRS ONESIPHORUS AND PORPHYRIUS
ST BENEN
ST PABO

Troparion of St Nektarios Tone 1
Let us the faithful honour Nektarios,/ offspring of Silyvria and guardian of Aegina,/ who has appeared in latter years, a true friend of virtue, as a God-filled servant of Christ./ For he dispenses all manner of healing to those who with reverence cry out:/Glory to Christ Who has glorified thee; glory to Him Who has worked wonders in thee:/ glory to Him who through thee has wrought healing for all.

Troparion of Ss Onesiphorus and Porphyrius Tone 3
You sought the delights of heaven/ and became martyrs of the Lord,/ O renowned Onesiphorus and Porphyrius./ Wherefore you drove God's golden chariot on the heavenly course./ O divine Martyrs, entreat Christ our God to grant us His great mercy.

Troparion of St Benen Tone 1
O best loved disciple and successor of Ireland's Enlightener,/ thy God-blessed witness for our saving faith is sorely needed,/ most reverend Hierarch Benen. Entreat Christ our God that He will raise up new disciples/ to bring thy native land out of this present ''Dark Age''/ and restore it to the True Light of Orthodoxy/ for the salvation of men's souls.

Troparion of St Pabo Tone 8
Revered "Pillar of Northern Britain" and Light of Monastics, O Father Pabo,/ leaving thy family and homeland, thou didst inspire us, O holy one,/ to respect the monastic virtues which attain to the salvation of souls.

Kontakion of St Nektarios Tone 8
Let us sing praises with gladness of heart to the newly shining star of Orthodoxy,/ to the newly-built bastion of the Church./ For being glorified by the power of the Spirit, he pours out the immortal grace of healing/ to those who cry out: Father Nektarios, rejoice!

Kontakion of Ss Onesiphorus and Porphyrius Tone 2
The glorious martyrs Onesiphorus and Porphyrius together contested valiantly./ They humbled the enemy's arrogance to the earth/ and shone with the grace of the uncreated Trinity./ Together with the Angels they now intercede for us all.

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Our Holy Father John the Dwarf (Kolobos)

He is counted among the greatest of the Egyptian ascetics. 'Kolobos' means 'little' or 'dwarf, for he was little of stature. He came to Scetis with his brother Daniel, and, with surpassing zeal, gave himself to asceticism, such that his brother had to urge him to moderation. He was a disciple of St Pambo, and later the teacher of St Arsenius the Great. One of his fellow-disciples with St Pambo was St Paisius the Great. One day, when he was in conversation with St Paisius about what sort of asceticism to adopt, an angel of God appeared to them, and ordered John to stay where he was and gather companions, and Paisius to go into the desert and live as a solitary. To test John's obedience, Pambo ordered him to water a dry stick that he had stuck in the ground until it bore leaves. With no hesitation or doubt, John watered this dry stick for three whole years, from day to day, until, by God's power, it put forth leaves and bore fruit.
Then Pambo gathered the fruits from this tree, took them to the church and shared them out among the brethren, saying: 'Come and taste of the fruits of obedience!' John the Dwarf had many disciples, and some of his wise sayings have been preserved. He entered peacefully into rest and the joy of his Lord early in the fifth century.

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Our Holy Mother Matrona of Constantinople.

She was from Perga in Pamphylia. Quickly finding marriage to Dometian, a Constantinopolitan nobleman, unbearable, she fled, dressed herself in men's clothing and, under the name of Babylas, went to the monastery of St Bassian in Constantinople. As her husband searched for her unremittingly, she was forced to move constantly from place to place: Emesa, Sinai, Jerusalem, Beirut, finally returning to Constantinople. She received the monastic habit at the age of twenty-five, and lived in asceticism for seventy-five years. Living a hundred years in all, she died peacefully as abbess of a monastery in Constantinople, and entered into the joy of her Lord in the year 492.

The Prologue From Ochrid -

of St. Nikolai (Velimirovic) Bishop of Zhicha

On 1 TIMOTHY 1: 1-7

HOMILIES OF ST. JOHN CHRYSOSTOM ON THE FIRST EPISTLE OF ST. PAUL THE APOSTLE TO TIMOTHY

EXCERPTS FROM HOMILIES 1 & 2:

1 TIMOTHY i.

Ver.1, 2. "Paul, an Apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord."

GREAT and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as intrusted with it, and being under the necessity of so doing. For when he speaks of himself as "called," and that "by the will of God," and again elsewhere, "a necessity is laid upon me" , and when he says, "for this I was separated," by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. Therefore Paul, in the beginning of this Epistle, thus expresses himself, "Paul, an Apostle of Jesus Christ by the commandment of God." He does not say here, "Paul called," but "by commandment." He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: "The Spirit said, Separate me Paul and Barnabas." And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, "Paul, an Apostle of Jesus Christ according to the commandment of God our Saviour." Now it does not appear that the Father anywhere commanded him. It is everywhere Christ who addresses him. Thus, "He said unto me, Depart, for I will send thee far hence unto the Gentiles"; and again, "Thou must be brought before Cæsar." But whatever the Son commands, this he considers to be the commandment of the Father, as those of the Spirit are the commandments of the Son. For he was sent by the Spirit, he was separated by the Spirit, and this he says was the commandment of God. What then? does it derogate from the power of the Son, that His Apostle was sent forth by the commandment of the Father? By no means. For observe, how he represents the power as common to both. For having said, "according to the commandment of God our Saviour"; he adds, "and Lord Jesus Christ, our hope." And observe, with what propriety he applies the titles. And indeed, the Psalmist applies this to the Father, saying, "The hope of all the ends of the earth." And again, the blessed Paul in another place writes, "For therefore we both labor, and suffer reproach, because we have hope in the living God." The teacher must suffer dangers even more than the disciple. "For I will smite the shepherd, (he says,) "and the sheep shall be scattered abroad." Therefore the devil rages with greater violence against teachers, because by their destruction the flock also is scattered. For by slaying the sheep, he has lessened the flock, but when he has made away with the shepherd, he has ruined the whole flock, so that he the rather assaults him, as working greater mischief by a less effort; and in one soul effecting the ruin of all. For this reason Paul, at the beginning, elevates and encourages the soul of Timothy, by saying, We have God for our Saviour and Christ for our hope. We suffer much, but our hopes are great; we are exposed to snares and perils, but to save us we have not man but God. Our Saviour is not weak, for He is God, and whatever be our dangers they will not overcome us; nor is our hope made ashamed, for it is Christ. For in two ways we are enabled to bear up against dangers, when we are either speedily delivered from them, or supposed by good hopes under them.

"Unto Timothy, my own son in the faith." This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's "own" son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises. But observe he says, "my son," and even "mine own son," and yet he is not of the same substance. But what? was he of irrational kind? "Well," says one, "he was not of Paul, so this does not imply 'being of' another." What then? was he of another substance neither was it so, for after saying "mine own son," he adds, "in the faith," to show that he was really "his own son," and truly from him. There was no difference. The likeness he bore to him was in respect to his faith, as in human births there is a likeness in respect of substance The son is like the father in human beings, but with respect to God the proximity is greater. For here a father and a son, though of the same substance, differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike, but there is no such dissimilarity in the divine Essence. "By commandment." This is a stronger ex- son," in like manner he says to the Corinthians, "in Christ Jesus I have begotten you," i.e. in faith; but he adds the word "own," to show his particular likeness to himself, as well as his own love and great affection for him. Notice again the "in" applied to the faith. "My own son," he says, "in the faith." See what an honorable distinction, in that he calls him not only his "son," but his "own" son.

Ver. 3. "As I besought thee to abide still at Ephesus, when I went into Macedonia."
Observe the gentleness of the expression, more like that of a servant than of a master. For he does not say "I commanded," or "bade" or even "exhorted," but "I besought thee." But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, "Rebuke them with all authority"; and here he says "charge," not "beseech," but "charge some that they teach no other doctrine" What means this? That Paul's Epistle which he sent them was not sufficient? Nay, it was sufficient; but men are apt sometimes to slight Epistles, or perhaps this may have been before the Epistles were written. He had himself passed some time in that city. There was the temple of Diana, and there he had been exposed to those great sufferings. For after the assembly in the Theater had been dissolved, and he had called to him and exhorted the disciples, he found it necessary to sail away, though afterwards he returned to them. It were worth enquiry, whether he stationed Timothy there at that time. For he says, that "thou mightest charge some that they teach no other doctrine": he does not mention the persons by name, that he might not, by the openness of his rebuke, render them more shameless. There were in that city certain false Apostles of the Jews, who wished to oblige the faithful to observe the Jewish law, a fault he is everywhere position to him. This is meant by "teaching another doctrine."

Ver. 4. "Neither give heed to fables and endless genealogies."
By "fables" he does not mean the law; far from it; but inventions and forgeries and counterfeit doctrines. For, it seems, the Jews wasted their whole discourse on these unprofitable points. knowledge and research. "That thou mightest charge some," he says, "that they teach no other doctrine, neither give heed to fables and endless genealogies." Why does he call them "endless"? It is because they had no end, or none of any use, or none easy for us to apprehend. Mark how he disapproves of questioning. For where faith exists, there is no need of question. Where there is no room for curiosity, questions are superfluous. Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, "Seek and ye shall find, knock and it shall be opened unto you" ; and, "Search the Scriptures, for in them ye think ye have eternal life"? The seeking there is meant of prayer and vehement desire, and He bids "search the Scriptures," not to introduce the labors of questioning, but to end them, that we may ascertain and settle their true meaning, not that we may be ever questioning, but that we may have done with it. And he justly said, "Charge some that they teach no other doctrine, neither give heed to fables, and endless genealogies, which minister questions rather than the dispensation of God in faith."Justly has he which is the best medicine of our souls. This questioning therefore is opposed to the dispensation of God. For what is dispensed by faith? To recede His mercies and become better men; to doubt and dispute of nothing; but to repose in confidence. For what "ministers questions" displaces faith and that which faith hath wrought and builded. Christ has said that we must be saved by faith; this these teachers questioned and even denied. For since the announcement was present, but the issue of it future, faith was required. But they bring preoccupied by legal observances threw impediments in the way of faith. He seems also here to glance at the Greeks, where he speaks of "fables and genealogies," for they enumerated their Gods.

Ver. 5. "Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:"

Nothing is so injurious to mankind as to undervalue friendship; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father"; and again, "Because iniquity shall abound, love shall wax cold." It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. As therefore when he says, "Christ is the end of the Law", that is, its fulfillment, and this is connected with the former, so this a commandment implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. "From a pure heart," he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. "For every one that doeth evil, hateth the light." There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not "from a good conscience," not "from a pure" but from an impure "heart," not from "faith unfeigned," but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

Ver. 6. "From which some having swerved have turned aside to vain jangling."
He has well said, "swerved," for it requires skill, to shoot straight and not beside the mark, to have the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

Ver. 7. "Desiring to be teachers of the law."
Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not ye called Rabbi" ; and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." They desire preëminence, he means, and on that account disregard truth.

Ver.7. (continued) "Understanding neither what they say, nor whereof they affirm."

Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things intoxicated, as he is, with passion, cannot be an impartial judge of truth.

Ver.7. (continued) "Not knowing whereof they affirm."

For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

Sayings of the Holy Fathers:

Boastful I am, and hard-hearted, all in vain and for nothing. Condemn me not with the Pharisee, but rather grant me the humility of the Publican, O only merciful and just Judge, and number me with him.

The Great Canon of St. Andrew of Crete

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Do not regard the feelings of a person who speaks to you about his neighbor disparagingly, but rather say to him: “Stop, brother! I fall into graver sins every day, so how can I criticize him?” In this way you will achieve two things: you will heal yourself and your neighbor with one plaster. This is one of the shortest ways to the forgiveness of sins; I mean, not to judge. “Judge not, and ye shall not be judged.” (Luke 6:37)

St. John Climacus
The Ladder of Divine Ascent, Step 10: On Slander or Calumny

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The question of Abba Dorotheus to the Great Elder:

I am being strongly attacked by sexual passion; I am afraid that I may fall into despondency, and that from the infirmity of my body I will not be able to restrain myself; pray for me, for the Lord’s sake, and tell me, my Father, what I should do?

A: Brother! The devil, out of envy, has raised up warfare against you. Guard your eyes and do not eat until you are full. Take a little wine for the sake of the body’s infirmity of which you speak. And acquire humility, which rends all the nets of the enemy.

And I, who am nothing, will do what I can, entreating God that He might deliver you from every temptation and preserve you from every evil. Do not yield to the enemy, O brother, and do not give yourself over to despondency, for this is a great joy to the enemy. Pray without ceasing, saying: "Lord Jesus Christ, deliver me from shameful passions," and God will have mercy on you, and you will receive strength by the prayers of the Saints. Amen.

Saints Barsanuphius and John
Guidance Toward Spiritual Life," trans. by Fr. Seraphim Rose, Platina, California: St. Herman of Alaska Brotherhood, 1990