Saint Makarios of Egypt- Concerning the truth and excellency of the soul, and how it is tempted by Satan and obtains deliverance

HOMILY 14: 

 1. DO NOT slightly regard the noetic nature of the soul. The immortal soul is a vessel of great price. Observe how great the heaven is and the earth; and yet God took not any great complacency in them, but in thee only. Behold thy own worth and high descent, that the Lord should come on an embassy -- and that not by angels, but in his own person, with the purpose to recall thee that hadst been lost; and to restore to thee the original formation of Adam in his purity. For man was Lord of all, from heaven above to the depths beneath, and pure from sin, [the image] and likeness of God. But through the transgression he is fallen, and wounded, and dead.

2. Question: Is natural concupiscence rooted out by the coming of the Holy Spirit?

 Answer: Sin is rooted out, and man receives the original formation of Adam in his purity. Through the power of the Spirit, he comes up to the first Adam; yea, is made greater than him.

3. Question: Is Satan let loose to a certain degree, or does he make war as he pleases? 

 Answer: If he were permitted to war at pleasure he would put an end to all. If the silversmith and the goldsmith put on fire by rule, for if there is more than enough, the gold and silver is lost; and if man has skill enough to proportion his burdens to his beast, suitable to the strength they have to carry, how much more does God, who knows the capacities of men, loosen the reins of the adverse power in different degrees? In the same proportion, therefore, as any one is able to receive and sustain the fight -- so far is Satan let loose upon him.

4. Question: Does Satan ever be still, and is man freed from the war; or, has he war as long as he lives?  

Answer: Satan at no time sleeps. As long as anyone lives in this world and wears flesh, he finds war. But, when the fiery darts of the wicked one shall be quenched, what then is there that hurts the man? Since he has the King to befriend him, one that gives an helping hand, he receives no manner of damage. For when a man has passed through all degrees and is become the King's friend, can he after that be liable to injury from any one?

5. Christians are clothed with the Spirit, and are at rest. Though war arises from without, they are inwardly fortified with the power of the Lord, and are no more concerned for Satan. Just so, when he tempted our Lord in the wilderness for forty days, what real hurt was it, that he could outwardly approach his body? For within was God. In like manner Christians, though outwardly they are tempted, yet inwardly are they filled with the divine nature, and so nothing is injured. These degrees, if any man attain to them, he is come to the perfect love of Christ and to the fullness of the Godhead. But he that is not so, still inwardly retains the war. He is one hour refreshed in prayer, and another in a state of affliction. For so is the will of the Lord: because such a one is as yet but an infant, he trains him up to the battle; and there spring up in him both light and darkness, and rest and affliction; and that, whatever gifts he has (for many of the brethren have had the gifts of healing, revelation and prophecy), however, not having attained to perfect charity, the war came upon them and they fell. Indeed, if any one comes to perfect love, he is for ever after bound and captivated by grace. But if any one make but small advances towards this, he is still in bondage to fear, and to war, and to falling. 

Translation edited by the Revd D.R. Jennings, with corrections and additional editorial work by the Monachos.net Library Project.

Saint Makarios of Egypt-On Grace

HOMILY 17: God executes the dispensations of his grace upon mankind, after a two-fold manner

1. THE wisdom of God being infinite and incomprehensible, he executes the dispensations of his grace upon mankind after an unsearchable manner, with great variety, that they may be manifest that seek him with all their heart, and endure all manner of danger and labour upon his account. Some are set out with the favours and gifts of the Holy Spirit, immediately, as soon as they ask, without toil, and sweat, and fatigue; God affording them grace, not by chance, but by a wisdom that exceeds all expression. Let these who so quickly obtain the divine grace, be sensible of the benefit and kindness that has been shown them, and of the sweetness of God, according to the proportion of grace received, without any pains of their own: let them give proof of their diligence and their conflict, and make a suitable return for those gifts, by giving their whole selves to the love of the Lord, doing his will only, and withdrawing themselves perfectly from all carnal desire.

2. On others, though they have withdrawn from the world, and persevere in prayer, and fasting and diligence, God does not immediately bestow his grace and rest, and the gladness of the Spirit, but withholds the gift, that he may see whether they thought him the faithful and true God, who has promised, to give to them that ask, and to open to them that knock, the door of life; that he may observe whether they endure to the end, asking and seeking; or whether through remissness they fall off, not holding on to the end.

3. For some that receive not in a little time are the more desirous after heavenly things; and every day adds to their former industry, and speed, and struggle, and hunger and thirst after that which is good; nothing, dispirited, by the trials that are present with their souls, nor turning to impatience, or despair; yea, the more the Lord puts them upon the trial, so much the more eager, diligent, and obstinate they are, in seeking after the gift of God; being fully assured that God cannot lie, who has promised to give his grace, to them that continue to ask.

4. Wherefore suitably to this assurance, do they make an estimate of themselves wherein they are deficient; whether it be in labour, or conflict, or application, or any other point, and when they make this scrutiny; with all the exactness they are able, they force and urge themselves, all they can, to do what is well-pleasing to the Lord; as having this full confidence, that God, who is true, will not deprive them of the gift of the Spirit, if they persevere to the end in the expectation of him: but they shall receive the heavenly grace, while they continue in the flesh, and shall obtain eternal life.

5. And thus do they direct their eye to the Lord, looking for him only with great desire, and ever waiting for the consolation of grace, and taking no comfort in any thing of this world. At the same time the Lord himself is already, after a hidden manner, present with them, and succours and preserves them, and is their support. Although they have not obtained the grace of the Spirit, and the refreshment of the heavenly gift, yet let them not fear; they that take up such an intention, and endeavour, and pains, and desire of virtue, and continue in it to the end, shall of a truth obtain life and the everlasting kingdom.

6. Let not therefore any of the brethren be lifted up against his brother, so as to say, "I have the spiritual gift, and you have not." For you know not what the morrow may bring forth, or what end his will be, and what your own. But let every one, looking well to himself, sift his conscience at all times, and prove the work of his heart, what application and conflict he has in his mind towards God. And aiming at the perfect mark of liberty, and freedom from disorderly affections, let him run without intermission, never placing his confidence in any gift or in any act of righteousness.

Glory and worship be to the Father, and to the Son, and to the Holy Spirit, for ever! Amen. 

 Translation edited by the Revd D.R. Jennings, with corrections and additional editorial work by the Monachos.net Library Project.

St.Makarios of Egypt-Christ alone is able to heal the soul

HOMILY 12: Christ alone is able to heal the soul, and to adorn her with the robe of grace.


1. IF any one is naked for want of the heavenly clothing, which is the power of the Spirit, (as it is said, " Now if any man have not the Spirit of CHRIST, he is none of his,") let him weep, and entreat the Lord that he may receive the spiritual clothing which is from heaven; that he may have a covering for his soul, disrobed of the Divine power.. For he is clothed with vile affections, that is not clad with the garment of the Spirit.
2. For as in the things that are seen, if any one is naked, he is in much confusion and disgrace,-and even friends turn away from their friends that are naked, thus does GOD turn away from the souls that are not clothed with the garment of the Spirit, in the full assurance of faith, as not "having put on the Lord JESUS CHRIST" in power and in truth.
3. The very first man, when he beheld himself naked, was ashamed. So great is the dishonor that attends nakedness! If therefore, in relation only to the body, the being naked exposes us to so much shame; how much rather is the soul that is unclothed of the Divine power, that is not clad with the raiment not to be described-immortal and spiritual, the Lord JESUS CHRIST, himself,-covered over with shame and dishonorable affections! Every one that is unclothed of that Divine glory, ought to be ashamed of himself, and to acknowledge the disgrace he is under; as Adam was ashamed with respect to his body being naked, though he made himself a covering of fig-leaves. Let therefore such a soul ask of CHRIST, who clothes it with glory which surpasses all expression, without making to itself any covering of vain thoughts, or being deluded with an opinion of its own righteousness.
4. For if any one stands only upon his own righteousness, (not looking for the righteousness of GOD, which is the Lord, who, as the apostle speaks, is made to us righteousness and redemption,) the pains he takes are vain and fruitless. For such an opinion of his own righteousness is at the last day plainly laid open as a filthy rag, as says the prophet, "All our righteousness is as filthy rags." Let us therefore beg of GOD, and entreat him that we may put on the garment of salvation, our Lord JESUS CHRIST.

Ἅγ.Μακάριος ὁ Αἰγύπτιος Ὅσοι μὲ τρῶνε θὰ πεινάσουν κι' ἄλλο, καὶ ὅσοι μὲ πίνουν θὰ διψάσουν κι' ἄλλο

1. Οἱ ψυχὲς ποὺ ἀγαποῦν τὸν Θεὸ καὶ τὴν ἀλήθεια, δὲν ὑποφέρουν οὔτε τὴν παραμικρὴ ἐλάττωση τοῦ ἔρωτά τους πρὸς τὸν Κύριο. Ἀλλὰ καρφωμένες ὁλοκληρωτικὰ στὸ σταυρό Του αἰσθάνονται μέσα τους τὴν Πνευματικὴ προκοπή. Πληγωμένες λοιπὸν ἀπὸ τὸν πόθο Του, κι ἄν ἀκόμη ἀξιωθοῦν Θεία μυστήρια καὶ μετάσχουν εὐφροσύνης καὶ Χάριτος, δὲν ἔχουν πεποίθηση στὸν ἑαυτό τους, οὔτε νομίζουν ὅτι εἶναι τίποτε. Ἀλλὰ ὅσο ἀξιώνονται πνευματικὰ χαρίσματα τόσο ἐπιζητοῦν τὰ οὐράνια. Καὶ ὅσο περισσότερη προκοπὴ αἰσθάνονται, τόσο πιὸ λαίμαργες γίνονται γιὰ τὰ θεῖα. Καὶ ἐνῶ εἶναι πνευματικὰ πλούσιες, κάνουν σὰν νὰ εἶναι φτωχές. «Ὅσοι μὲ τρῶνε θὰ πεινάσουν κι' ἄλλο, καὶ ὅσοι μὲ πίνουν θὰ διψάσουν κι' ἄλλο», λέει ἡ Θεία Γραφή.

2. Αὐτοῦ τοῦ εἴδους οἱ ψυχὲς ἀξιώνονται νὰ λάβουν τὴν τέλεια ἐλευθερία ἀπὸ τὰ πάθη καὶ ν' ἀποκομίσουν τὴν ἔλλαμψη καὶ τὴν κοινωνία τοῦ Ἁγίου Πνεύματος μὲ τὴν πληρότητα τῆς Χάρης. Ὅσες ὅμως εἶναι ὀκνηρές καὶ ἀποφεύγουν τοὺς κόπους καὶ δὲν ἐπιζητοῦν τὸν ἁγιασμὸ τῆς καρδιᾶς ἀπὸ αὐτὴ ἐδῶ τὴ ζωή, ὄχι ἐν μέρει, ἀλλὰ ὁλοκληρωτικά. Αὐτὲς ἄς μὴ ἐλπίζουν νὰ κοινωνήσουν τὸ Ἅγιο Πνεῦμα καὶ ν' ἀπαλλαγοῦν ἀπὸ τὰ πάθη τῆς κακίας• αὐτὲς κι' ἄν ἀξιωθοῦν τὴ Θεία Χάρη, ἐπειδὴ ξεγελιοῦνται ἀπὸ τὴν κακία, ἀφήνουν κάθε πνευματικὴ φροντίδα, διότι ἀπολαμβάνουν ὀλίγη πνευματικὴ γλυκύτητα. Ἔτσι οἱ ψυχὲς αὐτὲς εἶναι εὔκολο νὰ πέσουν σὲ ἔπαρση, διότι δὲν ἀγωνίζονται νὰ φτάσουν τὴν τέλεια ἀπάθεια. Καὶ καθὼς ἀρκοῦνται στὴ λίγη αὐτὴ ἐνίσχυση τῆς Χάρης καὶ προκόβουν ὄχι στὴν ταπείνωση, ἀλλὰ στὴν ἔπαρση, ἀπογυμνώνονται κάποτε κι' ἀπὸ τὸ χάρισμα ποὺ ἔλαβαν. Γιατὶ ἡ ψυχή, ποὺ ἀγαπάει ἀληθινὰ τὸν Θεό, κι' ἄν ἀκόμη μυριάδες ἀρετὲς κατορθώσει, ἔχει τέτοια μετριοφροσύνη, σὰν νὰ μήν ἔχει ἀρχίσει ἀκόμη νὰ ζεῖ κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ νοιώθει ἀπληστία καὶ ἔρωτα γιὰ τὴ Θεία ἀγάπη ποὺ ἐμπνέει ὁ Δεσπότης Χριστός.

3. Στὰ πνευματικὰ αὐτὰ μέτρα οὔτε μονομιᾶς οὔτε εὔκολα μπορεῖ νὰ φτάσει κανείς, ἀλλὰ ἀφοῦ προηγηθοῦν πολλοὶ κόποι καὶ ἀγῶνες καὶ περάσουν χρόνια μὲ δοκιμασίες καὶ ποικίλους πειρασμούς, μέχρι τὸ τέλειο μέτρο τῆς ἀπάθειας. Ἔτσι, ἀφοῦ δοκιμασθεῖ μὲ πόνους καὶ κόπους καὶ ὑποφέρει μὲ γενναιοψυχία ὅλους τοὺς πειρασμούς ποὺ προξενεῖ ἡ κακία, ἀξιώνεται νὰ λάβει τὶς μεγάλες τιμές καὶ τὰ χαρίσματα τοῦ Ἁγίου Πνεύματος καὶ τὸν Θεϊκὸ πλοῦτο. Ἔπειτα γίνεται καὶ κληρονόμος τῆς Βασιλείας τῶν Οὐρανῶν.

Ἅγιος Μακάριος ο Αιγύπτιος -Περί υπερηφανείας..

Mελέτημα 20

1. Ἅγιος εἶναι ἐκεῖνος, ποὺ καθάρισε τελείως τὸν ἐσωτερικό του ἄνθρωπο. Κάποιος ἀδελφός, ἐνῶ προσευχόταν μαζὶ μὲ ἄλλους ἀδελφούς, αἰχμαλωτίσθηκε ἀπὸ τὴ θεία δύναμη, καὶ μὲ ἁρπαγὴ τοῦ νοῦ του εἶδε τὴν ἄνω Ἰερουσαλήμ καὶ τὰ ἐκεῖ φωτεινὰ κατοικητήρια καὶ φῶς ἄπειρο καὶ ἀνέκφραστο, καὶ ἄκουσε φωνή, ὅτι αὐτὸς εἶναι ὁ τόπος τῆς ἀναπαύσεως τῶν δικαίων. Μετὰ ἀπ' αὐτὸ ὑπερηφανεύθηκε καί, νομίζοντας τὸν ἑαυτό του σπουδαῖο, ἔπεσε σὲ βάθος ἁμαρτιῶν καὶ κυριεύτηκε ἀπὸ πολλὰ κακά. Ἄν λοιπὸν αὐτὸς ἔπαθε τέτοια, πῶς εἶναι δυνατὸν ὁ καθένας νὰ λέει, «Ἀφοῦ νηστεύω καὶ ζῶ σὰν ξένος καὶ δίνω ἐλεημοσύνη καὶ ἔχω φυλαχθεῖ ἀπὸ πορνεία, κλοπὴ καὶ τὰ ὅμοια, ἄραγε εἶμαι ἅγιος; Γιατὶ τελειότητα δὲν εἶναι μόνον ἡ ἀποχὴ ἀπὸ τὰ φανερὰ κακά, ἀλλὰ κυρίως ἡ κάθαρση τῆς διανοίας!

2. Ἄν λοιπὸν καθάρισες ὅλη τὴν ἀνομία, ποὺ ἔχεις μέσα σου, καὶ ἀπέρριψες τὴν ἁμαρτία, τότε καυχήσου γιὰ τὴν καθαρότητα ποὺ σοῦ ἔδωσε ὁ Θεός. Ἄν ὅμως ὄχι, τότε ταπεινώσου σὰν φτωχός παρακαλώντας τὸ Χριστὸ νὰ σὲ καθαρίσει ἀπὸ τὶς κρυφὲς ἁμαρτίες σου. Ἡ καθαρότητα τῆς καρδιᾶς δὲν μπορεῖ νὰ πραγματοποιηθεῖ διαφορετικά, παρὰ μόνο μέσω τοῦ Ἰησοῦ.

3. Ἄν ἀπέκτησες σοφία κοσμικὴ καὶ γήϊνες γνώσεις, ἀρνήσου τες. Ἄν στηρίζεσαι σὲ προτερήματα τῆς σάρκας, ταπείνωσε τὸν ἑαυτό σου καὶ μίκρυνέ τον. Γιατὶ μόνον ἔτσι θὰ μπορέσεις νὰ γίνεις μαθητὴς τῆς μωρίας τοῦ κηρύγματος. Καὶ σ' αὐτὴ θὰ βρεῖς τὴν ἀληθινὴ σοφία, ὄχι σὲ κομψά λόγια, ἀλλὰ στὴ δύναμη τοῦ Σταυροῦ, ἔχοντας ἐσωτερικά τὰ ἴδια ἐνεργήματα μ' ἐκείνους ποὺ καταξιώθηκαν νὰ τὴν ἀποκτήσουν.

4. Κι' ἄν ἀκόμη ἔλαβες οὐράνια γεύση. Κι' ἄν ἀκόμη ἔγινες μέτοχος ἐκείνης τῆς σοφίας καὶ ἀπέκτησες ἀνάπαυση στὴν ψυχή σου, μήν ὑπερηφανεύεσαι, μήτε νὰ ξεθαρρεύεις σὰν νὰ κατάκτησες ὅλη τὴν ἀλήθεια, γιὰ νὰ μήν ἀκούσεις καὶ σὺ τὸ τοῦ Θείου Παῦλου. «Τώρα πλέον εἴσασθε χορτάτοι! Τώρα πλέον γίνατε πλούσιοι! Χωρίς έμᾶς. κατακτήσατε τὴ Βασιλεία τῶν Οὐρανῶν!...». Ἀλλὰ κι' ἄν γεύθηκες τὰ οὐράνια, νὰ πιστεύεις ὅτι δὲν ἄγγιξες ἀκόμη τὸ Χριστό. Αὐτὸ τὸ φρόνημα νὰ κυριαρχεῖ μέσα στὴ διάνοιά σου.

Saint Makarios of Egypt-How to fulfill the promises and the prophecies of God by means of various trials and temptations

How to fulfill the promises and the prophecies of God by means of various trials and temptations. We are freed from the attacks of the evil one by clinging to God alone. 

 

Homily 9

1. The spiritual power of God's grace, working within the soul, does so with the greatest patience,wisdom, and mystical touching of the mind. The individual also struggles with great patience in the opportunities that come his way. But then the work of grace works perfectly in him. This is seen in the fact that his free will, after great temptation, is clearly bent on pleasing the Holy Spirit and he himself has for a good length of time demonstrated uprightness and perseverance. Let us exemplify this principle of the spiritual life from some clear examples found in Holy Scripture.

What I am saying is exactly borne out in the case of Joseph. What a long time it took to fulfill the predestined will of God in his regard and to fulfill his visions. By how many labors, afflictions and distresses was he not proved first, and did he not strenuously bear all of them? Through all of these he was found to be the upright and faithful servant of God. He was then made king of Egypt and provided food for his own blood family.

And the prophecy of all of those things not seen was accomplished and the will of God was fulfilled after a long time and much providential direction. The same is handed down about David. God anointed him king by the prophet Samuel. And after he was anointed, he constantly had to flee from Saul, who persecuted him, seeking to kill him.Where, then, was the anointing of God? Where was there any promise that was being fulfilled with any immediacy? For a short time after his anointing, David was grievously afflicted and fled into the desert. He had so little to eat that he took refuge among the pagan tribes because of Saul's plots against him. This was the one whom God anointed to be king, suffering so many afflictions. 

After he was tried, afflicted, tempted for some time, and, having patiently endured it all by placing all his trust only in God and fully believing "what God has done for me by the prophet's anointing and what God foretold about me, without a doubt must come about (1 Sm 16:13, ff)," after a long waiting,finally God's will was fulfilled. And David reigned after so many temptations. And then the word of God was manifested and the anointing given by the Prophet was shown to be sure and true. The same story with Moses. God, since he had foreknown and predestined him to be the leader and the savior of his people, arranged that he would become the son of Pharaoh's daughter. And thus he grew up with regal wealth and pomp and luxury, having been instructed "in all the wisdom of the Egyptians" (Acts 7:22). 

When he reached adulthood and had become very respected, he rejected all of these things, choosing rather the affliction and reproaches of Christ, as the Apostle says, "rather than to enjoy for a time the pleasures of sin" (Heb 11:24). He became a refugee from Egypt. How long a time did he spend in the tasks of a shepherd, he who was the son of a king and brought up in the lap of so many pleasures and royal luxury? And finally, after having been tested -84-by God and found faithful with much patience because he had sustained many trials, he was made the savior and leader, the king of the people Israel, and God made him "as a god for Pharaoh" (Ex 7:1). For through him God struck Egypt and showed great and amazing things to Pharaoh through him, and finally drowned the Egyptians in the sea.

 

See, after so long a space of time, and after so many trials and afflictions, the will and plan of God was fulfilled.5. The same also happened to Abraham. How long before God promised to give him a son?However, he did not do this immediately. But for how many years did he not have to endure trials and temptations? But he patiently bore all that came to him. He firmly believed that he who had promised would not lie but would fulfill his word. So he was found faithful and obtained what was promised.

 

 So also Noah was ordered by God in his five-hundredth year to build an ark. God announced that he would bring about a flood over the whole earth. This he brought about only in Noah's six-hundredth year. For one hundred years Noah patiently waited, yet never doubted for a moment that God would do what he had said. He was completely convinced that what God had spoken without a doubt had to happen. So, tested with a firm and integrated will, faith, patience, and great docility, he alone with his family was saved since he kept perfectly God's commandment.7. 

 

We have offered these examples from Holy Scripture to show that the power of divine grace is in man and the gift of the Holy Spirit which is given to the faithful soul comes forth with much contention, with much endurance, patience, trials, and testings. Through such, man's free will is put to the test by all sorts of afflictions.And, when man does not grieve the Spirit in any way but is in harmony with grace by keeping all the commandments, then he is regarded as worthy to receive freedom from all passions. He also receives the full adoption of the Spirit, which is always a mystery, along with spiritual riches and wisdom which are not of this world, of which true Christians are made participators. For this reason such persons differ in all things from other men who have the spirit of this world, for they are endowed with prudence, understanding, and wisdom.8. Indeed, a person of this type "is able to judge all men" (1 Cor 2:15), as it is written. 

He knows from what viewpoint he speaks, and where he stands and what levels of perfection he has already experienced. But no one of the world can know and judge him. Only a person who has the like heavenly and Divine Spirit can know one who is like -85-him, as the Apostle says: "We teach spiritual things spiritually. An unspiritual person is one who does not accept anything of the Spirit of God. He sees it all as nonsense. But the spiritual man judges everything, but he himself is judged by no one" (1 Cor 2:13-15). 

Such a one regards all the precious things of the world, riches, luxury, and all sense pleasures, and even its knowledge and everything else of this world, as an object to be spurned and despised.9. Just as one who suffers from a burning fever is sickened by and rejects any food or drink that you may offer him even if it were very delicious, because he is on fire with a fever and is really burning up from it, so those who are burning with a holy and venerable longing for the heavenly Spirit are wounded in their soul with love for the love of God. They burn with a divine and heavenly fire which the Lord came on this earth to enkindle. How he wishes that it be quickly accomplished! They are enflamed with a heavenly longing for Christ so that everything that is of this world, considered as outstanding and precious, is reputed base and despised on account of the fire of their love for Christ who binds them, burns them, and enflames them with a passion for God and for the heavenly good things that lead to love.

 

From such a love nothing of the earth or underworld will separate them, as the Apostle Paul testified: "Who will separate us from the love of Christ?" (Rom 8:35), and all else that follows.10. But one cannot possess his soul and the love of the heavenly Spirit unless he cuts himself off from all the things of this world and surrenders himself to seek the love of Christ. His mind must be freed from all crass and material concerns so that he may be totally taken up with only one aim,namely, to direct all these things according to the commandments so that his whole concern, striving,attention, and preoccupation of soul may be centered on the search for transcendent values as the soul may strive to be adorned with the Gospel virtues and the heavenly Spirit and may become a participator in the purity and sanctification of Christ.

 

All of this is done so that, having said goodbye to everything else, and having cut himself off from all gross and earthly impediments and having freed himself from all carnal love or affection toward parents and relatives, a person may not give attention to any other thing or be distracted by such,whether it be the passion for power or glory or honors, or carnal, worldly friendships or any other earthly concerns. He can concentrate totally on seeking the soul's intellectual being and he can labor valiantly and wait in hope for the coming of the Spirit. The Lord -86-speaks in a similar way: "In your patience possess your souls" (Lk 21:19). And again: "Seek first the Kingdom of God and all these things shall be added unto you" (Mt 6:33).11. It is, therefore, possible that anyone, who thus really strives and perseveringly attends to himself either in prayer or in obedience or in doing any work according to God, should be able to escape from the darkness of the evil demons. For the mind that never ceases to be attentive to itself and to seek the Lord can possess its soul, which loses itself in the passions. It does this by always bringing itself with a certain violence and constancy into captivity to the Lord and by clinging only to him as it is said: "Bringing into captivity every thought to the obedience of Christ" (2 Cor 10:5).

It does this so that, by such battling, longing, and diligent seeking, the mind may be rendered worthy to be with the Lord in "one Spirit" (1 Cor 6:17) of the gift and grace of Christ, resting in the vessel of the soul which has empowered the mind to do every good work. It leads the mind away from"insulting the Spirit of the Lord" (Heb 10:29) through any self-will and any temptation to yield to the concerns of this world or honors or dignities or selfish opinions or carnal passions or association with evil men.12. For how lovely it is when a spiritual person consecrates himself totally to the Lord and clings to him alone. He walks in his commands, never forgetting. Reverently honoring the overshadowing presence of the Spirit of Christ, he becomes one spirit with him and one being, just as the Apostle says: "He that is joined to the Lord is one Spirit" (1 Cor 6:17). But if anyone gives himself over to cares or glory or dignities, or is concerned with human honors and diligently sets his heart on these,and if he is full of worldly thoughts or is disturbed or held in bondage to anything of this world,should he want to leap over such, flee from them, and get rid of such dark passions in which he is held captive by the demonic forces, he will be unable to do so. The reason is that he loves and does the will of the dark powers. He does not totally despise the pursuits of evil.13. Let us, therefore, prepare ourselves so that we may approach the Lord with perfect promptitude and full intent. And let us become passionately in love with Christ to do his will. And let us "think upon his commandments so as to do them" (Ps 103:18). Let us separate ourselves completely from any attachment to the world and turn our souls completely to him alone. Let us keep him alone before our eyes as our concern and striving. If because of our creatureliness we give ourselves -87-less diligently to divine obedience, nevertheless, let the mind not swerve from love of the Lord and from ardent seeking of him. But if we strive in such an intention, keeping always straight on the path of justice and always being attentive to ourselves, we shall obtain the promise of his Spirit. Through grace we will be freed from the destructive power of the dark passions which attack the soul so that we may be considered worthy to enter into the eternal Kingdom to enjoy Christ forever, glorifying the Father and the Son and the Holy Spirit unto ages of ages. Amen.

Περί της πνευματικής τελειότητας (Αγίου Μακαρίου του Αιγυπτίου)

Με τη χάρη και τη θεία δωρεά του Πνεύματος ο καθένας από μας κερδίζει τη σωτηρία· με πίστη πάλι και αγάπη και με αγώνα της αυτεξούσιας προαιρέσεως μπορεί να φτάσει στο τέλειο μέτρο της αρετής. Και τούτο, για να κληρονομήσει την αιώνια ζωή όχι μόνο με τη χάρη, αλλά και με τη δικαιοσύνη. Και μήτε να αξιώνεται την τέλεια αρετή με μόνη τη θεία δύναμη και χάρη, χωρίς να συνεισφέρει και τούς δικούς του κόπους, μήτε πάλι με μόνη τη δική του προθυμία και δύναμη να φτάνει το τέλειο μέτρο της ελευθερίας και της καθαρότητας χωρίς να βοηθήσει από ψηλά το χέρι του Θεού. Όπως λέει και ο Ψαλμωδός, αν ο Κύριος δεν οικοδομήσει το σπίτι, η δε φυλάξει την πόλη, μάταια αγρυπνούν οι φύλακες και μάταια κοπιάζουν οι οικοδόμοι.

2. Ερώτηση: Ποιο είναι το θέλημα του Θεού, στο οποίο προτρέπει και καλεί ο Απόστολος τον καθένα να φτάσει;

Απόκριση: Η τέλεια κάθαρση από την αμαρτία, η ελευθερία από τα πάθη της ατιμίας και η απόκτηση της κορυφαίας αρετής. Αυτό είναι ο καθαρισμός και αγιασμός της καρδιάς πού γίνεται με τη μέθεξη του τέλειου και θεϊκού Πνεύματος, με εσωτερική αίσθηση. Γιατί λέει ο Κύριος: «Μακάριοι όσοι έχουν καθαρή καρδιά, γιατί αυτοί θα δουν το Θεό», και: «Να γίνεστε και σεις τέλειοι, όπως είναι τέλειος και ο ουράνιος Πατέρας σας». Και ο Δαβίδ λέει: «Είθε να γίνει η καρδιά μου άμεμπτη στην τήρηση των εντολών Σου, για να μην ντροπιαστώ», και πάλι: «Τότε μόνο δεν θα ντροπιαστώ, όταν εκπληρώνω όλες τις εντολές Σου». Επίσης σ΄ εκείνον πού ερωτά: «Ποιος είναι άξιος να ανέβει στο όρος του Κυρίου και να σταθεί στον άγιο τόπο Του;» αποκρίνεται: «Αυτός πού έχει αθώα χέρια και καθαρή καρδιά». Με τα λόγια αυτά υποδηλώνει την τέλεια αναίρεση της αμαρτίας πού επιτελείται με την πράξη και με τη διάνοια.

3. Το Άγιο Πνεύμα, γνωρίζοντας ότι τα αφανή και κρυφά πάθη δύσκολα φεύγουν και είναι σαν ριζωμένα βαθιά στην ψυχή, μας δείχνει μέσω του Δαβίδ, με τι τρόπο να επιχειρούμε την κάθαρσή τους. Λέει αυτός δηλαδή: «Καθάρισέ με από τα κρυμμένα πάθη μου». Έτσι φανερώνει ότι θα το πετύχομε αυτό με πολλή δέηση και πίστη και με ολοκληρωτική στροφή προς το Θεό, μαζί με τη συνέργια του Πνεύματος. Παράλληλα, με το να αντιστεκόμαστε και εμείς στα πάθη και να φυλάγομε με κάθε τρόπο την καρδιά μας.

4. Και ο μακάριος Μωυσής, θέλοντας με παραδείγματα να δείξει ότι η ψυχή δεν πρέπει να ακολουθεί δύο γνώμες, δηλαδή το καλό και το κακό, αλλά μόνο το καλό, ούτε να καλλιεργεί δύο είδη καρπών, δηλαδή ωφέλιμους και βλαβερούς, αλλά μόνο ωφέλιμους, λέει: «Στο αλώνι σου, δε θα ζέψεις μαζί ζώα διαφορετικού γένους, λ.χ. βόδι με γαϊδούρι, αλλά αφού ζέψεις ζώα του ιδίου γένους, να αλωνίσεις τα σπαρτά σου», -δηλαδή στο αλώνι της καρδιάς μας να μην αλωνίζουν μαζί αρετή και κακία, αλλά μόνον η αρετή. «Δεν θα υφάνεις λινό μαζί με μάλλινο ύφασμα, ούτε μαλλί με λινό. Δε θα καλλιεργήσεις στο χωράφι σου δύο είδη καρπών μαζί. Δε θα διασταυρώσεις ζώα διαφορετικού γένους, αλλά θα ενώσεις ζώα ίδιου γένους.» Με όλα αυτά υπαινίσσεται με μυστικό τρόπο ότι δεν πρέπει να καλλιεργούνται μέσα μας, όπως είπαμε, κακία και αρετή, αλλά να γεννιούνται αποκλειστικά οι γόνοι της αρετής· ούτε να μετέχει η ψυχή σε δύο πνεύματα, στο πνεύμα του Θεού και στο πνεύμα του κόσμου, αλλά μόνο στο πνεύμα του Θεού, και να καρποφορεί μόνο τούς καρπούς του Πνεύματος. Γι΄ αυτό λέει ο Ψαλμωδός: «Συμμορφωνόμουν σ΄ όλες τις εντολές Σου και μίσησα κάθε τι πού οδηγεί στην αδικία».

5. Η ψυχή πού επιθυμεί να διατηρήσει την παρθενικότητά της και να ενωθεί με το Θεό, δεν πρέπει να μένει αγνή μόνο από τα φανερά αμαρτήματα, όπως είναι η πορνεία, ο φόνος, η κλοπή, η γαστριμαργία, η κατάκριση, το ψεύδος, η φιλαργυρία, η πλεονεξία και τα όμοια, αλλά πολύ περισσότερο από τα αφανή, όπως προείπαμε. Δηλαδή από επιθυμία, κενοδοξία, ανθρωπαρέσκεια, υποκρισία, φιλαρχία, δολιότητα, κακοήθεια, μίσος, απιστία, φθόνο, φιλαυτία, υπερηφάνεια και τα όμοια. Κατά την Γραφή, τα εσωτερικά αυτά αμαρτήματα είναι ίσα με τα εξωτερικά. Γιατί λέει: « Ο Κύριος διασκόρπισε τα κόκαλα των ανθρωπάρεσκων», και: « Ο Κύριος αποστρέφεται τον αιμοχαρή και δόλιο άνθρωπο», δείχνοντας με αυτό ότι την δολιότητα ο Κύριος την αποστρέφεται ίσα με τον φόνο. Επίσης λέει για «ανθρώπους πού μιλούν ειρηνικά στους άλλους, μέσα τους όμως σχεδιάζουν κακά», και πάλι: «Μέσα στην καρδιά σας συλλογίζεστε πως να διαπράξετε ανομίες στη ζωή», και: « Αλίμονο σας, όταν όλοι οι άνθρωποι σας επαινούν», όταν δηλαδή επιδιώκετε να ακούτε καλά για τον εαυτό σας από τούς ανθρώπους και κρέμεστε από τη γνώμη και τούς επαίνους τους· επειδή, πως είναι δυνατό να διαφύγετε την προσοχή των ανθρώπων για πάντα όταν κάνετε το καλό; Άλλωστε και ο ίδιος ο Κύριος λέει: «Να λάμψει το φως σας μπροστά στους ανθρώπους», αλλά προσθέτει: «Να επιδιώκετε να πράττετε το αγαθό για τη δόξα του Θεού και όχι για δική σας δόξα, ούτε να σας κινεί έρωτας για ανθρώπινους επαίνους». Γιατί ο Κύριος φανέρωσε ότι οι τέτοιοι άνθρωποι είναι άπιστοι, λέγοντας: «Πως μπορείτε να έχετε πίστη, αφού αποζητάτε τον έπαινο ο ένας του άλλου και δε ζητάτε τη δόξα από τον μόνο Θεό;». Πρόσεξε και τον Απόστολο, πως απαιτεί ακρίβεια ακόμη και μέχρι το φαγητό και το ποτό. Δίνει εντολή, όλες οι πράξεις μας να αποβλέπουν στη δόξα του Θεού, λέγοντας: «Είτε τρώτε, είτε πίνετε, είτε κάνετε οτιδήποτε, όλα να τα κάνετε για τη δόξα του Θεού». Και ο Θεολόγος Ιωάννης κατατάσσει το μίσος μαζί με το φόνο, λέγοντας: «Αυτός πού μισεί τον αδελφό του είναι ανθρωποκτόνος».

6. « Η αγάπη όλα τα δέχεται, όλα τα υπομένει· η αγάπη ουδέποτε εκπίπτει», λέει ο Απόστολος. Με το ¨ουδέποτε εκπίπτει΄΄ εννοεί το εξής: Εκείνοι πού έλαβαν τα χαρίσματα του Πνεύματος πού ανέφερε, αλλά δεν αξιώθηκαν ακόμη την τέλεια ελευθερία από τα πάθη μέσω της πλήρους και ενεργούς αγάπης, δεν έφτασαν ακόμη στην ασφάλεια, αλλά η αρετή τους βρίσκεται ακόμη σε κίνδυνο και αγώνα και φόβο λόγω της επιβουλής των πονηρών πνευμάτων. Η τέλεια αγάπη όμως δεν υπόκειται ούτε σε πτώση, ούτε σε πάθος, αλλά, όπως υπέδειξε ο Απόστολος, είναι τέτοια ώστε οι γλώσσες των Αγγέλων, η προφητεία, όλη η γνώση και τα χαρίσματα των ιαμάτων είναι μηδέν όταν παραβληθούν με εκείνη.

7. Ο λόγος πού ο Κύριος παρουσίασε την τελειότητα ως σκοπό, είναι για να βλέπει ο καθένας πόσο φτωχός είναι από ένα τόσο μεγάλο πλούτο και να τρέχει με ζέση και ορμή προς αυτό το τέρμα και να διανύει έτσι τον πνευματικό δρόμο μέχρις ότου το φτάσει, όπως λέει ο Απόστολος: « Έτσι να τρέχετε, για να κερδίσετε το βραβείο».

8. Το να απαρνηθεί κανείς τον εαυτό του σημαίνει το εξής: Να είναι κανείς παραδομένος τελείως στην αδελφότητα και να μην ακολουθεί διόλου δικό του θέλημα, μήτε να έχει τίποτε δικό του, παρά μόνο το ένδυμα, για να είναι από όλα ελεύθερος και να εκτελεί με χαρά ό,τι τον διατάζουν. Τούς αδελφούς όλους και μάλιστα τούς ανωτέρους και εκείνους πού έχουν αναλάβει τα βάρη της μονής, να τούς θεωρεί κυρίους και δεσπότες του για το Χριστό, υπακούοντας σ΄ Αυτόν πού είπε: « Όποιος από σας θέλει να είναι πρώτος και μέγας, ας είναι τελευταίος απ΄ όλους και υπηρέτης σε όλους και δούλος όλων». Να μην επιδιώκει από τούς αδελφούς ούτε δόξα, ούτε τιμή, ούτε έπαινο, ακόμη κι εκείνον τον έπαινο πού συνοδεύει την καλή διακονία και διαγωγή. Γιατί λέει ο Απόστολος: «Να διακονείτε με κάθε καλή διάθεση, όχι για τα μάτια και για να είστε αρεστοί στους ανθρώπους». Και να θεωρεί πάντοτε τον εαυτό του χρεώστη της διακονίας προς τούς αδελφούς με αγάπη και απλότητα.

9. Οι προϊστάμενοι της αδελφότητας, επειδή έχουν αναλάβει μεγάλο έργο, πρέπει να αγωνίζονται προς τις αντίθετες πανουργίες της κακίας με την ταπεινοφροσύνη, για να μην πέσουν στο πάθος της υπερηφάνειας και, ασκώντας δυναστική εξουσία στους υποταγμένους αδελφούς, προξενήσουν στον εαυτό τους ζημία αντί μέγιστο κέρδος. Αλλά σαν εύσπλαχνοι πατέρες και σαν να έχουν παραδώσει για το Θεό τούς εαυτούς των στην αδελφότητα σωματικά και πνευματικά, να φροντίζουν γι΄ αυτούς και να τούς επιμελούνται σαν παιδιά του Θεού. Στα φανερά βέβαια δεν πρέπει να αμελούν τα καθήκοντα του προϊσταμένου, δηλαδή να διατάζουν, η να συμβουλέψουν τούς πιο ώριμους, η να επιπλήξουν, η να ελέγξουν όπου χρειάζεται, η να παρηγορήσουν όπου πρέπει, για να μην επέλθει σύγχυση στα μοναστήρια με την πρόφαση της ταπεινώσεως η της πραότητας, καθώς θα καταργείται η πρέπουσα διάκριση σε προϊσταμένους και υποτακτικούς. Βαθιά όμως στην καρδιά τους να πιστεύουν ότι είναι ανάξιοι δούλοι όλων των αδελφών και, σαν καλοί παιδαγωγοί πού τούς έχουν εμπιστευθεί τα παιδιά του κυρίου τους, να φροντίζουν με κάθε καλή διάθεση και φόβο Θεού να καταρτίζουν καθένα αδελφό σε κάθε καλό έργο, γνωρίζοντας ότι γι΄ αυτόν τον κόπο τους ο Θεός τούς έχει ετοιμάσει μεγάλο και αναφαίρετο μισθό.

10. Αυτοί πού έχουν αναλάβει την παιδαγωγία παιδιών πού τυχαίνει να είναι κάποτε και δικοί τους κύριοι, για χάρη της αγωγής και της ευταξίας δεν παραμελούν και να τα χτυπούν, αλλά με αγάπη. Έτσι πρέπει και οι προεστωτες όχι από θυμό και υψηλοφροσύνη, ούτε για εκδίκηση, να τιμωρούν τούς αδελφούς εκείνους πού έχουν ανάγκη παιδεύσεως, αλλά με σπλάχνα οικτίρμων, και με σκοπό πνευματικής ωφέλειας να προξενούν τη διόρθωσή τους.

11. Ο καθένας πού θέλει να χαραχθούν επάνω του αυτά τα καλά ήθη, πρέπει πριν από κάθε άλλο και παντού να επιδιώκει το φόβο του Θεού και την ιερή αγάπη, η οποία είναι πρώτη και μεγαλύτερη εντολή. Και να την ζητεί από τον Κύριο ακατάπαυστα να την κάνει περιεχόμενο της καρδιάς του, και έτσι με τη συνεχή και αδιάκοπη μνήμη του Θεού, προκόβοντας μέρα τη μέρα με τη χάρη, να προσθέτει σ΄ αυτήν και να την αυξάνει. Γιατί με το ζήλο και το σθένος, το φροντίδα και τον αγώνα, γινόμαστε ικανοί να αποκτήσομε την αγάπη του Θεού, η οποία διαμορφώνεται μέσα μας με τη χάρη και τη δωρεά του Χρστού. Από αυτήν κατορθώνομε εύκολα και τη δεύτερη εντολή, δηλαδή την αγάπη προς τον πλησίον. Γιατί τα πρώτα πρέπει να μπαίνουν μπροστά και να τα φροντίζομε περισσότερα από τα άλλα, και κατόπιν τα δεύτερα ακολουθούν τα πρώτα. Αν τώρα κανείς παραμελήσει την πρώτη και μεγάλη εντολή, δηλαδή την αγάπη προς το Θεό, -η οποία συγκροτείται από την εσωτερική μας διάθεση, την αγαθή συνείδηση και τα ορθά περί Θεού φρονήματα, συνάμα δε και από τη θεία βοήθεια-, και από τη δεύτερη θέλει μόνο στην εξωτερική επιμέλεια της διακονίας να αφοσιωθεί, είναι αδύνατο να την ασκήσει σωστά και καθαρά. Γιατί όταν η κακία βρει το νου έρημο από τη μνήμη και την αγάπη και την αναζήτηση του Θεού, η κάνει να φαίνονται δύσκολα και κοπιαστικά τα θεια προστάγματα, συνδαυλίζοντας στην ψυχή γογγυσμούς και λύπες και κατηγορίες εναντίον της διακονίας των αδελφών, η τον εξαπατά με την ιδέα ότι είναι τάχα ενάρετος και τον φουσκώνει και τον παραπείθει να θεωρεί τον εαυτό του άξιο τιμής και σπουδαίο και τέλειο τηρητή των εντολών.

12. Όταν ο άνθρωπος νομίσει ότι επιμελείται άριστα τις εντολές, τότε είναι φανερό ότι αμαρτάνει και παραβαίνει την εντολή, γιατί έκρινε ο ίδιος τον εαυτό του και δεν περίμενε Εκείνον πού κρίνει αληθινά. Όταν το Πνεύμα του Θεού δίνει κοινή μαρτυρία με το δικό μας πνεύμα, σύμφωνα με το ρητό του Παύλου, τότε είμαστε αληθινά άξιοι του Χριστού και τέκνα Θεού· όχι όμως όταν από τη δική μας ιδέα δικαιώσομε τον εαυτό μας. Γιατί, όπως λέει ο Απόστολος, δεν είναι δόκιμος εκείνος πού αυτοσυσταίνεται, αλλά εκείνος πού τον συσταίνει ο Κύριος. Όταν ο άνθρωπος είναι γυμνός από τη μνήμη και το φόβο του Θεού, τότε είναι αναπόφευκτο να έχει έρωτα για τη δόξα και να κυνηγά τον έπαινο εκείνων τούς οποίους υπηρετεί. Αυτός όμως ελέγχεται ως άπιστος από τον Κύριο, όπως προείπαμε. «Πως μπορείτε, λέει, να πιστεύετε σεις πού δέχεστε δόξα ο ένας από τον άλλον και δε ζητάτε τη δόξα από το μόνο Θεό;»

13. Με μεγάλο αγώνα και κόπο του νου, με σεμνές έννοιες και με συνεχή φροντίδα όλων των καλών κατορθώνεται η αγάπη προς το Θεό, όπως προείπαμε. Και αυτό γιατί ο εχθρός εμποδίζει το νου και δεν τον αφήνει να προσηλώνεται στον θειο έρωτα με τη μνήμη των καλών, αλλά του ερεθίζει την αίσθηση προς τις γήινες επιθυμίες. Γιατί ο θάνατος του εχθρού και η αγχόνη του, μπορούμε να πούμε, είναι όταν ο νους χωρίς περισπασμό ενδιατρίβει στην αγάπη και στη μνήμη του Θεού. Από αυτό μπορεί να γεννηθεί και η ειλικρινής αγάπη του πλησίον· επίσης και η αληθινή απλότητα, η πραότητα, η ταπείνωση, η ακεραιότητα, η αγαθότητα και η προσευχή, και γενικά όλο το πανέμορφο στεφάνι των αρετών, από τη μία και μόνη και πρώτη εντολή, την αγάπη προς το Θεό, αντλεί την τελειότητα. Έχουμε λοιπόν ανάγκη από μεγάλο αγώνα και πόνο κρυφό και εσωτερικό, από έρευνα των λογισμών και γύμναση των εξασθενημένων αισθητηρίων της ψυχής για να διακρίνουν το καλό και το κακό, και από ενδυνάμωση και αναζωπύρωση των καταπονημένων μελών της ψυχής με την επιμελή ύψωση του νου προς το Θεό. Γιατί όταν ο νους μας συνεχώς προσκολλάται με τέτοιο τρόπο στο Θεό, θα γίνει ένα πνεύμα με τον Κύριο, σύμφωνα με το ρητό του Παύλου.

14. Εκείνοι πού αγαπούν την αρετή πρέπει νύχτα και μέρα να έχουν ακατάπαυστα αυτόν τον κρυφό αγώνα και τον πόνο και τη μελέτη κατά την εργασία οποιασδήποτε εντολής, δηλαδή όταν προσεύχονται, όταν διακονούν, όταν τρώνε, όταν πίνουν, η όταν κάνουν οτιδήποτε, ώστε όποιο αγαθό πραγματοποιηθεί, να γίνει για τη δόξα του Θεού και όχι για δική μας δόξα. Έτσι θα είναι ευχερής και εύκολη για μας όλη η επιμέλεια των εντολών, καθώς θα την ευκολύνει και θα ελαφρύνει τον κόπο της η αγάπη του Θεού. Γιατί όλος ο αγώνας και η φροντίδα του εχθρού συγκεντρώνεται, όπως προείπαμε, στο να αποτραβήξει το νου από τη μνήμη του Θεού και το φόβο και την αγάπη Του, και εξαπατώντας τον με γήινα δολώματα να τον στρέψει από το όντως αγαθό στα νομιζόμενα αγαθά.

15. Ο πατριάρχης Αβραάμ, όταν συνάντησε τον ιερέα του Θεού Μελχισεδέκ, του έδωσε δώρο από τα καλύτερα των υπαρχόντων του και έτσι δέχθηκε την ευλογία του. Με αυτό, το Πνεύμα μας ανυψώνει σε υψηλότερη θεωρία. Πρέπει δηλαδή τα άκρα και τα καλύτερα λιπαρά μέρη του όλου ψυχοσωματικού μας συνθέματος, τα όποια είναι ο νους, η συνείδηση, η αγαπητική δύναμη της ψυχής, να τα προσφέρομε πρώτα απ΄ όλα σαν ιερό ολοκαύτωμα. Έπειτα, τούς πρώτους και καλύτερους από τούς ορθούς λογισμούς μας να τούς αφιερώνομε στη μνήμη του Θεού και να τούς απασχολούμε αδιάκοπα στην αγάπη Του και στον μυστικό και υπέρλογο ερωτά Του. Και έτσι μπορούμε να προκόβομε μέρα τη μέρα και να προοδεύομε στην αρετή, με τη βοήθεια της θείας χάρης, οπότε και το φορτίο της δικαιοσύνης των εντολών θα μας φανεί ελαφρό και θα τις εκτελούμε καθαρά και άμεμπτα, βοηθούμενοι από τον ίδιο τον Κύριο με την πίστη μας προς Αυτόν.

16. Σχετικά με την εξωτερική άσκηση και ποια αγαθή εργασία είναι μεγαλύτερη και πρώτη, πρέπει να γνωρίζετε τούτο, αγαπητοί· ότι οι αρετές είναι δεμένες μεταξύ τους και ακολουθούν η μία την άλλη, σαν κάποια ιερή αλυσίδα, πιασμένες η μία από την άλλη. Η προσευχή, για παράδειγμα, από την αγάπη, η αγάπη από τη χαρά, η χαρά από την πραότητα, η πραότητα από την ταπεινοφροσύνη, η ταπεινοφροσύνη από τη διακονία, η διακονία από την ελπίδα, η ελπίδα από την πίστη, η πίστη από την υπακοή, η υπακοή από την απλότητα. Επίσης τα αντίθετα είναι δεμένα το ένα με το άλλο. Το μίσος με το θυμό, ο θυμός με την υπερηφάνεια, αυτή με την κενοδοξία· τούτη με την απιστία, η απιστία με τη σκληροκαρδία, αυτή με την αμέλεια, η αμέλεια με τη χαύνωση, με την ολιγωρία τούτη, αυτή πάλι με την ακηδία, όπως επίσης κι αυτή με την ανυπομονησία, ενώ τούτη με τη φιληδονία. Έτσι και οι υπόλοιπες κακίες, η μία ακολουθεί την άλλη.

17. Ό,τι καλό κάνει ο άνθρωπος, ο πονηρός θέλει να το σπιλώνει και να το καταμολύνει με την επιμιξία των δικών του σπερμάτων, δηλαδή της κενοδοξίας η της οιήσεως η του γογγυσμού η κάποιου άλλου παρομοίου, ώστε να μη γίνεται το καλό για το Θεό μονάχα η με προθυμία. Αναφέρεται στη Γραφή ότι ο Άβελ πρόσφερε στο Θεό θυσία από τα λιπαρά μέρη και από τα πρωτότοκα πρόβατα. Επίσης κι ο Κάιν πρόσφερε δώρα από τούς καρπούς της γης, αλλ΄ όχι από τα πρώτα. Γι΄ αυτό ο Θεός δέχτηκε τις θυσίες του Άβελ, αλλά τα δώρα του Κάιν δεν τα δέχτηκε. Απ΄ αυτό μαθαίνομε ότι ένα καλό, μπορεί να μην το κάνομε καλά· να το κάνομε δηλαδή η με αμέλεια, η καταφρονητικά, η για κάτι άλλο και όχι για το Θεό. Και γι΄ αυτό συμβαίνει να μη γίνεται ευπρόσδεκτο από το Θεό.

Συντρίβοντας την βιτρίνα της υποκρισίας

Απολαύστε το φρόνημα της αληθινής ταπείνωσης, όπως εκφράζεται από έναν άνθρωπο που έζησε για τον Θεό και μαζί με τον Θεό, τον άγιο Μακάριο τον Αιγύπτιο.

 Η Ορθοδοξία, μέσα από την θεραπευτική της, είναι ικανή να προσφέρει απλόχερα στον άνθρωπο την θεραπεία που χαρίζει ο Τριαδικός Θεός μας. Από την αυτογνωσία και το σωτήριο πένθος, μέχρι τον φωτισμό και την θέωση. Γιατί, ο Θεός δεν βλέπει τον αμαρτωλό ως νομικό παραβάτη, αλλά ως άνθρωπο ασθενή που έχει ανάγκη ιατρού.

Ακολουθεί απόσπασμα από την 25η πνευματική ομιλία του αγίου Μακαρίου του Αιγυπτίου.

«Σε εκείνους που υπάρχει ο Θείος νόμος, γραμμένος όχι με μελάνι και γράμματα, αλλά φυτεμένος μέσα στις καρδιές τους, αυτοί έχοντας φωτισμένα τα μάτια της ψυχής τους και επιθυμώντας πάντα όχι την αισθητή ελπίδα που φαίνεται, αλλά την αόρατη και νοητή, κατορθώνουν να υπερνικούν τα σκάνδαλα του πονηρού, όχι με τη δική τους δύναμη, αλλά με την ανίκητη δύναμη του Θεού. Εκείνοι όμως που δεν έχουν τιμηθεί με το λόγο του Θεού και δεν έχουν διδαχτεί από το Θείο νόμο, μάταια υπερηφανεύονται, γιατί νομίζουν ότι με τη δική τους θέληση μπορούν να καταργήσουν τις αφορμές της αμαρτίας, πράγμα που μόνο με το μυστήριο του Σταυρού μπορεί να συμβεί. Διότι, η ελευθερία που βρίσκεται στη δύναμη του ανθρώπου, υπάρχει για να αντιστρατεύεται το διάβολο, όμως δε μπορεί να κυριαρχήσει ολοκληρωτικά πάνω στα πάθη […]
Αυτός λοιπόν που θέλει να γίνει μέτοχος της θεϊκής δόξας και να βλέπει μέσα στο νου του τη μορφή του Χριστού σαν σε καθρέπτη, οφείλει με στοργή ανικανοποίητη και αχόρταγη διάθεση, με όλη την καρδιά και την δύναμή του, νύχτα και ημέρα, να ζητάει με επιμονή τη βοήθεια του Θεού, γιατί σε αυτή τη θεϊκή δόξα είναι αδύνατο να συμμετάσχει, παρά μόνο, όπως προανέφερα, αφού απομακρυνθεί από την αγάπη του κόσμου, από τις επιθυμίες που φέρνει ο ίδιος ο διάβολος, που είναι ξένα προς το θείο φως και ενέργειες του πονηρού, και εντελώς ξένα και τελείως άσχετα προς το αγαθό.

Λοιπόν, αν θέλεις να μάθεις για ποια αιτία, ενώ δημιουργηθήκαμε με τιμή και κατοικούσαμε μέσα στον παράδεισο, στο τέλος καταταγήκαμε με τα ανόητα κτήνη και γίναμε όμοια με αυτά, αφού έχουμε εκπέσει από την άχραντη δόξα, μάθε ότι με την παρακοή, αφού γίναμε δούλοι των σαρκικών επιθυμιών, αποκλείσαμε τους εαυτούς μας από τη μακάρια χώρα των ζώντων και αφού  αιχμαλωτισθήκαμε, καθόμαστε και κλαίμε ακόμη «στα ποτάμια της Βαβυλώνας», και επειδή βρισκόμαστε ακόμα αιχμάλωτοι στην Αίγυπτο «δεν έχουμε ακόμα κληρονομήσει τη γη της επαγγελίας», όπου «τρέχει μέλι και γάλα».
Δεν έχουμε ζυμωθεί ακόμα με το προζύμι της ειλικρινείας, αλλά βρισκόμαστε ακόμα ζυμωμένοι με το προζύμι της πονηρίας. Δεν  έχει ραντισθεί ακόμα η καρδιά μας με το αίμα του Θεού, διότι ο τόπος όπου κατοικεί ο Άδης και το αγκίστρι της κακίας είναι βαθιά μέσα σε αυτήν. Δεν έχουμε απολαύσει την αγαλλίαση που φέρνει η σωτηρία του Χριστού, διότι «το κεντρί του θανάτου» βρίσκεται ακόμα ριζωμένο μέσα μας. Δεν έχουμε ντυθεί ακόμα «τον καινούριο άνθρωπο, που έχει δημιουργηθεί σύμφωνα με το θέλημα του Θεού για να ζει με δικαιοσύνη και οσιότητα», επειδή δεν έχουμε αποβάλλει «τον παλαιό άνθρωπο, αυτόν που φθείρεται, επειδή ακολουθεί τις επιθυμίες της απάτης».

Δεν έχουμε φορέσει ακόμα «την εικόνα του επουρανίου ανθρώπου», ώστε να γίνουμε «όμοιοι με την ένδοξη μορφή του». Δεν έχουμε προσκυνήσει «πνευματικά και αληθινά τον Θεό», επειδή κυριαρχεί «η αμαρτία στο θνητό μας σώμα». Δεν «έχουμε δει ακόμα την δόξα’’ του άφθαρτου Θεού, διότι ακόμα ενεργούμε καθοδηγούμενοι από το σκοτισμένο μυαλό μας […] Δεν έχουμε δοξαστεί ακόμα με τον Χριστό, γιατί δεν έχουμε συμπάθει με τον Χριστό. Δεν φέρουμε στο σώμα μας «τα σημάδια του πάθους» που θα έπρεπε, πλησιάζοντας το μυστήριο του Σταυρού του Χριστού, διότι ακόμα κατεχόμαστε από τα σαρκικά πάθη και τις επιθυμίες μας.
Δεν έχουμε γίνει ακόμα «κληρονόμοι του Θεού και συγκληρονόμοι του Χριστού», διότι υπάρχει  ακόμα μέσα μας «το πνεύμα της δουλείας», και όχι η πίστη, ότι «είμαστε τέκνα του Θεού». Δεν έχουμε γίνει ακόμα ναός του Θεού και κατοικητήριο του Αγίου Πνεύματος, διότι ακόμα είμαστε ναός ειδώλων και δοχείο πονηρών πνευμάτων, εξ αιτίας της ορμής που έχουμε προς τα διάφορα πάθη. Διότι πράγματι δεν έχουμε αποκτήσει ακόμα τον τέλειο τρόπο ζωής και το φωτισμό στην διάνοιά μας […] Δεν έχουμε πληγωθεί από τον Θείο έρωτα και από την πνευματική αγάπη του Νυμφίου. Δεν έχουμε γνωρίσει την ανέκφραστη κοινωνία με το Θεό και τη δύναμη και την ειρήνη, που προέρχεται από τον αγιασμό μας.

Και για να ανακεφαλαιώσω όλα όσα προανέφερα, δεν έχουμε γίνει ακόμα «γένος εκλεκτό, ιεράτευμα βασιλικό, έθνος άγιο, ξεχωριστός λαός μέσα στην οικουμένη, επειδή ακόμα είμαστε «φίδια, και γεννήματα οχιών». Πως λοιπόν δε θα είμαστε φίδια, αφού δεν υπακούσαμε στο θέλημα του Θεού, αλλά βρισκόμαστε κάτω από την επίδραση εκείνης της παρακοής που έγινε με την μεσολάβηση του φιδιού;

 Για όλα αυτά λοιπόν δεν ξέρω πώς να θρηνήσω επάξια τη συμφορά μου· δεν ξέρω πώς να κλάψω και να φωνάξω δυνατά προς Εκείνον που μπορεί να με ελευθερώσει από την πλάνη που βρίσκεται μέσα μου […] Διότι, αν δεν εξολοθρεύσω τους εχθρούς που έχω μέσα μου, χρησιμοποιώντας όλα αυτά, δεν πρόκειται να μπω και να αναπαυθώ στο αγιαστήριο του Θεού, και ούτε να γίνω μέτοχος της δόξας του επουράνιου βασιλιά.

Φρόντισε να γίνεις γνήσιο τέκνο του Θεού και «να μπεις μέσα σε εκείνη τη μακαρία ανάπαυση»,«όπου πρώτος για τη δική μας χάρη μπήκε ο Χριστός». Φρόντισε να απογραφείς στην επουράνια εκκλησία μαζί με όλους τους αγίους, για να βρεθείς στα δεξιά της μεγαλοσύνης του Υψίστου. Φρόντισε να μπεις μέσα στην άγια πόλη, στην άνω Ιερουσαλήμ, όπου υπάρχει η ειρήνη και ο παράδεισος. Διότι αυτά τα θαυμαστά και μακάρια παραδείγματα δε μπορείς να αποκτήσεις με άλλο τρόπο, παρά μόνο αν χύσεις δάκρυα μέρα και νύχτα, όπως λέγει ο Ψαλμωδός· «θα λούσω κάθε νύχτα την κλίνη μου, με τα δάκρυα μου θα βρέξω το στρώμα μου» […] το άυλο και θείο πυρ συνήθως φωτίζει τις καρδιές και τις δοκιμάζει όπως δοκιμάζεται στο καμίνι το καθαρό χρυσάφι, αλλά κατακαίει την κακία όπως η φωτιά καίει τα αγκάθια και τις καλαμιές […]
Αυτό το πυρ ενεργούσε στους αποστόλους, όταν κήρυτταν μετά την εμφάνιση των πύρινων γλωσσών. Αυτό το πυρ, με μορφή φωνής, αφού περιέλαμψε τον Παύλο, φώτισε τη διάνοια του, συσκότιασε όμως την αίσθηση της όρασης, διότι δεν αντιλήφθηκε τη δύναμη εκείνου του πνευματικού φωτός με τα σωματικά του μάτια […] Αυτό το πυρ  είναι που κατακαίει τη δοκό που βρίσκεται μέσα στο μάτι μας και καθαρίζει το νου του ανθρώπου, ώστε αφού αποκτήσει τη φυσική ικανότητα να βλέπει, πάντα να βλέπει τα θαυμάσια του Θεού, σύμφωνα με αυτό που λέγει πάλι ο Ψαλμωδός· «καθάρισε τους οφθαλμούς μου, και θα κατανοήσω τη σοφία του νόμου σου».
Αυτό το πυρ είναι εκείνο που φυγαδεύει τους δαίμονες και νεκρώνει την αμαρτία, αυτό χαρίζει τη δύναμη της αναστάσεως και την ενέργεια της αθανασίας, αυτό φωτίζει τις ψυχές και συγκρατεί τις λογικές δυνάμεις. Αυτό το πυρ ας παρακαλέσουμε να έρθει και σε μας, για να βαδίζουμε πάντα στο φως, και ποτέ, έστω και για λίγο, να μην σκοντάψουν τα πόδια μας σε λίθους, αλλά «να  κρατάμε το λόγο του Ευαγγελίου, που είναι ζωή, σαν φωτεινά αστέρια μέσα στον κόσμο», ώστε να απολαύσουμε μαζί με τους αγίους του Θεού τα αγαθά του Κυρίου, να αναπαυθούμε μαζί με αυτόν στην αληθινή ζωή, δοξάζοντας τον Πατέρα και τον Υιό και το Άγιο Πνεύμα, των οποίων η δόξα και η δύναμη είναι αιώνια. Αμήν»

Πηγή: http://exprotestant.blogspot.gr/2011/03/blog-post_04.html

Saint Makarios of Egypt-On The Mystery of the Cross,Tears,and Divine Fire(Homily 25)

                       Saint Makarios of Egypt

                                Homily 25   

               
This homily teaches that no one, unless he is empowered by Christ, is capable of overpowering the stumbling blocks of the evil one. It deals with what those who eagerly seek the divine glory need to do. It also teaches that through the disobedience of Adam we have descended into a slavery to fleshly passions from which we are delivered by the mystery contained in the cross.It teaches us, moreover, that great is the power of tears and of the divine fire.

 1. Those upon whom the divine law is stamped not with ink and letters, but implanted in hearts of flesh, illumined with the eyes of the mind and intent with a constant yearning for a hope that is not sensible or visible but interior and immaterial, have the power to conquer the stumbling blocks of the wicked one, this by the power that can never be surpassed. But those who have not been honored by the Word of God nor instructed in the divine Law are "vainly puffed up" (Col2:18). They believe that by their own free will they can abolish the sources of sin, something which is condemned only by the mystery found in the cross. For that free deliberation lies in the power of man to resist the devil, but this power is not absolute control over the passions. "Unless the Lord builds the house" (Ps 127:1).

 2. It is in vain to go against the asp and the basilisk (Ps 91:13) and tread under foot the lion and the dragon, unless one also first purges himself as far as one has strength and is strengthened by him who said to his Apostles: "Behold, I have given you power to trample upon serpents and scorpions and upon all the power of the enemy" (Lk 10:19).


 If man's nature had the ability outside of the complete armor of the Holy Spirit "to stand against the deceits of the devil" (Eph 6:11), the Apostle would surely not have said: "The God of peace will bruise Satan under your feet shortly" (Rom 16:20); and again: "Whom the Lord will destroy with the Spirit of his mouth" (2 Thes 2:8). This is why we have also been commanded to beg the Lord: "Do not lead us into temptation, but deliver us from the evil one" (Mt 6:13). If we are not delivered by the more powerful assistance from the fiery darts of the evil one and not deemed worthy to be the adopted sons, then we live on this earth with no purpose. We are found far from the power of God

3. Therefore, whoever wishes to become a partaker of the divine glory and to see, as in a mirror, the form of Christ in the ruling power of his mind, must, with unquenchable love and inexhaustible desire, with all his heart and strength, by night and day, seek the help of God which powerfully comes from him, in which help it is impossible to share unless, as I said before, a person abstains from the pleasure of the world, from the desires of the opposing power, which is foreign to the light and is an activity of evil, having no likeness to good activity and is completely alien to it. Therefore,if we want to know why we, since we were created for honor and placed in Paradise, became finally"compared to the beasts that possess no understanding and were made like to them" (Ps 99:12, 20),having fallen from the pristine glory, know that we, by transgression, became slaves of carnal passions. We excluded ourselves from the blessed region of the living (Ps 116:9) and were led into captivity. We still sit along the shore of Babylon (Ps 137:1). The fact that we are still held in Egypt means that we do not yet possess the land of our inheritance, "flowing with milk and honey"(Ex 3:8). We have not yet been immersed in the leaven of sincerity (1 Cor 5:8), but we are still in the leaven of evil. Our heart has not yet been sprinkled by the blood of God, for "the snare of hell" (Prv9:18) and the hook of evil is still lodged in it.

4. We have not yet accepted the happiness in Christ's salvation, for "the sting of death" (1 Cor 15:55)has its roots in us. "We have not yet put on the new man who has been created after God in holiness"(Eph 4:24), because we have not yet put off "the old man that is corrupt according to the sinful lusts"(Eph 4:22). We have not yet "given birth to the image of the heavenly" (1 Cor 15:49) nor have we been made "conformed to his glory" (Phil 3:21). We have not yet adored "God in spirit and in truth"(Jn 4:24), since "sin reigns in our mortal body" (Rom 6:12). We have not yet seen "the glory of the incorruptible" (Rom 1:23), because we work under "the moonless night" (Ps 11:2). We have not yet put on the armor of light (Rom 13:12) because we have not yet thrown off the armor and the spears and the works of darkness. We have not yet been "transformed by a renewal of the mind," since we are still "conformed to this world" (Rom 12:2) "in the vanity of the mind" (Eph 4:17).

 We are not yet "glorified with Christ" because we have not yet "suffered with him" (Rom 8:17). We do not yet "carry the marks of him in our body" (Gal 6:17), since we do not live in the mystery of Christ's cross. For we are still "in the passions and lusts" of the flesh (Gal 5:24). We have not yet become "heirs of God and co-heirs with Christ" (Rom 8:17) because the "spirit of bondage" is still in us and not that "of adoption" (Rom 8:15). We have not yet been made "the temple of God" (1 Cor 3:16) and the dwelling place of the Holy Spirit, for we are still the temple of idols and the receptacle of evil spirits because of our attachment to the passions.

5. Indeed, we have not yet attained to the simplicity of a life-style and to the enlightenment of our mind. We have not yet been deemed worthy to receive "the guileless and spiritual milk" (1 Pt 2:2)and intellectual growth. The day has not yet dawned upon us, nor "the day star risen in our hearts" (2Pt 1:19). We have not been mingled with "the sun of righteousness" (Mal 4:2), nor do we yet shine by his rays. We have not yet received the likeness (Gn 1:26) of the Lord nor have we become"participators of the divine nature" (2 Pt 1:4). We have not yet become the true royal purple nor the authentic image of God. We have not yet been captivated by divine love nor wounded by the spiritual love of the Bridegroom. We have not yet known that ineffable fellowship and have not known the power and peace that are found in sanctification. In a word, we are not yet "a chosen people, a royal priesthood, a holy nation, a people set aside" (1 Pt 2:9), because we are still"serpents, a brood of vipers" (Mt 23:33).

 6. How can we be found to be anything but serpents, we who do not obey God but are in the disobedience that has come by the serpent? I cannot discover how to weep befittingly over this situation. I do not know how to cry aloud and weep to him who can expel from me the error planted within me. "How shall I sing the song of the Lord in a foreign land?" (Ps 137:4). How shall I weep over Jerusalem? How am I to flee from the severe slavery of Pharoah? How am I to abandon the foul dwelling place? How shall I deny the bitter tyranny? How shall I go forth out of Egypt? How shall I pass over the Red Sea? How shall I journey through the vast wilderness?

How shall I not perish, if bitten by the snakes?
How shall I conquer the foreigners? How shall I destroy the pagans within me?How shall I receive the messages of the divine Law upon my tablets? How shall I see the true pillar of light and the cloud from out of the Holy Spirit? How shall I take delight in the manna of eternal delight? How shall I drink the water from the life giving rock? How shall I pass over Jordan and come into the good land of promise? How shall I see the Leader of the Lord's army whom, when Josuah, son of Nun, saw, he fell down at once and worshiped him?

 7. For unless I pass through all these and kill the pagan tribes living within me, in no way will I enter and find rest "in the sanctuary of God" (Ps 73:17) nor will I become a participator in the King's glory. For this reason work diligently so as to become a child of God, having no fault and "to enter into that rest" (Heb 4:11) whither the precursor, Christ, has entered on our behalf (Heb 6:20).

 Strive to be numbered in the heavenly church with "the firstborn" (Heb 12:23) so that you may be found "on the right hand of the majesty" (Heb 1:3) of the Most High. Strive to enter the holy city, the Jerusalem, full of peace, that is above where Paradise is. You have no other way to become worthy of these amazing and blessed types, except that day and night you pour out tears according to him who says: "Each night I wash my bed and water my mattress with my tears" (Ps 6:6). For you are not ignorant that "those who sow in tears will reap in joy" (Ps 126:6). For this reason the Prophet boldly declares: "Do not silence my tears" (Ps -162-39:13). And again: "Keep my tears before your sight as you have promised" (Ps 56:8). And, "My tears have been my bread day and night" (Ps 42:3). And in another psalm: "I have mingled my drink with weeping" (Ps 102:9).

 8. For such a tear, that truly is shed out of much sorrow and anguish of heart in the knowledge of the truth and with the burning in the bowels, is food for the soul, supplied by the heavenly Bread of which Mary preeminently partook as she sat at the feet of the Lord and wept, as the Savior himself testified. For he says: "Mary has chosen the better part which will not be taken from her" (Lk 10:42,7:38). Oh, what precious pearls, those contained in the flowing of blessed tears! Oh, that immediate and prompt hearing! Oh, what a strong and wise mind! Oh, the intensity of the love of the Lord's Spirit that moves powerfully toward the spotless Bridegroom! Oh, what a concentration of desire in the soul toward God the Word! Oh, what intimate communion of the bride with the heavenly Bridegroom!

9. Imitate her, O child, imitate her, I say, who saw nothing but him alone who said: "I have come to cast fire on the earth and how I desire but that it be already enkindled" (Lk 12:49). For there is a burning of the Spirit which puts hearts on fire. For that reason the immaterial and divine fire enlightens souls and tests them as pure gold is tested in the furnace. But it burns out any evil, as if it were thorns and stubble. For "our God is a consuming fire" (Heb 12:29), "taking revenge on those who do not know him in flaming fire and who do not obey his Gospel" (2 Thes 1:8). This fire exerted its power over the Apostles when they spoke with tongues of fire (Acts 2:35). This fire surrounded Paul in the voice that enlightened his mind while blinding his sense of sight (Acts 9:3).For it was not in the flesh that he saw the power of that light. This fire appeared to Moses in the bush(Ex 3:2). This fire, in the form of a chariot, caught up Elijah from the earth (2 Kgs 4:11). The blessed David, while seeking out the power of this fire, said: "Search me, Lord, and try me. Burn out my reins and my heart" (Ps 26:2).

10. This fire inflamed the heart of Cleophas and his companion when the Savior spoke to them after the resurrection. From the same source also angels and the ministering spirits partake of the shining fire according to what has been said: "Who makes his angels spirits and his ministers a flaming fire"(Heb 1:7). This fire burns up the beam in the interior eye; it renders the mind pure so that recovering its natural power of seeing, it may constantly gaze on the wonderful works of God according to him who says: "Open my eyes and I will ponder the wonders of thy law" (Ps 119:18). This fire also drives out demons, takes away sins, and has the power of resurrection. It develops immortality,the illumination of holy souls, and the strengthening of the rational powers. Let us beg that this fire come also to us so that, constantly walking in the light, we may never for even a moment "dash our feet against the stone" (Ps 91:12), "but shining as lights in the world," we may "hold forth the word of eternal life" (Phil 2:15), so that, enjoying ourselves among the saints of God with the Lord, we may find rest in life, glorifying the Father and the Son and the Holy Spirit, to whom be glory forever.Amen.

St Makarios the Great-On how the soul ought to demean herself in holiness and purity..

Homily 7

This Homily teaches us how the soul ought to demean herself in holiness and purity, towards her Bridegroom. JESUS CHRIST.

 1. IF a glorious prince should take a liking to a poor woman that has nothing, and have her brought home to him for his spouse, she ought ever after to show all good will to this husband, and retain a constant love for him. But if she transgresses the bounds of decency and duty, then she is turned out of doors with disgrace and reproach, and is full of sorrow; reflecting from how great wealth she is fallen, and what glory she has lost. Thus also the soul, which CHRIST, the heavenly Bridegroom, shall espouse to himself, ought to please CHRIST, her lover; carrying herself in the house of this heavenly Spouse with a fair deportment, and a grateful sense of the grace bestowed upon her. Lo! such a soul is actually invested with the full command of all her Lord's goods, and her body becomes the glorious tabernacle of his Godhead. But if she do not the things that are pleasing to him, and is not perfectly observant of his will, then with reproach and disgrace is she disrobed of all her honor, as no way proper for the communion of the heavenly King. And after that, there commences an universal grief and lamentation over that soul among all the saints and intellectual spirits: angels, powers, apostles, prophets,, and martyrs, mourn for her. For as " there is joy in heaven," as the Lord has said, " over one sinner that repenteth," so is there great grief and mourning in heaven over one soul that falls from eternal life.
2. We must therefore strive, and with the utmost prudence take care to "work out our salvation with fear and trembling." Whosoever therefore you are, that have been made partakers of the Spirit of CHRIST, look upon yourselves in no case whatever, whether small, or great, to be above advice; neither do any despite to the Spirit of grace, that you may be never excluded from the life which you have been made to partake of. Let us therefore beg of GOD, that we, as many as have been partakers of his grace, may minister acceptably in the service of the Spirit, according to his will; that thus serving him according to his will with a spiritual service, we may inherit eternal life.
3. But can a man fall that has the gift of grace? Answ. If he grow careless, he certainly falls. For his enemies are never idle, or backward in the war. How ought you then never to desist from seeking after GOD? For the damage which you sustain by your neglect is exceeding great, though you may seem to be even established in the mystery of grace.
4. Are the perfect liable to affliction or war, or are they entirely free from care? Answ. An enemy never respites any from the war. And SATAN is perfectly void of mercy: wherefore neither is he backward to set upon any man whatever, though he does not attack all in the same measure and degree.
5. But there is need of much pains and labor, that a man may seek and lay the foundations, till' such a time as the fire shall come into the hearts of men, and purge away the thorns. And thus do they begin to be sanctified, giving glory to the Father, and to the Son, and to the Holy Ghost, for ever. Amen.

St Makarios the Great- Concerning the progress of a Christian

HOMILY 18:

1. As many lights and burning lamps are kindled by the fire, but all the lamps and lights are lighted up from one nature. Thus Christians also are lighted up from one nature, and shine, from the Divine fire, the Son of God; and have these lamps flaming in their hearts, and shine before him while on earth, even as he himself.
2. Christians therefore are lights that have the oil in themselves, that is, " the fruits of righteousness." But if they are not lighted up from the light of the Godhead in themselves, they are nothing. The Lord was a burning light through the Spirit of the. Godhead abiding substantially in him, and inflaming his heart according to his human part.
3. For as a rotten bag that is filled with pearls, so are Christians also, who being outwardly despicable, have in the " inward man the pearl of great price." But others are like whited sepulchres, without indeed they are beautiful; but within are full of dead mens' bones. They are dead before GOD, and clothed with all manner of shame and filth, and the darkness of the enemy.
4. The Christian ought at all times to be mindful of God. For it is written, " You shall love the Lord thy GOD with all thy heart;" that he may not only love the Lord, when he goes into his oratory, but that even when walking, and in company, and when eating, he may retain the memory of GOD, and a natural affection for him. Indeed to what thing soever the heart of any one is linked, that is his god. If the heart at all times desires GOD, he is the Lord of the heart.
But if any one that has outwardly renounced all, and is stript of his possessions, yet is wedded to himself, or to worldly desires; wheresoever his heart is chained, that is his god. And he is found to have come out of the world indeed through the broad gate, but through a wicket to have gone in again.
5. But if a man at all times cleave fast unto the Lord, and places his confidence and hope upon him; then none can hurt him: for though the devils are strong as the strong mountains, they are burnt by prayer, as wax by fire.. Yet in the mean time great is the struggle and fight that lies upon the soul against them. There are the rivers of dragons, and the mouths of lions. But the fire of love burneth up all.

 6. As a man that is a complete worker of evil, is insatiable after mischief; so Christians that have been baptized into the Holy Spirit, are insatiable after God. Yet while they have a mixture of sin, they are liable to fear, and travel through frightful places.
7. For as merchants, though they have now a fair wind, and a smooth sea, are in fear, lest on a sudden there should be a contrary wind, and the sea grow tempestuous: so Christians, though they have in themselves the favorable wind of the Spirit blowing, yet are in concern, lest the wind of the adverse power should rise upon them, and stir up a tempest in their souls.
There is need therefore of great industry, that we may come to the haven of rest, to the perfect world, to eternal life and pleasure, to the " city of the saints, to the heavenly Jerusalem, to the church of the first-born." 8. Nor ought we to be secure. For as a garden that is set with fruit-trees, and sweet-smelling plants, and all well laid out and contrived with beauty, and has withal a little wall for an hedge, to keep it; if -it should so fall out that a rapid river runs by it, and by little and little dissolves the foundation, having once gained entrance, it roots up all that was planted. Even thus is the heart of man; it has good thoughts and desires, but there are rivers of corruption ever approaching. And if the mind but a little give way to unclean thoughts; lo, the spirits of error have entered in, and overturned all the beauties that were there, and laid the soul waste.
9. As the eye is little beyond all the members, and yet contains the heaven, the stars, the sun, the moon, cities, and other creatures; for all these are seen under one, are formed and imagined in the pupil of the eye. Thus also the heart is a little vessel. And yet there are dragons, and there are lions, the poisonous beasts, and all the treasures of wickedness, and there are rugged ways, and precipices. In like manner there is GOD, there are the angels; there is the life and the kingdom; there is the light, there are the treasures of grace: there are all things.
1O. And yet many find them not. For as when the alarm of war is sounding, the wise-men, and the great ones were not there; but the poor, and the unlearned are sent forth; and they work a victory over their enemies, and receive from the king the rewards of their victory, and crowns, and dignities. Thus also is it in heavenly things. It is the poor and unlearned from the beginning, that love the truth, do what it requires, fight the good fight, and receive from GOD the grace of his Spirit. But the wise and great flee the war; neither do they make any progress, and consequently are left behind them who have fought and overcome. And the Lord has promised, a Where I am, there also shall these my servants be." And they shall reign together with the Father, and with the Son, and with the Holy Spirit, even to ages of ages? Amen.

From ,St Macarius the Great Spiritual Homilies

Source: elpenor.org

St Macarius the Great- The gifts of grace are preserved by a humble mind...

HOMILY 6: The gifts of grace are preserved by an humble mind, and a ready will; but destroyed by pride and sloth.

1. THE souls that are lovers of truth and of GOD, and desirous to put on CHRIST completely, though they may suffer in some measure a state of emptiness; yet being wholly nailed to the cross of CHRIST, they perceive, day after day, an experimental sense of their advances towards the spiritual Bridegroom. And being wounded with an heavenly desire, and hungering after righteousness, they have an insatiable longing for the Spirit to shine out upon them. And though they are thought worthy to receive, through faith, the knowledge of Divine mysteries, or are made partakers of the gladness of heavenly grace, yet they have no confidence in themselves: but the more of spiritual gifts they enjoy, the more insatiable is the heavenly desire they are filled with; the more they are sensible of the spiritual progress in themselves, the more hungry and thirsty are they after the increase of grace; and the richer they spiritually are, by so much the more do they seem to themselves to be in want, and are carried out with a spiritual desire after the heavenly Bridegroom, as says the wise man, a They that eat me shall yet be hungry, and they that drink me shall yet be thirsty." 2. Souls like these, that have a fervent and insatiable love for the Lord, are thought worthy of the redemption from vile affections, and receive the irradiation and presence of the Holy Spirit, which is unspeakable, and the mystical fellowship in the fullness of grace. But as many souls as are destitute of manly vigor and activity, are still but as in the flesh, having never entertained any hopes of receiving the sanctification of their heart through patience and long- suffering, nor of enjoying the fellowship of the Spirit, with the utmost sensation and assurance: these, after having been once thought worthy of Divine grace, have yet been insensibly circumvented by the evil one, and so have given themselves over to carelessness and remissness. And the reason is evident; after they have received the grace of the, Spirit, and actually enjoyed the comfort of grace in rest and spiritual sweetness, they trust in it; they are lifted up, and take no farther care, being neither of a contrite heart, nor humble mind; neither have they waited with all diligence and faith, to be perfectly filled with grace but instead of that, they were full, they were completely satisfied, and rested in the first consolation of grace. The progress such souls made tended more to elevation than humility; so that they were stripped again of that very gift, which before was vouchsafed to them, through their careless contempt of any thing farther, and the vain swelling of their own opinion.

3. The soul that is truly a lover of GOD, and a lover of CHRIST, though it does righteous works without number, demeans itself however, as if it had wrought just nothing at all, through the insatiable love it bears to the Lord. And though by fastings and by watchings it has even macerated the body, it applies itself to the pursuit of the virtues still, as if it never had begun before to take the least pains about them. Though it has been thought worthy of the several gifts of the Spirit, or favored with revelations and heavenly mysteries; yet, by reason of its immense love for the Lord, does it seem to itself as if it had just nothing in possession: but hungering and thirsting through faith and love, it is carried on insatiably in the persevering spirit of prayer-to the mysteries of grace, and to every degree of virtue. And being wounded by the heavenly Spirit, continually exciting an inflamed desire after the heavenly Bridegroom, and longing to be completely admitted to the mystical and inexpressible communion with him in the sanctification of the Spirit; having the face of the soul unveiled, and looking with a steady eye upon the heavenly Bridegroom, face to face, in the light which is spiritual, and not to be expressed; it mixes with him in all the fullness of assurance; becomes conformable to his death, ever waiting in the abundance of desire to die for the sake of CHRIST, and expecting to obtain, under the conduct of the Spirit, an entire redemption from sin, and the darkness of the affections that being purified by the Spirit, sanctified in soul and body, it may be made a vessel clean prepared for the susception of the heavenly ointment, and the residence of CHRIST, the true and heavenly King. And then is the soul filled with the heavenly life, and becomes the pure habitation of the Holy Spirit.

4. But these are heights which the soul does not reach all at once;, but through many labors and conflicts, with variety of trials and temptations, it receives spiritual growth and improvement, till at last it comes to an entire exemption from its old affections; holding out, with a cheerful and noble obstinacy against every succeeding temptation, it is then thought worthy of great honors and spiritual gifts, and becomes an inheritor of the heavenly kingdom in CHRIST JESUS our Lord to whom be glory for ever. Amen.

Source:http://www.elpenor.org/macarius/homilies.asp?pg=10

St Macarius the Great-There is a wide difference between Christians and the men of this world..

HOMILY 4:

 1. THE world of Christians, and their way of life, and their mind, and discourse, and practice, is one thing; and that of the men of this world, another. And the difference between them is very wide. For the children of this world are tossed to and fro by unsettled seasonings, by earthly desires, and a variety of gross imaginations, whereby SATAN is continually sifting the whole sinful race of men.
2. For the word that was spoken to Cain by his Maker, “You shall go mourning and trembling, and be tossed about upon' the earth," is a type and image of all sinners, as to their inward state. For thus is the race of Adam tossed about with the incessant suggestions of fear and dread, and every kind of disturbance, the prince of this world tossing to and fro the soul that is not born of God; and variously disturbing the thoughts of mankind, as corn that is continually shifted about in a sieve; and shaking and ensnaring them all in worldly deceits, and the lusts of the flesh, with fears and troubles.
3. As from one Adam the whole race of mankind was spread over the earth,-so one taint in the affections was derived down into the sinful stock of men; and the prince of malice is sufficiently able to shift them all in restless, and gross, and vain, and troublesome reflections. For as one and the same wind is enough to stir, and shake all plants and seeds whatever,-so the prince of wickedness, as an hidden and blustering wind, tosseth to and fro all the race of men upon earth, and, carries them about with unsettled thoughts, and enticing them with the lusts of the world, fills every soul with ignorance, blindness, and oblivion, if it is not born from above.
4. For in this do true Christians differ from the whole race of mankind besides. They have their heart and mind constantly taken up with the thoughts of heaven; and, through the presence and participation of the Holy Spirit, do behold, as in a glass, the good things which are eternal, being born of GOD from above, and thought worthy to become the children of GOD in truth and power; and being arrived, through many conflicts and labors, to a settled and fixed state, to an exemption from trouble, to perfect rest, are never sifted more by unsettled and vain thoughts. Herein are they greater and better than the world; their mind and the desire of their soul are in the peace of CHRIST, and the love of the Spirit; a they have passed from death to life." Wherefore the alteration peculiar to Christians does not consist in any outward fashions, but in the renovation of the mind, and the peace of the thoughts, and the love of the Lord, even the heavenly love. Herein Christians differ from all men besides. The Lord has given them truly to believe on him, and to be worthy of those spiritual good things. For the glory, and the beauty, and the heavenly riches of Christians are inexpressible, and purchased only with labor, and pains, and trials, and many conflicts. But the whole is owing to the grace of God.

 5. Now if the sight of. even an earthly king is desired by all men, (except those persons that are spiritual, who look upon all his glory as nothing, through their having experimentally known another heavenly glory;) if, I say, the men of this world are so desirous to behold an earthly king, with his splendor and glory-how much more are those upon whom that dew of the Spirit of life has dropped, and wounded their hearts with love for CHRIST; bound fast to that beauty, and the unspeakable glory, and the inconceivable riches of the true and eternal King; with desire and long- suffering after whom they are captivated, turning wholly to him, to obtain those unspeakable good things, which through the Spirit they actually behold already; and for whose sake they esteem all the glories, and honors, and riches of earthly kings as nothing? 

6. For they arc wounded with the Divine beauty; their desire is towards the heavenly King; and placing him only before their eyes in the abundance of their affection, they, for his sake, disengage themselves from all love of the world, and draw back from every earthly clog, that so they may be able ever to retain in their hearts that only desire. And they that are Christians in truth and power, rejoice at their departure out of the flesh, because they have " that house which is not made with hands." And therefore, if the house of the body be destroyed, they are in no fear; for they have the heavenly "house of the Spirit," and that "glory which is incorruptible." 

7. Let us therefore strive by faith to be possessed of that clothing, that when we resume the body, there be nothing wanting which may glorify our flesh in that day. For every one, so far as he has been thought worthy by faith to be made partaker of the Holy Spirit, in the same proportion shall his body also be glorified in that day. For that which the soul has treasured up within, in this present life, shall then be made manifest outwardly in the body.
8. For as the trees that have got over the winter do, by an invisible power, put forth from within, and shoot out leaves., and flowers, and fruits, as their clothing.and in like manner, as the flowers of the grass come out of the bosom of the earth, and the earth is covered and clothed-so, in the, day of the resurrection, and through the power of the a Sun of Righteousness," there shooteth out from within the glory of the Holy Spirit, covering the bodies of the saints, which glory they had before, within hidden in their souls. For whatever (the soul) has at present, the same comes forth at that time outwardly in the body.
9. Therefore ought every -one of us to strive, and be diligent in all virtue, and to believe and to seek it of the Lord; that the inward man may be made partaker of that glory in this present life, and have that holiness of the Spirit, that we may have at the resurrection wherewith to cover our naked bodies, and refresh us to all eternity in the kingdom of heaven. For CHRIST will come down from heaven, and raise to life all the kindred of Adam that have slept from the beginning of the world and he shall separate them all into two divisions; and them that have his own mark, that is, the seal of the Spirit, he shall place on his right hand. And then shall the bodies of these -be surrounded with a Divine glory from their good works, and themselves shall be full of the glory of the Spirit, which they had in their souls in this present life. So that, being thus glorified in the Divine light, and snatched away to " meet the Lord in the air, we," as it is- written, "shall ever be with the Lord," reigning with him world without end. Amen.

St Macarius the Great Spiritual Homilies