# Lifestyles & Discussion > Peace Through Religion >  Humility

## TER

There are certain kinds of trees which never bear any fruit as long as their branches stay up straight, but if stones are hung on the branches to bend them down they begin to bear fruit.  So it is with the soul.  When it is humbled it begins to bear fruit, and the more fruit it bears the lowlier it becomes.  So also the saints; the nearer they get to God, the more they see themselves as sinners….  Abraham, when he saw God, called himself “dust and ashes.”  And Isaiah said, “Woe is me, for I am a man of unclean lips.”  Similarly Daniel was in the lion’s den and Habakkuk came to him with a meal and said to him, “Accept the food, which the Lord has sent you.”  And Daniel replied, “For the Lord has remembered me!”  He had great humility in his heart when he was in the lion’s den because they did not devour him once and for all, not even afterwards, and so with astonishment he cried, “the Lord has remembered me”.

Do you see the humility of the saints and how their hearts were set on it?  Even when messengers straight from God were sent to them to help them they were not turned away from humility but fled from self-glorification.  As men all clad in silk flee if a filthy rag is thrown at them, so that their noble robes will not be stained, so the saints, clad in virtue, take flight from human glory lest they be stained by it.  Those who desire that sort of glory are like the naked man who always wishes to find a few rags, anything at all, to cover his shame.  So too one who is naked of virtue desires to be praised by men.  Therefore the holy men who are sent from God to help men, do not let go of humility.  Hence on one occasion Moses said, “I beseech thee, Lord, send another more eloquent than me for I am hard-voiced and a stammerer.”  Jeremiah said on another occasion, “I am a child!”  So every single one of the saints, as I have said, acquired this humility from the fulfillment of the Commandments.  No one can explain how this comes about, how humility is generated in the soul.  Unless a man learns this by experience, he cannot learn it by verbal teaching.

… It is more than clear that the humble man, the god-fearing man, knows perfectly well that nothing good, nothing straight and sure, happens in the soul without the help and the supervision of God, and therefore he does not stop praying unceasingly that God may act mercifully towards him.  A man standing in need of everything from God is ready to make progress; he knows how he will make progress, and cannot be puffed up.  He does not rely on his own abilities but attributes to God everything he does right and always give thanks to Him…..  the more humble he is, the more help he gets from God, and so he advances in the spiritual life through this virtue of humility.

_- St. Dorotheos of Gaza_

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## Maximus

I am currently reading "Called to be Holy" by Archbishop Dolan of New York, and he has an excellent chapter on humility.

http://www.amazon.com/Called-Be-Holy...1618274&sr=8-1

The opening quote of your post is a fantastic analogy.  St. Dorotheos of Gaza, _ora pro nobis_!

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## TER

There are two kinds of humility, as there are two kinds of pride. The first kind of pride is when a man reproaches his brother, condemns and reviles him as someone of no account, regarding himself as his superior. If such a man does not speedily come to his senses and try to mend his ways, he comes, little by little, to the second kind of pride, which puffs itself up in the face of God Himself and ascribes to itself its achievements and virtues, as though the man has done it all himself, with his own intelligence and knowledge, and not with the help of God. From this can be seen what constitutes the two kinds of humility. The first humility consists in considering that one’s brother has better judgment and is in all things superior to oneself — or in considering oneself below all men. The second humility consists in ascribing one’s achievements to God. This is the perfect humility of the saints.

_- St. Dorotheos of Gaza_

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## TER

> I am currently reading "Called to be Holy" by Archbishop Dolan of New York, and he has an excellent chapter on humility.


If you could, please post from this book!

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## TER

It is wrong to regard as a virtue the excessive grief which men feel after committing a sin, not realizing that it is caused by pride and a high opinion of themselves, based on the fact that they rely too much on themselves and their own powers. For by thinking that they are something important they undertake too much, hoping to deal with it by themselves. When the experience of their downfall shows them how weak they are, they are astounded, like people, who meet with something unexpected, and they are cast into turmoil and grow faint-hearted. For they see, fallen and prone on the ground, that graven image which is themselves, upon which they put all their hopes and expectations. This does not happen to a humble man who trusts in God alone, expecting nothing good from himself. Therefore, when he falls into some transgression, he also feels the weight of it and grieves, but is not cast into turmoil and is not perplexed, for he knows that it happened through his own impotence, to experience which in downfalls is nothing unexpected or new to him.

_- St. Theophanes the Recluse_

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## TER

This is the mark of Christianity–however much a man toils, and however many righteousness he performs, to feel that he has done nothing, and in fasting to say, “This is not fasting,” and in praying, “This is not prayer,” and in perseverance at prayer, “I have shown no perseverance; I am only just beginning to practice and to take pains”; and even if he is righteous before God, he should say, “I am not righteous, not I; I do not take pains, but only make a beginning every day.”

_- St. Macarius the Great_

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## TER

No man has understanding if he is not humble, and whoever lacks humility is devoid of understanding. No man is humble if he is not peaceful, and he who is not peaceful is not humble. And no man is peaceful without rejoicing. 

_- St. Isaac the Syrian_

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## TER

"The spirits under heaven are always setting traps in our thoughts. When St. Anthony saw the different kinds of nets that the spirits of evil set, in order to ensnare us, he sighed and said, 'O my God, who then can be saved?' And he heard a voice, 'Only the meek and the humble. What is more, these snares cannot even touch them.' You see, when a soul is humbled, when it submits to the will of God, the spirits of evil no longer have power over it; for it is protected by the Grace of the Holy Spirit and hidden by the Divine Flame." 

_ - Elder Thaddeus of Serbia_

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## TER

All saints through humility were elevated, honored, glorified, made wondrous and sanctified by God. If you take away humility no one would be a saint… 

_- Elder Joseph the Hesychast_

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## TER

Inner and real humility is for one to feel, that whatever he has, life, health, wealth, wisdom all are foreign, are gifts of God. 

_- Elder Joseph the Hesychast_

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## TER

The only hope of salvation from the delusions and the heresies, the innovations and the traps of wicked people and of the devil is prayer, repentance and humility.

_-Elder Joseph the Hesychast_

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## TER

"The Lord does not forbid us to desire to become His favorites, for He wants us to desire advancement in the spiritual life. But He does not want us to grasp for honors and privileges, but rather to acquire the heights by humility." 

_- Blessed Theophylact_

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## TER

God gives us His Grace, when we are humble.

_- Elder Porphyrios_

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## TER

'Know thyself': this is true humility, the humility that teaches us to be inwardly humble and makes our heart contrite. Such humility you must cultivate and guard. For if you do not yet know yourself you cannot know what humility is, and have not yet embarked truly on the task of cultivating and guarding. To know oneself is the goal of the practice of the virtues. 

_- Nikitas Stithatos_

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## TER

... reading and spiritual knowledge are good, but only when they lead to greater humility.

_- St. Peter of Damaskos_

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## TER

...a single raising of your mind to God, and a single humble genuflexion to His glory and in His honor has infinitely more value than all the treasures of the world.

_- Lorenzo Scupoli_

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## TER

...true humility does not say humble words, nor does it assume humble looks, it does not force oneself either to think humbly of oneself, or to abuse oneself in self-belittlement. Although all such things are the beginning, the manifestations and the various aspects of humility, humility itself is grace, given from above. There are two kinds of humility, as the holy fathers teach: to deem oneself the lowest of all beings and to ascribe to God all one's good actions. The first is the beginning, the second the end. 

_- St. Gregory of Sinai_

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## TER

...we have never achieved anything good on our own, but all good things are ours from God by grace, and come as it were from nothingness into being. For 'what do you have which you did not receive?' asks St. Paul - receive, that is, freely from God; 'and if you received it, why do you boast as if you had not received it' (I Cor. 4:7), but had achieved it by yourself? Yet by yourself you cannot achieve anything, for the Lord has said: 'Without Me, you can do nothing' (John 15:5).

_- St. Peter of Damascus_

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## TER

A person who suffers bitterly when slighted or insulted should recognize from this that he still harbors the ancient serpent in his breast. If he quietly endures the insult or responds with great humility, he weakens the serpent and lessens its hold. But if he replies acrimoniously or brazenly, he gives it strength to pour its venom into his heart and to feed mercilessly on his guts. In this way the serpent becomes increasingly powerful; it destroys his soul's strength and his attempts to set himself right, compelling him to live for sin and to be completely dead to righteousness. 

_- St. Symeon the New Theologian_

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## TER

An old man was asked, "What is humility?" and he said in reply, "Humility is a great work, and a work of God. The way of humility is to undertake bodily labor and believe yourself a sinner and make yourself subject to all." Then a brother said, "What does it mean, to be subject to all?" The old man answered, "To be subject to all is not to give your attention to the sins of others but always to give your attention to your own sins and to pray without ceasing to God." 

_-The Desert Fathers_

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## TER

As with the appearance of light, darkness retreats; so, at the fragrance of humility, all anger and bitterness vanishes. 

_- St. John Climacus_

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## TER

But when the Holy Spirit dwells in the heart of a person, He shows him all his inner poverty and weakness, and the corruption of his heart and soul, and his separation from God; and with all his virtues and righteousness. He shows him his sins, his sloth and indifference regarding the salvation and good of people his self-seeking in his apparently most disinterested virtues, his coarse selfishness even where he does not suspect it. To be brief, the Holy Spirit shows him everything as it really is. Then a person begins to have true humility, begins to lose hope in his own powers and virtues, regards himself as the worst of men. And when a person humbles himself before Jesus Christ Who alone is Holy in the glory of God the Father, he begins to repent truly, and resolves never again to sin but to live more carefully. And if he really has some virtues, then he sees clearly that he practiced and practices them only with the help of God, and therefore he begins to put his trust only in God.

_- St. Innocent of Irkutsk_

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## TER

Consider well, brethren, how great is the power of humility. Consider how great is the spiritual energy behind saying, `Pardon me.' Why is the devil called not only `enemy,' but also `adversary'? He is called `enemy' because he is a hater of man, one who hates what is good, a traitor; and `adversary,' because he always puts obstacles in the way of good. If someone wants to pray he puts obstacles in the way through evil suspicions, shameful thoughts, and spiritual torpor. If a man wants to give alms he obstructs it through avarice or procrastination. If a man wants to keep vigil he obstructs it with hesitations or laziness. In every single thing he is against us when we desire to do good. This is why he is called the enemy and the adversary and why, by lowliness, all his attacks and devices are brought to nothing.

_- St. Dorotheos of Gaza_

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## TER

God descends to the humble as waters flow down from the hills into the valleys.

_- St. John of Kronstadt_

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## TER

Having fallen from his heavenly rank through pride, the devil constantly strives to bring down also all those who wholeheartedly wish to approach the Lord; and he uses the same means which caused his own downfall, that is pride and love of vainglory. These and similar things are the means by which the demons fight us and hope to separate us from God.

Moreover, knowing that he who loves his brother loves also God, they put into our hearts hatred of one another - and this to such degree that at times a man cannot bear to see his brother or say a word to him. Many have performed truly great labors of virtue, but have ruined themselves through folly. It would not be surprising if the same thing were to happen to you too; if, for example, having cooled towards active work, you begin to imagine that you already possess virtues. For there you have already fallen into that devilish disease (high opinion of yourself), thinking that you are close to God and are in the light, whereas in actual fact you are in darkness.

What made our Lord Jesus Christ lay aside his garments, gird himself with a towel, and, pouring water into a basin, begin to wash the feet of those who were below Him (John 13:4, etc.), if not to teach us humility? For it was humility He showed us by example of what He then did. And indeed those who want to be accepted into the foremost rank cannot achieve this otherwise than through humility; for in the beginning the thing that caused downfall from heaven was a movement of pride. So, if a man lacks extreme humility, if he is not humble with all his heart, all his mind, all his spirit, all his soul and body - he will not inherit the kingdom of God. 

_- St Anthony the Great_

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## TER

The sufficiency of my merit is to know that my merit is not sufficient.

_- St. Augustine_

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## TER

Should you ask me what is the first thing in religion, I should reply that the first, second, and third thing therein is humility.

_- St. Augustine_

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## TER

The man who endures accusations against himself with humility has arrived at perfection. He is marveled at by the holy angels, for there is no other virtue so great and so hard to achieve. 

_- St Isaac of Syria_

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## TER

There is a humility that comes from the fear of God, and there is a humility that comes from the fervent love of God. One man is humbled because of his fear of God, another is humbled because of his joy. The man humbled from fear of God is possessed of modesty in his members, a right ordering of his senses, and a heart contrite at all times. But the man humbled because of joy is possessed of great exuberance and an open and insuppressible heart. 

_- St. Isaac of Syria_

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## TER

… why should we wonder that He rose from supper, and laid aside His garments, who, being in the form of God, made Himself of no reputation? Literally, “emptied Himself,” as in the Greek. And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man? Why wonder, if He poured water into a basin wherewith to wash His disciples’ feet, who poured His blood upon the earth to wash away the filth of their sins? Why wonder, if with the towel wherewith He was girded He wiped the feet He had washed, who with the very flesh that clothed Him laid a firm pathway for the footsteps of His evangelists? In order, indeed, to gird Himself with the towel, He laid aside the garments He wore; but when He emptied Himself [of His divine glory] in order to assume the form of a servant, He laid not down what He had, but assumed that which He had not before. When about to be crucified, He was indeed stripped of His garments, and when dead was wrapped in linen clothes: and all that suffering of His is our purification. When, therefore, about to suffer the last extremities [of humiliation,] He here illustrated beforehand its friendly compliances; not only to those for whom He was about to endure death, but to him also who had resolved on betraying Him to death. Because so great is the beneficence of human humility, that even the Divine Majesty was pleased to commend it by His own example; for proud man would have perished eternally, had he not been found by the lowly God. For the Son of man came to seek and to save that which was lost. And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer’s humility.

_- Saint Augustine_

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## TER

The true teacher of humility is Christ, who humbled Himself, and became obedient unto death, even the death of the cross. But He does not lose His divinity in teaching us humility; in the one He is the Father’s equal, in the other He is assimilated to us. By that which made Him the equal of the Father, He called us into existence; and by that in which He is like unto us, He redeemed us from ruin.

These, then, were the words of praise addressed to Jesus by the multitude, “Hosanna: blessed is He that cometh in the name of the Lord, the King of Israel.” What a cross of mental suffering must the Jewish rulers have endured when they heard so great a multitude proclaiming Christ as their King! But what honor was it to the Lord to be King of Israel? What great thing was it to the King of eternity to become the King of men? For Christ’s kingship over Israel was not for the purpose of exacting tribute, of putting swords into His soldiers’ hands, of subduing His enemies by open warfare; but He was King of Israel in exercising kingly authority over their inward natures, in consulting for their eternal interests, in bringing into His heavenly kingdom those whose faith, and hope, and love were centred in Himself. Accordingly, for the Son of God, the Father’s equal, the Word by whom all things were made, in His good pleasure to be King of Israel, was an act of condescension and not of promotion; a token of compassion, and not any increase of power. For He who was called on earth the King of the Jews, is in the heavens the Lord of angels.

_- Saint Augustine_

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## TER

Do not be angry with me that I tell you the truth. You have never sought out humility with your whole soul. But if you wish, enter into its realm, and you will see how it disperses your wickedness. For in proportion to your humility you are given patience in your woes; and in proportion to your patience the burden of your afflictions is made lighter and you will find consolation; in proportion to your consolation, your love of God increases; and in proportion to your love, your joy in the Holy Spirit is magnified. Once men have truly become His sons, our tenderly compassionate Father does not take away their temptations from them when it is His pleasure to ‘make for them a way to escape’, but instead He gives His sons patience in their trials. All these good things are given into the hand of their patience for the perfecting of their souls. May Christ God deem us worthy by His grace with a thankful heart to be patient in evils for His love’s sake. Amen.

_- Saint Isaac the Syrian_

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## TER

If you would be simple hearted like the Apostles, would not conceal your human shortcomings, would not pretend to be especially pious, if you would walk free from hypocrisy, then that is the path.  While it is easy, not everyone can find it or understand it.  This path is the shortest way to salvation and attracts the grace of God. Unpretentiousness, guilelessness, frankness of soulthis is what is pleasing to the Lord, who is lowly of heart. Except ye become like children, ye shall not enter the Kingdom of God (Matthew 18:13).
_
 Elder Leonid of Optina_

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## TER

*1 Peter 5:6*

_Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you_,


*Philippians 2:3-11*

Do nothing from rivalry or conceit, but_ in humility count others more significant than yourselves_. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. ...


*2 Chronicles 7:14*

_"If my people who are called by my name humble themselves_, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land."


*James 4:6* 

But he gives more grace. Therefore it says, God opposes the proud, but _gives grace to the humble._


*Luke 18:9-14* 

He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, God, be merciful to me, a sinner! I tell you, this man went down to his house justified rather than the other;_ for everyone who exalts himself will be humbled, and he who humbles himself will be exalted_.


*2 Corinthians 11:30* 

If I must boast, _I will boast of the things that show my weakness_.


*1 Peter 5:5*

Likewise, you who are younger, be subject to the elders. _Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble._


*Ephesians 4:2* 

_With all humility_ and gentleness, with patience, bearing with one another in love,


*Micah 6:8* 

He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and _to walk humbly with your God?
_


*2 Chronicles 34:27*

...because your heart was tender, _and you humbled yourself before God_, when you heard his words against this place, and against its inhabitants, _and have humbled yourself before me, and have torn your clothes, and wept before me; I also have heard you_, says Yahweh.


*Exodus 10:3*

This is what Yahweh, the God of the Hebrews, says: _How long will you refuse to humble yourself before me?_ Let my people go, that they may serve me.'" 


*Psalm 147:6*

_The LORD lifts up the humble_;
         He casts the wicked down to the ground.


*Isaiah 57:15*

For thus says the High and Lofty One
      Who inhabits eternity, whose name is Holy:

 _ I dwell in the high and holy place,
      With him who has a contrite and humble spirit,
      To revive the spirit of the humble,
      And to revive the heart of the contrite ones._


*Psalm 69:32*

_The humble shall see this and be glad_;
         And you who seek God, your hearts shall live.
For the LORD hears the poor,
         And does not despise His prisoners. 


*Matthew 23:12* 

"Whoever exalts himself will be humbled, and _whoever humbles himself will be exalted."_

*Matthew 18:4*

_"Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven."_

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## TER

But to be saved, we must humble ourselves, for the proud man, even were he to be set down in Paradise would not find peace there but would be discontent, and say, "Why am I not up in the front rank?"  But the humble soul is filled with love and does not seek to be in the foreground.  The humble soul wishes good things to all men, and in all things is content.

_- Saint Silouan_

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## TER

Understand me. It is so simple. People who do not know God, or who go against Him, are to be pitied: the heart sorrows for them and the eye weeps.where there is pride there cannot be grace, and if we lose grace we also lose both love of God and assurance in prayer. The soul is then tormented by evil thoughts and does not understand that he must humble himself and love his enemies, for there is no other way to please God.

_- St. Silouan_

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## TER

Why does humility lead up to the heights of righteousness, whereas self-conceit leads down to the depths of sin? Because anyone who thinks he is something great, even before God, is rightly abandoned by God, as one who does not need His help. On the other hand, anyone who despises himself, and relies on mercy from above, wins God’s sympathy, help and grace. As it says, ‘The Lord resisteth the proud, but giveth grace unto the lowly’(Proverbs 3:34, LXX).

_- St. Gregory Palamas_

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## TER

"You should continually keep in mind the great humiliation which the Lord took upon Himself in His ineffable love for us: how the divine Logos dwelt in a womb; how He took human nature upon Himself; His birth from a woman; His gradual bodily growth; the shame He suffered, the insults the vilification, ridicule and abuse; how He was scourged and spat upon, derided and mocked; the scarlet robe, the crown of thorns; His condemnation by those in power; the outcry of the unruly Jews, men of His own race, against Him: 'Away with him, away with him, crucify him' (Jn. 19:15); the cross, the nails, the lance, the drink of vinegar and gall; the scorn of the Gentiles; the derision of the passers-by who said: 'If you are the Son of God, come down from the cross and we will believe you' (cf. Mt. 27:39-42); and the rest of the sufferings which He patiently accepted for us: crucifixion; death; the three-day burial; the descent into hell. Then keep in mind all that has come from these sufferings. See to what a height of glory the Lord's human nature was raised up by God's justice through these sufferings and humiliations."

_- St. Mark the Ascetic_

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## TER

One should always endure any trial for the sake of God with gratitude. Our life is a single minute in comparison with eternity; and therefore, according to the Apostle, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. 8:18).

Bear it in silence when any enemy offends you, and open your heart to the Lord. When anyone demeans or takes away your honour try by every means to forgive him, in accordance with the word of the Evangelist: Of him that taketh away thy goods ask them not again (Lk. 6:30).

When men revile us, we should consider ourselves unworthy of praise. If we were worthy, everyone would bow down to us.

We should always and before everyone humble ourselves, following the teachings of St. Isaac the Syrian: Humble yourself and you will see the glory of God in yourself (Homily 57).

For this reason let us love humility and we shall see the glory of God; for where humility issues forth, there the glory of God abounds.

What is not in the light is all dark; likewise without humility there is nothing in a man but darkness alone.

_- St. Seraphim_

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## TER

Enlightened by baptism, people believe in God. But there are some who even know Him. To believe in God is good but it is more blessed to know God. Nevertheless, those who believe are bless, too, as the Lord said to Thomas, one of the twelve: ‘Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.’

If we were humble the Lord in His love would show us all things, would reveal to us all mysteries, but our trouble is that we are not humble. We puff ourselves up and boast over trifles, and so make both ourselves and others unhappy.

The Lord, though He is merciful, oppresses the soul with hunger on account of her pride, and withholds grace from her until she has learned humility. I was perishing from my sins, and would long ago have been in hell, had not the Lord and His most holy and blessed Mother taken pity on me. O, her quiet, gentle voice! A voice from heaven the like of which we shall never hear on earth! And so now in tears I write of the Lord of Mercy, as He were my own Father. It is sweet for the soul to be with the Lord: Adam tasted the sweetness of this bliss in paradise when he saw the Lord with open eyes, and we feel in our souls that He is with us according to His promise: ‘Lo, I am with you always, even unto the end of the world.’

The Lord is with us. What more could we desire? The Lord created man that we might live and bask in Him for ever – that we might be with Him and in Him. And the Lord desires to be with us Himself, and in us. The Lord is our joy and gladness, and when pride causes us to withdraw from Him, it means that of our own accord we deliver ourselves up to suffering. Anguish of heart, dejection and evil thoughts lacerate us….

The proud man fears obloquy, while the humble man cares nothing. He who has acquired Christ-like humility will ever upbraid himself, and it rejoices him to be abused, and grieves him to be acclaimed. but this humility is still only elementary – when the soul comes to know the Lord in the Holy Spirit, how humble and meek He is, she sees herself as the worst of all sinners, and is happy to sit in shabby raiment in the ashes like Job, while she beholds other men in the Holy Spirit shining in the likeness of Christ.

May the Merciful Lord give all men to savor Christ’s humility which passes description. The soul will then know no further desire but will live for ever in humility, love and lowliness.

_- St. Silvanus the Athonite_

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## TER

Faith has its own thought-forms, having as it does its own way of life.  A Christian not only lives by faith.  Faith presents a new way of thinking, through which is effected all the work of knowing in the believing man.  This new way of thinking is humility.  Within the infinite reality of faith, the intellect abases itself before the ineffable mysteries of new life in the Holy spirit.  The pride of the intellect gives way to humility and modesty replaces presumption.  The ascetic of faith protects all his thoughts through humility, and thereby also ensures for himself the knowledge of eternal truth.

Drawing its strength from prayer, humility goes on growing and growing without end.  St. Isaac teaches that prayer and humility are always equally balanced, and that progress in prayer means progress also in humility, and vice versa.  Humility is a power that collects the heart within itself and prevents its dissipating itself in proud thoughts and lustful desires.  Humility is upheld and protected by the Holy Spirit, and not only draws man to God but also God to man.

Furthermore, humility was the cause of the Son of God taking flesh, that closest union of God with man:  Humility made God a man on earth (St. Isaac).  Humility is the adornment of divinity, for the Word made flesh spoke with us through the human body with which he has clothed himself.

Humility is a mysterious, divine power which is given only to the saints, to those who are perfected in the virtues, and it is given by grace.  It contains all things within itself.  By the grace of the Holy Spirit the mysteries are revealed to the humble, and it is these humble ones who are thereby perfect in wisdom.  The humble man is the fount of the mysteries of the new age.

Humility is temperance, and the two of them prepare in the soul a pledge for the Holy Trinity.  Temperance drives from humility, and it is by humility that the intellect is healed and made whole.  From humility flow a meekness and recollection that is the temperance of the senses.  Humility adorns the soul with temperance.

When turned towards the world, a humble man reveals the whole of his personality through humility, imitating in this God incarnate.  Just as the soul is unknown and invisible to bodily sight, so a humble man is unknown among men.  He not only seeks to be unnoticed by men but to be as utterly recollected within himself as is possible, becoming as one who does not exist on earth, who has not yet come into being, and who is utterly unknown even to his own soul.  A humble man belittles himself before all men, but God therefore glorifies him, for where humility blossoms, there Gods glory sprouts abundantly, and the plant of the soul produces an imperishable flower.

_ - St. Justin Popovich_

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## TER

Be attentive to your thoughts. Your attention should mainly be turned to gathering humble thoughts. For humility saves man, and it is the chief aim of all spiritual pursuits. To see whether you have made spiritual progress, search yourself, and if you discover humility within you, then you have made spiritual progress in proportion to the amount of humility you have. If instead of humility we see pride and egotism and their consequences, then we need to grieve and weep and mourn for your miserable condition, that the Lord may have compassion on us.

Let us flee far away from egotism; it emits an unbearable stench, and miserable is the person who possesses this as his wealth. Such a person will never find peace, not only because of the annoyance of the passions lurking in him, but also because he is far away from true humility. Rest for the soul is only granted to man through humility. This is what the Lord says to us: “Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls.” For this reason, my dearly beloved children, let us love with all our soul the humility of our Christ together with His meekness, and then indeed we shall find, just as He said, manifold repose for our souls.

It is not easy to acquire humility; much labor and time are needed. To put egotism to death requires that we sacrifice ourselves. Let us trample our ego underfoot and embrace perfect self-denial. Let us fall in love with obedience, and then with bloody struggles, by the help of God, the death of the ego will be achieved.

Onward therefore, my children, let us run like athletes in the stadium of the glorious race, where the victor will be crowned with the unfading crown of eternal glory before the lofty throne of our most sweet God. I beg you, do not lose courage in the battle, for the Lord with a hidden hand will strengthen us so that we will vanquish the demon of egotism, and He will cloth us in the divinely woven robe of holy humility.

…You, my child, should look only at yourself. You lack humility; your pride and obstinacy are causing those thoughts which you wrote about. If you humble yourself, if you blame yourself in all temptations and believe that you suffer them because of your passions and that no one else is at fault, then immediately you will sense relief from those thoughts, and your wounds will heal. If you expect to be healed by any other means – namely, that other people change – you labor in vain. Evil requires eradication from the root, and its root is pride, egotism, obstinacy, the will, anger, etc. All these are healed with one medicine: by casting the burden of the error and temptation on yourself… Yes, my child, this is the highest truth, the true reality. Walk in accordance with what I advise; walk along these guidelines, and you will truly find the health and cure of your soul.

“I entreat you, let us climb with zeal and faith up this spiritual and Heaven-scaling ladder, the beginning of which is the renunciation of all earthly things, and the end, the God of love.”

_ - St. John of the Ladder_

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## TER

Meekness is an unchangeable state of mind, which remains the same in honor and dishonor.

Meekness consists in praying calmly and sincerely for a neighbor when he causes many turmoils.

Meekness is a rock overlooking the sea of anger, which breaks all the waves that dash against it, yet remains completely unmoved.

Meekness is the buttress of patience, the door, or rather, the mother of love, and the foundation of discernment, for it is said: The Lord will teach the meek His ways. It prepares us for the forgiveness of sins; it is boldness in prayer; an abode of the Holy Spirit, a fellow-worker of obedience, the guide of the brotherhood, a bridle for the enraged, a check to the irritable, a minister of joy, the imitation of Christ, something proper to angels, shackles for demons, a shield against bitterness.

_- St John of the Ladder_

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## TER

The Lord loves mankind but He sends affliction that we may perceive our weakness and humble ourselves, and for this humility receive the Holy Spirit. With the Holy Spirit all things are good, all things are joyful, all things are well. One man may suffer much from poverty and sickness but does not humble himself and so his suffering profits him nothing. Whereas another who humbles himself will be content with every kind of fate, since the Lord is his riches and his joy, and all men will wonder at the beauty of his soul.

You may say, My troubles are manifold. But I tell you, or, better, the Lord Himself says, ‘Humble yourself, and you will see, even to your own astonishment, that your adversities will be transformed into peace, and you will exclaim: “Wherefore did I so torment and fret myself !”'  But now you rejoice, for you have humbled yourself, and the grace of God has come to you. Now were you to sit alone in poverty, your joy will not forsake you, inasmuch as in your soul is that piece of which the Lord said, ‘My peace I give unto you.’ Thus to every humble soul the Lord gives peace.

_- St Silouan the Athonite_

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## TER

"He who busies himself with the sins of others, or judges his brother on suspicion, has not yet even begun to repent or to examine himself so as to discover his own sins..."

_St. Maximos the Confessor_

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## TER

"The way of humility is this: self-control, prayer, and thinking yourself inferior to all creatures."

_—Abba Tithoes_

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## moostraks

Thanks TER for your postings on these matters of the heart and soul. I really need the enlightment these provide!

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## Mr. Perfidy

Isn't this whole Humility idea just the priests instead of Obama saying,

"You didn't build that."

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## Sola_Fide

These little moralistic statements are fine I guess, but what do they have to do with the gospel?  Why are they edifying? These statements could have just as easily come from Buddhists or atheists.  Atheists value the virtue of humility too.

My point is:  why is this "uplifting"?  What uplifts and edifies me is the gospel of Jesus.  Christ being the propitiation for my sin so that I can stand before the Father without blame, God loving me from the foundation of the world and having mercy on me, God imputing the righteousness of Christ to me and God imputing my sin to Christ on the cross remembering it no more...THAT is uplifting and edifying.  That is what comforts me and drives, not some moralistic statements about virtues. 

Give me the gospel of grace, not the traditions of men.

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## Mr. Perfidy

that's a tradition of man though- men published the book and stamped it on your ancestors' ashes with fire and iron.  

for the record, I think that jesus was probably awesome, but christian teachings are very much "the traditions of men."

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## Mundane

> I think that jesus was probably awesome


Is there any hard evidence that he even existed?

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## Mr. Perfidy

no I don't really care.  I think that Conan was awesome too, and he influences my behavior as jesus does, as a character-personification of different ideas.  

as a character though, jesus was the $#@!.  He whipped the bankers in the street and called them out in front of the rabble.  He said that the rich can't go to heaven.  Jesus ruled.

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## matt0611

> Is there any hard evidence that he even existed?


Historians of the first century wrote about him and his crucifiction such as the Roman historian Tacitus and the Jewish-Roman historian Josephus, plus a few other minor historians around the time. Then you have the Christian sources.

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## moostraks

> These little moralistic statements are fine I guess, but what do they have to do with the gospel?  Why are they edifying? These statements could have just as easily come from Buddhists or atheists.  Atheists value the virtue of humility too.
> 
> My point is:  why is this "uplifting"?  What uplifts and edifies me is the gospel of Jesus.  Christ being the propitiation for my sin so that I can stand before the Father without blame, God loving me from the foundation of the world and having mercy on me, God imputing the righteousness of Christ to me and God imputing my sin to Christ on the cross remembering it no more...THAT is uplifting and edifying.  That is what comforts me and drives, not some moralistic statements about virtues. 
> 
> Give me the gospel of grace, not the traditions of men.


Why must everything be about you and your elect status?  These aren't moralistic statements but extensions of Biblical verses (and include Biblical verses) for furthering ones knowledge. You use Alpha Omega videos all the time for justification for your beliefs. Why must we be belittled for sharing the wisdom of our elders?

Your belief in imputed righteousness is leading you astray.

1 Peter 5:5

Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble.


2 Corinthians 5:9-10 Wherefore we labor that, whether present or absent, we may be accepted by Him. For we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.

Romans 2: But [d]because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6 who will render to each person according to his deeds: 7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.9 There will be tribulation and distress [e]for every soul of man who does evil, of the Jew first and also of the Greek, 10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. 11 For there is no partiality with God.

John 8:30-32 As He spoke these words, many believed on Him. Then Jesus said to those Jews which believed on Him, "If you continue in my word, then are you my disciples indeed; and you shall know the truth, and the truth shall make you free".

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## Mr. Perfidy

my problem since childhood with people quoting scripture as some kind of evidence is lacking any kind of quote that convinces me that I am supposed to care what it says in scripture.

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## jmdrake

> These little moralistic statements are fine I guess, but what do they have to do with the gospel?  Why are they edifying? These statements could have just as easily come from Buddhists or atheists.  Atheists value the virtue of humility too.
> 
> My point is:  why is this "uplifting"?  What uplifts and edifies me is the gospel of Jesus.  Christ being the propitiation for my sin so that I can stand before the Father without blame, God loving me from the foundation of the world and having mercy on me, God imputing the righteousness of Christ to me and God imputing my sin to Christ on the cross remembering it no more...THAT is uplifting and edifying.  That is what comforts me and drives, not some moralistic statements about virtues. 
> 
> Give me the gospel of grace, not the traditions of men.


Yet you stray from the Gospel of grace, which is granted to all who chose to believe, and uplift the traditions of men named Calvin and Spurgeon.

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## jmdrake

> Why must everything be about you and your elect status?  These aren't moralistic statements but extensions of Biblical verses (and include Biblical verses) for furthering ones knowledge. You use Alpha Omega videos all the time for justification for your beliefs. Why must we be belittled for sharing the wisdom of our elders?
> 
> Your belief in imputed righteousness is leading you astray.


It's hard to be humble when you believe God loves you and hates most of the rest of the world.  Jewish Pharisees and Calvinists Pharisees share the same problem.  (God loves me because I'm the seed of Abraham.  God loves me because I'm part of the elect.)

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## Sola_Fide

> It's hard to be humble when you believe God loves you and hates most of the rest of the world.  Jewish Pharisees and Calvinists Pharisees share the same problem.  (God loves me because I'm the seed of Abraham.  God loves me because I'm part of the elect.)



I've seen you type this a few times, and (I know I shouldn't be surprised) but it's as if you've never even read the book or Romans (or understood it).

Here is what Paul says about the difference between the Pharisees and the elect chosen people of God:




> Romans 11:1-11
> 
> I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew. 
> 
> Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel: “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? 
> 
> And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” *So too, at the present time there is a remnant chosen by grace. And if by grace, then it cannot be based on works; if it were, grace would no longer be grace.*
> 
> *What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened, as it is written:*
> ...





Again in Romans 10 Paul explains the difference between the Pharisees (who sought to establish their own righteousness) and the elect (who are justified by an imputed righteousness apart from the law):




> Romans 10
> 
> Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. 
> 
> Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes.




The Pharisees sought to establish their own righteousness before God.  The elect of God know that they have nothing in them that is righteous...they know their righteousness comes from Christ alone.

Your comparison is absolutely 180 wrong.  It is YOU who is the Pharisee since you claim that there is something in man that can count as righteous in God's sight.  You are not a Christian if you believe this.

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## moostraks

> I've seen you type this a few times, and (I know I shouldn't be surprised) but it's as if you've never even read the book or Romans (or understood it).
> 
> Here is what Paul says about the difference between the Pharisees and the elect chosen people of God:
> 
> 
> 
> 
> 
> 
> ...


Since you brought up Romans 11:

11 Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. 12 But if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!

17 If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18 do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. 19 You will say then, “Branches were broken off so that I could be grafted in.” 20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either.

22 Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off. 23 And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again. 24 After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!


So they stumbled but did not fall beyond recovery, and the grafted branches are not superior, and unless they  perform the action of continuing His kindness they will be cut off, and the cut off branches may be grafted in again if they cut off ones do not persist in unbelief. Explain this to me in Calvin speak.

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## jmdrake

> I've seen you type this a few times, and (I know I shouldn't be surprised) but it's as if you've never even read the book or Romans (or understood it).


LOL.  The story of the publican and the Pharisee isn't in Romans.  It's in Luke.  And all you've shown is your ignorance of how to study scripture.  You can't point to Romans to explain what Jesus was teaching in Luke.  The Publican repented.  He recognized he was a sinner and prayed to God to be merciful.  The Pharisee did not repent because he didn't think he needed to.  John the Baptist recognized this. 

Matthew 3:7-9
_7 But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers! Who warned you to flee from the coming wrath? 8 Produce fruit in keeping with repentance. 9 And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham._

Repentance is an integral part of faith.  Anyone who doesn't understand that, anyone who believes in "status salvation" is a Pharisee.

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## TER

You do not just suddenly leap into heaven, but you enter it with humility. The worst of all sins is when we are overwhelmed by our pride and our own opinion about everything.
_
- St. Macarius of Optina_

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## Nirvikalpa

“A great man is always willing to be little.” 
― Ralph Waldo Emerson

sorry if posted already

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## TER

If the soul is vigilant and withdraws from all distraction and abandons its own will, then the spirit of God invades it and it can conceive because it is free to do so.

_-St. Theophan the Recluse_

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## TER

Never allow yourself boldly to judge your neighbor; judge and condemn no one…rather have compassion and pity for him, but let his example be a lesson in humility to you; realizing that you too are extremely weak and as easily moved to sin as dust on the road, say to yourself: ‘He fell today, but tomorrow I shall fall.’

_- St. Efraim the Syrian_

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## TER

Whatever you may be seeking, seek it with all your strength, but do not expect your own search and efforts to bear fruit of themselves. Put your trust in the Lord, ascribing nothing to yourself, and He will give you your heart’s desire.

_- St. Theophan the Recluse_

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## TER

The soul that really loves God and Christ, though it may do ten thousand righteousnesses, esteems itself as having wrought nothing, by reason of its insatiable aspiration after God. Though it should exhaust the body with fastings and with watchings, its attitude towards the virtues is as if it had not yet even begun to labour for them.

_- Saint Macarius the Great_

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## TER

All Saints through humility were elevated, honored, glorified, made wondrous and sanctified by God. If you take away humility no one would be a Saint.

_- Elder Joseph of Mount Athos_

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## TER

Inner and real humility is for one to feel, that whatever he has, life, health, wealth, wisdom all are foreign, are gifts of God. 

_- Elder Joseph of Mount Athos_

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## TER

The only hope of salvation from the delusions and the heresies, the innovations and the traps of wicked people and of the devil is prayer, repentance and humility.

_- Elder Joseph of Mount Athos_

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## TER

Paul writes, 'I know of nothing against myself, yet I am not justified by this' (1 Cor. 4:4). You see he does not exalt himself, but humbles and abases himself in every way, and that just when he had reached the summit. And the Three Children were in the fire, in the midst of the furnace, and what did they say? 'For we have sinned and transgressed by departing from You; and we have done evil in every way' (Dan. 3:29). This is what it is to have a contrite heart. 
_
- St. John Chrysostom_

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## TER

If the grace of God comes, everyone and everything changes; however, in order for it to come, we must humble ourselves first. 

_- Elder Porphyrios_

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## TER

'Know thyself': this is true humility, the humility that teaches us to be inwardly humble and makes our heart contrite. Such humility you must cultivate and guard. For if you do not yet know yourself you cannot know what humility is, and have not yet embarked truly on the task of cultivating and guarding. To know oneself is the goal of the practice of the virtues. 

_- Nikitas Stithatos_

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## TER

...the more a man is found worthy to receive God's gifts, the more he ought to consider himself a debtor to God, who has raised him from the earth and bestowed on dust the privilege of imitating to some degree its Creator and God. For to endure injustice with joy, patiently to do good to one's enemies, to lay down one's own life for one's neighbor, and so on, are gifts from God, bestowed on those who are resolved to receive them from Him through their solicitude in cultivating and protecting what has been entrusted to them, as Adam was commanded to do (cf. Gen. 2:15). 

_- St. Peter of Damascus_

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## TER

...true humility does not say humble words, nor does it assume humble looks, it does not force oneself either to think humbly of oneself, or to abuse oneself in self-belittlement. Although all such things are the beginning, the manifestations and the various aspects of humility, humility itself is grace, given from above. There are two kinds of humility, as the holy fathers teach: to deem oneself the lowest of all beings and to ascribe to God all one's good actions. The first is the beginning, the second the end. 

_- St. Gregory of Sinai_

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## Sola_Fide

> If the grace of God comes, everyone and everything changes; however, *in order for it to come, we must humble ourselves first.* _- Elder Porphyrios_




If one could humble themselves before God before he had the grace of God, why would anyone need the grace of God to be humble at all?

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## TER

.we have never achieved anything good on our own, but all good things are ours from God by grace, and come as it were from nothingness into being. For 'what do you have which you did not receive?' asks St. Paul - receive, that is, freely from God; 'and if you received it, why do you boast as if you had not received it' (I Cor. 4:7), but had achieved it by yourself? Yet by yourself you cannot achieve anything, for the Lord has said: 'Without Me, you can do nothing' (John 15:5). 

_- St. Peter of Damascus_

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## TER

A brother questioned Abba Poemen saying, "Give me a word." And he said to him, "The fathers put compunction as the beginning of every action." The brother said again, "Give me another word." The old man replied, "As far as you can, do some manual work so as to be able to give alms, for it is written that alms and faith purify from sin." The brother said, "What is faith?" The old man said, "Faith is to live humbly and to give alms."

_- The Desert Fathers_

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## TER

A person who suffers bitterly when slighted or insulted should recognize from this that he still harbors the ancient serpent in his breast. If he quietly endures the insult or responds with great humility, he weakens the serpent and lessens its hold. But if he replies acrimoniously or brazenly, he gives it strength to pour its venom into his heart and to feed mercilessly on his guts. In this way the serpent becomes increasingly powerful; it destroys his soul's strength and his attempts to set himself right, compelling him to live for sin and to be completely dead to righteousness.

_- St. Symeon the New Theologian_

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## TER

Abba Anthony said, "I saw the snares the the enemy spreads out over the world and I said groaning, "What can escape from such snares?" Then I heard a voice saying to me, "Humility." 

_- St. Anthony the Great_

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## TER

An Athonite elder said, "Humility acts like a magnet, drawing to it the grace of God. The humble are granted grace. These things are arranged.

_- An Athonite Gerontikon_

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## TER

An old man was asked, "What is humility?" and he said in reply, "Humility is a great work, and a work of God. The way of humility is to undertake bodily labor and believe yourself a sinner and make yourself subject to all." Then a brother said, "What does it mean, to be subject to all?" The old man answered, "To be subject to all is not to give your attention to the sins of others but always to give your attention to your own sins and to pray without ceasing to God." 

_- The Desert Fathers_

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## TER

An old man was asked, 'How can I find God?' He said, 'In fasting, in watching, in labors, in devotion, and, above all, in discernment. I tell you, many have injured their bodies without discernment and have gone away from us having achieved nothing. Our mouths smell bad through fasting, we know the Scriptures by heart, we recite all the Psalms of David, but we have not that which God seeks: charity and humility.'

_- The Desert Fathers_

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## TER

As with the appearance of light, darkness retreats; so, at the fragrance of humility, all anger and bitterness vanishes. 

_- St. John Climacus_

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## TER

But when the Holy Spirit dwells in the heart of a person, He shows him all his inner poverty and weakness, and the corruption of his heart and soul, and his separation from God; and with all his virtues and righteousness. He shows him his sins, his sloth and indifference regarding the salvation and good of people his self-seeking in his apparently most disinterested virtues, his coarse selfishness even where he does not suspect it. To be brief, the Holy Spirit shows him everything as it really is. Then a person begins to have true humility, begins to lose hope in his own powers and virtues, regards himself as the worst of men. And when a person humbles himself before Jesus Christ Who alone is Holy in the glory of God the Father, he begins to repent truly, and resolves never again to sin but to live more carefully. And if he really has some virtues, then he sees clearly that he practiced and practices them only with the help of God, and therefore he begins to put his trust only in God. 

_- St. Innocent of Alaska_

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## TER

Consciously look on yourself as an ant or a worm, so that you can become a man formed by God. If you fail to do the first, the second cannot happen. The lower you descend, the higher you ascend; and when, like the psalmist, you regard yourself as nothing before the Lord (cf. Ps. 39:5), then imperceptibly you will grow great. And when you begin to realize that you have nothing and know nothing, then you will become rich in the Lord through practice of the virtues and spiritual knowledge

_- St. Theognostos_

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## TER

Consider well, brethren, how great is the power of humility. Consider how great is the spiritual energy behind saying, `Pardon me.' Why is the devil called not only `enemy,' but also `adversary'? He is called `enemy' because he is a hater of man, one who hates what is good, a traitor; and `adversary,' because he always puts obstacles in the way of good. If someone wants to pray he puts obstacles in the way through evil suspicions, shameful thoughts, and spiritual torpor. If a man wants to give alms he obstructs it through avarice or procrastination. If a man wants to keep vigil he obstructs it with hesitations or laziness. In every single thing he is against us when we desire to do good. This is why he is called the enemy and the adversary and why, by lowliness, all his attacks and devices are brought to nothing. 

_- St. Dorotheos of Gaza_

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## TER

God descends to the humble as waters flow down from the hills into the valleys.

_- St. John of Kronstadt_

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## TER

I know a man who kept no long strict fasts, no vigils, did not sleep on bare earth, imposed on himself no other specially arduous tasks; but, recollecting in memory his sins, understood his worthlessness and, having judged himself, became humble - and for this alone the most compassionate Lord saved him; as the divine David says: 'The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit' (Ps. 34:18). In short, he trusted the words of the Lord and for his faith the Lord received him. 

_- St. Simeon the New Theologian_

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## TER

In answer to your question as to what constitutes a happy life, whether splendor, fame and wealth, or a quiet, peaceful, family life, I will say that I agree with the latter, but will add the following: A life lived in humility and with an irreproachable conscience brings peace, tranquility, and true happiness. But wealth, honor, glory and exalted position often serve as the cause of a multitude of sins, and such happiness is not one on which to rely.

_- Venerable St. Makary_

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## TER

It is one thing to be humble, another to strive for humility, and another to praise the humble. The first belongs to the perfect, the second to the truly obedient, and the third to all the faithful. 

_- St. John Climacus_

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## TER

Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. 

_- The First Epistle Of Clement To The Corinthians, Chapter 30_

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## TER

Make account that thou hast done nothing, and then thou hast done all. For if, being sinners, when we account ourselves to be what we are, we become righteous, as indeed the Publican did; how much more, when being righteous we account ourselves to be sinners.

_- St John Chrysostom_

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## TER

The Christian needs two wings in order to soar upward and attain Paradise: humility and love. When the first order of angels fell from angelic glory and became demons, the other nine orders humbled themselves and worshipped the All-Holy Trinity, and remained in their place and rejoice forever. We, too, my brethren, must reflect what an evil thing pride is - that it cast down the devil from angelic glory and he will always burn in Hades - and that humility kept the angels in Heaven, and they rejoice perpetually in the glory of the Holy Trinity. Let us then, my brethren, avoid pride, because it is the first daughter of the devil, is a path that leads to Hades; and let us have humility, because it is angelic, is a path that leads to Paradise.

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## Sola_Fide

> The Christian needs two wings in order to soar upward and attain Paradise: humility and love. When the first order of angels fell from angelic glory and became demons, the other nine orders humbled themselves and worshipped the All-Holy Trinity, and remained in their place and rejoice forever. We, too, my brethren, must reflect what an evil thing pride is - that it cast down the devil from angelic glory and he will always burn in Hades - and that humility kept the angels in Heaven, and they rejoice perpetually in the glory of the Holy Trinity. Let us then, my brethren, avoid pride, because it is the first daughter of the devil, is a path that leads to Hades; and let us have humility, because it is angelic, is a path that leads to Paradise.


How does my sin-tainted humility and my sin-tainted love get me on a path to heaven?

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## TER

The one who has come to understand the weakness of human nature has had experience of the divine power, and such a person who because of it has succeeded in some things and is eager to succeed in others never looks down on anyone. For he knows that in the same way that God has helped him and freed him from many passions and hardships, so can He help everyone when He wishes, especially those who are striving for His sake. Although for His own reasons He does not deliver all from their passions right away, still as a good and loving physician He heals in His own good time each one of those who are striving. 

_- St. Maximus the Confessor_

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## TER

There are certain kinds of trees which never bear any fruit as long as their branches stay up straight, but if stones are hung on the branches to bend them down they begin to bear fruit. So it is with the soul. When it is humbled it begins to bear fruit, and the more fruit it bears the lowlier it becomes. So also the saints; the nearer they get to God, the more they see themselves as sinners. 

_- St. Dorotheos of Gaza_

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## TER

Where humility is combined with the remembrance of God that is established through watchfulness and attention, and also with recurrent prayer inflexible in its resistance to the enemy, there is the place of God, the heaven of the heart in which because of God's presence no demonic army dares to make a stand. 

_- St. Philotheos of Sinai_

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## TER

Since salvation comes to you as a free gift, give thanks to God your saviour. If you wish to present Him with gifts, gratefully offer from your widowed soul two tiny coins, humility and love, and God will accept these in the treasury of His salvation more gladly than the host of virtues deposited there by others. Dead through the passions, pray like Lazarus to be brought to life again, sending to God these two sisters to intercede with Him; and you will surely attain your goal.

_- St. Theognostos_

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## heavenlyboy34

> An old man was asked, 'How can I find God?' He said, 'In fasting, in watching, in labors, in devotion, and, above all, in discernment. I tell you, many have injured their bodies without discernment and have gone away from us having achieved nothing. Our mouths smell bad through fasting, we know the Scriptures by heart, we recite all the Psalms of David, but we have not that which God seeks: *charity* and humility.'
> 
> _- The Desert Fathers_


If I may ask, is "charity" here used in the same way Augustine used it? (a rather technical term for Augustine, which he distinguishes from "cupidity") Thanks!

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## TER

> If I may ask, is "charity" here used in the same way Augustine used it? (a rather technical term for Augustine, which he distinguishes from "cupidity") Thanks!


  I think it means the general term for charity but I'm not sure.

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## TER

If you are constantly angry and complaining, it is indicative of a proud soul. Humble yourself, reproach yourself, and the Lord is powerful to give you comfort and a helping hand.

_- St. Anatoly of Optina_

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## TER

Behold, this is the true and the Christian humility. In this you will be able to achieve victory over every vice, by attributing to God rather than to yourself the fact that you have won.

_- St. Martin of Braga_

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## TER

When anyone is disturbed or saddened under the pretext of a good and soul-profiting matter, and is angered against his neighbour, it is evident that this is not according to God: for everything that is of God is peaceful and useful and leads a man to humility and to judging himself.

_- St. Barsanuphius the Great_

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## TER

In order to enter the Kingdom you must first of all be humble. How do you receive humility? How do you learn this great art? We must implore the Lord to bestow this gift on us. In one of the evening prayers we read: Lord, grant me humility, chastity and obedience.

_- St. Barsanuphius of Optina_

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## TER

The man who endures accusations against himself with humility has arrived at perfection, and he is marveled at by the holy angels, for there is no other virtue so great and so hard to achieve.

_-St. Isaac the Syrian_

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## TER

Our last contest is against the spirit of pride. Albeit it is the last disease we have to fight and the closing member of the list, yet in time and origin it is first of all. It is a beast most savage, and fiercer than all the other: its worst temptations attack the perfect and it devours with its most deadly bites those who have all but reached the crown and sum of all virtues.

_- Saint John Cassian_

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## TER

There is not other vice which in this sort renders all the virtues of none affect, and so strips a man of every kind of justice and holiness as the disease of pride. It is like some universal and pestiferous plague, not content with maiming one limb or part of a man’s body, but it corrupts the whole man.

_- Saint John Cassian_

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## TER

My poor soul! Sigh, pray and strive to take upon you the blessed yoke of Christ, and you will live on earth in a heavenly manner. Lord, grant that I may carry the light and goodly yoke, and I shall be always at rest, peaceful, glad and joyous; and I shall taste on earth of crumbs which fall from the celestial feast, like a dog that feeds upon the crumbs which fall from the master’s table.

_- St. Tikhon of Voronezh_

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## TER

It is useless to accuse those around us and those who live with us of somehow interfering with or being an impediment to our salvation and spiritual perfection… Spiritual or emotional dissatisfaction comes from within ourselves, from inexperience and from poorly conceived opinions we do not want to abandon, but which bring on doubt, embarrassment, and misunderstanding.  All of this tires and burdens us, and brings us to a sorry state.  We would do well to comprehend the Holy Fathers’ simple advice: If we will humble ourselves, we will find tranquility anywhere, without having to mentally wander about many other places, where we might have the same, or even worse, experiences.

_- St. Ambrose of Optina_

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## TER

Christ takes on the appearance of each of the poor and assimilates Himself to all of them so that no one who believes in Him will be arrogant towards his fellow being. On the contrary, he will look on his fellow being and his neighbor as his God, regarding himself as least of all in comparison just as much with his neighbor as with his Creator, honoring his neighbor as if he were his Creator, and exhausting his all in his service, just as Christ our God poured out His blood for our salvation.

_- St. Symeon the New Theologian_

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## TER

…true humility does not say humble words, nor does it assume humble looks, it does not force oneself either to think humbly of oneself, or to abuse oneself in self-belittlement. Although all such things are the beginning, the manifestations and the various aspects of humility, humility itself is grace, given from above. There are two kinds of humility, as the holy fathers teach: to deem oneself the lowest of all beings and to ascribe to God all one’s good actions. The first is the beginning, the second the end.

_- St. Gregory of Sinai_

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## TER

Humility is not one of the virtues, but is the entire Christian worldview, the beginning of the New Testament Christian life, and that very life itself.  That is why Saint Macarius of Egypt, in his wonderful works, says that humility is the sign of Christianity or, what amounts to the same thing, the criterion according to which it is possible to determine whether we are Christians or pagans, whether grace in us or not, whether we are with God or without God, whether we are happy or
unhappy.  

_- Archbishop Seraphim of Sophia, Bulgaria_

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## TER

It is not the self-critical who reveals his humility (for does not everyone have somehow to put up with himself?). Rather it is the man who continues to love the person who has criticized him.

_- St. John Climacus_

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## TER

Examine yourself everyday and determine which struggle you have won withoutexalting yourself but say, “Mercy and help come from God,” and do not think thatyou have done any good until you reach your last breath.

_- St Moses the Black_

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## Carson

_"certain kinds of trees which never bear any fruit as long as their branches stay up straight, but if stones are hung on the branches"_


Citation needed.

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## TER

> _"certain kinds of trees which never bear any fruit as long as their branches stay up straight, but if stones are hung on the branches"_
> 
> 
> Citation needed.


This is the book.  A friend has my copy, so I can't get you the specific page.  If you have the money, this book is worth much more than its weight in gold.

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## TER

The Lord does not show Himself to a proud soul. The proud soul, no matter how many books it reads, will never know God, since by its pride it does not give place for the grace of the Holy Spirit, while God is known only by the humble soul.

_- St. Silouan the Athonite_

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## TER

The man who despairs of himself when he hears of the supernatural virtues of the Saints is most unreasonable. On the contrary, the Saints teach you supremely one of two things: Either they arouse you to emulation by their holy courage, or they lead you by way of thrice-holy humility to deep self-contempt and the realization of your inherent weakness.

_- St. John Climacus_

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## TER

We do not need riches or learning to know the Lord. We must simply be obedient and sober, have a humble spirit and love our fellow-men.

We may study as much as we  want, but we shall still not come to know the Lord unless we live according to His commandments, for the Lord is not made known through learning, but by the Holy Spirit.

_- St. Silouan the Athonite_

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## TER

Many rich and powerful men would pay dearly to see the Lord or His Most Pure Mother, but God does not appear in riches, but in the humble heart... Every one of the poorest men can be humbles and come to know God. It need neither money nor reputation to come to know God, but only humility. 

_- St. Silouan the Athonite_

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## TER

What am I? Upon the one side sin, an abyss of sin, all opposition to my God, the Creator and Worker of everything, deserving of every condemnation and torment; upon the other, entire poverty in every virtue and infirmity for every virtue. So deeply have I fallen and become corrupt and impotent. Without my Savior I can do nothing in accordance with His Word and in accordance with mine own innumerable experiences. He has created me, soul and body; He has reared me; He has educated my faculties; He still continues to accomplish everything that is good within me if I do anything good, whilst I of myself am only evil. But, my Creator and my Redeemer, Thou hast created me; I am Thy creature, Thy servant. Direct me and fulfill Thy will through me. Grant me Thy grace, that I may entirely subdue my will to Thy will, for I cannot do this without Thy grace. Thou, my Shepherd, pasture me. Thou, my Savior, save me. Thou, my light, enlighten me. Thou, my strength, strengthen me.

_- Saint John of Kronstadt_

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## TER

The passion of self-esteem is a three-pronged barb heated and forged by the demons out of vanity, presumption and arrogance. Yet those who dwell under the protection of the God of heaven (cf. Ps. 90.1) detect it easily and shatter its prongs, for through their humility they rise above such vices and find repose in the tree of life.

_- Nikitas Stithatos_

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## TER

A terrible accident has a power to awaken us to the realization of the existence of various calamities and dangers surrounding us, from which the Providence of God preserves us. At the same time it convincingly persuades us to acknowledge our own infirmity and weakness and to seek the Father’s protection and His most powerful defense, which affirms us in the Wisdom and the Word of God, which came down from above by the will of the Heavenly Father under a curtain of flesh like ours, woven by the Divine Might from the Immaculate Virgin, for our salvation. He became man and taught us to pray that we be not led into temptation. This reminds us from what Father we have our existence, and this in turn should make us seek our heavenly Fatherland and our eternal inheritance.

_– St. Herman of Alaska_

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## moostraks

> A person who suffers bitterly when slighted or insulted should recognize from this that he still harbors the ancient serpent in his breast. If he quietly endures the insult or responds with great humility, he weakens the serpent and lessens its hold. But if he replies acrimoniously or brazenly, he gives it strength to pour its venom into his heart and to feed mercilessly on his guts. In this way the serpent becomes increasingly powerful; it destroys his soul's strength and his attempts to set himself right, compelling him to live for sin and to be completely dead to righteousness. 
> 
> _- St. Symeon the New Theologian_


Wow! Awesome visual in this one. It is true and sadly I know this through experience.  May He forgive me for my sins.

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## TER

Many rich and powerful men would pay dearly to see the Lord or His Most Pure Mother, but God does not appear in riches, but in the humble heart... Every one of the poorest men can be humbled and come to know God. It need neither money nor reputation to come to know God, but only humility.

_- St. Silouan the Athonite_

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## TER

The Lord does not show Himself to a proud soul. The proud soul, no matter how many books it reads, will never know God, since by its pride it does not give place for the grace of the Holy Spirit, while God is known only by the humble soul.

_- St. Silouan the Athonite_

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## TER

Pride does not allow the soul to set out on the path of faith. Here is my advice to the unbeliever: let him say, "Lord, if you exist, then illumine me, and I will serve you with all my heart and soul." And for this humble thought and readiness to serve God, the Lord will immediately illumine him... And then your soul will sense the Lord; she will sense that the Lord has forgiven her, and loves her, and you will know this from experience, and the grace of the Holy Spirit will be a witness in your soul of your salvation, and you will want to cry out to the whole world: "The Lord loves us so much!"

_- St. Silouan the Athonite_

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## TER

Unless a man gives himself entirely to the Cross, in a spirit of humility and self-abasement; unless he casts himself down to be trampled underfoot by all and despised, accepting injustice, contempt and mockery; unless he undergoes all these things with joy for the sake of the Lord, not claiming any kind of human reward whatsoever – glory or honor or earthly pleasures – he cannot become a true Christian.

_– St. Mark the Ascetic
_

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## TER

Oh, Brethren, what is the result of pride? Oh, see what humility can do? What was the need for all these sufferings? For, if from the beginning Man had humbled himself, obeyed God, and kept the commandment he would not have fallen.

Again, after his fall, God gave him an occasion to repent and to receive mercy but he kept his stiff-neck held high. He came to him and said “Adam, Where are you?” instead of saying “What glory you have left and what dishonor you have arrived at?” After that, He asked him “Why did you sin? Why did you transgress the commandment?” By asking these questions, He wanted to give him the opportunity to say, “Forgive me.” However, he did not ask for forgiveness. There was no humility, there was no repentance, but indeed the opposite.

He answered, “The woman whom You gave to be with me” (Gen 3:9-12), he did not say, “the woman deceived me,” but “The woman whom You gave to me,” as if he wanted to say: “This catastrophe has come upon me because of You.” So it is, brethren, since Man is not accustomed to blame himself. He does not hesitate to consider even God as the cause of evil.

Then God came to the woman and said to her, “Why did you not keep the commandment?” as if He wanted to say, “At least you, say forgive me, so as to humble your soul and to receive mercy.” Again, there was no request for forgiveness. She also answered, “The serpent deceived me,” (Gen 3:13) as if she wanted to say, “If the serpent sinned, where is my mistake?”

Why did you act in this way, you pitiable ones? Make a bow of repentance, recognize your fault, be sorry for your nakedness. Neither one of them could blame himself, neither of them had the least bit of humility.

_– St. Dorotheus_

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## TER

There are said to be five reasons why God allows us to be assailed by demons. The first is so that, by attacking and counterattacking, we should learn to discriminate between virtue and vice. The second is so that, having acquired virtue through conflict and toil, we should keep it secure and immutable. The third is so that, when making progress in virtue, we should not become haughty but learn humility. The fourth is so that, having gained some experience of evil, we should ‘hate it with perfect hatred’ (cf. Ps. 139:22). The fifth and most important is so that, having achieved dispassion, we should forget neither our own weakness nor the power of Him who has helped us.

– St. Maximus the Confessor

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## TER

An angel fell from Heaven without any other passion except pride, and so we may ask whether it is possible to ascend to Heaven by humility alone, without any other of the virtues.

_– St. John Climacus_

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## TER

Do not say: ‘I have sinned much, and therefore I am not bold enough to fall down before God.’ Do not despair. Simply do not increase your sins in despair and, with the help of the All-merciful One, you will not be put to shame. For He said, ‘he who comes to Me I will not cast out.’ (John. 6:37) And so, be bold and believe that He is pure and cleanses those who draw near to Him. If you want to accomplish true repentance, show it with your deeds. If you have fallen into pride, show humility; if into drunkenness, show sobriety; if into defilement, show purity of life. For it is said, ‘Turn away from evil and do good.’ (I Pet. 3:11)

_– St. Gennadius of Constantinople_

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## TER

The person who truly wishes to be healed is he who does not refuse treatment. This treatment consists of the pain and distress brought on by various misfortunes. He who refuses them does not realize what they accomplish in this world or what he will gain from them when he departs this life.

_- St. Maximus the Confessor_

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## TER

Don’t worry too much about how spiritually poor you are—God sees that, but for you it is expected to trust in God and pray to Him as best you can, never to fall into despair, and to struggle according to your strength. If you ever begin to think you are spiritually “well off”—then you can know for sure that you aren’t! True spiritual life, even on the most elementary level, is always accompanied by suffering and difficulties. Therefore you should rejoice in all your difficulties and sorrows.

_- Fr Seraphim Rose_

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## TER

BROTHER: What is internal humility? 

OLD MAN: The humility of love, peace, friendship, purity, restfulness, tranquility, subjection, faith, remoteness from envy, and a soul which is free from the heat of anger, and is far from the grade of arrogance, and is redeemed from the love of vainglory, and is full of patient endurance like the great deep, and whose motion is drawn after the knowledge of the spirit, and before whose eyes are depicted the fall of the body, and the greatness of the marvel of the Resurrection, and the demand for judgement which shall come after the revivification, and its standing before the awful throne of God. If the soul has these things, redemption shall be unto it.

_+ The Paradise of the Holy Fathers +_

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## mosquitobite

> Dont worry too much about how spiritually poor you areGod sees that, but for you it is expected to trust in God and pray to Him as best you can, never to fall into despair, and to struggle according to your strength. If you ever begin to think you are spiritually well offthen you can know for sure that you arent! True spiritual life, even on the most elementary level, is always accompanied by suffering and difficulties. Therefore you should rejoice in all your difficulties and sorrows.
> 
> _- Fr Seraphim Rose_


Thank you for this one!

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## TER

Our humility is our surest intercessor before the face of the Lord. It is by dint [means] of humility and penance that the last shall be first.

_- St. Macarius of Optina_

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## TER

Know that when you do not possess calm, you do not have humility within you. The Lord revealed this in the following words, which indicate as well where to seek after calm. He said: “Learn of me, for I am meek and lowly of heart, and ye shall find rest unto your souls” (Matthew 11:29).

_- St. Leo of Optina_

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## TER

Humility is the thought and conviction of our heart that we are more sinful than all men and unworthy of the mercy of God. Reviling ourselves does not mean that we have true humility. True humility is when someone shames and abuses us publicly, and we endure it and say, "God ordered that brother to shame me for my many sins." We should receive everything as a command from God. When someone shames you, say that God commanded him to do it. When someone takes something of yours, God commanded him to take it, in order to make you a monk. When you are removed from a higher place, God changed your place so that you would change from your passions and bad habits. This is true humility. And the pride is when we trust in ourselves, in our mind, our strength, when we think we are more capable than someone else, better, more beautiful, more virtuous, more pleasing to God. Then it is certain that we are overcome by the ugly sin of pride, from which may God, who humbled Himself for our salvation, preserve us. Let us humble ourselves, brethren, because a proud man cannot be saved. Let us weep for our sins here, so we can rejoice forever in the next life, for after we leave this world everyone will forget us. Let us not hope in men, but only in God...

_- Fr. Paisius_

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## TER

The humbler our opinion of ourselves, the more swiftly our prayer rises to God. So soon as we lose humility, each and every ascetic effort is nullified. If pride is active in us, or fault-finding, or unfriendliness, the Lord stands remote from us.

_- Archimandrite Sophrony_

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## TER

Humble-mindedness will bring all the virtues.

_- St. Anthimos of Chios_

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## TER

A man who is truly humble is not troubled when he is wronged and he says nothing to justify himself against the injustice, but he accepts slander as truth; he does not attempt to persuade men that he is calumniated, but he begs forgiveness.

_- St. Isaac the Syrian_

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## TER

Believe that dishonors and reproaches are medicines that heal the pride of your soul, and pray for those who reproach you, as for true physicians of your soul, being assured that he who hates dishonor, hates humility, and he who avoids those who grieve him, flees from meekness.

_- St. Dorotheus_

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## TER

Extirpate two thoughts within thyself: do not consider yourself worthy of anything great, and do not think that any other man is much lower than you in worthiness. Learn humility beforehand, which the Lord commanded in word and showed forth in deed. Hence, do not expect obedience from others, but be ready for obedience yourself.

_- Saint Basil the Great_

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## TER

Has someone offended you? Guard your breast with the sign of the Cross; remember what took place on the Cross, and all will be extinguished. Think not of offenses only, but recall also whatever good you have received from the one who has offended you, and at once you shall grow meek. Bring to mind the fear of God, and quickly you shall grow more temperate and calm. Train yourself not to offend another during offenses themselves, and then, when offended, you will not feel grief. Think to yourself that he who is offending you is in a frenzy and not in his right mind, and then you will not be vexed at the offense.

_- Saint John Chrysostom_

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## TER

He, who grieves sorely in his heart when dishonored or offended by others, ought to know from this that he bears within himself the ancient serpent. If he will bear the offense in silence, or will answer the one offending him with deep humility, then he has thereby weakened and crushed this serpent.

_- St Simeon the New Theologian_

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## TER

Having fallen from his heavenly rank through pride, the devil constantly strives to bring down also all those who wholeheartedly wish to approach the Lord; and he uses the same means which caused his own downfall, that is pride and love of vainglory. These and similar things are the means by which the demons fight us and hope to separate us from God.

Moreover, knowing that he who loves his brother loves also God, they put into our hearts hatred of one another - and this to such degree that at times a man cannot bear to see his brother or say a word to him. Many have performed truly great labors of virtue, but have ruined themselves through folly. It would not be surprising if the same thing were to happen to you too; if, for example, having cooled towards active work, you begin to imagine that you already possess virtues. For there you have already fallen into that devilish disease (high opinion of yourself), thinking that you are close to God and are in the light, whereas in actual fact you are in darkness.

What made our Lord Jesus Christ lay aside his garments, gird himself with a towel, and, pouring water into a basin, begin to wash the feet of those who were below Him (John 13:4, etc.), if not to teach us humility? For it was humility He showed us by example of what He then did. And indeed those who want to be accepted into the foremost rank cannot achieve this otherwise than through humility; for in the beginning the thing that caused downfall from heaven was a movement of pride. So, if a man lacks extreme humility, if he is not humble with all his heart, all his mind, all his spirit, all his soul and body - he will not inherit the kingdom of God.

_- St Anthony the Great_

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## TER

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. 

_- The Lord (Luke 17:10)_

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## TER

This is the mark of Christianity--however much a man toils, and however many righteousnesses he performs, to feel that he has done nothing, and in fasting to say, "This is not fasting," and in praying, "This is not prayer," and in perseverance at prayer, "I have shown no perseverance; I am only just beginning to practice and to take pains"; and even if he is righteous before God, he should say, "I am not righteous, not I; I do not take pains, but only make a beginning every day.

_- St. Macarius the Great_

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## TER

...the more a man is found worthy to receive God's gifts, the more he ought to consider himself a debtor to God, who has raised him from the earth and bestowed on dust the privilege of imitating to some degree its Creator and God. For to endure injustice with joy, patiently to do good to one's enemies, to lay down one's own life for one's neighbor, and so on, are gifts from God, bestowed on those who are resolved to receive them from Him through their solicitude in cultivating and protecting what has been entrusted to them, as Adam was commanded to do (cf. Gen. 2:15).

_- St. Peter of Damascus_

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## TER

God descends to the humble as waters flow down from the hills into the valleys.

_- St. John of Kronstadt_

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## TER

Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

_- The First Epistle Of Clement To The Corinthians_

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## TER

No man, wise in his own opinion, because he has studied all the sciences and is learned in external wisdom, will ever penetrate God's mysteries or see them unless he first humbles himself and becomes foolish in his heart, repudiating his self-opinion together with the acquirements of learning.

_- St. Simeon the New Theologian_

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## TER

The natural property of the lemon tree is such that it lifts its branches upwards when it has no fruit, but the more the branches bend down the more fruit they bear. Those who have the mind to understand will grasp the meaning of this. 

_- St. John Climacus_

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## TER

What salt is for any food, humility is for every virtue. To acquire it, a man must always think of himself with contrition, self-belittlement and painful self-judgment. But if we acquire it, it will make us sons of God.

_- St. Isaac of Syria_

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## TER

When anyone out of kindness praises you to others, and they pass on these praises to you, do not consider them as a just tribute of esteem really due you, but ascribe them solely to the kindness of heart of the person who spoke of you in this way, and pray for him that God may strengthen him in his kindness of heart and in every virtue; but acknowledge yourself to be the greatest of sinners, not just out of humility, but truthfully, actually, knowing as you do your evil deeds.

_- St. John of Kronstadt_

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## TER

When pride retreats from a man, humility begins to dwell in him, and the more pride is diminished, so much more does humility grow. The one gives way to the other as to its opposite. Darkness departs and light appears. Pride is darkness, but humility is light.

_- St. Tikhon of Zadonsk_

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## TER

The man who endures accusations against himself with humility has arrived at perfection. He is marvelled at by the holy angels, for there is no other virtue so great and so hard to achieve.

_- St Isaac of Syria_

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## TER

The mind that realizes it's own weakness has discovered whence it might enter upon salvation and draw near to the light of knowledge and receive true wisdom which does not pass away with this age.

_- St. Gregory Palamas_

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## TER

There is a humility that comes from the fear of God, and there is a humility that comes from the fervent love of God. One man is humbled because of his fear of God, another is humbled because of his joy. The man humbled from fear of God is possessed of modesty in his members, a right ordering of his senses, and a heart contrite at all times. But the man humbled because of joy is possessed of great exuberance and an open and insuppressible heart.

_- St. Isaac of Syria_

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## TER

It is useless to accuse those around us and those who live with us of somehow interfering with or being an impediment to our salvation and spiritual perfection… Spiritual or emotional dissatisfaction comes from within ourselves, from inexperience and from poorly conceived opinions we do not want to abandon, but which bring on doubt, embarrassment, and misunderstanding. All of this tires and burdens us, and brings us to a sorry state. We would do well to comprehend the Holy Fathers’ simple advice: If we will humble ourselves, we will find tranquility anywhere, without having to mentally wander about many other places, where we might have the same, or even worse, experiences.

_- St. Amvrossy of Optina_

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## TER

Let all who are led by the spirit of God enter with us into this spiritual and wise assembly, holding in their spiritual hands the God-inscribed tablets of knowledge. We have come together, we have investigated, and we have probed the meaning of this precious inscription. And one man said: “It (humility) means constant oblivion of one’s achievements.” Another: “It is the acknowledgement of oneself as the last of all and the greatest sinner of all.” And another: “The mind’s recognition of one’s weakness and impotence.” Another again: “In fits of rage, it means to forestall one’s neighbor and be first to stop the quarrel.” And again another: “Recognition of Divine grace and divine compassion.” And again another: “The feeling of a contrite soul, and the renunciation of one’s own will.” 

But when I had listened to all this and had attentively and soberly investigated it, I found that I had not been able to attain to the blessed perception of that virtue from what had been said. Therefore, last of all, having gathered what fell from the lips of those learned and blessed fathers as a dog gathers the crumbs that fall from the table, I too gave my definition of it and said: “Humility is a nameless grace in the soul, its name known only to those who have learned it by experience. It is unspeakable wealth, a name and gift from God, for it is said: “learn not from an angel, nor from man, nor from a book, but from Me, that is, from My indwelling, from My illumination and action in you; for I am meek and humble in heart and in thought and in spirit, and your soul shall find rest from conflicts and relief from thoughts.” (Matthew 11:29)

_- St. John Climacus_

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## TER

Nothing done in humility for the sake of God is bad. But things and pursuits differ. Everything not strictly necessary is a hindrance to salvation - everything, that is to say, that does not contribute to the soul's salvation or to the body's life. For it is not food, but gluttony, that is bad; not money, but attachment to it; not speech, but idle talk; not the world's delights, but dissipation; not love of one's family, but the neglect of God that such love may produce; not the clothes worn only for covering and protection from cold and heat, but those that are excessive and costly; not houses that also protect us from heat and cold, as well as anything human or animal that might harm us, but houses with two or three floors, large and expensive;...not friendship, but the having of friends who are of no benefit to one's soul; not woman, but unchastity; not wealth but avarice; not wine but drunkenness; not anger used in accordance with nature for the chastisement of sin, but its use against one's fellow-men.

_- St. Peter of Damaskos_

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## TER

One elder passed seventy weeks in fasting, eating food only twice a week, as he begged the Lord to reveal to him the meaning of a passage in Holy Scripture. But God would not reveal it to him. Seeing this, the elder said to himself, "I have labored long and hard, and I have accomplished nothing. I will go to my brother and ask him."

When he had left his cell and locked the door behind him, an angel from the Lord appeared and said to him: "Seventy weeks of fasting did not bring you nearer to God. Now, however, when you have humbled yourself and resolved to go to your brother with your question, I have been sent to you to explain the meaning of this passage." And fulfilling this, the angel departed.

_- The Paterikon of Bishop Ignatius_

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## TER

Pray Simply. Do not expect to find in your heart any remarkable gift of prayer. Consider yourself unworthy of it-then you will find peace. Use the empty, cold dryness of your prayer as food for your humility. Repeat constantly: "I am not worthy, Lord, I am not worthy!" But say it calmly, without agitation. This humble prayer will be acceptable to God.

_- Elder Macarius of Optina_

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## TER

You do not just suddenly leap into heaven, but you enter it with humility. The worst of all sins is when we are overwhelmed by our pride and our own opinion about everything.

_- St. Macarius of Optina_

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## TER

God Himself heals the proud. This means that inner sorrows (by which pride is healed) are sent to us by God, for the proud man will not suffer anything from others. But the humble person will endure everything, and will always say, ‘I deserve this.’

_- St. Ambrose of Optina_

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## TER

If you are constantly angry and complaining, it is indicative of a proud soul. Humble yourself, reproach yourself, and the Lord is powerful to give you comfort and a helping hand.

_- St. Anatoly of Optina_

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## TER

When anyone is disturbed or saddened under the pretext of a good and soul-profiting matter, and is angered against his neighbour, it is evident that this is not according to God: for everything that is of God is peaceful and useful and leads a man to humility and to judging himself.

_- St. Barsanuphius the Great_

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## TER

If it is a mark of extreme meekness, even in the presence of one’s offender, to be peacefully and lovingly disposed towards him in one’s heart, then it is certainly a mark of hot temper when a person continues to quarrel and rage against his offender, both by words and gestures, even when by himself.

_- St. John Climacus_

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## TER

If you see your neighbor in sin, don’t look only at this, but also think about what he has done or does that is good, and infrequently trying this in general, while not partially judging, you will find that he is better than you.

_- St. Basil the Great_

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## TER

…Behave like a dead person who does not respond to anything surrounding him. If you are praised - be silent. If you are scolded - be silent. If you incur losses - be silent. If you receive profit - be silent.

_- St. Feofil the Fool-For-Christ_

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## TER

Understand two thoughts, and fear them. One says, “You are a saint,” the other, “You won’t be saved.” Both of these thoughts are from the enemy, and there is no truth in them. But think this way: I am a great sinner, but the Lord is merciful. He loves people very much, and He will forgive my sins.

_- St. Silouan the Athonite_

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## TER

*Truth Is Unrecognizable Without Humility and Meekness*



_Icon of the Publican and Pharisee_
By St. Nikolai Velimirovich

_"When the Messiah comes, will He perform more signs than this man has done?"_ (John 7:31).

The Lord Jesus performed miraculous works before all and all saw but not all believed. The people witnessed His miracles and believed in Him. Servants heard His words and believed in Him. But the leaders of the people and the masters of the servants also witnessed His miracles and did not believe in Him. And so, in those days the words of the Savior came true: "But many who are first will be last, and the last will be first" (Matthew 19:30). "For behold, some who are last who will be first, and some are first who will be last" (Luke 13:30). Those who were first in honor and authority were last in having faith in Him; and those who were last in honor and authority were the first in having faith in Him.

Why did the people and servants believe and the princes and scribes not believe? Because, the people and servants considered themselves insignificant and unimportant and did not have any personal pride nor envy toward Christ. The people and servants, without malice and prejudice, looked upon the divine miracles and listened to the divine words and were amazed and rejoiced. The princes and the scribes considered themselves first among the people and in the world and so they were filled with pride and envy and were unable, even for a moment, to look upon the miraculous works nor to listen to the divine words without malice and envy.

Brethren, do you see how man, without humility and meekness, is unable even to recognize truth nor to rejoice in the truth? Do you see how the proud and the envious do not even allow God to be ahead of them? As did Satan, at one time!

Lord Jesus, eternal Truth, cleanse our hearts of pride and envy that we may be able to see You and to rejoice in You. To You be glory and thanks always. Amen.

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## Sola_Fide

> Understand two thoughts, and fear them. One says, “You are a saint,” the other, “You won’t be saved.” Both of these thoughts are from the enemy, and there is no truth in them. But think this way: I am a great sinner, but the Lord is merciful. He loves people very much, and He will forgive my sins.
> 
> _- St. Silouan the Athonite_



That's wrong.  Faith IS assurance.




> *Hebrews 11:1
> 
> Now faith is the assurance of things hoped for, the conviction of things not seen.
> 
> *


A Christian can (and must) know that he is saved.

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## Christian Liberty

@SF- Are you saying that if a Christian at any time doubts his salvation for any reason that he definitely isn't saved?

I wouldn't agree with that, if that's what you are saying.

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## TER

* The Confession Which Leads Towards Humility*



From _'The Way of a Pilgrim'_

Turning my eyes carefully upon myself and watching the course of my inward state, I have verified by experience that I do not love God, that I have no religious belief, and that I am filled with pride and sensuality. All this I actually find in myself as a result of detailed examination of my feelings and conduct, thus:

*1. I do not love God.* For if I loved God I should be continually thinking about Him with heartfelt joy. Every thought of God would give me gladness and delight. On the contrary, I much more often and much more eagerly think about earthly things, and thinking about God is labor and dryness.

If I loved God, then talking with Him in prayer would be my nourishment and delight and would draw me to unbroken communion with Him. But, on the contrary, I not only find no delight in prayer, but even find it an effort. I struggle with reluctance, I am enfeebled by sloth, and am ready to occupy myself eagerly with any unimportant trifle, if only it shortens prayer and keeps me from it. My time slips away unnoticed in futile occupations, but when I am occupied with God, when I put myself into His presence every hour seems like a year. If one person loves another, he thinks of him throughout the day without ceasing, he pictures him to himself, he cares for him, and in all circumstances his beloved friend is never out of his thoughts. But I, throughout the day, scarcely set aside even a single hour in which to sink deep down into meditation upon God, to inflame my heart with love of Him, while I eagerly give up twenty-three hours as fervent offerings to the idols of my passions. I am forward in talk about frivolous matters and things which degrade the spirit; that gives me pleasure. But in the consideration of God I am dry, bored and lazy. Even if I am unwillingly drawn by others into spiritual conversation, I try to shift the subject quickly to one which pleases my desires. I am tirelessly curious about novelties, about civic affairs and political events; I eagerly seek the satisfaction of my love of knowledge in science and art, and in ways of getting things I want to possess. But the study of the Law of God, the knowledge of God and of religion, make little impression on me, and satisfy no hunger of my soul. I regard these things not only as a non-essential occupation for a Christian, but in a casual way as a sort of side-issue with which I should perhaps occupy my spare time, at odd moments. To put it shortly, if love for God is recognized by the keeping of His commandments (“If ye love Me, keep My commandments,” says our Lord Jesus Christ), and I not only do not keep them, but even make little attempt to do so, then in absolute truth the conclusion follows that I do not love God. That is what Basil the Great says: ‘The proof that a man does not love God and His Christ lies in the fact that he does not keep His commandments’.

*2. I do not love my neighbor either.* For not only am I unable to make up my mind to lay down my life for his sake (according to the Gospel), but I do not even sacrifice my happiness, well-being and peace for the good of my neighbor. If I did love him as myself, as the Gospel bids, his misfortunes would distress me also, his happiness would bring delight to me too. But, on the contrary, I listen to curious, unhappy stories about my neighbor and I am not distressed; I remain quite undisturbed or what is still worse, I find a sort of pleasure in them. Bad conduct on the part of my brother I do not cover up with love, but proclaim abroad with ensure. His well-being, honor and happiness do not delight me as my own, and, as if they were something quite alien to me, give me no feeling of gladness. What is more, they subtly arouse in me feelings of envy or contempt.

*3. I have no religious belief.* Neither in immortality nor in the Gospel. If I were firmly persuaded and believed without doubt that beyond the grave lies eternal life and recompense for the deeds of this life, I should be continually thinking of this. The very idea of immortality would terrify me and I should lead this life as a foreigner who gets ready to enter his native land. On the contrary, I do not even think about eternity, and I regard the end of this earthly life as the limit of my existence. The secret thought nestles within me: Who knows what happens at death? If I say I believe in immortality, then I am speaking about my mind only, and my heart is far removed from a firm conviction about it. That is openly witnessed to by my conduct and my constant care to satisfy the life of the senses. Were the Holy Gospel taken into my heart in faith, as the word of God, I should be continually occupied with it, I should study it, find delight in it and with deep devotion fix my attention upon it. Wisdom, mercy, love, are hidden in it; it would lead me to happiness, I should find gladness in the study of the Law of God day and night. In it I should find nourishment like my daily bread and my heart would be drawn to the keeping of its laws. Nothing on earth would be strong enough to turn me away from it. On the contrary, if now and again I read or hear the word of God, yet even so it is only from necessity or from a general love of knowledge, and approaching it without any very close attention, I find it dull and uninteresting. I usually come to the end of the reading without any profit, only too ready to change over to secular reading in which I take more pleasure and find new and interesting subjects.

*4. I am full of pride and sensual self-love.* All my actions confirm this. Seeing something good in myself, I want to bring it into view, or to pride myself upon it before other people or inwardly to admire myself for it. Although I display an outward humility, yet I ascribe it all to my own strength and regard myself as superior to others, or at least no worse than they. If I notice a fault in myself, I try to excuse it, I cover it up by saying, ‘I am made like that’ or ‘I am not to blame’. I get angry with those who do not treat me with respect and consider them unable to appreciate the value of people. I brag about my gifts: my failures in any undertaking I regard as a personal insult. I murmur, and I find pleasure in the unhappiness of my enemies. If I strive after anything good it is for the purpose of winning praise, or spiritual self-indulgence, or earthly consolation. In a word, I continually make an idol of myself and render it uninterrupted service, seeking in all things the pleasures of the senses, and nourishment for my sensual passions and lusts.

Going over all this I see myself as proud, adulterous, unbelieving, without love to God and hating my neighbor. What state could be more sinful? The condition of the spirits of darkness is better than mine. They, although they do not love God, hate men, and live upon pride, yet at least believe and tremble. But I? Can there be a doom more terrible than that which faces me, and what sentence of punishment will be more severe than that upon the careless and foolish life that I recognize in myself?

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## otherone

> Turning my eyes carefully upon myself and watching the course of my inward state, I have verified by experience that I do not love God, that I have no religious belief, and that I am filled with pride and sensuality.


"Love thy neighbor as thyself"
In my experience, anecdotal as it may be, pride is a reaction to self-loathing.   People can't love their neighbors because they can't love themselves.
FWIW

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## Terry1

Wonderful message of humility TER. I always love reading your posts.

Our Lord Jesus taught us to be humble, merciful, loving and forgiving, but the message that Jesus gave was a bold one without apology.  His message was the truth, the absolute undiluted truth as He taught it.  While no one is capable of fully understanding the message of truth as we will some day when we are perfected, Jesus told us that this message, no matter how humble the messenger would be persecuted for it.

IMO, it's near impossible not to offend the unbelievers who will become offended simply by understanding the way they're living is against God and the reward for this is eternal death.  No one likes to hear that they're not living within the will of a God that will punish them for what they're doing in this life.  Many hate God for this, many reject His message because of this, because they've chosen to go their own way.

The Lord spoke to my heart and mind once on how to give a message to unbelievers.  I was very afraid of offending people with the message.  I was being too apologetic and to the point of almost excusing sin because I didn't want to offend people.  The old cliché is true---go after the lie and not the person believing it.  Don't be ashamed to give the message of the Gospel of truth, but we can give it with love despite how anyone on the receiving end of it responds to it. Give the message with boldness and without apology knowing in your heart and mind it is what we're being instructed to do.  If they reject it, then we move on and shake off the dust with that person and leave them to God to do the sorting out with them.

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## pcosmar

> That's wrong.  Faith IS assurance.


*BE Proud* of your humility.
And Proclaim it loudly and widely.

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## RJB

I nominate this post for the best response of the year!




> * The Confession Which Leads Towards Humility*
> 
> 
> 
> From _'The Way of a Pilgrim'_

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## Ronin Truth

When it comes to humility, I'm tops.

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## TER

> I nominate this post for the best response of the year!


This excellent book called _The Way of a Pilgrim_ can be read here.

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## TER

We must always remember that we are not condemned for the multitude of our evils, but because we do not want to repent and learn. And those who have sinned must not despair. Let that never be.

_- St. Mark the Ascetic_

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## TER

The man who follows Christ in solitary mourning is greater than he who praises Christ amid the congregation of men.

_- St. Isaac the Syrian_

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## TER

For it is by grace you have been saved, through faith-and this not from yourselves, it is the gift of God- not by works, so that no one can boast.

_- Ephesians 2:8-9_

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## TER

You are the people of God; he loved you and chose you for his own. So then, you must clothe yourselves with compassion, kindness, humility, gentleness, and patience.

_- Colossians 3:12_

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## TER

Presumption and boastfulness are causes of blasphemy. Avarice and self-esteem are causes of cruelty and hypocrisy.

_- St. Cosmas of Aitolia_

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## Terry1

> For it is by grace you have been saved, through faith-and this not from yourselves, it is the gift of God- not by works, so that no one can boast.
> 
> _- Ephesians 2:8-9_


Now if Sola could only understand that "not by works" means not by ritual and tradition in attempt to obtain righteousness as in under the Mosaic Law, but by performing a "work of faith" that's done in obedience to the Holy Spirit by what is written upon our hearts--that being Gods perfect law, His Ten commandments.  

I'll bet those reformers are going to pay a heafty price for leading the sheep astray on that one.  At least if nothing else a few jewels plucked from their crowns of glory.  Instead of a heavenly mansion, they get an out-house with no door.

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## TER

The mind that realizes its own weakness has discovered whence it might enter upon salvation and draw near to the light of knowledge and receive true wisdom which does not pass away with this age.

_- St. Gregory Palamas_

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## TER

.. alas for the soul that is unaware of its wounds and that in its endless sinfulness and obduracy does not think it has anything evil within it: the good doctor will not visit it or heal it, since it does not seek Him out or have any concern for its wounds, because it thinks it is well and in good health. As the Lord said: ‘It is not the healthy that need a doctor, but the sick’ (Mt. 9:12)

_- St. Makarios of Egypt_

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## TER

If a man has some spiritual gift and feels compassion for those who do not have it, he preserves the gift because of his compassion. But a boastful man will lose it through succumbing to the temptations of boastfulness.

_- St. Mark the Ascetic_

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## TER

God is opposed to the proud, but gives grace to the humble.

_- James 4:6_

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## TER

Pride darkens the soul completely and leads to its utter downfall..It acts like some harsh tyrant who has gained control of a great city, and destroys it completely.

_- St. Moses of Scetis_

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## TER

You don't need money nor titles to get to know God.  How much joy for us that the Lord not only forgives our sins , but also gives the soul the knowledge of Him , if only to be humbled .And the last poor person in the world can be humbled to know God through the Holy Spirit . You don't need money, nor titles to get to know God , but only humility . The Lord is given for free of charge , only because of His mercy . Before I did not know , but now I see every day , every hour , every minute clearly the mercy of God . God gives peace even at bedtime and without God there is no peace to the soul .

_- St. Silouan the Athonite_

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## TER

The preparations of the heart in man, and the answer of the tongue, is from the LORD.

 All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.

 Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.

 When a man's ways please the LORD, he maketh even his enemies to be at peace with him.

 Pride goeth before destruction, and a haughty spirit before a fall.

 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.

 There is a way that seemeth right unto a man; but the end thereof are the ways of death.

 The lot is cast into the lap; but the whole disposing thereof is of the LORD.

_- Proverbs 16_

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## Nang

> The preparations of the heart in man, and the answer of the tongue, is from the LORD.
> 
>  All the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.
> 
>  Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.
> 
>  When a man's ways please the LORD, he maketh even his enemies to be at peace with him.
> 
>  Pride goeth before destruction, and a haughty spirit before a fall.
> ...


Since this is Holy Scripture, references should be included . . .

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## TER

> Since this is Holy Scripture, references should be included . . .


Oops, forgot to put it in!  I just edited my previous post to say they are from Proverbs.  Thanks for the heads up!

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## TER



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## TER

Believe that dishonors and reproaches are medicines that heal the pride of thy soul, and pray for those who reproach thee, as for true physicians of thy soul, being assured that he who hates dishonor, hates humility, and he who avoids those who grieve him, flees from meekness. 

_- Abba Dorotheus_

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## Terry1

> 


How true! I love this.

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## TER

Oh, Brethren, what is the result of pride? Oh, see what humility can do? What was the need for all these sufferings? For, if from the beginning Man had humbled himself, obeyed God, and kept the commandment he would not have fallen.

Again, after his fall, God gave him an occasion to repent and to receive mercy but he kept his stiff-neck held high. He came to him and said Adam, Where are you? instead of saying What glory you have left and what dishonor you have arrived at? After that, He asked him Why did you sin? Why did you transgress the commandment? By asking these questions, He wanted to give him the opportunity to say, Forgive me. However, he did not ask for forgiveness. There was no humility, there was no repentance, but indeed the opposite.

He answered, The woman whom You gave to be with me (Gen 3:9-12), he did not say, the woman deceived me, but The woman whom You gave to me, as if he wanted to say: This catastrophe has come upon me because of You. So it is, brethren, since Man is not accustomed to blame himself. He does not hesitate to consider even God as the cause of evil.

Then God came to the woman and said to her, Why did you not keep the commandment? as if He wanted to say, At least you, say forgive me, so as to humble your soul and to receive mercy. Again, there was no request for forgiveness. She also answered, The serpent deceived me, (Gen 3:13) as if she wanted to say, If the serpent sinned, where is my mistake?

Why did you act in this way, you pitiable ones? Make a bow of repentance, recognize your fault, be sorry for your nakedness. Neither one of them could blame himself, neither of them had the least bit of humility.

_ St. Dorotheus_

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## Christian Liberty

> 


That's good

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## TER

God's grace always assists a struggler, but this does not mean that a struggler is always in the position of a victor; sometimes the beasts did not touch the righteous ones, but by no means did they not touch them always. What is important is not victory or the position of a victor, but rather the labor of striving towards God and devotion to Him. Great is the Apostle Paul, but he asks the Lord many times ('thrice" means not once, but many times) that the messenger of Satan depart from him, for he "buffets" him, making some sort of attacks that are difficult and averse to his spirit. But the Lord leaves him in such a position: "My grace is sufficient for thee" (2 Cor. 12:7-9) - enough assistance of grace and gifts are provided for him. The Lord wants from the apostle the striving which cleanses his soul. 

What is important is the state of the soul, the striving towards God, and not the stature of a victor. "Strength is made perfect in weakness"(2 Cor. 12:9). Though a man may be found in a weak state, that does not at all mean that he has been abandoned by God. The Lord Jesus Christ, according to the worldly view, was in trouble, but when the sinful world considered Him to be completely destroyed, in actuality He was victorious over death and hades. The Lord did not promise us positions as victors as a reward for righteousness, but told us, "In the world we shall have tribulation, but be of good cheer, I have overcome the world" (Jn. 16:33). The power of God is effective when a person asks for the help of God, acknowledging the weakness and sinfulness of his nature. This is why humility and the striving towards God are the fundamental virtues of a Christian. 

_- Saint John of San Francisco_

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## TER

True humility does not say humble words, nor does it assume humble looks, it does not force oneself either to think humbly of oneself, or to abuse oneself in self-belittlement. Although all such things are the beginning, the manifestations and the various aspects of humility, humility itself is grace, given from above. There are two kinds of humility, as the holy fathers teach: to deem oneself the lowest of all beings and to ascribe to God all one’s good actions. The first is the beginning, the second the end.

_- St. John Chrysostom_

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## TER

Avoid even the smallest sins, lest you fall into greater ones. Drive away from your heart each and every thought or design that moves you away from the Lord. Strive especially against unclean desire; drive it out of your heart like a burning spark fallen on your coat. If you do not want to be troubled by evil desires, meekly accept humiliation from others.

_- St. Porphyrios_

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## TER

Pride deprives us of God's help, making us over-reliant on ourselves and arrogant towards other people.

_- St. Thalassios the Libyan_

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## TER

The man who asks God for less than he deserves will certainly receive more, as is shown by the publican who begged forgiveness but obtained salvation (cf. Luke 18:10-14). And the robber asked only to be remembered in the kingdom, yet he inherited all of Paradise (cf. Luke 23:43).

_- St. John Climacus_

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## TER

A man who takes pride in natural abilities-I mean cleverness, the ability to learn, skill in reading, good diction, quick grasp, and all such skills as we possess without having to work for them--this man, I say, will never receive the blessings of heaven, since the man who is unfaithful in little is unfaithful and vainglorious in much. And there are men who wear out their bodies to no purpose in the pursuit of total dispassion, heavenly treasures, miracle working, and prophetic ability, and the poor fools do not realize that humility, not hard work, is the mother of such things. The man who seeks a reward from God in return for his labors builds on uncertainty, whereas the man who considers himself a debtor will receive sudden and unexpected riches.

_- St. John Climacus_

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## TER

Pride takes up residence wherever we have lapsed, for a lapse is in fact an indication of pride. And an admirable man said once to me, "Think of a dozen shameful passions. Love one of them, I mean pride, and it will take up the space of all the other eleven.

_- Saint John Climacus_

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## TER

One might suffer greatly from poverty and ill-health, yet not be humbled: and so suffer in vain. But whoever is humbled is happy with any fate because the Lord is his wealth and joy, and all people will be amazed at the beauty of his soul.

_- Elder Siluan_

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## TER

Pride begins where vainglory leaves off. Its midpoint comes with the humiliation of our neighbor, the shameless parading of our achievements, complacency, and unwillingness to be found out. It ends with the spurning of God's help, the exalting of one's own efforts and a devilish disposition.

_- St. John Climacus_

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## Natural Citizen

Dyin' ain't much of a livin' - _Bon Jovi_

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## pcosmar

> Dyin' ain't much of a livin' - _Bon Jovi_


I thought that was Josie Wales.

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## TER

In a humble person, there is never any haste, hurry, confusion, agitated or petty thoughts — he dwells in tranquility at all times. There is nothing that could astonish, confuse or terrify him — because he is not terrified in sorrows and does not become dispirited, nor does he advance into a state of amazement or rapture when he is joyful. But all his joy and gladness are found in that, which is pleasing to His Lord.

_- St. Isaac the Syrian_

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## TER

> Dyin' ain't much of a livin' - _Bon Jovi_


Please label correctly. The proper way to address the author is: _St. Bon Jovi of Sayerville_

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## TER

Every single act of ours and every single virtue has need of humility, love and discernment, the latter being the salt of the virtues. This is why Christ tells us in the Gospel: "Every sacrifice shall be salted with salt" (Mark 9:49).

_- Elder Paisios_

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## TER

God reveals Himself to the humble, who live in accordance with virtue. Those who take up the wings of the imagination attempt the flight of Ikaros and have the same end. Those who harbor fantasies do not pray; for he that prays lifts his mind and heart towards God, whereas he that turns to fantasies diverts himself. Those who are addicted to the imagination have withdrawn from God's grace and from the realm of Divine revelation. They have abandoned the heart in which grace is revealed and have surrendered themselves to the imagination, which is devoid of all grace. It is only the heart that receives knowledge about things that are not apprehended by the senses, because God, Who dwells and moves within it, speaks within it and reveals to it the substance of things hoped for.

_- St. Nektarios of Aegina_

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## TER

To the question that can one wish for spiritual perfection, the Starets answers: "Not only can you wish but you must endeavour to perfect yourself in humility, that is, to regard yourself in your heart that as lower than every human being and every creature. It is natural and essential that a sinful human humbles himself. If he doesn’t, then he will be humbled by circumstances, arranged thoughtfully for the benefit of his soul. During times of good fortune, he usually ascribes it to himself, to his puny strength and so called authority, but as soon as some type of misfortune befalls him, he asks for mercy and from an imaginary enemy.

_- Elder Ambrose of Optina_

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## presence

> Asanga cut a piece of flesh from his own body so that the maggots can  have a safe place to stay after he licked the maggots off the dog with  his tongue.


..

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## TER

Bear the insults of your enemy in silence, and open your heart only to the Lord. Try in any way possible to forgive those who humiliate you or take away your honor, by the words of the Gospel: "Of him that taketh away thy goods ask them not again" (Lk. 6:30).

_- St. Seraphim of Sarov_

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## Natural Citizen

> Please label correctly. The proper way to address the author is: _St. Bon Jovi of Sayerville_


Heh. Ok. Noted. I usually just read the posting here. Just happened to be listening to that album at the moment and I thought to myself, you know, he's right. Ah, well.

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## TER

A man who takes pride in natural abilities-I mean cleverness, the ability to learn, skill in reading, good diction, quick grasp, and all such skills as we possess without having to work for them--this man, I say, will never receive the blessings of heaven, since the man who is unfaithful in little is unfaithful and vainglorious in much. And there are men who wear out their bodies to no purpose in the pursuit of total dispassion, heavenly treasures, miracle working, and prophetic ability, and the poor fools do not realize that humility, not hard work, is the mother of such things. The man who seeks a reward from God in return for his labors builds on uncertainty, whereas the man who considers himself a debtor will receive sudden and unexpected riches.

_- St. John Climacus_

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## TER

> Heh. Ok. Noted. I usually just read the posting here. Just happened to be listening to that album at the moment and I thought to myself, you know, he's right. Ah, well.


Of course, I'm only kidding.   After the album 'Crush', he lost all chances to being canonized!

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## TER

Avoid even the smallest sins, lest you fall into greater ones. Drive away from your heart each and every thought or design that moves you away from the Lord. Strive especially against unclean desire; drive it out of your heart like a burning spark fallen on your coat. If you do not want to be troubled by evil desires, meekly accept humiliation from others.

_- St. John Climacus_

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## TER

Our humility is our surest intercessor before the face of the Lord.

It is by dint of humility and penance that the last shall be first.

_- St. Macarius of Optina_﻿

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## TER

The elder said: Humility is acquired after struggles. When you know yourself you acquire humility, which become a (permanent) condition. Otherwise one can become humble for a moment, but your thought will say to you that you are something although in reality you're nothing. and you'll be deluded like that to the moment of death. If death finds you with the thought that you are nothing, then God will speak. If however your thought says at the hour of death that you are something and you don't understand it, all your effort goes to waste.

_- Elder Paisios_

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## TER

"And the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it" (Isa. 40:5).
The Lord promised to reveal Himself in great glory... 
The Lord promised to come... 
God fulfilled His ancient promise and appeared on earth. But how did God reveal Himself in His glory? In inexpressible humility and obedience. In such a way that His angels seemed more resplendent, and His prophets greater than He. 

When the prophet and the Master showed themselves on the Jordan, the prophet caught the eye more than the Master. John the Forerunner appeared stranger and greater than Christ the Lord. Christ the Lord hid His glory and majesty behind two thick curtains: those of human flesh and humility. And so men neither noticed nor recognized Him, while the eyes of all the heavenly powers were fixed on Him more than on the whole created world. Clothed in real flesh and in true humility, the Lord Jesus came from Galilee to Jordan unto John, to be baptized by him.

Wonderful is God in His works! Through all His works, He teaches us humility and obedience. He hides Himself behind His works, as the sun at night behind the shining of the stars, as a nightingale in the bush behind its song. He lends light to the sun, and the sun shines as though with its own light, while the fact that it is God's light is ignored. He lends a voice to His thunder and His winds, and they are heard; but He is not heard. He lends beauty to His mountains and meadows, and they are resplendent in beauty as though it were their own, while God's beauty remains shrouded in mystery.

 He lends beauty and fragrance to the flowers of the field, and the beauteous flowers give off their fragrance as though it were their own; while God's fragrance goes unnoticed. He lends strength to every creature, and each creature preens itself in front of the others, showing off its strength as though it were its own; while God's immeasurable strength neither preens itself nor cries for attention. He lends of His mind to men, and men cogitate and think as though with their own minds; while God's mind stands in a calm from tumult, turning from the world's praise. 

Wonderful is God in thus teaching us humility! And He is also wonderful in teaching us obedience. Man can never be as obedient as God. 

Man sows seed in the field, and then leaves it to God. Man does this sowing in one day, but God stands over the seed for a hundred days, guarding it, warming it, giving it life and gradually bringing it up out of the earth as a blade, filling the blade with an ear and ripening it, until man once more goes into the field, to spend a day or two harvesting the grain and carting it off to his barn. 

The raven hatches its young and then leaves them, caring no more about them. But God takes this caring on Himself, and obediently cares for the fledglings day and night. The fish lays its eggs and goes off, but God stays to hatch young fish from the eggs, and to watch over their feeding and growth. The innumerable orphans, both of humans and animals, would not survive were God not to care for them. 

God watches day and night over all His creation, lending an ear to their desires and fulfilling their needs.
God hearkens to the pleas and prayers of men and fulfills them; He always fulfills them obediently, as long as there is no sin in their pleas and prayers. Prayers, however, that seek to draw God into sin and to make Him a participant in human sin, these prayers God refuses and does not listen to them....

And so, man can never be as humble as God, nor as obedient as He. Through all His creation on heaven and earth, God teaches men humility and obedience. God offers this message to mankind out of His great love for men and out of His burning desire that all men be saved, and that not one of them perish. 

_- St. Nikolai Velimirovic_

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## TER

He, who grieves sorely in his heart when dishonored or offended by others, ought to know from this that he bears within himself the ancient serpent. If he will bear the offense in silence, or will answer the one offending him with deep humility, then he has thereby weakened and crushed this serpent. 

_- St. Simeon the New Theologian_

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## TER

One elder passed seventy weeks in fasting, eating food only twice a week, as he begged the Lord to reveal to him the meaning of a passage in Holy Scripture. But God would not reveal it to him. Seeing this, the elder said to himself, I have labored long and hard, and I have accomplished nothing. I will go to my brother and ask him.

When he had left his cell and locked the door behind him, an angel from the Lord appeared and said to him: Seventy weeks of fasting did not bring you nearer to God. Now, however, when you have humbled yourself and resolved to go to your brother with your question, I have been sent to you to explain the meaning of this passage. And fulfilling this, the angel departed.

_- Paterikon of Bishop Ignatius_

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## moostraks



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## Kevin007



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## TER

>

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## Terry1

On humility


An old man was asked, "What is humility?" and he said in reply, "Humility is a great work, and a work of God. The way of humility is to undertake bodily labor and believe yourself a sinner and make yourself subject to all." Then a brother said, "What does it mean, to be subject to all?" The old man answered, "To be subject to all is not to give your attention to the sins of others but always to give your attention to your own sins and to pray without ceasing to God.".

An old man said, "Every time a thought of superiority or vanity moves you, examine your conscience to see if you have kept all the commandments, whether you love your enemies, whether you consider yourself to be an unprofitable servant and the greatest sinner of all. Even so, do not pretend to great ideas as though you were perfectly right, for that thought destroys everything.".

As abba Macarius was returning to his cell from the marsh carrying palm-leaves, the devil met him with a sharp sickle and would have struck him but he could not. He cried out, "Great is the violence I suffer from you, Macarius, for when I want to hurt you, I cannot. But whatever you do, I do and more also. You fast now and then, but I am never refreshed by any food; you often keep vigil, but I never fall asleep. Only in one thing are you better than I am and I acknowledge that." Macarius said to him, "What is that?" and he replied, "It is because of your humility alone that I cannot overcome you.".
_
St. John the Baptist GOC_

I need to work on my humility a lot more.

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## TER

With a variety of definitions, our Fathers lead us to humility, but the meaning is almost the same: the comprehensive labour of love that supports all the other virtues.

We shall now note some of the sayings of the Fathers which refer to the qualities and fruits of the humble outlook and the manner in which those who have it behave. This will give us more practical knowledge.

Anthony the Great, when he was once in an ecstatic state, saw all the land around him full of traps set by Satan. He sighed and asked God to tell him how anyone could avoid them and then heard a voice telling him: ‘only with humility’.

The same saint, when he was asked by Pimin (Poemen) the Great what the perfect work was for spiritual people, as regards virtue, answered that it is self-censure and living continuously in the expectation of temptation.

Abba Pimin [the word means ‘shepherd’ in Greek] said that those who condemn themselves obtain endurance and patience.

Abba Evagrios said that the beginning of spiritual progress for people is self-censure.

Another great ascetic, who had authority over demons, asked them what work or virtue of the saints vanquished them and they answered ‘being humble’.

Saint John the Short used to say that being humble and fearing God were above all the virtues.

Abba Longinos said that humble-minded people are incapable of judging others.

Saint John the Theban said that, above all, spiritual people have to achieve humility.

Abba Pimin, again, said that people need a humble outlook and fear of God the way they need air to breathe.

Abba Sisoïs, who was great among the Fathers, said that the route to a humble mind consists of restraint, constant prayer and a struggle to acquire the view that you’re inferior to all others.

Abbas Kronios said that the means that lead to humility are abandonment, as far as possible, of material things and whatever leads to fragmentation of the mind; bodily labour; and remembrance of death.

Another Elder said that those who have humility humiliate the demons. And again, he said that the soul acquires humility when it’s concerned only about its own woes and errors.

Another said that, just as the ground never falls down, neither do humble people, because they’re always so lowly.

When another was asked what humility was, he said, ‘If your brother sins against you and you forgive him before he asks’. He also said that people’s progress depended on the depth of their humility: the more profound their humility, the greater their progress.

Abbas Isaiah said that, with humility, all the achievements of the Evil One are destroyed.

Saint Synklitiki said that the beginning and end of all good things, that is the spiritual life, is the humble outlook.

The incontrovertible judgment of the Fathers regarding the practical manner in which to achieve this God-pleasing quality is- in their experience- bodily labour and self-knowledge, and these are things which are present in everyday life. In general, the narrow path of all-inclusive Christian morality leads to the fear of God and He then becomes a guide to that which constitutes ‘sentience in God’ and the great virtues, which are ‘not to think highly of yourself’, ‘to censure yourself’ and ‘to withstand all temptations’. Apart from his other efforts, the Prophet David put forward his struggles as means of expiation, saying: ‘Look upon my humility and my effort and forgive all my sins’. And elsewhere he offers as a convincing example of his forgiveness that: ‘I was humbled and the Lord saved me’. Again, he reveals that the Lord, ‘gives grace to the humble’, in contrast, of course to the egotists. So, if, ‘God will not despise a humble and contrite heart’, this is known to us because our Fathers and, indeed, all of those in the whole of human history who have been granted some knowledge of God, have all tried to be humble more than anything else.

With the sense of human insignificance, since, according to the Lord, we can do nothing without His help, and with the awareness of our likeness to Christ through His grace, which we are granted by acting and thinking in a humble manner, let no-one absent themselves [from the struggle] by investigating, desiring and doing whatever leads to easy, or rather, free salvation, because they’ll hear in their ears the blessed and sweet voice of the Lord saying that He’ll come again to bring close to Him those who are worthy. He said ‘blessed are the poor in spirit’ (i.e. the humble), for theirs is the kingdom of heaven, which we all hope to gain. Amen 

_- Elder Joseph of the Holy Mountain_

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## Kevin007

too bad the smiley was aimed at the wrong person hint- your name plus...rry1

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## TER

The thief was on the cross and he was justified by a single word; and Judas who was counted in the number of the apostles lost all his labor in one single night and descended from heaven to hell. Therefore, let no-one boast of his good works, for all those who trust in themselves fall.

_- St. Xanthias_

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## TER

When we do not experience warfare, we ought so much the more to humiliate ourselves. For God seeing our weakness, protects us; when we glorify ourselves, He withdraws His protection and we are lost.

_- Saying of the Desert Fathers_

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## pessimist

anyone ever notice that when an athlete wins a championship or mvp or something they always say they were 'humbled' by the experience. wouldn't that have the opposite effect?

EDIT: oops! this is the religious forum. sorry, i just saw the title on the front page and didn't notice the sub forum it was in. 

my bad.

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## TER

> anyone ever notice that when an athlete wins a championship or mvp or something they always say they were 'humbled' by the experience. wouldn't that have the opposite effect?


Not if they give credit and thanks to God first.

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## TER

If a monk overcomes two things, he can be free from this world." And a brother asked: "What are they?" He replied: "Bodily ease and vainglory."

_- St. Poemen_

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## TER

The nature of water is yielding, and that of a stone is hard. Yet, if you hang a bottle filled with water above the stone so that the water drips drop by drop, it will wear a hole in the stone. In the same way, the word of God is tender, and our heart is hard. So when people hear the word of God frequently, their hearts are opened to the fear of God.

_- St. Poemen_

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## TER

How strange that we should refuse to take on a rather light burden: self-criticism, and choose instead the remarkably heavy burden — self-justification!

_- Abba Little John_

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## TER

What is humility? Humility is to look on oneself as dust and ashes. The humble says, "Who am I? And who considers me to be anything? Who am I to deal with people for I am powerless?" He does not say, "What" or "What is this?" but walks submissively in his ways, never deeming himself equal to others. And if he is despised and rejected he does not get angry.

Humility is to hold oneself as guilty and to find that one has done nothing good before God. It is to maintain silence, looking on oneself as nothing. It is to reject one's inclinations, to look down to the ground, bearing death before his eyes., safeguarding himself from lying. It consists in not speaking, falsehood or arguing with someone who is older than you are, enduring insults joyfully, detesting comfort and training oneself in hardship, never distressing anyone. 

_- St. Isaiah_

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## TER

Neither ascetism, nor vigils nor any kind of of suffering are able to save, only true humility can do that.

_- Amma Theodora_

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## TER

Whenever you want to subdue your high and proud thoughts, examine your conscience carefully: Have you kept all the commandments? Have you loved your enemies and been kind to them in their misfortunes?

_- Abba Or_

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## TER

Those who seek humility should bear in mind the three following things: that they are the worst of sinners, that they are the most despicable of all creatures since their state is an unnatural one and that they are more pitiable than the demons, since they are slaves to the demons. you will also profit if you say this to yourself: how do I know what or how many other people's sins are or whether they are greater or equal to my own ? In our ignorsnce you and I, my soul are worse than all men, we are dust and ashes under their feet. How can I not regard myself as more despicable than all other creatures, for they act in accordance with the nature they have been given, while I, owing to my innumerable sins, am in a state contrary to nature.  

_- Saint Gregory of Sinai_

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## TER

After praying that God would take away his passions that he might become free from care, Abba John the Dwarf went and told an old man; 'I find myself in peace, without an enemy,' he said. The old man said to him, 'Go beseech God to stir up warfare so that you may regain the affliction and humility that you used to have, for it is by warfare that the soul makes progress.' So he sought God and when warfare came, he no longer prayed that it might be taken away, but said 'Lord, give me the strength for the fight.' 

_- Abba Poeman_

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## Natural Citizen

You know, something I've been thinking about lately is how difficult it is in a political environment to _not_  say "I told you so". It's a very humbling thing to specifically _not_ do that. Is very difficult thing to not say. I suppose we must learn the hard way sometimes but it's difficult when we have to actually watch it evolve. More so because we don't always know if we will actually learn on our own what we envite. Of course, if we do actually learn from our mistakes I'd imagine that the person who has learned from those experiences/mistakes comes to understand anyhow.

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## jmdrake

> How strange that we should refuse to take on a rather light burden: self-criticism, and choose instead the remarkably heavy burden — self-justification!
> 
> _- Abba Little John_


I was just thinking of the sin of self-justification this morning.  It's such an easy one to fall into.  I fall into it myself.

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## moostraks

> The nature of water is yielding, and that of a stone is hard. Yet, if you hang a bottle filled with water above the stone so that the water drips drop by drop, it will wear a hole in the stone. In the same way, the word of God is tender, and our heart is hard. So when people hear the word of God frequently, their hearts are opened to the fear of God.
> 
> _- St. Poemen_

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## TER

Meekness and graciousness are terms to apply to one who practices the Way of Love. To influence others we must show great consideration for the opinions of others. We have to listen with understanding and compassion. We have to demonstrate we understand the other person's viewpoint and we care. Listen, listen, listen. Do not attack or condemn in any way. Seek to know their environment and situation. Ask yourself, "Why is it they think this way?" Think about how you can help nurture their soul and then say it simply with love.

Here is how Saint Porphyrios puts its,

In debates, if you say a few words about religion you will prevail. Let the person who has a different opinion give free reign to his thoughts and speak as much as he likes… Let him sense that he is addressing himself to a calm and uncontentious person. Influence him though your graciousness and prayer and then speak briefly. You achieve nothing if you speak heatedly and tell him, for example, ‘What you are saying is untrue, a downright lie!’ What will you achieve? Be ‘as sheep among wolves’ (Matt 10:16). What should you do? Show indifference outwardly, but be praying inwardly. Be prepared, know what you are talking about and speak boldly and to the point, but with saintliness, meekness and prayer. But in order to be able to do this you must become a saint. This last thought is an important one:

“To be able to do this you must become a saint.” Ask yourself, "How do I become a saint?"

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## TER

Why do we judge our neighbors? Because we are not trying to get to know ourselves. Someone busy trying to understand himself has no time to notice the shortcomings of others. Judge yourself — and you will stop judging others. Judge a poor deed, but do not judge the doer. It is necessary to consider yourself the most sinful of all, and to forgive your neighbor every poor deed. One must hate only the devil, who tempted him. It can happen that someone might appear to be doing something bad to us, but in reality, because of the doer's good intentions, it is a good deed. Besides, the door of penitence is always open, and it is not known who will enter it sooner — you, "the judge," or the one judged by you.

_- St. Seraphim of Sarov_

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## TER

A humble person doesn’t even have the tongue to say that someone else is careless or neglectful in matters of salvation. He doesn’t have eyes to see the faults of others. He doesn’t have ears to hear detrimental conversations. He doesn’t concern himself with anything temporal, but is concerned solely about his sins.

_- St. Isaiah_

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## TER

A good deed is a mother of sorrow. From sorrow comes humility, and humility receives a blessing. The reward then follows not after the good deed, or the effort because of it, but after the humility that came through them. If there is an absence of humility, then the good deeds are useless.

_- St. Isaac the Syrian_

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## TER

Bear the insults of your enemy in silence, and open your heart only to the Lord. Try in any way possible to forgive those who humiliate you or take away your honor, by the words of the Gospel: "Of him that taketh away thy goods ask them not again" (Lk. 6:30).

_- St. Seraphim of Sarov_

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## TER

Seek God daily. But seek Him in your heart, not outside it. And when you find Him, stand with fear and trembling, like the Cherubim and the Seraphim, for your heart has become a throne of God. But in order to find God, become humble as dust before the Lord, for the Lord abhors the proud, whereas He visits those that are humble in heart, wherefore He says: "To whom will I look, but to him that is meek and humble in heart?"

_- St. Nektarios of Aegina_

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## TER

Without question, the Scriptures as a whole, as well as Patristic philosophy, are seasoned with salt, as it were, garlanded with the good mother of the virtues, the humble outlook. This is particularly noticeable at the points related to the behavior and comportment of people living by the direct instructions to reach their destination and striving to put these into practice through repentance.

In another homily, we referred to obedience as a virtue. Now were obliged to describe humility as an attribute, the character and form of the soul and of the personality.

If duty is an inviolable rule of life for rational beings, how much superior to it must be the personal attributes, the form and the character? And if, again, humility were only a human skill and achievement, which adorns and perfects rational beings, without it also being divine, human boldness would be able to describe it. But from the moment that it was revealed to us that it reaches as far as the Incarnate Word of God Himself, humility became something beyond that which human thought can conceive, and which can be understood only with admiration and astonishment. He Himself says: Learn from my example, for I am meek and humble in heart.

In order to confirm what Im saying, let me quote a description of the humble outlook from one of the greatest luminaries, a real philosopher of grace and of the Holy Spirit, Saint Isaac the Syrian, who continued the authenticity of the Fathers. Its from his 20th discourse, from the 1770 Leipzig edition: I would like to open my mouth, brethren and speak about the important matter of humility, and am filled with fear, just like someone who knows hes going to speak about God with his own, human way of thinking. Because its the raiment of divinity. The Word incarnate wore it and spoke to us about it.

As regards the nature of this great virtue, suffice it to leave the Patristic term as it is, which is that it is divine and the garment of divinity in its spiritual completion and, therefore, a gift of the Most Holy Spirit. Lets confine ourselves instead to its attributes and energies and, even more so, to how its acquired and what it consists of, again with fear and on the basis of the judgment of our Fathers.

Since, in our terminology, we call it character and person in rational nature, its apposite to mention, broadly speaking, how it acquires these terms. So that, from the outset, its credible and desirable for people, since everybody has the right to acquire their real personality through it.

In the first place, the humble outlook should be placed within the context of moral law. But beyond the moral law, we should also look for the more general reason which makes it imperative, because its here we see that its endorsed by the new creation, the Word of God incarnate, and that He assigns it, not to doing ones duty, but to the place of personality, private life and character.

It may be that the Apostles wished to learn what Jesus was like in the most profound depths of His being, in His Godly, inner world, but that they didnt dare to inquire, though they asked so many other questions which He answered freely at the right time. This is why, on His own initiative, He told them these astonishing words: Learn from my example, because I am meek and humble in heart and your souls will find rest (Matth. 11, 29).
The all-powerful God the Word, by Whom all things were created, in heaven and on earth, visible and invisible, all things were created through him and for him (Col. 1, 16), is the centre of all personality and, through His grace, all personalities find their place.

The humility of heart of the Word of God is characterized as a position of certainty and stillness. Since our Lord is the centre of every personality, its right and proper that He be called humble in heart, because the whole of the authority of His dominion is manifested in this position of stillness and certainty. Its not our purpose here to go into theological terms regarding the Godly attributes, but to extol the particular significance of His humility, as well as that of all His followers in all ages and in every period of the divine revelation.

***

Humility penetrates and is penetrated, it doesnt fear, doesnt question, doesnt seek and therefore doesnt move. As truth in Himself, life in Himself and all-loving, Jesus also, rightly, has humility as the universal position of His personality. This is precisely what is transferred to those who follow Him and participate in it. It is demonstrated by this that humility is not merely a branch of moral law, which inverts the corresponding evil, as is the case with other virtues, but is an ontological feature of the integrity of people who by the nature of their existence are characterized as being self-contained, decisive and active in the certainty of their immobility.

At the other end of the spectrum are the characteristics of the absence of humility: uncertainty, fear, suspicion, need and- later- the undesirable mobilization of all kinds of lies and deception for salvation and safety.

A living image of this condition is the devil who suffers and activates all these negative positions of the perversion of the personality, and others like them. The outlook which is not humble, what we call egotism and pride, remains bogged down by itself in the mire of selfishness and individualism. Its constrained by the suffocating framework of being a single unit, and, under pressure from the impersonal selfishness of individualism, diminishes constantly but increases in cowardice, uncertainty and isolation, until it bursts out in a variety of undesirably cunning attempts at self-justification. The constraints of nihilism do away with the notion of the absolute, of truth, of eternity, of the breadth of the union of all. Nihilists dont recognize anyone other than their own sick selves. Nihilists evolve into anarchists, who dont recognize any authority or divine or human dependence. They end up as atheists, which is the greatest of all the preceding woes, in essence becoming diabolical and utterly destroyed.

If you look carefully at his characteristics, what else is the devil? An individualist, a great individualist. He doesnt welcome anything into himself except himself. Nor does he recognize any other principle, dominion or power. Always and everywhere hes alone and, necessarily, a total nihilist, since nothing can get close to him. He went into self-exile, was expelled from everywhere and sits in the nothingness of his nihilism. This is why he fell. I saw Satan fall like lightning from the sky. This is why he was condemned: the ruler of this world is condemned (Jn.16, 11). This is why he was expelled: now will the ruler of this world be cast out (Jn. 12, 31). Outside every place and locus of life, the devil has a place only in the darkness of death, of perdition and of hell. He no longer has any place among other beings, because he expelled himself with his accursed individualism. This is why, since he himself is nothing, he tries to acquire significance and personality by treachery, lies and deceit and why he forms imaginary values that he pretends are his own, whereas, in fact, they dont belong to him.

Wherever the basis of humility is missing, theres no safety, because then the unity of all in Jesus, who is the peace of all and the resurrection, is also missing.

This is the devil and this is the poverty of the egotism of his supporters, which forces them to pretend, to transform themselves, to act a part, because they want positions and honours of which they arent worthy, because, in essence, theyre destitute and poor because theyve removed themselves from the body of others through their sick individualism. This misery is followed by all the other woes, culminating in hatred, envy and crime. The dark veil of death shrouds these unfortunates whove given themselves to the devil, these faded replicas of the murderer who sinned from the beginning and misleads, since he himself is a liar and the father of lies.

_- Elder Joseph of Vatopaidi_

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## TER

Every single act of ours and every single virtue has need of humility, love and discernment, the latter being the salt of the virtues. This is why Christ tells us in the Gospel: "Every sacrifice shall be salted with salt" (Mark 9:49).

_-St. Paisios_

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## TER

Has someone offended thee? Guard thy breast with the sign of the Cross; remember what took place on the Cross, and all will be extinguished. Think not of offenses only, but recall also whatever good thou hast received from the one who has offended thee, and at once thou shalt grow meek. Bring to mind the fear of God, and quickly thou shalt grow more temperate and calm. Train thyself not to offend another during offenses themselves, and then, when offended, thou wilt not feel grief. Think to thyself that he who is offending thee is in a frenzy and not in his right mind, and then thou wilt not be vexed at the offense.

_- St. John Chrysostom._

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## TER

With a variety of definitions, our Fathers lead us to humility, but the meaning is almost the same: the comprehensive labour of love that supports all the other virtues.

We shall now note some of the sayings of the Fathers which refer to the qualities and fruits of the humble outlook and the manner in which those who have it behave. This will give us more practical knowledge.

Anthony the Great, when he was once in an ecstatic state, saw all the land around him full of traps set by Satan. He sighed and asked God to tell him how anyone could avoid them and then heard a voice telling him: ‘only with humility’.



The same saint, when he was asked by Pimin (Poemen) the Great what the perfect work was for spiritual people, as regards virtue, answered that it is self-censure and living continuously in the expectation of temptation.

Abba Pimin [the word means ‘shepherd’ in Greek] said that those who condemn themselves obtain endurance and patience.

Abba Evagrios said that the beginning of spiritual progress for people is self-censure.

Another great ascetic, who had authority over demons, asked them what work or virtue of the saints vanquished them and they answered ‘being humble’.

Saint John the Short used to say that being humble and fearing God were above all the virtues.

Abba Longinos said that humble-minded people are incapable of judging others.

Saint John the Theban said that, above all, spiritual people have to achieve humility.

Abba Pimin, again, said that people need a humble outlook and fear of God the way they need air to breathe.

Abba Sisoïs, who was great among the Fathers, said that the route to a humble mind consists of restraint, constant prayer and a struggle to acquire the view that you’re inferior to all others.

Abbas Kronios said that the means that lead to humility are abandonment, as far as possible, of material things and whatever leads to fragmentation of the mind; bodily labour; and remembrance of death.

Another Elder said that those who have humility humiliate the demons. And again, he said that the soul acquires humility when it’s concerned only about its own woes and errors.

Another said that, just as the ground never falls down, neither do humble people, because they’re always so lowly.

When another was asked what humility was, he said, ‘If your brother sins against you and you forgive him before he asks’. He also said that people’s progress depended on the depth of their humility: the more profound their humility, the greater their progress.

Abbas Isaiah said that, with humility, all the achievements of the Evil One are destroyed.

Saint Synklitiki said that the beginning and end of all good things, that is the spiritual life, is the humble outlook.

The incontrovertible judgment of the Fathers regarding the practical manner in which to achieve this God-pleasing quality is- in their experience- bodily labour and self-knowledge, and these are things which are present in everyday life. In general, the narrow path of all-inclusive Christian morality leads to the fear of God and He then becomes a guide to that which constitutes ‘sentience in God’ and the great virtues, which are ‘not to think highly of yourself’, ‘to censure yourself’ and ‘to withstand all temptations’. Apart from his other efforts, the Prophet David put forward his struggles as means of expiation, saying: ‘Look upon my humility and my effort and forgive all my sins’. And elsewhere he offers as a convincing example of his forgiveness that: ‘I was humbled and the Lord saved me’. Again, he reveals that the Lord, ‘gives grace to the humble’, in contrast, of course to the egotists. So, if, ‘God will not despise a humble and contrite heart’, this is known to us because our Fathers and, indeed, all of those in the whole of human history who have been granted some knowledge of God, have all tried to be humble more than anything else.

With the sense of human insignificance, since, according to the Lord, we can do nothing without His help, and with the awareness of our likeness to Christ through His grace, which we are granted by acting and thinking in a humble manner, let no-one absent themselves [from the struggle] by investigating, desiring and doing whatever leads to easy, or rather, free salvation, because they’ll hear in their ears the blessed and sweet voice of the Lord saying that He’ll come again to bring close to Him those who are worthy. He said ‘blessed are the poor in spirit’ (i.e. the humble), for theirs is the kingdom of heaven, which we all hope to gain. Amen

_- Elder Joseph of Vatopedi_

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## TER

In a humble person, there is never any haste, hurry, confusion, agitated or petty thoughts — he dwells in tranquility at all times. There is nothing that could astonish, confuse or terrify him — because he is not terrified in sorrows and does not become dispirited, nor does he advance into a state of amazement or rapture when he is joyful. But all his joy and gladness are found in that, which is pleasing to His Lord.

_- St. Isaac the Syrian_

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## TER

God reveals Himself to the humble, who live in accordance with virtue. Those who take up the wings of the imagination attempt the flight of Ikaros and have the same end. Those who harbor fantasies do not pray; for he that prays lifts his mind and heart towards God, whereas he that turns to fantasies diverts himself. Those who are addicted to the imagination have withdrawn from God's grace and from the realm of Divine revelation. They have abandoned the heart in which grace is revealed and have surrendered themselves to the imagination, which is devoid of all grace. It is only the heart that receives knowledge about things that are not apprehended by the senses, because God, Who dwells and moves within it, speaks within it and reveals to it the substance of things hoped for.

_- St. Nektarios of Aegina_

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## TER

A man who takes pride in natural abilities-I mean cleverness, the ability to learn, skill in reading, good diction, quick grasp, and all such skills as we possess without having to work for them--this man, I say, will never receive the blessings of heaven, since the man who is unfaithful in little is unfaithful and vainglorious in much. And there are men who wear out their bodies to no purpose in the pursuit of total dispassion, heavenly treasures, miracle working, and prophetic ability, and the poor fools do not realize that humility, not hard work, is the mother of such things. The man who seeks a reward from God in return for his labors builds on uncertainty, whereas the man who considers himself a debtor will receive sudden and unexpected riches.

_- St. John Climacus_

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## TER

A certain huntsman was fond of stalking the woods and fields for game. One day after he had been climbing up a steep hill for hours tracking his prey, exhausted, he sat down on a big stone to rest. Seeing a flight of birds soaring from one summit to another, he began to think: “Why didn’t God give me wings that I might fly?” 

Just then a humble hermit passed by, discerned the huntsman’s thought and said to him: “There you are, sitting and saying to yourself that God has not given you wings; but if you had wings you would still be discontented and say: ‘My wings are feeble and I can’t fly up to heaven with them, to see what it’s like there.’ And were you then to be given wings strong enough to lift you to heaven you would still be dissatisfied and say: ‘I don’t understand what goes on in heaven.’ And were you to be given understanding of this you would again be discontented and say: ‘Why am I not an angel?’ Were you to be turned into a cherubim you would say: ‘Why doesn’t God let me rule over heaven?’ and if it were given you to rule over heaven you would still be dissatisfied and, like another we all know, insolently seek something more. Therefore I tell you, humble yourself at all times, and be content with the gifts you are given. Then you will be living with God.”

The huntsman saw that the hermit spoke the truth, and thanked God for sending him a monk to give him understanding and set him on the path of humility.

_- St Silouan the Athonite_

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## TER

If we were humble, the Lord in His kindness would show us everything, reveal all secrets, but we are not humble, we are proud and vain over all details, and in this we suffer ourselves and torment others.

_- Elder Siluan_

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## TER

These eight passions should be destroyed as follows: gluttony by self-control; unchastity by desire for God and longing for the blessings held in store; avarice by compassion for the poor; anger by goodwill and love for all men; worldly dejection by spiritual joy; listlessness by patience, perseverance and offering thanks to God; self-esteem by doing good in secret and by praying constantly with a contrite heart; and pride by not judging or despising anyone in the manner of the boastful Pharisee (cf. Luke 18 : 11–12), and by considering oneself the least of all men. When the intellect has been freed in this way from the passions we have described and been raised up to God, it will henceforth live the life of blessedness, receiving the pledge of the Holy Spirit (cf. 2 Cor. 1 : 22). And when it departs this life, dispassionate and full of true knowledge, it will stand before the light of the Holy Trinity and with the divine angels will shine in glory through all eternity.

_- St. John Damascene_

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## TER

The third sin, which synthesizes all the sins of the world is: “the pride of life.” That is the first sin in all the worlds: the sin of Satan. The source of all sins, which always was and will forever stay as such. It can be said: pride is the ultimate sin. Every sin, through its life force, comes from it and holds to it: “the pride of life”–woven from countless multifarious prides, both great and small, both short-term and long term. Let us remember the primary things: the pride of glory (scientific, government, in any rank or position in general), pride of beauty, pride of wealth, pride of benevolence, pride of humility (yes! of humility), pride of charity, pride of success…

There is not a virtue that pride cannot convert into a vice. The pride of prayer converts the person praying into a Pharisee, and the ascetic into a self-murderer. So, every sin, in reality is a sin through pride, because Satan in in reality Satan through pride. If it were not for pride, sin would not exist, neither in the angelic or the human world. All this “is not of the Father.” That which is of the Father is the Only Begotten Son of God. He is incarnate and personified humility before all of His divine perfections. In His Gospel, the beginning virtue, the ultimate virtue is humility (Matt. 5:3). Humility is the only medicine for pride and all other sins.

_- St. Justin Popovic_

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## TER

Humility is the thought and conviction of our heart that we are more sinful than all men and unworthy of the mercy of God. Reviling ourselves doesn’t mean that we have true humility. True humility is when someone shames and abuses us publicly, and we endure it and say, “God ordered that brother to shame me for my many sins.” We should receive everything as a command of God. When someone shames you, say that God commanded him to do it. When someone takes something of yours, God commanded him to take it, in order to make you a monk. When you are removed from a higher place, God changed your place so that you would change from your passions and bad habits. This is true humility. And pride is when we trust in ourselves, in our mind, our strength, when we think we are more capable than someone else, better, more beautiful, more virtuous, more pleasing to God. Then it is certain that we are overcome by the ugly sin of pride, from which may God, who humbled Himself for our salvation, preserve us. Let us humble ourselves, brethren, because a proud man cannot be saved. Let us weep for our sins here, so we can rejoice forever in the next life, for after we leave this world everyone will forget us. Let us not hope in men, but only in God. A man changes. Today he gives to you and tomorrow he asks from you. Today he praises you and tomorrow he condemns you. Let us place our hope in the mercy of God, and we will never go astray.

_- Elder Paisius Olaru of Sihla Skete_

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## acesfull

Hi Folks

Some very inspiriting post.. I must confess that I am not a Biblical man, however, I am a strong believer in the "Golden Rule'..

My favorite quote on Humility is.. " True humility does not know that it is humble, if it did, it would be proud from the contemplation of so fine a Virtue"  ( Martin Luther).

Thank you and Best regards.

Acesfull

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## TER

*On Humilty and the Humble Outlook
*

Part 1

_The title of this speech given by Elder Joseph of Vatopedi in Greek is ‘Περί ταπεινώσεως και ταπεινοφροσύνης’. The Elder has explained the difference as being that ‘ταπεινοφροσύνη’ is an attitude of mind (hence ‘humble outlook’), while ‘ταπείνωσις’ (‘humility’) is from the heart. In practice, however, the terms are often used interchangeably._

Without question, the Scriptures as a whole, as well as Patristic philosophy, are ‘seasoned with salt’, as it were, garlanded with the good mother of the virtues, the humble outlook. This is particularly noticeable at the points related to the behavior and comportment of people living by the direct instructions to reach their destination and striving to put these into practice through repentance.

In another homily, we referred to obedience as a virtue. Now we’re obliged to describe humility as an attribute, the character and form of the soul and of the personality.

If duty is an inviolable rule of life for rational beings, how much superior to it must be the personal attributes, the form and the character? And if, again, humility were only a human skill and achievement, which adorns and perfects rational beings, without it also being divine, human boldness would be able to describe it. But from the moment that it was revealed to us that it reaches as far as the Incarnate Word of God Himself, humility became something beyond that which human thought can conceive, and which can be understood only with admiration and astonishment. He Himself says: ‘Learn from my example, for I am meek and humble in heart’.

In order to confirm what I’m saying, let me quote a description of the humble outlook from one of the greatest luminaries, a real philosopher of grace and of the Holy Spirit, Saint Isaac the Syrian, who continued the authenticity of the Fathers. It’s from his 20th discourse, from the 1770 Leipzig edition: ‘I would like to open my mouth, brethren and speak about the important matter of humility, and am filled with fear, just like someone who knows he’s going to speak about God with his own, human way of thinking. Because it’s the raiment of divinity. The Word incarnate wore it and spoke to us about it’.

As regards the nature of this great virtue, suffice it to leave the Patristic term as it is, which is that it is divine and the garment of divinity in its spiritual completion and, therefore, a gift of the Most Holy Spirit. Let’s confine ourselves instead to its attributes and energies and, even more so, to how it’s acquired and what it consists of, again with fear and on the basis of the judgment of our Fathers.

Since, in our terminology, we call it character and person in rational nature, it’s apposite to mention, broadly speaking, how it acquires these terms. So that, from the outset, it’s credible and desirable for people, since everybody has the right to acquire their real personality through it.

In the first place, the humble outlook should be placed within the context of moral law. But beyond the moral law, we should also look for the more general reason which makes it imperative, because it’s here we see that it’s endorsed by the new creation, the Word of God incarnate, and that He assigns it, not to doing one’s duty, but to the place of personality, private life and character.

It may be that the Apostles wished to learn what Jesus was like in the most profound depths of His being, in His Godly, inner world, but that they didn’t dare to inquire, though they asked so many other questions which He answered freely at the right time. This is why, on His own initiative, He told them these astonishing words: ‘Learn from my example, because I am meek and humble in heart and your souls will find rest’ (Matth. 11, 29).
The all-powerful God the Word, by Whom ‘all things were created, in heaven and on earth, visible and invisible, all things were created through him and for him’ (Col. 1, 16), is the centre of all personality and, through His grace, all personalities find their place.

The ‘humility of heart’ of the Word of God is characterized as a position of certainty and stillness. Since our Lord is the centre of every personality, it’s right and proper that He be called ‘humble in heart’, because the whole of the authority of His dominion is manifested in this position of stillness and certainty. It’s not our purpose here to go into theological terms regarding the Godly attributes, but to extol the particular significance of His humility, as well as that of all His followers in all ages and in every period of the divine revelation.

***

Humility penetrates and is penetrated, it doesn’t fear, doesn’t question, doesn’t seek and therefore doesn’t move. As truth in Himself, life in Himself and all-loving, Jesus also, rightly, has humility as the universal position of His personality. This is precisely what is transferred to those who follow Him and participate in it. It is demonstrated by this that humility is not merely a branch of moral law, which inverts the corresponding evil, as is the case with other virtues, but is an ontological feature of the integrity of people who by the nature of their existence are characterized as being self-contained, decisive and active in the certainty of their immobility.

At the other end of the spectrum are the characteristics of the absence of humility: uncertainty, fear, suspicion, need and- later- the undesirable mobilization of all kinds of lies and deception for salvation and safety.

A living image of this condition is the devil who suffers and activates all these negative positions of the perversion of the personality, and others like them. The outlook which is not humble, what we call egotism and pride, remains bogged down by itself in the mire of selfishness and individualism. It’s constrained by the suffocating framework of being a single unit, and, under pressure from the impersonal selfishness of individualism, diminishes constantly but increases in cowardice, uncertainty and isolation, until it bursts out in a variety of undesirably cunning attempts at self-justification. The constraints of nihilism do away with the notion of the absolute, of truth, of eternity, of the breadth of the union of all. Nihilists don’t recognize anyone other than their own sick selves. Nihilists evolve into anarchists, who don’t recognize any authority or divine or human dependence. They end up as atheists, which is the greatest of all the preceding woes, in essence becoming diabolical and utterly destroyed.

If you look carefully at his characteristics, what else is the devil? An individualist, a great individualist. He doesn’t welcome anything into himself except himself. Nor does he recognize any other principle, dominion or power. Always and everywhere he’s alone and, necessarily, a total nihilist, since nothing can get close to him. He went into self-exile, was expelled from everywhere and sits in the nothingness of his nihilism. This is why he fell. ‘I saw Satan fall like lightning from the sky’. This is why he was condemned: ‘the ruler of this world is condemned’ (Jn.16, 11). This is why he was expelled: ‘now will the ruler of this world be cast out’ (Jn. 12, 31). Outside every place and locus of life, the devil has a place only in the darkness of death, of perdition and of hell. He no longer has any place among other beings, because he expelled himself with his accursed individualism. This is why, since he himself is nothing, he tries to acquire significance and personality by treachery, lies and deceit and why he forms imaginary values that he pretends are his own, whereas, in fact, they don’t belong to him.

‘Wherever the basis of humility is missing, there’s no safety, because then the unity of all in Jesus, who is the peace of all and the resurrection, is also missing’.

This is the devil and this is the poverty of the egotism of his supporters, which forces them to pretend, to transform themselves, to act a part, because they want positions and honours of which they aren’t worthy, because, in essence, they’re destitute  and poor because they’ve removed themselves from the body of others through their sick individualism. This misery is followed by all the other woes, culminating in hatred, envy and crime. The dark veil of death shrouds these unfortunates who’ve given themselves to the devil, these faded replicas of the murderer who sinned from the beginning and misleads, since he himself is a liar and the father of lies.

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## TER

Part 2

Βlessed and favoured people who are humble are meek, calm, serene, attached to virtue, opposed to evil, untroubled by any circumstance or threat. They live in the bosom of the faith, like infants in the maternal embrace of grace. They never live for themselves, because they’ve forgotten what that is. They’ve become one with the others; they become all things to everyone, in order to bring solace to them.  They cry with those who are weeping and rejoice with those who are glad. Since, by grace, they’ve been absorbed into Christ the Saviour, they bear all burdens, without ever distressing or embittering other people. In the fullness of their love towards others, even towards irrational creation, by their submission to every other person, they provide whatever it is that circumstances demand while, at the same time, disappearing into the cover of their humility so as to pass unnoticed. They avoid the limelight, turn down honours and don’t seek gratitude. They’re beloved by all and never have any enemies. If ever there’s cause for them to be taunted and judged, the charges against them won’t stand up to a personal confrontation. The mystical protection of grace which accompanies them inspires fear and veneration in other people and their decisions and feelings are changed in a trice. Those who were at first accusers are transformed into servants. But even irrational creation, animate and inanimate, changes its roughness in the presence of humble people. The divine grace which enfolds them is perceptible immediately by the harsh elements and the wild animals, which cease their natural activity and are transformed into servants, because, around humble people, they scent their first lord, sinless Adam, who approached them and gave them names, as their master and godfather.

In the presence of humble people, we can all discern the character of Christ the Saviour, of the New Creation, the new Adam. He Who fasted in the desert, was with the wild animals and served by angels; He Who walked on the water and rebuked the winds and the storm; He Who cast out evil demons, Who cured the disease that affects all humankind by vanquishing death; He Who gave life, Who became and is ‘the Resurrection of all’ and Who praised the humble, saying ‘Blessed are the poor in spirit for of such is the kingdom of heaven’.

***

According to the Fathers, humility is a gift of the Holy Spirit, not merely a human accomplishment. It’s given to those who desire it, seek it and work painstakingly on the things which contribute to the successful acquisition of this blessing. Humility begins with the humble outlook and ends with behaving humbly. People who don’t attribute to themselves abilities greater than those possessed by others and who think humbly about themselves, begin to value their fellow human beings, accept blame when they’re admonished and listen to advice. They become gentler in character, restrain their anger and are easily moved to sympathy. If they make this position dependent on God and do so as a conscious effort of Christian morality, they pray to God and beg Him to strengthen them. Then they make progress, by God’s grace, towards the feeling of more perfect humility, which is a gift of God. There are also people who are naturally gifted with meekness and humility, and though this is praiseworthy, it’s not worthy of reward, because these qualities have been acquired without labour, struggle and effort.

There’s also the unnatural state of humiliation in which people found themselves after the Fall, when they simultaneously lost their nobility, eternity and immortality and subjected themselves as slaves to death and corruption. Humiliation, as fall, devastation and failure exists, unfortunately in all of us, but more so in those who believe they’re extra special. Here this is not humility, the spiritual value given by God to those who are perfect in virtue, but rather the personality that has fallen away from its natural bounds into an unnatural life and way of behaving, both in outlook and action.

We mention this because those who desire to be worthy of the gift of humility should know that the greatest contributory factor in this is recognition of the passionate state into which all the passions have brought us after the Fall, as well as the noxious consequences of a sinful life. People ask: ‘How can we become humble? We answer: ‘Discover your humiliation; where you are; where the devil, sin and various other causes have made you blunder. After you’ve become aware of that, repent, and, if you weep over it, you’ll acquire spiritual humility, which God will grant you’. There are two ways, equally effective, whereby we can measure the depth of our fall. We’ve just mentioned one way- the ascending, superior form.

The descending, inferior form begins from the first position of the personality at our creation. What were we like as God’s first creation? God word’s enough to tell us, since He says we were made ‘in His image and likeness’. We were simple, good, gentle, whole, sober, just and, generally unimpeachable, entirely lambent and devoted to God. We know nothing of any need, pain, fear, danger, corruption or death, our terrible enemy. That’s a brief picture of our personality before the Fall, our real personality. And we abandoned the eternal benefits of unfailing bliss, which we had inherited by being enfolded in God’s paternal embrace. If we now turn back here to where we are, each of us separately and all together, we’ll see that we’re wretched and humiliated, in the most shameful and miserable of lives, which differ not at all from death. I ask those who want to become humble and don’t know how, isn’t that in itself enough for them to realize where they are?

We know the grace of God, which has been given to us through the Cross and the Resurrection of Christ. ‘But to those who received him and believed in him, he gave the right to become children of God’ (Jn. 1, 12). Again, in his first epistle, Saint John says, ‘but we know that when Christ appears in his second coming, we shall become like him’ (I Jn. 3, 2), so that, according to Paul, we shall be ‘heirs of God and co-heirs with his Son’ (Rom. 8, 17). The gift of God through Christ our Saviour has raised us to this grace of adoption, of theanthropism and of glorification. Through the sacraments of the Church and the observance of the commandments, all the faithful receive and ‘potentially’ have all this grace within them, so that they can become children of God and siblings of Christ. Proof of this are the saints of our Church, who – as Christ said – did as He did and performed even greater works by His grace.

If each of us examines where we are in our inner and outer world, on the basis of the sanctity and deification that belong to us, we’ll find our humiliation and our wretchedness, into which we’ve been dragged by the devil and sin. If these two ways which we’ve explained are understood in relation to our individual knowledge, they are of the greatest assistance in finding the principle of the humble outlook and after a fitting struggle and repentance, we will attain genuine humility, if we so wish.

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## TER

Part 3

With a variety of definitions, our Fathers lead us to humility, but the meaning is almost the same: the comprehensive labour of love that supports all the other virtues.

We shall now note some of the sayings of the Fathers which refer to the qualities and fruits of the humble outlook and the manner in which those who have it behave. This will give us more practical knowledge.

Anthony the Great, when he was once in an ecstatic state, saw all the land around him full of traps set by Satan. He sighed and asked God to tell him how anyone could avoid them and then heard a voice telling him: ‘only with humility’.

The same saint, when he was asked by Pimin (Poemen) the Great what the perfect work was for spiritual people, as regards virtue, answered that it is self-censure and living continuously in the expectation of temptation.

Abba Pimin [the word means ‘shepherd’ in Greek] said that those who condemn themselves obtain endurance and patience.

Abba Evagrios said that the beginning of spiritual progress for people is self-censure.

Another great ascetic, who had authority over demons, asked them what work or virtue of the saints vanquished them and they answered ‘being humble’.

Saint John the Short used to say that being humble and fearing God were above all the virtues.

Abba Longinos said that humble-minded people are incapable of judging others.

Saint John the Theban said that, above all, spiritual people have to achieve humility.

Abba Pimin, again, said that people need a humble outlook and fear of God the way they need air to breathe.

Abba Sisoïs, who was great among the Fathers, said that the route to a humble mind consists of restraint, constant prayer and a struggle to acquire the view that you’re inferior to all others.

Abbas Kronios said that the means that lead to humility are abandonment, as far as possible, of material things and whatever leads to fragmentation of the mind; bodily labour; and remembrance of death.

Another Elder said that those who have humility humiliate the demons. And again, he said that the soul acquires humility when it’s concerned only about its own woes and errors.

Another said that, just as the ground never falls down, neither do humble people, because they’re always so lowly.

When another was asked what humility was, he said, ‘If your brother sins against you and you forgive him before he asks’. He also said that people’s progress depended on the depth of their humility: the more profound their humility, the greater their progress.

Abbas Isaiah said that, with humility, all the achievements of the Evil One are destroyed.

Saint Synklitiki said that the beginning and end of all good things, that is the spiritual life, is the humble outlook.

The incontrovertible judgment of the Fathers regarding the practical manner in which to achieve this God-pleasing quality is- in their experience- bodily labour and self-knowledge, and these are things which are present in everyday life. In general, the narrow path of all-inclusive Christian morality leads to the fear of God and He then becomes a guide to that which constitutes ‘sentience in God’ and the great virtues, which are ‘not to think highly of yourself’, ‘to censure yourself’ and ‘to withstand all temptations’. Apart from his other efforts, the Prophet David put forward his struggles as means of expiation, saying: ‘Look upon my humility and my effort and forgive all my sins’. And elsewhere he offers as a convincing example of his forgiveness that: ‘I was humbled and the Lord saved me’. Again, he reveals that the Lord, ‘gives grace to the humble’, in contrast, of course to the egotists. So, if, ‘God will not despise a humble and contrite heart’, this is known to us because our Fathers and, indeed, all of those in the whole of human history who have been granted some knowledge of God, have all tried to be humble more than anything else.

With the sense of human insignificance, since, according to the Lord, we can do nothing without His help, and with the awareness of our likeness to Christ through His grace, which we are granted by acting and thinking in a humble manner, let no-one absent themselves [from the struggle] by investigating, desiring and doing whatever leads to easy, or rather, free salvation, because they’ll hear in their ears the blessed and sweet voice of the Lord saying that He’ll come again to bring close to Him those who are worthy. He said ‘blessed are the poor in spirit’ (i.e. the humble), for theirs is the kingdom of heaven, which we all hope to gain. Amen

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