A Primer on Virtue & Spiritual Growth Manual For Christians

By Cris Hernandez, Child of God

 

Table of Contents

Introduction

Part I – Preparation

“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.”  (Gal.2:20)

Chapter

1) Notes on Spiritual Growth            

2) Definitions 

3) All Human Needs Are Satisfied In Christ

4) Anatomy of Temptation that Leads to Sin and Bondage 

5) Understanding the Meaning of Virtue      

6) The Beginning of Spiritual Warfare; Knowledge of Good and Evil

7) The Purpose of Studying Virtues:  part 1- Obedience

8) The Purpose of Studying Virtues:  part 2- Knowing and Pleasing God

9) The Purpose of Studying Virtues:  part 3- Preparing for Heaven

10) The Acquisition of Virtues:  How To

 

Part II – Pursuit

“Though He slay me, I will hope in Him.”  Job

 Chapter

11) The Foundations of Virtue:  Fear of the Lord, Knowledge, Wisdom

12) The Pursuit of Virtue:  Faith, Courage

13) Recognizing Virtue:  Discernment, Remembrance, Watchfulness                      

-The “D” test for discerning goodness from evil

14) An Attitude of Virtue:  Peace, Abiding Prayer, Stillness, Hope 

15) Perpetuating Virtue:  Purity, Simplicity, Honesty, Integrity       

16) The Pleasure of Virtue:  Joy, Thankfulness, Praise      

17) The Essentials of Virtue:  Humility, Selflessness, Goodness

18) Sharing Virtue: Justice, Dignity, Mercy  

19) Virtue and the Human Will:  Self-Control, Patience, Gentleness

20) Empowering Virtue: Charity, Generosity, Hospitality

21) The Beauty of Virtue: Forgiveness, Kindness, Compassion

22) The Fulfillment of Virtue:  Love

 

“There is a principle which is a bar against all information, which is proof against all arguments and which cannot fail to keep a man in everlasting ignorance – that principle is contempt prior to investigation” 

Herbert Spencer as quoted in “Alcoholics Anonymous” © 1939, 1955, 1976 by Alcoholics Anonymous World Services, Inc.

 

Introduction

            The purpose of this book is to encourage and to challenge fellow Christians to a life of greater intimacy with God.  The study of virtues is the means to this end.  This book defines virtues as the characteristics of God, the fruits of the Holy Spirit, that we can aspire to obtain as part of our own being.  To know virtue experientially, is to know God, and to know Him as if He were a flesh and blood companion of many years whose personality and characteristics are familiar and recognizable enough to be emulated.  To study virtues is to learn the ways of God such that His workmanship is readily discernible in us, in others, and in the world around us.

 

Hebrews chapter 4, verse 12 describes the Word of God as a razor sharp, double-edged blade that easily slices the meat off the bone.  In that spirit, this book aims to be a stiletto, a dagger that is just long enough, just narrow enough, and so very pointed, that it slides easily through the protective rib cage and goes straight to the heart.  Thus slain by His Word and crucified with Christ (Gal.2:20), a death to self that we might be alive in Him, the work of separating the flesh from the spirit can begin.

 

The pursuit of virtue is presented here as an exercise in spiritual growth.  Spiritual growth means increasing our awareness of the presence of God in our day-to-day lives while conforming our ways to His, from the core of our being outward.  Prior to examining individual virtues, spiritual growth issues will be reviewed in detail, including specific “how to” recommendations.  It is imperative that we prepare our hearts in humility and submission as well as being well practiced at confession and repentance prior to our attempt to learn virtue.  Since God is the goal of our pursuit, it is best understood upfront that encounters with God can be very humbling experiences.   His awesome holiness is so overwhelmingly powerful and pure, all our impurities and ungodliness become grotesquely obvious to us as we near Him.  First, our imperfections are exposed and then our faithless bravadoes and facades are completely stripped away from us, for no unclean or impure thing can exist in His presence.  Akin to being naked, defenseless, and completely humiliated, our flesh will want to grab familiar garb and lean on comfortable crutches rather than let go of worldly ways so that our spirit may move freely toward God.  We need to be prepared for this encounter or we will be no less devastated than Isaiah (Is.6:5) when confronted with the ugliness of sin which dwells in our flesh (Rom.7).  Prior to studying virtue and having a more intimate, intense relationship with God, we as Christians, as children of God, need to be fully assured that God loves us.  We need to know with conviction that Christ has provided the means for the forgiveness of our sins (1Jn.1:9), and that in Christ we are wholly acceptable to God and welcome into His presence, worthy of His blessings (Eph.4:20-24, Gal.4:4-7).

 

With the threat of devastation to our self-image now looming, the question as to why we should pursue a study of virtues begs to be answered.  Many reasons could be given here as to why Christians should be acquainted with the virtues, but the primary reason is unity with God.  Unity with Him is the ultimate purpose of this life God has given us; it is how we honor Him best.  Virtue puts our lives in accord with life as God intended it to be.  The resulting harmony of His purpose and our intent added to the indescribable joys and pleasures we experience as we grow in nearness to God, the source of all goodness, makes this endeavor the most rewarding life pursuit option available to us.   Also, part of the beauty of this pursuit is that it can be done while pursuing other life interests, and as long as the ways of God are given top priority, all other areas of life become richer, fuller, and more rewarding.  As Jesus said, His yoke isn’t burdensome or weighty (cf. Mt.11:28-30), and the pursuit engenders the fullness and abundance of life Christ promised (Jn.10:10).

 

Our study of virtues isn’t merely a discourse on individual virtues and love isn’t just presented as the supreme virtue.  Though Jesus clearly teaches us the supremacy of love in Mt. 22:35-40, the focus here is more in line with verse 40, where Jesus says that love is the fulfillment of the law  (also see 1Pe.4:8;  Rom.13:8,10; Gal.5:14;  Jas.2:8).  In this work, love is presented as the fulfillment of all virtues and as the supernatural life of Christ as expressed through us.  Presenting the interdependency of virtues and expressing the need for them to grow together, may be a new approach to some readers.  The study of the component virtues provides the building blocks, or stepping stones, that need to be in place as we are learning to love.  Two things to note here, first, this work is not meant to be merely a source of information or read as a mental exercise.  Virtues must be lived in order to be learned, and this requires practicing their expression as we tend to the daily circumstances of our individual lives.  Secondly, our pursuit of virtue equates to the pursuit of God, for God is love, and since God is eternal and infinite, it is important to understand that we will never in our time on Earth be finished with this pursuit.  As humbling as this can be, to believe otherwise may lead to unnecessary frustration from our perpetual failings, or worse, giving up the pursuit altogether.

 

The pursuit of virtue also involves spiritual warfare, for there is no way to grow spiritually without combating the demons.  Demons can be understood as any obstacle that prevents a soul from being wholly united with God and His will, as the rebellions and temptations we face when we attempt to surrender fully our human will to His divine will.  The Bible portrays demons as the legions of fallen angels who are loyal to Satan, having both intelligence and purpose (Mt.12:25-27; 2Cor.2:10-11; Eph.6:11-13; Rev.12).  Their aim is to defame God and desecrate all that is sacred.  They especially hate Christian souls who have a sincere and strong desire to worship God and honor all that is His.  Demons operate using the powers of suggestion and persuasion to communicate with human souls.  They tempt the children of God into acting outside of His will.  They easily influence ungodly souls who are not even aware that demonic suggestions are not their own ideas and therefore unable to separate evil notions from their own thoughts.  The greater their influence over a soul, greater is the soul’s potential for committing acts of heinous evil.  This work aims to prepare us for this battle by first revealing the demon’s tactics and then explaining how to overcome their assaults.  Lack of preparation here can likewise have devastating results.

 

The author is a firm believer that unity in Christ and expressing the love of God are far more important than strict adherence to the doctrines that serve to divide His disciples.  Accordingly, an effort has been made to walk lightly around theological issues, choosing certain words that are less likely to be the cause of theological debate, while defining others within this text so that the reader knows the author’s intended meaning (2Tim.2:14).  For example, “unity” will be used frequently; “salvation”, “theosis”, “justification” and “sanctification” are used sparingly.   It is the author’s prayer that the purpose of this text, for us all to grow in nearness and likeness to our Lord Christ Jesus, not be compromised by our doctrinal differences.  As Christians, we all read the same book; therefore, the Bible is liberally referenced in this text as an inerrant and authoritative source of Truth.  Again, it is the author’s prayer that any current differences in our understanding and application of scripture not become an impediment to our pursuit of virtue.  The author also invites the readers to read around, or translate into their own framework of beliefs, any statement herein that is a matter of doctrinal interpretation in order to keep from dismissing the intent of the text altogether.  Likewise, if the author’s definitions don’t match the reader’s definition, the reader is invited to switch the pairings of words and their definitions throughout the text.  Giving priority to meanings instead of demanding that a particular word convey the same theological concept for all Christians is one way to keep from compromising our unity in Christ.  The author prays for your indulgence for the rewards of virtue are great.

 

Also, please do not take the aforementioned warnings lightly, learning to live in the spiritual realm has inherent dangers, whether from agitating the demons or from adverse reactions to encounters with the holiness of God.  To proceed without proper preparation is analogous to getting married without first being willing to make a faithful commitment, or having children without first being willing to put aside selfish, self-serving ways in order to rightly provide for them.  Lack of preparation here can be similarly painful and harmful to self and others. It is quite intentional that the first 10 chapters of this book all concern preparation for the 12 that follow.  It is also recommended that this undertaking not be done alone, the use of a mentor is highly recommended, as is having someone to provide feedback and compare notes.  Before proceeding, a few more specific precautions:

  • Do not compare yourself or your progress to others, you will either become smug and conceited, or disillusioned and defeated; learn to be satisfied with simply pleasing God.  Comparing ourselves to others always leads to sinful pride or an erroneous sense of inadequacy.
  • Do not believe any suggestion that the pursuit of virtue is futile, unrewarding or unfulfilling, all such suggestions are from the demons and are contrary to the Word of God.
  • Keep your primary focus on Jesus and the examples of the saints who have gone before us, do not dwell on your successes or failures; again the result is either pride or frustration.
  • As we grow spiritually and learn to recognize the goodness of God more readily, it should become easier to compliment and encourage others as we learn to live our lives in the fullness of His love.  Likewise, ungodliness also becomes more apparent.  Do not succumb to self-loathing or the temptation to point out the failings of others, and do not lose heart when those who were once esteemed begin to appear all too human.

 

The author would also like the reader to understand that these lessons were originally prepared so that the author could learn about virtue.  The author does not claim to be a “paragon of virtue”, but rather a soul who came to Christ as an adult and has had to unlearn a wealth of sinful habits in order to learn of virtue.  There are many un-referenced sources in this work because the author pursued many topical studies prior to formulating the idea of writing a book.  These sources include books, magazines, preachers on the radio and television, pastors and priests during worship services, classes, friends, and so on.  One last note; the scripture passages following the chapter texts contain lessons to be learned as taught to me in my personal travels and studies, they aren’t meant to be literal or condensed translations.

 

I pray ye well.

 

Cris Hernandez

Child of God

email:  aprimeronvirtue@yahoogroups.com

 

 

Copyright Information:

King James Version (KJV):  public domain (http://www.biblegateway.com/cgi-bin/bible)

New American Standard Bible (NASB*):  © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation

New International Version (NIV):  © Copyright 1973, 1978, 1984 by International Bible Society

(* Unless otherwise noted, scripture passages quoted within this text are from the NASB)

The Philokalia: (Vol. I © 1979 The Eling Trust; Vol. II © 1981 The Eling Trust; Vol. III © 1984 The Eling Trust; Vol. IV © 1995 The Eling Trust; Vol.V unavailable to the author)

Concerning scripture contained within quotes taken from The Philokalia, “All Biblical passages have been translated directly from the Greek as given in the original Philokalia.  This means that quotations from the Old Testament are normally based on the Greek Septuagint text.”   (from the translators of the Philokalia)

Note:  text within the quotes from the Philokalia and elsewhere contained within brackets “[example]” is from the author.

 

The author extends his appreciation to all his teachers whose thoughts are contained within this text as well as to those who supported him while these lessons were being prepared.

 

Chapter 22 – The Fulfillment of Virtue – Love

Love:  the sacrificial nurturing and caring for another person, body, soul and spirit; the life of Christ within us expressed outwardly

Love is the fulfillment of virtue in that it encompasses and employs all other virtues.  If we have learned our lessons from the previous chapters, we already have all the necessary ingredients of love in our hearts (1Cor.13).   Here we learn to blend them all together into a single thought and expression.   Love singularly fulfills virtue with the fullness of God, leaving no quarter for any semblance of evil or sin.  Showing love is how we care for the needs of others, whether this means the basics of food, clothing and shelter, or the soulful needs for learning, growing and emotional support, or sharing the spiritual bread and water of life.  The fullness of love is expressed when we surrender our wills to our Lord and allow Him to live His life through us, for God is love (1Jn.4).

 

The love we speak of here is not to be equated with the romantic or erotic passions that are a part of the normal human desire to mate; the love we speak of here doesn’t require “to have and to hold” another.  Likewise, love is neither the extent to which another pleases us nor a mere bodily response to physical and emotional sensations.  Love is neither an excuse to sin nor does it legitimize ungodly, reckless behaviors that endanger self or others.  The love of God that we are to express to all souls, especially in our closest relationships, always upholds the virtues we have learned in the preceding chapters.

 

To love others means knowing the Truth of God and living life accordingly.  It is letting our knowledge of Truth govern all our interactions, drawing upon His wisdom to provide us with the answers as to how best to tend to life.  We also love by sharing Truth and wisdom with those we’ve been given to love.  Our fear of the Lord brings His presence into all our relationships, ensuring our conscience is in accord with His goodness while stripping away the fantasies and delusions that lead to a myriad of maladies that compromise healthy interaction.  As we grow spiritually and mature in our Christ-likeness, we learn of His wisdom.  Doing so gives us broader and deeper insights into our life choices which in turn leads to making godly and productive decisions that are more rewarding than their fleshly alternatives.

 

Our love for others is based upon our faith in God, His power and His provision; we needn’t be overcome by our personal shortcomings or difficult circumstances.  Our faith leads to a courage that gives us the ability to maintain our virtue and bring the goodness of God to bear upon any situation.   Abiding in the Holy Spirit, we have the power to act according to His will; we are blest accordingly.  In addition, to exercise the virtue of love is to practice remembrance and watchfulness, knowing that any given moment is an occasion to express the love of God and lay the groundwork for a more godly future.   We recall the goodness of our Lord, how He has cared for us in the past so that we might fully trust in Him in the moment, and in turn demonstrate His love by loving those around us.  Likewise, we practice watchfulness and are able to recognize the hand of our Lord in our current circumstances so that we might join in His work while avoiding the pitfalls and traps the demons use to lead us astray.  The pursuit of virtue develops our power of discernment such that we can more easily see the way of our Lord, learning to love others as He loves us and prevent succumbing to fleshly lusts and evil temptations.

 

Since our love has the Word of our eternal Lord as its foundation, we are blessed with an unshakeable stillness that fosters the trust of God and our fellows as we walk in His ways.  We become worthy of being entrusted with greater responsibilities that lead to even greater deeds with even greater rewards.  The peace of our Lord sates our souls with a sense of fullness and satisfaction, freeing us from trivial neediness or grotesque wantonness, allowing us to tend to all His creation with unsullied motives.  By abiding in the loving ways of the Holy Spirit, we become a beacon of light for lost souls in a darkened world, showing others His way, reaping love from teaching others these lessons.  As we see others being touched with His goodness, we in turn become acquainted with the encouragement of hope that lets us know all things are possible in Him and that there are always better things yet to come.

 

Our love for others is expressed with purity, cleansed from sin, free of self-serving motivations and without selfish, fleshly lusts; love is holy unto the Lord.  Its singularity of purpose and intent keeps us focused on God, undeterred by demonic distractions while caring for and providing nurture for those around us.  The absence of duplicity in our motives brings simplicity into our lives; we live free of the complications and chaotic consequences of sin.  Our expression of love will be honest, in accord with the Truth of the Word of God and without any traces of deception or delusion.  Our integrity will prevent our love from being compromised by worldly temptations, dire circumstances or mistreatment; it will be tireless and ever-present, not succumbing to frustrations, tedium, futility, fears, impatience, or any other irritant that might otherwise exhaust our souls.

 

Our love will be expressed with joy, for our hearts will know the goodness of our Lord and be gladdened.  We will enjoy the elation that accompanies praising and worshipping God in all that we do, being energized by His presence because pleasing the Lord is also our pleasure.  Our love will also be expressed with thankfulness, free of complaints, criticisms, and unnecessary characterizations, for such thoughts only serve to compromise our virtue by impugning our ability to give thanks to God in all things.  The absence of ingratitude in our lives leads to an absence of resentments; we will not isolate ourselves away from individuals and communal activities due to any ill feelings towards those around us.  Instead, we will abide in an appreciation of His blessings, beginning with life itself and including all the wondrous things that fill His creation, finding joy in our loving interactions with others, ever thankful for His saving grace.

 

Our love will be expressed with a humility that has the life of the incarnate Christ as its source.  Our inspired deeds will not be cause for self-aggrandizement, but rather be cause for giving thanks for His presence, His trust in us, and the talents and virtues He gives us that make it possible for us to create a trove of treasures in Heaven.  Our care and nurture of others will be done selflessly, for our love is enabled by the fullness and abundance of our life in Christ who has at His disposal everything we need.  We are His children and we have been given an inheritance of His Kingdom in the Holy Spirit.  Therefore, we are empowered to give without thought of recompense, reward, or recognition since God exists without need for anything and our life is in Him.  Our love is an expression of His goodness, an outward manifestation of His indwelling righteousness that finds satisfaction in pleasing Him with purity born of total submission to His divine will.

 

Our love will extol the virtues of justice, dignity and mercy.  Abiding in Him, we will be motivated to ensure that justice prevails upon our every domain, that fairness and equality are upheld in deed and not merely in rhetoric or litigation of questionable worth.  We will be willing to hold the guilty accountable for their transgressions so that they may learn the error of their ways and come to repentance, thereby protecting the innocent, preventing the creation of more victims and abbreviating the perpetrator’s list of offenses.  Our words and actions will lovingly uphold and affirm the dignity of all human souls, recognizing that all are precious in His sight and are never devalued by the application of secular standards of worth.  Instead, being ever mindful of Christ’s love for us and the sacrifices He made on our behalf, we will share with others the same mercy He has shown us.  We give to the ungrateful, forgive the impenitent, serve the undeserving, respect the contemptible, share with the selfish, and teach the ignorant.  Ultimately, we love the unlovable as Christ first loved us.

 

Our love will be tempered with patience rather than being compromised by rash actions or quick tempers, and we will not express impatience even when harried by demons.  Our love is eternal, a constant in time, always on our agenda and is never importune when abiding in His will and exercising godly discernment.  We will learn to love with acceptance; meeting people where they are at and helping them grow from there, and do so without condemnation or criticism of their shortcomings, being mindful of our own need for His forgiveness.  We do not usurp the province of God; we teach Truth with gentleness, firmly trusting the Holy Spirit to communicate any necessary conviction of ungodliness.  We will learn self-control so that our love is not negated by thoughtlessness or impulsive reactions, but is preserved by the stillness of unshakable faith and an uncompromised trust in God.

 

Our love will be manifest in acts of charity, the giving of our means and ourselves wherever our Lord calls us to serve, returning to Him a piece of His bounty that He has entrusted to us.  The love in our hearts will compel us to give generously and joyfully, for we know that sharing His goodness with another may just be the warm introduction to God a lost soul needs to find their way home to Him.  Our love is shared with others with hospitality, being considerate and kindly, welcoming guests and not treating others as unwanted, obtrusive, or otherwise unworthy of our time or effort.

 

Our love will be a constant in all our relations because we have learned to forgive another’s shortcomings in the same manner God has forgiven us, completely and unconditionally.  Our love for others will shine with a godly kindness that cheers the disheartened, restores hope in goodness, and reorients the recipient’s heart toward the benevolence of God.  By loving others, we will learn of compassion and be moved to redress another’s suffering and pain, and learn of the miraculous healing powers God has made available to us when we live virtuously.

 

Love is all the above, twined and threaded into a single thought and expression, in obedience to His will, and with proper discernment, rightly balanced for the unique considerations of any given situation.  Love gives His will top priority and is willing to make sacrifices for the benefit of another.  Love has purpose, to please God, to spread goodness instead of evil, and to help the lost find their way home to Him.  By living love, we find the abundant life Christ said would be ours in Him (Jn.10:10).

 

God has given us a most wondrous example of the many aspects of love being expressed singularly in the salvation history and summarized in John 3:16, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”  Let us now seek to understand His love by attempting to discern the components of love found in this verse and see the attributes of God that are the virtues we aspire to attain.   First, a word of caution; contrasting how God loves us against how we are to love God, and then against how we are to love one another, creates some difficulties due to the uniqueness of the Almighty; comparing the infinite with the finite certainly leads to unequal findings.  However, God has given us many examples and shown us how to love despite our shortcomings and limitations (Micah 6:8), and has likewise empowered us to do so (Acts 1:8).  To use the excuse, “I’m only human” may be true for the secular world, but for the children of God it is a lie because we have the power of the indwelling Holy Spirit enabling us to commit acts of love worthy to present as gifts before the King.

 

By sending His Son into the world, we are given an unadulterated glimpse of His wisdom (1Jn.1).  With this insight, we develop a fear of our Lord with greater depth and appreciation.  We are also given the means to His knowledge and wisdom through the words and acts of Jesus.  The presence of our risen Lord in our lives enables us to love Him with a rock solid foundation of faith that leads to divinely inspired courageous actions or restraint tempered by self-control born of a godly conscience.  His plan of salvation also provides for us after His departure; at Pentecost He blessed us with the power of the Holy Spirit who now lives within us, allowing mankind to abide in His presence as Adam and Eve once did in the Garden of Eden, today on Earth and then eternally in Heaven.  The indwelling Holy Spirit helps us develop an ever-present spiritual awareness that leads to the virtues of watchfulness and remembrance of Him.  His presence brings peace and hope to souls ravaged by sin.  By pursuing purity made available though Christ, we come to know the serenity of stillness and the unspeakable beauty of Heaven while yet on Earth.  The love of God is expressed with such simplicity in John 3:16 that virtually no prior doctrinal teaching is required to understand it, and children are able to come to a saving knowledge of Him at very tender ages.  This verse challenges a soul to take a soul-searching self-assessment, the beginnings of honesty, of the ability to acknowledge Truth that leads to developing integrity based on knowledge of His Word.

 

The proclamation of the coming of Christ is cause for joy in Heaven and on Earth.  It gives His children much cause for thankfulness and praise as the glory of God shines with blinding brilliance in His presence.  In the perfect timing of His arrival, we see the patience of God in the many years He prepared the world by sending prophets as documented in the Old Testament books.  The Son of God coming down from Heaven to dwell among us is an act of humility on a scale that can only be understood as the love of God.  He likewise generously expresses the selfless and sacrificial qualities required to manifest goodness for the benefit of others.  His love shows us mercy because we were yet sinners when He died for us, demonstrating His acceptance of us despite our sinful state.  He affirms our dignity by saying we are worth all that Christ sacrificed and achieved for our sakes (Rom.5:8).  His charitable plan likewise provides the means for our forgiveness.   His ultimate sacrifice, dying for all our sins, upholds the justice of God, for the lawful penalty of sin is the agonizing death of total separation from God, a death His mercy makes unnecessary for any human soul to suffer. Instead, the hospitality of God invites us into His home of many rooms that Jesus now compassionately prepares for us (Jn.14:2).  In the meantime, Jesus tells us to “Go and do the same” (Lk.10:37) with the gentle assurance that He is with us always, “even till the end of the age” (Mt.28:20).

 

 

Scriptural References:

 

Love

Mt. 5:43-48, Jesus instructs us to love all souls with perfect virtue

Mt.22:36-40, Jesus teaches us to love God above all things and then one another

Lk.6:27-38, Jesus tells us to love others unconditionally as our Father in Heaven loves us

Lk.10:25-37, Jesus teaches us to love our neighbors with mercy and compassion

Jn.14:15-21, Jesus says our love for Him will help keep us attuned to God

Jn.15:9-17, Jesus commands us to follow His example in loving sacrificially

Rom.12:9-21, our love is zealous, energetic and humble in overcoming evil with virtues

1Cor.13:1-13, if our love isn’t rightly motivated then all our service is corrupt

1Jn.3:16-24, if we love in Truth, our hearts will be stirred to action by our virtues

1Jn.4:7-21, our love for God and others identifies us as children of God abiding in Him

 

 

Commentaries:

 

Love:

“When the intellect begins to perceive the Holy Spirit with full consciousness, we should realize that grace is beginning to paint the divine likeness over the divine image in us.  Artists first draw the outline of a man in monochrome, and then add one color after another, until little by little they capture the likeness of the subject down to the smallest details.  In the same way the grace of God starts by remaking the divine image in man into what it was when he was first created.  But when it sees us longing with all our heart for the beauty of the divine likeness and humbly standing naked in its atelier, then by making one virtue after another come into flower and exalting the beauty of the soul ‘from glory to glory’ (2Cor.3:18), it depicts that we are being formed into the divine likeness; but the perfecting of this likeness we shall know only by the light of grace.  For through its power of perception the intellect regains all the virtues, other than spiritual love, as it advances according to the measure and rhythm which cannot be expressed; but no one can acquire spiritual love unless he experiences fully and clearly the illumination of the Holy Spirit.  If the intellect does not receive the perfection of the divine likeness through such illumination, although it may have almost every other virtue, it will still have no share in perfect love.  Only when it has been made like God – in so far, of course, as this is possible – does it bear the likeness of divine love as well.  In portraiture, when the full range of colors is added to the outline, the painter captures the likeness of the subject, even down to the smile.  Something similar happens to those who are being repainted by God’s grace in the divine likeness:  when the luminosity of love is added, then it is evident that the image has been fully transformed in the beauty of the likeness.  Love alone among the virtues can confer dispassion on the soul, for ‘love is the fulfilling of the law’ (Rom.13:10).  In this way our inner man is renewed day by day through the experience of love, and in the perfection of love it finds its own fulfillment.”

St. Diadochos of Photiki (5th C.); The Philokalia, Vol. I, pg. 288 #89

 

“If, as St. John says, ‘God is love’, then ‘he who dwells in love dwells in God, and God in him’ (1Jn.4:16).  But he who hates his neighbor, through this hatred, is separated from love.  He, then who hates his brother is separated from God, since ‘God is love, and he who dwells in love dwells in God, and God in him.’”

St. John of Karpathos (7th C.), The Philokalia, Vol. I, pg. 321

 

“Perfect love… loves all men equally.  It loves the good as friends and the bad as enemies, helping them, exercising forbearance, patiently accepting whatever they do, not taking the evil into account at all but even suffering on their behalf if the opportunity offers, so that, if possible, they too become friends.  If it cannot achieve this, it does not change its own attitude; it continues to show the fruits of love to all men alike.  It was on account of this that our Lord and God Jesus Christ, showing His love for us, suffered for the whole of mankind and gave to all men and equal hope of resurrection, although each man determines his own fitness for glory or punishment.”

St. Maximos Confessor (7th C.), The Philokalia Vol. II, pg. 60

 

Chapter 14 – An Attitude of Virtue – Peace, Prayerful Abiding, Stillness and Hope

 

Peace:  being content as opposed to being driven by passions; having a desire for God that is being satisfied as opposed to having unquenchable worldly desires and insatiable lusts.   An absence of anxiety, consternation, confusion and inner turmoil; a relationship with God based on knowing His total acceptance of us that is a result of righteousness in Christ; the absence of shame, remorse, guilt, insecurity, spiritual unfitness, or any aversion to coming into His presence; the harmonious relations with others that result from being at peace with God

 

Prayerful Abiding:  continual communion with God in prayer; intentional and uninterrupted state of surrendering the human will to the divine

 

Stillness:  being at peace with God; quietude, without movement, having all mental activity focused on God as opposed to the senses.  The absence of thoughts and desires contrary to the will of God; the comfort and security that results from being wholly absorbed in His presence; tranquil and prayerful; constant communion with God, being open to God and listening for the prompting of the Holy Spirit; the absence of passions and worldly anxieties.

 

Hope:  knowledge, trust, and remembrance of His providential care at all times and in all circumstances; the believer’s assurance of right standing before God; actively anticipating being in the fullness of His eternal presence by living presently as if in Heaven.  The anticipation of the second coming of Christ; Christ’s victory over the evil of this world and His promise that we can do the same; the power that enables a believer to live each moment in His eternal presence rather than seeking satisfaction in temporal gratifications

 

In our pursuit of virtue, maintaining a godly attitude is as important as balance is to walking.  Likewise, a godly disposition should begin to feel more normal and natural as we grow spiritually, and only become a conscious necessity when there is risk of losing it.  Our identity as children of God means we have all the goodness of God within us by the power of the indwelling Holy Spirit.  Just like cows don’t quack and ducks don’t moo, ungodliness is not part of our identity.  As Christians, we forsake any identity or self-image based on the flesh along with their resulting ungodly behaviors. Therefore, it is only natural to let our mental state and physical actions reflect the truth of our identity; we are the holy and beloved children of God (1Cor.6:19-20).  Spiritual growth, the pursuit of virtue, is the attempt to bring our bodies and souls into alignment with the truth of our spiritual identity.

 

At this juncture, let’s bring to mind St. Paul’s instruction to “take every thought captive” (2Cor.10:3-7) and that in Christ, we are new creatures, and are no longer to derive our identities from the flesh (2Cor.5:16-21).  Our identity is determined by birth not activity.  Being a Christian means being born anew in spirit and becoming a child of God (Jn.1:12, 3:1-6).  In the flesh, we are our parent’s child, but the flesh also tempts us to adopt false identities as determined by such things as occupations, education, income, social status, physical abilities, appearances, traditions, past actions, nicknames or organizations (Phil.3:2-10).  Life foundations based on something other than Christ are temporary; we are assured of losing them someday; nothing of the flesh goes with us to Heaven.  When we allow our identity to be determined by something other than our spiritual rebirth, we set ourselves up for mental and emotional devastation when they expire.  Learning to cope with these transitions apart from Christ only serves to strengthen our flesh and deny our spirit.  Losing a job or retiring, growing old and losing mental and physical abilities, going from being popular to being unpopular, losing material possessions or physical beauty, these are all potentially devastating but normal life events.  However, when our identity is firmly based on the eternal instead of the temporal, we may be disturbed for a season but our life foundations remain intact.

 

Now, let us also address our feelings.  We can read books, look up the scriptures, and learn of our perfect righteousness in Christ.  We can know that in Christ we are totally acceptable before God, forgiven of our sins, that God loves us and actively cares for us, and that we are sacred temples of the Holy Spirit.  Yet, we all have the potential for feeling dirty, unworthy, unforgiven, unloved, abandoned, fretful or insecure, and because such feelings exist, many of us are prone to giving them credence while ignoring the Truth.  If or when this happens, it needs to stop.  To be free of these ungodly emotions, we need to understand that though certain feelings do indeed exist, they are not the Truth.

 

Feelings are the result of perceptions.  Our perceptions are formed from our thoughts, and our thoughts are based on our beliefs.  To clarify, the chain of events is; 1) beliefs, 2) thoughts, perceptions and interpretations of events based on beliefs, 3) decisions and actions, and 4) feelings (see “The Four Spiritual Laws” by Bill Bright, © 1965, 1995 Campus Crusade for Christ at http://4laws.com/laws/english/flash/ and http://www.campuscrusade.com/fourlawseng.htm to http://www.campuscrusade.com/Now-That-You-Have-Received-Christ.html). When our feelings are contrary to what we know about our life in Christ, we need to reexamine our beliefs and discern whether or not we truly believe what we have learned from scripture.  We must ensure we are not just giving His Word an intellectual nod of affirmation without making Truth an integral component of our personal belief system.  Scripture must be foundational to all our thought processes and intentionally used to override contrary worldly input in order to experience righteous feelings.

 

To align our feelings with the Truth, we need to be willing to take every thought captive, compare it to scripture, then discard the rubbish and hold fast to the Truth.  It takes practice, and initially it can be a constant struggle to weed the impurities out of our thoughts.  The effort requires much faith and courage, for old thoughts are like old friends; we tend to lean on them like crutches and look to them for comfort.  These fleshly thought patterns keep us in familiar habits and routines while deterring us from vaulting out into the unexplored realms of greater faith and reliance upon God.  However, if we are to have the peace of the Lord in our hearts, we must apply Truth tenaciously and actively eradicate the contradictions that bind our godly spirit to our worldly flesh (please read Heb.4:11-12).  We do this by maintaining an attitude of hope, by abiding in prayer, and learning to be still, being sure of our acceptance before Him such that we are unperturbed by distractions or difficulties.

 

Peace

 

Jesus says the peace of our Lord is unlike the peace the world seeks (Jn.14:27); the virtue of peace is not merely the absence of external conflict between nations or individuals.  The peace of our Lord is an internal peace that comes from knowing His Word and His promise, from knowing that no matter what may come during our day, He loves and cares for us.  Even when we breathe our last, we will continue to be with Him.  The peace of our Lord is built upon our secure standing as His children.  It is the absence of doubt, condemnation, and confusion in our relationship with God.  The consternation of doubt is replaced by singularly trusting in His Word as Truth and exercising faith in our beliefs by acting upon them courageously.  The anxiety of condemnation is replaced by our assurance of our right standing before God in Christ Jesus, an unwavering hope in our eternal communion with Him.  All confusion and chaos resulting from the multiplicity, duplicity and relativity of secular ways, leaves us as we learn to subordinate our human will to His divine will for us, and learn to walk according to His ways in our pursuit of virtue.  When we hold fast to these thoughts, we will know the peace of our Lord.

 

We can learn of God by determining what He is not.  An example of the positive approach is to say, “God is good”, and by so doing, we limit our knowledge of God to our concept of goodness.  The negative approach is to say, “There is no evil in God”; whereby we eliminate evil characteristics and leave our understanding of His goodness open to infinite possibilities (see Chapter 2 Definitions of “cataphatic” and “apophatic”).  We can likewise understand the peace of the Lord by delineating what it is not, or what is absent when His peace is present.  There is the absence of the anxiety of guilt and condemnation because we know Christ forgives our sins.  There is the absence of fears and anxieties associated with our mortality because we know Christ prepares us a home in Heaven (Jn.14:2).  There is the absence of turmoil from the consequences of sin because we choose to live righteously.  There is the absence of nagging insecurities associated with feelings of inferiority or worthlessness because we know that we are His children, precious to Him and loved unconditionally.  There is the absence of worries and apprehensions that come from not knowing what the future brings because we trust in His providential care and firmly believe that He makes all things work to the good for those who love Him.  There is the absence of frustration and futility from attempting to control situations and people because we have peace in knowing that God is Lord of all.  There is the absence of life draining negativity and pessimism because we know that Christ has overcome all the evil in the world and in Him, we will too.  As His children, we rejoice in our salvation.  Glory be to God!  Amen.

 

Continuing, in our personal relationships with other souls, the peace of the Lord is marked by the absence of various hostile, violent activities or feelings.  Our love of God, love for His creation, and acceptance of the fact that every soul is precious to God, all keep us from baselessly being abusive toward others.  Instead, we share with them the peace and love of God.  Also, since we have been taught to follow the example of Christ and forgive others, our peace in the Lord is marked by the absence of roiling desires for vengeance, the constant snarling of bitterness and resentment, and without the petulance of demanding that others treat us in a particular way.

 

As difficult as obtaining the peace of God may sound in the preceding paragraphs, it isn’t so much something we strive after, as it is the result of a life of abiding prayer.  A life marked by continuous prayer, of ever acknowledging our presence before our Lord and our ongoing conversational communion with Him.  It is a life lived in submission to His Lordship; a life of remembrance, being ever mindful of His powerful and unfailing love for us as demonstrated by the cross of Christ.  Ours is a life of intentional gratitude for the many blessings He has bestowed upon us, emphasizing forgiveness, righteousness, justification and salvation that are ours in Christ.   When our thoughts are consumed by all the goodness of God that surrounds us, we can quit striving after what is already ours in Him, and be at ease sharing His peace with those around us.

 

Prayerful Abiding

 

Abiding requires keeping an open ear to God as well as maintaining a state of total surrender of the human will to the divine.  Jesus used the parable of a vine and branches to illustrate how we are to abide in Him (Jn.15:1-11).  Jesus is the vine that supplies life to the branches.  Our human souls are the branches that need His life in order to live.  When we are alive in Him and He in us, we bear the fruit of the vine, the fruits of the Holy Spirit, and among these many fruits is the on-going, abiding peace of our Lord (Jn.14:24-26).  This abiding, as the parable suggests, it is a natural outgrowth of our relationship with Him and is a virtually effortless activity, one that with practice, can become a prevailing attitude lived out daily with minimal conscious effort.  However, let us not underestimate the activity of the demons that seek to divert our focus from God.  They manifest themselves in our thoughts and in the words or actions of others with the diabolic intent of cutting off our communion with God.  If we fail to practice watchfulness, our peace and our abiding prayer can end with outbursts from our flesh, and do so with a potential rippling effect that disturbs the peace of those around us.

 

Stillness

Stillness can be described as both a life lived in abiding prayer and a state of serene beauty arrived at by practicing prayerful meditation.  A life of stillness is characterized by the absence of manifestations of the flesh (Gal.5:19-21), instead, thoughts, words and deeds are all expressions of His goodness alive within us.  Stillness comes when there is nothing hostile toward God within us, nothing to disturb or grieve the Holy Spirit.  Stillness is continuity of faith from one moment to the next, one situation to the next, regardless of the external circumstances.  Stillness occurs when the prayerful praise and worship of a life lived in submission to His lordship persists without interruption.  Like the peace of our Lord, stillness can be the result of abiding in prayer.  The peace of the Lord is our serenity while the soul tends to the events of the day, whereas stillness is focusing the soul on the spirit and is an expression meant for God alone.  As such, stillness requires conscious effort to keep the mind free of invasive thoughts pertaining to our physical state and external circumstances.  It is our “quiet time”, being alone with God and giving Him our pure, undiluted attention.  Such singular focus does indeed require practice, and our lessons on remembrance and watchfulness should prove useful in the pursuit of stillness.

 

There are many ways to pray and we will not delve into the variety of styles or merits of each since such things are closely tied to our previous religious training and background.  However, a study of stillness would not be complete without mentioning one particular prayer known as “The Jesus Prayer”.  The words to the prayer are, “Lord Jesus Christ, Son of God, have mercy on me” (variations allowed), and it is meant to be prayed in repetition.  Some speak of repeating it silently and continuously during all their waking hours, of using this manner prayer to maintain a prayerful state and remaining focused on God.  Of course, these monks did not engage in secular occupations or have homes with children.  However, such prayers can be in the background of our thoughts like a song being unconsciously replayed in the mind.  From these wise teachers we learn that by continually calling upon the name of Jesus (Rom.10:13), worshipping Him by acknowledging Him as the Son of God (Jn.3:16-21), and pleading for His mercy (Jude 1:20-21), we have the hope to be saved from the turmoil of this world, knowing both the peace of our Lord and stillness.  Jesus teaches persistence in prayer and prayers of singular intent in Luke 11:5-10 and in the parable on prayer in Luke 18:1-7.   Praying for the mercy of God is most appropriate at all times and in all circumstances, for God already knows our situation, our needs and our desires, and the Holy Spirit ever intercedes on our behalf to compensate for any deficiencies in our prayers (Rom. 8:26-27).  Those who humbly plead for the mercy of our Lord are abundantly blessed (Mt.15:22-28, 17:14-18, 20:29-34).  Jesus likewise instructs us to be watchful and attentive when we pray (Mt.26:40-41), the practice of stillness is not meant to be a prelude to sleep; it is a pathway to greater intimacy with God.

 

 

Hope

 

St. Paul reminds us that today we see in a mirror dimly, and that a day will come when we see the fullness of His revelation face to face (1Cor.13:9-13).  This is the hope that we are to carry with us through all our circumstances, regardless of whether our day is filled with pleasantness or sorrows, for we will one day be wholly with God and share in the wonders of His glory.  Contemplation of His glory, such extreme magnificence and overwhelming holiness and power, boggles the mind with wonder and awe as we approach the fringes of His infinitude.  In the story of Job, despite all his grievous loses and interminable sufferings and miseries, it was being in the presence of God that consoled Job, enlightened his diminished perspective, restored his attitude to one of reverence for God and his appreciation for the eternal (Job 38-42).  In Heaven, there is no evil and no dying.  Whereas on Earth, there is plenty of both and none of us is immune to them.  There is no safety net to prevent us from experiencing pain and loss; instead, God has given us the hope of being with Him, and the many unknowns we face here can become part of the adventure we know as the abundant life in Christ.  He is with us always (Mt.28:20).  He makes all things work to the good for those who love Him (Rom.8:28).  We are ever in His caring hands, none will be snatched from His hand (Jn.10:27-29).  Though tribulations tempt us to narrow our focus such that all we see is our immediate situation, with watchfulness and remembrance, our joy can be restored because in Christ we have hope.  By leaning on Him in this way (life under Heaven), we can likewise overcome the potential for adverse reactions to the many trials we all experience in this life in the flesh that is “under the sun” (Eccl.1-3).  Christ has promised to return and has given us instruction to pray and to keep our faith strong in the interim (Lk.21:34-36), therefore we are motivated to maintain an attitude of goodness and continue in the work of the Lord joyfully in light of our hope in Him.

 

 

 

Scriptural References:

 

Peace:

Ps.4:8, we rest without anxieties knowing we are blest and secure in His providential care

Ps.85:9-10, fear of the Lord brings the saving grace of God, resulting in peace

Pr.16:7, by pleasing God we can mend adversarial relationships and live in peace

Is.32:17, abiding in righteousness results in peace

Is.57:2, being at peace and restful sleeping are the result of walking in His ways

Lk.2:29-32, the salvation found only by receiving Christ into our lives, brings us peace

Jn.14:27, Jesus says He gives us peace

Jn.16:33, in the world we have tribulation; in Him we have peace and overcome trials

Rom.5:1-5, knowing our right standing before God in Christ gives us peace and hope

Rom.8:5-8, life lived in the fullness of the Holy Spirit is one of peace

Rom.14:16-18, the Kingdom of God is righteousness, peace and joy in the Holy Spirit

Gal.5:17-25, life in the Holy Spirit produces peace

Eph.2:11-18, in Christ we have peace and communion with God the Father

Col.1:19-23, in Christ we are reconciled to God that we might have peace in Him

2Tim.2:22-26, the pursuit of virtues as opposed to seeking to satisfy lusts, brings us peace

Jas.3:13-18, abiding in the wisdom of God instead of the ways of the world brings peace

 

Prayerful Abiding:

Jn.15:4-10, Jesus says to abide in Him as branches draw their life from the main vine

1Thes.5:16-18, pray without ceasing, rejoice in the Lord and be thankful always

Col.2:6-7, St. Paul instructs us to walk in the Lord, to be in Him as we go about our day

1Jn.2:24-27, St. John tells us to abide in the Word of God, in His eternal life

 

Stillness:

Ps.37:7, rest in the Lord and do not to fret over other’s ill-gotten gains or sinful pleasures

Ps.46:10, trust in the power of the Almighty and have no anxieties for He is Lord of all

Ps.116:7, remember the many blessing He has bestowed upon us and let our souls be still

Ps.131, instruction to rest securely in the Lord as young children cling to their mothers

Mt.6:28-34, do not fret over food or clothes, instead seek God first and He will supply

Gal.5:24, our crucifixion in Christ stills the passions and anxieties of the flesh

1Thes.5:16-18, instruction to be constant in our praise and worship

Heb.12:12-17, root out all ungodliness in order to be free of defiling troubles

 

Hope: 

Ps.40:1-4, we are blest by God when we look to Him to hear our pleas

Ps.94:19, beseeching God in our distress and being consoled

Ps.130:7, our hope is in our Lord who loves and redeems us

Rom.5:1-5, we have been justified before God, we exult in the hope of the glory of God

Rom.8:22-25, hope as the expectation of redemption that is to come

Rom.12:10-13, instruction from St. Paul to rejoice in the hope of things to come

Rom.15:12-13, hope is in Christ by the power of the Holy Spirit

Col.1:24-27, Christ in us is the hope of glory

1Tim.6:17, instruction not to put our hopes in the things of this world

Titus 2:11-15, our hope is in the coming of Christ, motivating us to purity and good deeds

1Pe.1:13-21, keep hope focused on the coming of our Lord and be holy; abstain from lust

1Jn.3:1-3, we have the hope of seeing Him and being like Him, undefiled and pure

 

Commentaries:

 

Peace: 

“He who through practice of the virtues has succeeded in mortifying whatever is earthly in him (cf. Col.3:5), and who by fulfilling the commandments has triumphed over the world of the passions within him, will experience no more affliction; for he will have already left the world and come to be in Christ, the conqueror of the world of the passions and the source of all peace.  He who has not severed his attachment to material things will always experience affliction, since his state of mind depends on things that are naturally changeable, and so it alters when they do.  But he who has come to be in Christ will be totally impervious to such material change.  That is why the Lord says, ‘I have said these things to you, so that in Me you may have peace.  In the world you will experience affliction; but have courage, for I have overcome the world’ (John 16:33).  In other words, ‘In Me, the Logos of virtue, you have peace, for you have been released from the swirl and turmoil of material passions and objects; in the world – that is, in a state of attachment to material things – you are afflicted because of the successive changes of these things.’  For both he who practices the virtues and he who loves the world experience affliction, the first because of the toil which such practice entails and the second because of the futility of material things.  But the affliction of the first is salutary, that of the second corrupting and destructive.  The Lord gives release to both:  in the case of the first He allays the toil of ascetic practice with the contemplation attained through dispassion, and in the case of the second He rescinds attachment to corrupted things by means of repentance.”

St. Maximos the Confessor (6-7th C.); The Philokalia Vol. II, pg. 162 #95

“In a similar way each of us faithful is attacked and led astray by the passions; but if he is at peace with God and with his neighbor he overcomes them all.  These passions are the ‘world’ which St. John the Theologian told us to hate (cf. 1 John 2:15), meaning that we are to hate, not God’s creatures, but the worldly desires.  The soul is at peace with God when it is at peace with itself and has become wholly deiform [godly, Christ-like].  It is also at peace with God when it is at peace with all men, even if it suffers terrible things at their hands.  Because of its forbearance it is not perturbed, but bears all things (cf. 1Cor.13:7), wishes good to all, loves all, both for God’s sake and for the sake of their own nature.  It grieves for unbelievers because they are destroying themselves, as our Lord and the apostles grieved for them.  It prays for the faithful and labors on their behalf, and in this way its own thoughts are filled with peace and it lives in a state of noetic contemplation and pure prayer to God.  To Him be glory through all the ages.  Amen.”

St. Peter of Damaskos (11th C.); The Philokalia Vol. III, pg. 260

 

Abiding Prayer:

“Prayer is called a virtue, but in reality it is the mother of all virtues:  for it gives birth to them through union with Christ.”

St. Mark the Ascetic (5th C.?); The Philokalia Vol. I, pg. 128 #35

“It is through unceasing prayer that the mind is cleansed of the dark clouds, the tempest of the demons.”

St. Hesychios the Priest (9th C.?); The Philokalia Vol. I, pg. 193

 

“‘Pray without ceasing’ [cf 1Thes.5:17], that is, be mindful of God at all times, in all places, and in every circumstance.  For no matter what you do, you should keep in mind the Creator of all things.  When you see the light, do not forget Him who gave it to you; when you see the sky, the earth, the sea and all that is in them, marvel at these things and glorify their Creator; when you put on clothing, acknowledge whose gift it is and praise Him who in His providence has given you life.  In short, if everything you do becomes for you an occasion for glorifying God, you will be praying unceasingly.”

St. Peter of Damaskos (11th C.); The Philokalia Vol. III, pg. 173

 

“Abiding in Jesus is not a work that needs each moment the mind to be engaged, or the affections to be directly and actively occupied with it.  It is an entrusting of oneself to the keeping of the Eternal Love, in the faith that it will abide near us, and with its holy presence watch over us and ward off the evil, even when we have to be most intently occupied with other things.”

“Abide In Christ” by Andrew Murray © 1979 Whitaker House pg. 88-89

 

Stillness:

“…a state of inner tranquility or mental quietude and concentration which arises in conjunction with, and is deepened by, the practice of pure prayer and the guarding of the heart and intellect.  Not simply silence, but an attitude of listening to God and of openness towards Him”.

The Philokalia Glossary

“Stillness and prayer are the greatest weapons of virtue, for they purify the intellect and confer upon it spiritual insight.”

St. Thalassios (6-7th C.); The Philokalia Vol. II, pg. 311 #67

“Stillness is an undisturbed state of the intellect, the calm of a free and joyful soul, the tranquil unwavering stability of the heart in God, the contemplation of light, the knowledge of the mysteries of God, consciousness of wisdom by virtue of a pure mind, the abyss of divine intellections, the rapture of the intellect, intercourse with God, an unsleeping watchfulness, spiritual prayer, untroubled repose in the midst of great hardship and, finally, solidarity and union with God.”

Nikitas Stithatos (11th C.); The Philokalia Vol. IV, pg. 125 #64

 

Hope:

“Hope is the strength of the two pre-eminent gifts of love and faith, since hope gives us glimpses both of that in which we believe and of that for which we long, and teaches us to make our way towards our goal.”

St. Maximos the Confessor (6-7th C.); The Philokalia Vol. II, pg. 170 #26

 

“Hope is the intellect’s surest pledge of divine help and promises the destruction of hostile powers”.

ibid. pg. 201 #68

 

“The return to God clearly implies the fullest affirmation of hope in Him, for without this nobody can accept God in any way at all.  For it is characteristic of hope that it brings future things before us as if they were present, and so it assures those who are attacked by hostile powers that God, in whose name and for whose sake the saints go into battle, protects them and is in no way absent.  For without some expectation, pleasant or unpleasant, no one can ever undertake a return to the divine.”

ibid. pg. 202 #71

 

“He who wishes to inherit the kingdom of heaven, yet does not patiently endure what befalls him, shows himself even more ungrateful than such a child.  For he was created by God’s grace, has received all things of this world, awaits what is to come, and has been called to reign eternally with Christ, who has honored him, in spite of his nothingness, with such great gifts, visible and invisible, to the extent even of shedding His most precious blood for him, not asking anything at all except that he should choose to receive His blessings.”

St. Peter of Damaskos (11th C.); The Philokalia Vol. III, pg. 226