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Latter-day Fathers

Elder Paisios of the Holy Mountain

Gerontissa Gabrielia

Elder Germanos of Stavrovouni

Stories from the Desert Fathers

On Good and Evil

On Lasciviousness

On Avarice

On Repetance

On Prayer

On Fasting

On Labour

On Confession

On Matrimony

On Holy Communion

Gerontikon of
Mt. Athos

Elder Joseph the Hesychast and the teaching of mental prayer which flowed
from his letters

Prayer of the heart for the Faithfull Living in the world

With the Fathers

On the Necessity of Constant Prayer for all Christians

Hermas: The Shepherd

First Vision

Second Vision

Third Vision

Fourth Vision

Fifth Vision

First Commandment

Second
Commandment

Third Commandment

Forth Commandment

Fifth Commandment

Sixth Commandment

Seventh
Commandment

Eighth Commandment

Ninth Commandment

Tenth Commandment

Eleventh
Commandment

Twelwth
Commandment

First Similitude

Second Similitude

Third Similitude

Forth Similitude

Fifth Similitude

Sixth Similitude

Seventh Similitude

Eighth Similitude

Ninth Similitude

Tenth Similitude

St. John Chrysostom - Homily on the passage <Father if it be possible...>

Symeon of
Thessaloniki -
All should pray in the
name of Jesus Christ

Basil of Caesarea - Letter 234 to Amphilochius

Basil of Caesarea - On the Holy Spirit 66-68

The Martyrdom of St. Polycarp

St. John Chrysostom Instructions to Catechumens

First Instruction (1)

First Instruction (2)

First Instruction (3)

First Instruction (4)

First Instruction (5)

Second Instruction (1)

Second Instruction (2)

Second Instruction (3)

Second Instruction (4)

Second Instruction (5)

St. John Chrysostom Three homilees concering the power
of demons

Introduction

Homily 1

Homily 2

Instructions to Catechumens
By St. John Chrysostom

4. And not only is this the wonderful thing that he remits our sins, but that he not even reveals them nor makes them manifest and patent, nor compels us to come forward into the midst, and to tell out our errors, but bids us make our defense to him alone, and to confess ourselves to him. And yet among secular judges, if any tell any of the robbers or grave-riflers, when they are arrested, to tell their errors and be quit of their punishment, they would accede to this with all readiness, despising the shame through desire of safety. But in this case there is nothing of this kind, but he both remits the sins, nor compels us to marshal them in array before any spectators. But one thing alone he seeks, that he who enjoys this remission should learn the greatness of the gift. How is it not, therefore, absurd that in case where he does us service, he should be content with our testimony only, but in those where we serve him we seek for others as witnesses, and do a thing for ostentation's sake? While we wonder then at his kindliness, let us show forth our doings, and before all others let us curb the vehemence of our tongue, and not always be giving utterance. "For in the multitude of words there wanteth not transgression." If indeed then thou hast anything useful to say, open thy lips. But if there be nothing necessary for thee to say, be silent, for it is better. Art thou a handicraftsman? as thou sittest at work, sing psalms. Dost thou not wish to sing with thy mouth? do this in thine heart; a psalm is a great companion. In this case thou shall undergo nothing serious, but shalt be able to sit in thy workshop as in a monastery. For not suitableness of place, but strictness of morals will afford us quiet. Paul, at least, pursuing his trade in a workshop suffered no injury to his own virtue. Do not thou therefore say, How can I, being a handicraftsman and a poor man, be a philosopher? This is indeed the very reason why thou mayest be a philosopher. For poverty is far more conducive to piety for us than wealth, and work than idleness; since wealth is even a hinderance to those who do not take heed. For when it is needful to dismiss anger, to extinguish envy, to curb passion, to offer prayer, to exhibit forbearance and meekness, kindliness and charity, when would poverty be a bar? For it is not possible by spending money to accomplish these things, but by exhibiting a fight disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all. Let us not then consider wealth to be anything great, nor gold to be better than clay. For the value of material things is not owing to their nature, but to our estimate of them. For if any one would inquire carefully, iron is much more necessary than gold. For the one contributes to no need of our life, but the other has furnished us with the greater part of our needs, ministering to countless arts; and why do I speak of a comparison between gold and iron? For these stones are more necessary than precious stones. For of those nothing serviceable could be made, but out of these, houses and walls and cities are erected. But do thou show me what gain could be derived from these pearls, rather what harm would not happen? For in order that thou mayest wear one pearl drop, countless poor people are pinched with hunger. What excuse wilt thou hit upon? what pardon?

Dost thou wish to adorn thy face? Do so not with pearls, but with modesty, and dignity. So thy countenance will be more full of grace in the eyes of thy husband. For the other kind of adorning is wont to plunge him into a suspicion of jealousy, and into enmity, quarrelsomeness and strife, for nothing is more annoying than a face which is suspected. But the ornament of compassion and modesty casts out all evil suspicion, and will draw thy partner to thee more strongly than any bond. For natural beauty does not impart such comeliness to the face as does the disposition of him who beholds it, and nothing is so wont to produce that disposition as modesty and dignity; so that if any woman be comely, and her husband be ill affected towards her, she appears to him the most worthless of all women; and if she do not happen to be fair of face, but her husband be well affected towards her, she appears more comely than all. For sentence is given not according to the nature of what is beheld, but according to the disposition of the beholders. Adorn thy face then with modesty, dignity, pity, lovingkindness, charity, affection for thy husband, forbearance, meekness, endurance of ill. These are the tints of virtue. By means of these thou wilt attract angels not human beings to be thy lovers. By means of these thou hast God to commend thee, and when God receives thee, he will certainly win over thy husband for thee. For if the wisdom of a man illuminates his countenance, much more does the virtue of a woman illuminate her face; and if thou considerest this to be a great ornament, tell me what will be the advantage of the pearls in that day? But why is it necessary to speak of that day, since it is possible to show all this from what happens now. When, then, they who thought fit to revile the emperor were dragged to the judgment hall, and were in danger of extreme measures being taken, then the mothers, and the wives, laying aside their necklaces, and their golden ornaments, and pearls, and all adornment, and golden raiment, wearing a simple and mean dress, and besprinkled with ashes, prostrated themselves before the doors of the judgment hall and thus won over the judges; and if in the case of these earthly courts of justice, the golden ornaments, and the pearls, and the variegated dress would have been a snare and a betrayal, but forbearance, and meekness, and ashes, and tears, and mean garments persuaded the judge, much more would this take place in the case of that impartial and dread tribunal. For what reason wilt thou be able to state, what defense, when the Master lays these pearls to thy charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, "not with braided hair, or gold, or pearls, or costly raiment." For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Dost thou wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all thy wealth for thee, when He shall raise up thy body with much radiancy. Then He shall invest thee with better wealth and greater ornament, since this present is mean and absurd. Consider then whom thou wishest to please, and for whose sake thou puttest on this ornament, not in order that the ropemaker and the coppersmith and the huckster may admire. Then art thou not ashamed, nor blushest thou when thou showest thyself to them? doing all on their account whom thou dost not consider worthy of accosting.

How then wilt thou laugh this fancy to scorn? If thou wilt remember that word, which thou sentest forth when thou wert initiated, I renounce thee, Satan, and thy pomp, and thy service. For the frenzy about pearls is pomp of Satan. For thou didst receive gold not in order that thou mightest bind it on to thy body, but in order that thou mightest release and nourish the poor. Say therefore constantly, I renounce thee, Satan. Nothing is more safe than this word if we shall prove it by our deeds.

 

 

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