Faith is a comprehensive knowledge of the essentials, and knowledge is the strong and sure demonstration of what is received by faith, built upon faith by the Lord’s teaching, conveying the soul on to infallibility, science, and comprehension. And, in my view, the first saving change is that from heathenism to faith, and the second, that from faith to knowledge. And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. — Clement of Alexandria

St. Cyril of Jerusalem: For the method of godliness consists of these two things, pious doctrines, and virtuous practice: and neither are the doctrines acceptable to God apart from good works, nor does God accept the works which are not perfected with pious doctrines. – Catechetical Lectures

Abba John Cassian related with regard to another old man living in the desert, that he had asked God to grant him never to become sleepy during a spiritual conference, but, if someone uttered slanderous or useless words, to be able to go to sleep at once, so that his ears should never be touched by that poison. This old man also said that the devil, enemy of all spiritual instruction, works hard to provoke useless words.

He used the following example, “Once when I was talking to some brothers on a helpful topic, they were overcome by sleep so deep, that they could not even move their eyelids any longer. Then, wishing to show them the power of the devil, I introduced a trivial subject of conversation. Immediately, they woke up, full of joy. Then I said to them with many sighs, ‘Until now, we were discussing heavenly things and your eyes were heavy with sleep, but when I embarked on a useless discourse, you all woke up with alacrity. Therefore, brothers, I implore you to recognize the power of the evil demon; pay attention to yourselves, and guard yourselves from the desire to sleep when you are doing or listening to something spiritual.’” – The Desert Fathers

St. Seraphim of Sarov: Before anything else one must believe in God, “that He is, and that He is a rewarder of them that diligently seek Him” (Hebrews 11:6).
– Spiritual Instructions

St. Symeon the New Theologian: Belief is a matter of dying for Christ and His commandments. It is believing that such a death is life-giving. It is to count poverty as riches, and to consider the lowest humiliation as true honor and nobility. Faith is believing that when one has nothing, one has everything. More than this, it is to possess the incomprehensible riches of the knowledge of Christ and to look upon all visible things as but clay and smoke.
– The Practical and Theological Chapters

Walk before God in simplicity, and not in subtleties of the mind. Simplicity brings faith; but subtle and intricate speculations bring conceit; and conceit brings withdrawal from God. — St. Isaac of Syria

Let all of us who wish to attract the Lord to ourselves draw near to Him as disciples to the Master, simply, without hypocrisy, without duplicity or guile, not out of idle curiosity. He Himself is simple and not composite, and He wants souls that come to Him to be simple and guileless. For you will surely never see simplicity bereft of humility. — St. John Climacus, from The Ladder of Divine Ascent

Hold faith and humility fast within you; for through them you will find mercy, help, and words spoken by God in the heart, along with a protector who stands beside you both secretly and manifestly. Do you wish to obtain these things, which are a fountain of life? From the very onset take hold of simplicity. Walk before God in simplicity and not with knowledge. Simplicity is attended by faith; but subtle and intricate deliberations, by conceit; and conceit is attended by separation from God. – from The Ascetical Homilies of St. Isaac the Syrian.

A person can be raised up above the earth by two wings, one is simplicity and the other is purity of heart. You must be simple in your actions and pure in your thoughts and feelings. With a pure heart you’ll seek God and with simplicity you’ll find Him and be glad. A pure heart passes through Heavens gate with ease. — Elder Amphilochios Makris

There is only one sin, that of despising anyone. – a desert father

Rage is idolatry. When I rage, I play God. Rage is delusion. The raging person treats his own dissatisfaction not only as another’s crime, but a crime of such magnitude as to cease to see another person as valuable. In fact, in rage, one ceases to see the other person as a person, and so really ceases to see the other person at all. Rage is blindness. It blinds me even to myself and to all other things, leaving me in a room of shadows. Rage is the exaltation of my convenience and comfort to the most important thing in life, the interference with that as the greatest crime, and the Violator of this presumed ‘divine’ law as the ultimate criminal. It is then a form of human sacrifice on the altar of my own ego. Rage is satanic murder. When I rage, I am guilty of blood in my own name, and all blood is innocent by comparison.

Anger is murder. Anger is the loss of vision of another person as a person. It is therefore an abandonment of the angry person’s own humanity. To become angry is to become bestial, killing wildly and indiscriminately, affirming and making me responsible for the death of all mankind and so of the death of all things. St. John Cassian explains that there is no righteous anger either; to become angry is to be possessed of the passions and lose any pretense to righteousness. It is casting off the likeness of God, and repelling the Holy Spirit. In anger I become simply wrong, no matter what the perceived cause. I must say then with the Centurion, “By my fault, by my own fault, by my own most grievous fault.” If I fall into anger, I must recognize it as a fall, and must not let the sun go down upon my anger. I must realize the rift between myself and God that is wrought by anger, and leave my gift at the altar, and go and be reconciled to my sibling, which every person is, owning the wrong, and not accusing him, but taking the responsibility. I must do this, even if the other person is not Orthodox, and must not fail to do it because someone is close to me and presumably should understand and tolerate my faults. There can be no blaming the victim for murder, no excusing the murderer because he knew or did not know the victim.

Defiance is witchcraft. To defy what is right, or rebel against those exercising rightful authority over me, or thumb my nose at those to whom I must submit, even when that submission is mutual, is false religion. I commit false religion when I rebel, and defiance makes my religious actions a mockery. For this reason, the Lord would not suffer Saul, who could not rule himself, being a subject of his own passions, to be the Lord’s anointed to rule over Israel. The prophet Samuel said to King Saul that “To obey is better than sacrifice,” but that the Lord had rejected Saul as King “for rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” To the degree that I might rightly expect others to submit to me, to yield to me, to prefer me, unworthy as I am, I must rule myself and submit to others, yielding to and preferring them whom I must see as more worthy than I. Anything less is illegitimate, and is false power, the kind of power that amounts to witchcraft – the raw power of my will and influence over others. It is the magic of dominance, which has no part with Him who does not overcome my will, though He created it.

When I struggle with these faults, I must pray for help. I must not give way to these passions, but actively fight against them. I must not let them wash over me and rule me and control my life. We were not meant to be slaves to so crude an aberration. I am a pawn of the enemy and slaves of death if I do not overcome, conquer, subdue these passions, and live in synergy with Christ. Salvation, as St. Seraphim says, is the acquisition of the Holy Spirit. I must not defy, quench, and repel Him with rage, anger, or defiance. I am set free in Him.

We must each defy Death, repel the Enemy; conquer ourselves, in triumph over the passions, destroying the power of the Serpent who led us in the garden. We must freely choose the grace of the Trinity. When we feel the temptation to justify ourselves, we must realize this is the path of blindness and deafness. If we feel the temptation to shift blame, we must realize we are about to be lost and turn back again to the Lord. When we are lured by the notion that this is ‘normal’ or ‘only human’, we are about to fall into heresy, denying the Incarnation, and must quickly turn to Christ who became man, so that our minds are not darkened. — Catechetical Letter 4/5/2006

The Prayer of St. Ephraim the Syrian: O Lord and Master of my life, take from me the spirit of sloth, meddling, lust of power and idle talk.  But give rather the spirit of chastity, humility, patience and love to Thy servant.  Yea, O Lord and King, grant me to see my own sins and not to judge my brother, for Thou art blessed unto ages of ages.  Amen.

Notes on the Great Fast

Catechumens: The question with which we’re often greeted by non-Orthodox observing our abstinence during the Great Fast is more or less whether fasting is a good idea. To such questions, we really have nothing to say in any language that would make sense while their presuppositions are presumed intact. First of all, Holy Orthodoxy does not submit itself to external tests of rightness or wrongness; there is no reference standard apart from Holy Orthodoxy by which it can be evaluated or judged. “Truth”, as C.S. Lewis has said, “is its own justification.” References to fasting as healthy, etc., first of all reduce fasting to a decontextualized cultural phenomenon that can be studied sociologically, such that attempts to evaluate it from without mean not objectivity, as Vladimir Lossky observes, but failure to understand. Some things can only be understood objectively from within. Secondly, these justifying attempts pander to notions of an external source of validation imposed upon Orthodoxy by an external culture, in which Orthodoxy, it is incorrectly presumed, is situated. ‘This is Orthodoxy,’ we must say. It is reality. It is subject to no other criteria and is impossible to scrutinize from outside. – Catechetical Letter 4/5/2006

Fasting in Holy Week

Orthodox Church in America

On the first three days there is one meal each day, with xerophagy; but some try to keep a complete fast on these days, or else they eat only uncooked food, as on the opening days of the first week [of the Great Fast]. On Holy Thursday one meal is eaten, with wine and oil (i.e., olive oil). On Great Friday those who have the strength follow the practice of the early Church and keep a total fast. Those unable to do this may eat bread, with a little water, tea or fruit-juice, but not until sunset, or at any rate not until after the veneration of the [Epitaphion] at Vespers. On Holy Saturday there is in principle no meal, since according to the ancient practice after the end of the Liturgy of St. Basil the faithful remained in church for the reading of the Acts of the Apostles, and for their sustenance were given a little bread and dried fruit, with a cup of wine. If, as usually happens now, they return home for a meal, they may use wine but not oil; for on this one Saturday, alone among Saturdays of the year, olive oil is not permitted.

More at: www.oca.org/OCFasting.asp

Catechumens: It is easy to think of the Saints as distant, as inhabiting another time, or a kind of special world. This can feel as though it exempts us from the call to be Saints, but we are each, individually called to that, and the Lord, the angels, and all the Saints have that expectation of us. If the Saints were truly distance, we could not model ourselves after them, or pray to them, or hope to be saved by their prayers. If they inhabited some other world, we would not venerate their relics. Christ is the ultimate example of this, He who made the world inhabited it, and He whom man did not know, made Himself man and lives as man so that men might live as Saints. To mention a few: St. Seraphim is a man, and St. Raphael of Brooklyn likewise one of us, and St Alexis Toth ate and drank with us also. And along with many others we venerate, who know us better than we know them, and pray for us, there are countless of the glorified whose names we do not know. We are meant to be Saints along with all of these, along with Abraham, Isaac, and Jacob, along with the angels. This is entirely within the realm of possibility. Let us strive to become glorified. The Saints have lain out for us the way, as Christ has. Let us find ourselves within their company, their disciples, striving to become them, their next generation. And let us not cause others to falter, because it is the will of God that these too be glorified. – Catechetical Letter 4/5/2006

The practice of godparents, witnesses or sponsors of a person who is to be baptized, and who are to instruct the person in the rules of Christian living, has existed from the first century of the Christian era. The first written information about godparents is attributed to the second century. In the first century of Christianity the godparents quite often were deacons, deaconnesses, hermits, virgins and, in general, people who dedicated themselves to serving the Church and who were able to instruct the baptized in true Christian faith and its morals. – “Orthodox Way,” October 30, 1983

Godparents are adults who sponsor a child at the time of his/her baptism. They take on the responsibility of helping the child’s parents raise him/her in the Orthodox Faith, ensuring that he/she takes part in the Holy Mysteries and other divine services, knows the Creed and the main prayers and hymns of the Orthodox Tradition, and is familiar with the lives and teachings of Christ and His Saints. – Beliefs & Practices web site

The use of sponsors in Baptism dates back to the days when Christians were persecuted by the Roman Emperor Nero. Parents were often massacred during these persecutions. Thus sponsors were provided to instruct the children in the Christian faith in the event the parents were martyred. The godparent promises to see to it that the child is raised and educated in the Orthodox Christian faith.  -- Greek Archdiocese of Australia

From: A Dictionary of

Orthodox Terminology

Fotios K. Litsas, Ph.D.

Greek Orthodox Archdiocese web site

Affinity. (Gr. Syngeneia). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage. 

Baptismal Garments. (Gr. Fotikia or baptisika; Sl. krizhma). The garments brought by the godparent to dress the infant immediately after the immersion in Baptism. In Orthodoxy, these garments are considered sacred and must be either kept safely or destroyed by fire.

God-parents.   (Godfather, Gr. Nounos; Godmother, Gr. Nouna).Sponsors at Baptism and Chrismation taking the responsibility for the faith and spiritual development of the newly-born Christian. The Orthodox people highly regard the spiritual bond and relationship between godparents and their godchildren, and marriage between them is prohibited. (see affinity). 

Nounos. (see godparents).

by Sub-deacon Thomas Wilson Godparent and Godchild should develop a close and loving relationship. As with any relationship, this spiritual one needs to be fostered and cared for in order for it to develop. The best way for this relationship to grow is through prayer. Pray for your Godparent and his/her family. By doing this you are encouraging a relationship and giving it the spiritual basis on which to mature.

When greeting one’s Godparent, you should feel the love and familiarity that you have with your own parents. It is NOT inappropriate to hug or kiss your godparents, as you would your own parents.

A Godchild should light candles and pray for their Godparents every time they enter a church, say their family prayers, and say their personal prayers. The Godchild should observe the Godparents names day. Celebrate it with a special visit and dinner if you’re nearby, and give a “spiritually oriented” gift to celebrate, like a spiritual book of the Godparent’s patron saint’s life, a new icon, etc.

Keep in touch by phone, e-mail, or postcard if your Godparent lives out of state or across the globe. Prayer and love in Christ know no distance!

There will come a time in which your Godparents have aged and are less able to be fully present with you do to illness or perhaps a nursing home placement. Remember to continue to pray for them and visit or write them often to maintain your relationship. Ask for their advice even though you have grown up.

Finally there will come a day in which your Godparents will repose in the Lord, maintain your image of your Godparents in your mind to help brings peace and memories of love and wisdom. Pray for your Godparents and offer memorial services in their memory, do works and offer alms in their name. And pray for them as they will continue to do for you in heaven.

From: The Orthopraxis of Godparents in the Orthodox Church

Sub-deacon Thomas Wilson has compiled from the OCA web site and Fr. Timothy Sawchak some areas of responsibility for the godparent. They are written mostly in the tone of godparents of non-adult godchildren, but essentially, they break down into these twelve:

1.      Keep the anniversary of his baptism, learning the life of his patron Saint together. Keep his name day together with reverence and joy. Be together, break bread, and give a particularly appropriate type of gift.

2.      Study, learn, and make progress, in order to answer questions.

3.      Encourage progress in the Faith by offering presents that help with it, such as icons, prayer books, scriptures, lives of Saints, and help him start an Orthodox library.

4.      Be available. Spend time together. Strengthen the relationship. If distant, call, write, email and/or visit. Send letters at the beginnings of liturgical seasons (Nativity, Great Lent, etc) to help keep the calendar. “Prayer and love in Christ know no distance.”

5.      Pray always for him; You will be asked about his soul in The Judgment.

6.      Be a genuine friend and an example in Christ. “The relationship between the Godparent and the baptized is so important and so close that the Church forbids marriage between the Godparent and Godchild.” They are parent and child, and also siblings.

7.      “Pray through the ups and downs of life with your godchild. Find out what’s troubling or challenging your Godchild, what he or she is excited about or eagerly anticipating,” and contextualize it in the Faith. Encourage prayer, pray together, and remind him of your prayers for him.

8.      Emphasize the “spiritual” (ascetic) aspects of the Feasts and holy days. Make it a tradition to share fitting readings at such time, and keep the days in proper veneration. Diminish the commercial culture in the keeping of time.

9.      “Invite your godchild to go with you to Great Vespers, Matins, or weekday services . . . Encourage your whole “god-family” to come to Church for services other than (in addition to) the Sunday resurrectional Divine Liturgy”

10.  Ask what your godchild is studying and learning, discuss these things and be be a help in them, and encourage study of the Holy Gospel.

11.  “Help your godchild serve God. Choose a service project to work at regularly together, such as working at a hot-meal program or visiting parishioners in the hospital.” Encourage service in the Church and to others. Help him find and fulfill his vocation. Encourage seminary or monasticism, if interest is shown. Do not rule out Holy Orders as his vocation.

12.  “Make your godchild “one of the family”. Include your godchild, and his or her parents and siblings, in your own family’s “social” events: reunions, picnics, camping trips, and zoo and museum outings.”

I have realized, all along, of course, that taking the affinity (syngeneia) of godparent and godchild seriously is easily considered odd and awkward in our culture. But then so is every other piety, even the sign of the cross when sincerely made. I will always find delight in my duties toward you, who are my delighting, and likewise gravity and dread of judgment, and so then also a means of salvation for me, by your prayers. Because of Christ, we will never be parted, if we persevere and overcome. Let us keep one another on the Ladder.

- Catechetical Letter 2/15/2006

Prayer is the test of everything; prayer is also the source of everything; prayer is the driving force of everything; prayer is also the director of

everything. If prayer is right, everything is right. For prayer will not allow anything to go wrong. – St. Theophan the Recluse

Every prayer must come from the heart, and any other prayer is no prayer at all. Prayer-book prayers, your own prayers, and very short prayers, all must issue forth from the heart to God, seen before you. And still more must this be so with the Jesus prayer.- The Art of Prayer, by Hegumen Chariton of Valaam

Praying does not mean repeating a certain number of words of prayer; praying is reproducing the contents of the prayers within ourselves, so that they flow as if from our own mind and heart. – St. Theophan the Recluse

“This life has been given to you for repentance; do not waste it in vain pursuits.” – St. Isaac the Syrian

Prayer is learned only by praying. No one can teach another to pray. But a good way to begin to pray is to use the prayers of the prayer book. This is so because, since “we do not know how to pray”, the Holy Spirit reveals in the prayers of [the Son and] the saints the proper form and content of prayer. In the prayers of the books – especially the Lord’s Prayer – we not only pray truly by putting ourselves into the words of the prayers, but we also learn what we must pray. – Fr. Thomas Hopko