(Luke 6, 31)
Root, original commandment: love. A small word, but expresses a comprehensive cause. It's easy to say - love, but it's not easy to achieve the due measure of love. It is also not entirely clear how to achieve it; for this reason the Savior furnishes this commandment with other explanatory rules: love "as yourself" (Matthew 22, 39), "whatever you want people to do with you, so do you with them" (Luke 6, 31) . Here is indicated the measure of love, it can be said, immeasurable; for is there a measure of love for oneself and is there any good that someone else would not want from himself? Meanwhile, however, this prescription is not impracticable. The whole thing is to enter into perfect sympathy with others, so that their feelings are completely bearable, feel the way they feel. When it will be, there is nothing to indicate, what should be done for others in this case: the heart itself will indicate. You just need to take care to support sympathy, otherwise selfishness will immediately come up and bring you back to you and enclose within you. Then you do not move a finger for another, and you will not look at it, even if it's him. When the Lord said: "Love your neighbor as yourself," He wanted us to, instead of us, become our neighbor, that is, in our heart. If there is, in the old way, our "I" standing there, then do not wait for the good. Bishop Theophan the Recluse (107, 326-327).
Do not do that which grieves your neighbor, but be polite in dealing with everyone (25, 212).
Nothing so leads the soul to salvation and does not encourage it to work, as if there is a teacher among us, preaching virtuous deeds (25, 506).
We must be comforted and admonished, especially during temptations, to really get rid of bitter slavery to sin and from the torment of the devil (27, 49).
If it is commanded us to believe the soul for one another, the more we are obliged to obey and obey each other in order to imitate
Lord. Rev. Ephraim the Syrian (27, 279).
Conscience and the law of God meets the rule: what you do not want yourself, do not do to your neighbor. This rule should be kept, Christian, and you will not mistake in passing with your neighbor. Whatsoever it rebukes, it removes the conscience and the law of God. You do not want anyone to offend you, take your health and life from you, steal something of yours and steal it; do not want to be deceived into anything; do not want a bad thing for a good one. one after another, rotten for a healthy, cheap for expensive sold; you do not want someone to slander you, condemn you, scold you, dishonor you, and so on, and do not do that to your neighbor. You do not want all that for yourself - he does not want either. Evil for you is all this - evil for your neighbor. When your neighbor does to you what you do not want, evil does to you, but when you also do what your neighbor does not want, you do evil to yourself. If you sin against this rule: what you do not want yourself and so on-you sin against the conscience and the law of God, and so you are convicted of your conscience and the law of God as a transgressor. Prelate Tikhon Zadonsky (104, 109).
To die for the neighbor is to feel your sins and not to think of anyone else, whether he is good or thin. Do no evil to anyone and no one in your heart is angry with anyone. Do not despise him who does wrong. Do not enter into a society with a man who harms your neighbor, and do not rejoice with the one who does evil to another. Do not rebuke anybody, but say: God knows everyone. Do not disagree with the slanderer, do not play with his slander, but do not harbor hatred of the one who defames his neighbor. This is what it means not to judge, according to the Scriptures: "Judge not, that ye be not judged" (Matthew 7, 1). Do not have hatred with anyone and do not harbor enmity in your heart, do not hate even those who are at enmity with your neighbor. This is what the world is all about. Comfort yourself with the fact that work is short-lived, and resting for it is eternal, by the grace of God the Word. Abba Moses (82, 314).
The hatred of wickedness is to hate your sin and justify your brother (82, 334).
When a person examines, condemns and reproaches himself, then dignity of his brother rises before him, when a person recognizes dignity in himself, then his brother appears to him unworthy. Reverend Pimen the Great (82, 334).
If you call the justice of God on your neighbor, thereby you increase the burden of your sins. "If you desire," God will say, "that I should be a strict Judge of wrongdoings against you, then how do you ask for forgiveness for what you have sinned against me?" (45, 661).
If you release a sinner from your sins, all your sins that will be revealed at the trial will be exterminated already here, and you will move away from here, not bearing the burden of your sins(46, 616).
Forgiving our neighbors, we will not think that we are beneficent to them or that we show them great mercy: we are doing good to ourselves and are benefiting greatly. If we do not forgive them, we do not do them any particular harm, but we are preparing a terrible punishment in hell. St. John Chrysostom (46, 977).
Then each of us learns that in him there is brotherly love and true love for one's neighbor when he sees that he is crying for the sins of his brother and is happy about his success and talents. ReverendJohn the Ladder (57, 40).
Seeing the lack of neighbor, have mercy on your neighbor: this is your member! The weakness that you see today in it, tomorrow can become your infirmity (108, 412).
Self-confidence and self-conceit are always connected with the subtle, often not-noticeable contempt of neighbors (112, 433).
If ... God allows you to lay down in the foundation of the prayerful deed a kindness, love, non-condemnation of your neighbors, a merciful apology, then with special ease and speed you will conquer your opponents, achieve pure prayer. Bishop Ignatius (Bryanchaninov) (109, 212).