How does love for God warm up? If in good faith and gratefully we will position ourselves to God's good deeds. St. Basil the Great (8, 266).
Love is the fruit of prayer; and from her contemplation elevates the mind to its insatiable desire, when the mind is in it without the UNU, and the man only mentally, in the silent thoughts of the understanding, prays fervently and with fervor. Prayer is the mortification of the concepts inherent in the will of the fleshly life. For the one who is praying diligently is the same as the one who has died for the world, and patiently remaining in prayer means denying oneself. I self-sacrifice of the soul is finally obtained the love of God. Rev. Isaac the Syrian (55, 187-188).
Often it happens that, wanting or not wanting something for ourselves, for our own sake, we think that we wish or do not want that only to please God. The only remedy for avoiding such self-justification is the purity of the heart, which consists in the culling of the old man and the investment in the new. To this goes all the invisible war. Do you want to learn how to do it, listen to it. In the beginning of every business, you must, as far as possible, be disposed of all your own desires and do not want to do anything or deviate from the matter unless you first feel that you are being moved to it and are directed solely by the will of God. If you can not always feel this will of God in all your external affairs, especially the inner ones - the spiritual ones, then be content with the possibility of it in you, that is, always have such a sincere mood that in anything you have nothing to keep in mind except one pleasing God. To feel the will of God can be given either through divine enlightenment or mental illumination, in which the will of God is opened with a pure heart, or through the inner inspiration of God, by an inner word, or through other acts of God's grace acting in a pure heart: life-giving warmth, ineffable joy , spiritual uplift, tenderness, heart tears, divine love and other God-loving and blissful feelings that arise not by our will, but from God, not amateur, but passively. With all these feelings we make sure: what we are going to do is according to the will of God. First of all, we have to send to God a warm and pure prayer, all the while praying Him ... enlighten our darkness and enlighten us. Thrice pray, say the elders Varsonofius and John, and then, where your heart leans, then do it. It should not be forgotten, however, that with all the exceptional inner spiritual movements, you need to verify the advice and reasoning of the more experienced. In relation to cases, the fulfillment of which must last or always, or more or less a long time, not only in their beginning, it is necessary to have in the heart a sincere decision to work only to please God, but afterwards, until the very end, it is often necessary to update such a good mood. For if you do not do this, you will be in danger of being again braided by the bonds of a single love for yourself, which, more inclined to self-indulgence than to god-worship, in time often succeeds in imperceptibly evading us from the original good mood and bringing to change first good intentions and goals ... He who does not heed this, after he begins to do something for the sole purpose of benefiting God, then gradually imperceptibly introduces self-satisfaction into this matter, finding satisfaction in his wishes, and this to the extent that he completely forgets the will of God. And he is bound by the pleasure of that matter so much that, being deprived of the opportunity to engage in it because of illness or temptation from people and demons, or some other way, he is indignant against this all and often condemns one or the other that served him as an obstacle in the beloved stream of affairs. Other people complain about God Himself. All this serves as a clear sign that their heartfelt mood is not God's, but was born from a corrupted root of vanity. The Monk Nicodemus of the Holy Cross (64, 38).
The Lord offered a commandment about the love of God and fellow man and immediately supplemented it with the doctrine of His sonship to God and the Divinity (Matthew 22, 35-46). Why is this? Because true love for God and people is possible only under the influence of faith in the Divinity of Christ the Savior, in that He is the incarnate Son of God. Such a belief arouses love for God, for how can we not love God so loved us, who did not spare His only-begotten Son, but betrayed Him for us? She also brings this love to the fullness of the commission, or to what she seeks; and love seeks a living union. In order to achieve this union, one must overcome the feeling of God's righteousness, which punishes sin; without it, it's scary to get down to God. The feeling is overcome by the conviction that the truth of God is satisfied with the death of the cross of the Son of God. Persuasion is of faith; therefore, faith opens the way to love God. This is the first. Second: belief in the Divinity of the Son of God, for our sake incarnate, suffering and buried, gives an example of love for others, for that is love, when the lover believes his soul to be loved. She also gives the power to manifest such love. In order to have such a love, one must become a new person, instead of an egoistic one, a selfless one. Only in Christ does man become a new creation; in Christ there is one who by faith and grace regeneration through the Holy Sacraments, accepted with faith, unites with Christ. Hence, it turns out that those who wish without faith to preserve at least a moral order, in vain expect this. All together - a person can not be divided. It is necessary to satisfy it all. Bishop Theophan the Recluse (107, 285-287).
Why does not the Lord say: the first commandment is to know God, and then to love? I'll go to teach this to the great church teacher, Saint John Chrysostom. He teaches this: "Christ did not say:" Know your God, but "love him," for anyone who loves God with all his heart can not come to the knowledge of his Son. The most divine love that exists in him enlightens him. " For this teaching we thank you, holy teacher Zlatoust. Now we know why the first commandment is the commandment of love, why love, compared with knowledge, is the first and most perfect for salvation. The reason is that, rather, love follows the cognition of God, than the knowledge of love. The Jewishness of God knew: "God knows in Judah; the
Israel is great in His name "(Psalm 75, 2), but they did not love Him and therefore did not know:" Israel does not know Me, My people do not understand "(Isaiah 1, 3). Here I will remember David. This worshiper, wishing once to Give people the knowledge of God and to draw them to Him with His special perfection, says: "Taste, and see how good the Lord is!" (Psalm 33, 9). Try, he says, and then you will know how good the Lord is. Apparently, one could argue with David, warning him that he was saying wrong. He does not say: first you will see, and then you will taste, but: "Eat and see". But here one of the great church teachers intercedes for him, saying: "Stop rebuking David for these words; he says well: it is more proper to say first "eat", and then "see" - taste with love and see by knowing. If you do not taste it before with love, then you can not come to know Him, for no one has known God until He has eaten Him. " The true sign of true love of God is that God should be loved only for the sake of God Himself, and not for himself, that is, not for the sake of his personality, his profit, nor for the sake of the reward that the apostle wrote about: "The eye did not see , did not hear the ear, and it did not come to the heart of the man that God prepared for those who love Him "(1 Corporation 2, 9). I do not blame that love when someone loves God for the sake of eternal retribution, but I can not call it true and perfect. After all, the mercenary would not have served the master, if he had not hoped to get a pay from him. Similarly, a man like this would not love God if he did not expect retribution. True love is one that, according to the apostle, "does not seek its own" (1Cor. 13, 5), does not care about any reward and wants only to enjoy in divine love.
What did He intend for those who love Him? Nothing else but the fact that "My Father will love him, and We will come to him and make our abode with him" (John 14, 23). He does not say: I will give the kingdom to them that love me, I will set them on a throne, I will give them a scepter in their hands, I will put a crown on my head, I will prepare a heavenly feast for them; He does not offer anything like that to the one who loves Him. But what? Only then does he promise that "we will come to him and make our abode with him." By this He shows us that we know that whoever has true love for God, except for God Himself, does not want anything: neither Heaven, nor the crowns of heaven, nor the sweets of heaven. But only God wants and wants more Heaven and more than all the heavenly treasures.
So let everyone look to God for what He wants; love only seeks God Himself, seeks out more than all, even if eternal, good and more than any creation: "It is good for me to draw near to God!" (Psalm 72, 28). Sainted Dimitry of Rostov (103, 320-324).
True love for Christ comes from true faith in Christ and from the Holy Spirit. For faith attests to the faithful that Christ is true life, true bliss, true and eternal joy and sweetness, and without Him true bliss can not be. And thus, through the grace of the Holy Spirit, the enlightened heart, through the grace of the Holy Spirit, is kindled to the love of the highest good, which is Jesus Christ, the Son of God, with the Father and the Holy Spirit. And the more Christ is known, his grace is felt in the heart of the faithful, the more the love for Him grows; the more one knows the good, the more one likes it. For we can not love good without knowing it, as we can not know the sweetness of honey without having tasted it. Therefore it is written: "Taste, and see how good is the Lord" (Psalm 33, 9). Prelate Tikhon Zadonsky (104, 958).
Love for God is acquired by love for the image of God - man (111, 256).
Try to discover in yourself a spiritual love for your neighbors: by entering it, you will enter into love for God, into the gates of the Resurrection, into the gates of the Kingdom of Heaven (108, 128).
By constant evasion from evil and the fulfillment of evangelical virtues, in which all the gospel moralizing lies, we attain the love of God. By this same means we are in love of God (108, 130).
By some progress (in prayer. Ed.) there comes a sense of silence, humility, love for God and fellow man, without distinction between good and evil, patience of sorrows as a visit and healing of God. The love of God and neighbor, which is gradually out of fear of God, is quite spiritual ... infinitely different from the love of man in the ordinary state of her (108, 293).
It is not so much we seek (love), how much God seeks that we become able to receive it and accept it. Bishop Ignatius (Bryanchaninov) (109, 57).