God did not promise us here to grant rest and his kingdom, for this century has been appointed for us to be a school, a place of art and heroism. Therefore, let us not be discouraged when grief and sorrow come to us, but, on the contrary, we will become more happy that we are walking the path of the saints. For our Lord Jesus Christ, the giver of our life, has made all His House-building in the flesh with suffering (27, 278).
If you are surrounded by grief, then know that they will open the heavenly door to you (29, 298).
In order for the Lord to grieve and suffer the suffering of all the saints, as well as His own sufferings of the Incarnation, which he endured for us sinners, he gave us in writing to teach us that it is impossible to survive by wanting to be saved ... without temptations and sorrows (27, 262) .
Tribulation and temptations are useful to man: they make the soul good-natured and firm, if it courageously, willingly, with reliance on God endures all that is happening, with undoubted faith awaiting deliverance from the Lord and His mercy (26, 527).
Let us resist every uprising of the devil, lustfully having death for the Lord always before our eyes, and, as the Lord said, daily lifting the cross upon ourselves, that is, the willingness to die, we will follow Him and easily endure all grief, both secret and obvious . For if we expect to endure death for the Lord and with desire we have it always before our eyes, how much more willingly and joyously we will endure tribulations, no matter how heavy they are. For if impatiently we consider tribulations heavy and burdensome, it is because we do not have before the eyes of death for the Lord, and thought is not always directed to Him with love (26, 531).
Woe to you, soul, if you do not bear any grief caused to you by your brother, not even a cruel word, but immediately you come into conflict and resistance; for this you lose the crown of patience and meekness and will forever be condemned with vindictive. Rev. Ephraim the Syrian (26, 597).
Even if someone took our property from us, at least cut our body - all this is nothing to us if the soul remains healthy (35, З84).
Nothing that has happened to us will be able to make us sad if we offer a hard and diligent prayer; by means of it we get rid of everything that would not befall us (35, 546).
If our virtues are large and numerous, and sins are small and insignificant, yet we will suffer any calamities, then, having folded from ourselves and these few sins, we in the future life will receive a clean and perfect retribution for good deeds (35, 816).
Let us look not at sorrow and sadness, but on the benefit that comes from it, on the fruit that it gives birth (36, 59).
Peace and fun usually leads to carelessness, while sorrow leads to caring and makes the soul scattered outward and entertained by many objects, turn to itself (36, 59).
For that, and the disease of the body, for that, and the paucity of the fruit, for that ... and all tribulations, so that because of these calamities we are always clinging to God and thus through temporary tribulations, became heirs of Eternal Life (36, 340).
It is inevitable for a believer in Christ to endure tribulations, because "all who want to live godly in Christ Jesus will be persecuted" (2Time 3, 12) (37, 301).
For nothing puts the soul to wisdom like distress, temptation and threatening sorrow. St. John Chrysostom (42, 403).
Grief for the well-cooked is like strengthening the food and exercise in the struggle, bringing the ascetic closer to the Fatherland Glory ... (4, 247).
The sorrows endured here for God's law will be the seed of future goods (5, 251).
If you do not suffer sorrows, then do not expect crowns there, as it did not come out here for feats and labors, which are assigned to receive crowns (6, 380).
As a doctor, although it causes suffering to the body, however it is benevolent, because it struggles with illness, and not with the sick, so is God, who by private punishments contributes to the salvation of the whole (7, 126).
Accepting strikes from God, who with goodness and wisdom arranges our life, we will ask Him first for the knowledge of the reasons why He strikes us, and then the deliverance from sorrow (8, 172).
If one does not fall under sorrow, but in the hope of God bears the burden of sadness, then for patience is ready to him a great reward from God. St. Basil the Great (10, 267).
God, knowing your weakness, looks to you through sorrows, that you become more humble and more zealous in seeking God. The Monk Makarios of Egypt (33, 211).
Let every involuntary sorrow teach you to remember God, and you will not have a lack of motives for repentance (54, 13).
He who opposes the griefs that grieve him, the one who does not know it, resists the command of God (54, 50).
He who knows the truth does not resist mournful circumstances, because he knows that they lead a person to the fear of God. Reverend Mark the Ascetic (54, 44).
Tribulation serves us as a tool for preserving the commandments of God (34, 182).
Always expect some great and terrible tribulations, calamities and death, so that they do not comprehend you not ready. Rev. Abba Isaiah (34, 285).
With zeal we must resort to God without any complaints or murmurs, but in all tribulation we are protected by good hope. Reverend Neil of Sinai (49, 301).
To another, King, give glory without labor, but for me it is desirable to acquire You with suffering and sorrows. St. Gregory the Theologian (12, 113).
Sorrow, as if in a sacred place, the soul learns the insignificance of human nature, the shortness of the present life, the corruption and inconstancy of life (35, 148).
Nothing so chases carelessness and distraction as grief and sorrow; they concentrate the soul and turn it to itself (35, 543).
Tribulation helps the saints to be meek and humble, and not to be puffed up by signs and merit (36, 14).
When you see the wicked in misfortune, be comforted not only because it becomes better, but also because many of his sins are blotted out here (35, 853).
From the tribulation we receive a lot of benefits even before the resurrection in that our soul becomes more experienced, wiser, more reasonable and gets rid of all shyness (36, 472).
Grief brings a double benefit: first, it makes us more zealous and attentive; Secondly, it gives us considerable right to be heard (in prayers) (36, 494).
As the land needs to plow and dig, so for the soul, instead of spacing, temptations and sorrows are needed so that it does not overgrown with weeds; to become less cruel, so as not to become proud (39, 395).
Through the tribulation God exercises the soul in virtues, for when the soul chooses virtue, despite the difficulty and still not receiving the reward, it renders the favor and great zeal for it. ... Tribulation especially disposes us to wisdom and makes us strong ... The great good of sorrow, but we should not bring it upon ourselves (113, 322).
Nothing fosters love and fellowship like grief; nothing connects and connects the souls of believers so much (43, 373).
We have innumerable reasons for sorrows. There is only one way, which eliminates this incongruity, the path of virtue. And he, of course, is not alien to sorrows, but sorrows are not in vain, but bring good and good. St. John Chrysostom (45, 762).
Abba Ammon was asked: which way is the path close and deplorable? He replied: the path is cramped and deplorable is the curbing of one's thoughts and the cutting of one's own wishes for the fulfillment of the will of God. This means: "Lo, we left everything and followed You" (Matthew 19, 27). Abba Ammon (82, 62).
Oh, how difficult is the way of God! The Lord himself said: "The gate is narrow and narrow is the way that leads to life, and few find them" (Matthew 7, 14). And we, lazy, idle, devoted to carnal pleasures, believe our peace and prosperity in rejecting the yoke of Christ. Abba Isaiah (82, 224).
Try to enter the narrow gate. As trees can not bear fruit, if winters and snow do not survive, so for us this life is winter and snow, and if we do not endure many sorrows and misfortunes, we can not inherit the Kingdom of Heaven. Amma Theodora (82, 369).
According to the wise Divine Council, it happens that during the earthly wanderings the life of the elect of God is aroused by sorrows. A temporary life is the way to the Fatherland of Heaven, and according to God's inscrutable destinies, people are subjected to daily sorrows so that they do not love the way instead of the Fatherland ... If the Lord consoled us daily with real blessings, giving us everything in abundance, then we would consider the most profound blessings , which the Lord here submits to His slaves, and great from Him would not ... And therefore the imaginary sweetness of this life He dissolves with the jaundice of sorrows, so that we aspire to the bliss of the true and salutary. Oh, woe to the human race! A world is bitter, but loved; how could he have tied all if he had been filled with pleasure! Worries the world, but is desired for all; What would happen if there were no disturbances in it? If they so cling to the unclean world, how captivating the pure! How would the flowers of the world be collected when they do not tear off the hands and from the thorns of it? Blessed Augustine (113, 317).
Horror and sorrow, if not completely eliminated from the path of Christ, are much reduced by the fact that He has already completed this path and laid it for us. Therefore, the apostles did not always, as in the beginning, fear to follow Christ; but it was time after, when they passed with the same terrible and sorrowful path with joy. The narrator of their deeds writes: "We went out of the Sanhedrin, rejoicing that for the name of the Lord Jesus were honored to accept dishonor" (Acts 5, 41). How could it happen that the same people, on the same path, were at first afraid, and then rejoiced? They were afraid when Jesus Christ had not yet made this path and brought him to safety; rejoiced when He went through this and in Him carried away his difficulties. They were afraid when they looked only at the difficulties, not penetrating further, but rejoiced when they clearly saw the end of the way of Christ. For where does this path lead to? He leads to Heaven, to God the Father Himself, as Jesus Christ Himself, depicting His entire path from beginning to end, will say: "I came from the Father and came into the world; and again I leave the world and go to the Father "(John 16, 28). This path leads to Divine glory: "It was necessary to suffer Christ and enter into His glory" (Luke 24, 26). But if our Lord goes to God the Father, He will bring Him and Himself with Him. If Christ enters His Divine glory, he will introduce Christians to himself, and, as the apostle writes, he will do "the partakers of the divine nature" (2 Pet. 1, 4) (114, 216).
"They went back to Lystra, Iconium and Antioch, affirming the souls of the disciples, exhorting them to remain in the faith and teaching that we must enter the kingdom of God with many tribulations" (Acts 14, 21-22) ... This is the story of the holy Evangelist Luke about preaching the holy apostles Paul and Barnabas represents a very unusual method of instruction. The purpose of instruction, as you see from what has been said, was that to establish the souls of disciples in faith. What is the means used for this by wise teachers? They predict sorrows for believers, and tribulations are necessary, because through them it is necessary to reach the Kingdom of God. "In many tribulations we must enter the kingdom of God." Is it not to be feared that this truth of menacing will shake faith, and not confirm? Would not it be better to hide the provision of hazards? But no! the apostles do not hide the doctrine of the sorrows that are on the way to the Kingdom of God: evidently, this doctrine is needed. They offer this teaching, wishing to establish the souls of disciples in the faith: it is clear that there is power in this doctrine for the establishment of faith.
"In many tribulations we must enter the kingdom of God." The apostles do not say: by many knowledge it is necessary to enter the kingdom of God, although it would seem to be in accordance with wisdom and reason (Col. 2, 2-3), hidden in Christ. It is evident that many cognitions are useful, but not absolutely necessary for the attainment of the Kingdom of God. In fact, the publican has achieved justification not by many knowledge, not by much humility, not by high contemplations, but by a very simple prayer: "God! be merciful to me a sinner! "(Luke 18, 13).
They do not say: it is fitting to enter the Kingdom of God for a long time, although on the earth much is achieved soon, and Heaven seems to be further than the earth. It can be seen that the length of time is not a strict condition for approaching the Kingdom of Heaven. In fact, the robber on the cross in a few hours, and even, perhaps, in a few minutes, made the way from the gates of hell to the doors of paradise.
They do not say that it is necessary to enter the Kingdom of God with many works and deeds, although it is true, according to the words of Jesus Christ Himself, that "The Kingdom of Heaven is taken by force" (Matthew 11, 12). It can be seen that the success of the efforts achieved by the Kingdom of Heaven is not always determined by the burden of work and the number of exploits. The ring of the son of the kingdom was given to the prodigal son sooner than he had finished the work to finish the repentant speech to the insulted father. He barely managed to depict his unworthiness: "Father! I have sinned against heaven and before you, and I am no longer worthy to be called your son. "(Luke 15, 21), but he did not have time to make a request, as he was granted more than he dared to desire and hope.
Not by many cognitions, not by much time, not by many works, but, the apostles say, "with many tribulations we must enter the kingdom of God." It is evident that sorrows more than other means and benefits are needed and useful for attaining the Kingdom of God.
A mind that is not completely subdued by faith, not fully enlightened by it, can not at once see whether it is true and why the path to the Kingdom of God must necessarily lie through sorrow. What seems to be the need to make a person suffer, then to make him blessed? This may give rise to the conjecture that the doctrine of sorrow for the sake of the Kingdom of God does not apply only to the first Christians who had to endure persecutions from Jews and pagans before the establishment of Christianity in the universe. To these Christians, indeed, under these circumstances the apostles Paul and Barnabas spoke of many sorrows for the sake of the Kingdom of God, and shortly after Paul before their eyes, at Lystra, was almost stoned to death for preaching Christianity. But that the doctrine of afflictions for the sake of the Kingdom of Heaven is not only temporary and private, but permanent and universal in Christianity, it is not difficult to ascertain from the instructions of Jesus Christ Himself, not accidental and applied to special circumstances, but indigenous and universal. Filaret, Metropolitan of Moscow (114, 367-380).
Different temptations are the cause of various good. After all, what could be better than the blessings of the Kingdom of Heaven: "The eye did not see, the ear did not hear, and it did not come to the man's heart" (1 Corporation 2, 9). And how can a person get them? Nothing but temptations and a patient transfer of sorrows. "Many," it says, "must enter us into the kingdom of God with sorrows" (Acts 14, 22). To whom are the heavenly crowns bestowed, as to the one who does not suffer in temptation? "Blessed is the man who endures temptation," says James, "because, having been tested, he will receive the crown of life that the Lord promised to those who love Him" (James 1, 12). And Tobit also testifies: "Blessed are those who mourn for all your calamities, for they will rejoice over you" (Comrade 13, 14). Who is worthy of eternal glory? Is not it the one who is suffering in grief, according to the apostle's words: "Our short-term, light suffering produces in immeasurable excess of eternal glory" (2 Corporation 4, 17). This means that any sorrow that suddenly finds us, even if light, but carried by us with gratitude, intercedes for us a great multitude of eternal glory, and even more: the acceptance of grief with gratitude makes us sons of God, as the saying goes and Scripture: "If you suffer punishment - under punishment here the apostle understands all the sorrow and sorrow that happens according to God's voyage - then God acts with you as with sons. For is there any son who would not be punished by his father? If you remain without punishment, which is common to all, then you are illegitimate children, and not sons "(Hebrews 12, 7-8). Look, according to what it is learned, who is the interceded son of God and who is not. And according to that, whether he suffers punishment, for he who does not suffer is an illegitimate son, but he who endures is a son, pleasing to God. Sainted Dimitry of Rostov (103, 108-109).
Remember that in sorrow the true Christians are likened to the image of the suffering of Christ, so that in glory they can become like Him: "We are suffering with Him, that we might be glorified with Him" (Rom., 8, 17). He will "transform our humble body in such a way that it will be in accordance with His glorious body" (Phil. 3, 21). "Beloved! we are now the children of God; but it has not yet emerged that we will. We only know that when it is revealed, we will be like Him "(1in 3, 2). Christ, who suffered and died, will be resurrected, and the Christians, His members, suffering with Him, will also rise. Ascended to Heaven, His servants will also be exalted. Christ is glorified - His servants and His patient servants reign with Him. "If we have died with Him, we will also live with Him; if we suffer, we will also reign with him. "(2Time 2, 11-12). Follow Christ today, and there you will be with Him. Do not be ashamed now, "wearing His reproach" (Hebrew 13, 13), and you will be famous with Him. Drink vinegar now mixed with bile, along with Christ (Matthew 27, 34), and you will be honored to drink the wine of Eternal joy for His Means in His Kingdom (22, 30) (104, 1727-1728).
Without any doubt, it is known that true Christians without sorrow in this world can not be. Thus testifies the word of God: "Many are afflictions to the righteous" (Psalm 33, 20); "In the world you will have tribulation" (John 16, 33); "All who want to live godly in Christ Jesus will be persecuted" (2Time 3, 12). For "the way is narrow", which brings them into life (Matthew 7, 14). Well, do you want to be alone alone without grief and from the close path to the spacious, leading to perdition (Matthew 7, 13), to go over and to exclude from among the true Christians? Read the sacred story from the beginning of the world - and you will see that all the holy cups of the cross of sorrows have been drunk, and now they are wandering around the world, and they will drink to the end of the world. It's enough for you to be comforted that you are their "accomplice in grief" (Apoc. 1, 9), that "you are participating in the sufferings of Christ" (1 Pet. 4, 13). Prelate Tikhon Zadonsky (104, 1714-1715).
God-man spent his earthly life in hardships and sorrows. By this he consecrated the hardships and sorrows of those who truly believe in Him, raised earthly hardships and sorrows beyond earthly prosperity (111, 287).
The spiritual mind teaches that the ailments and other sorrows God sends to people are sent according to God's special mercy, like bitter healing healing to the sick. They contribute to our salvation, our eternal well-being is much more faithful than miraculous healings (111, 317).
A mournful position during the earthly life is the determination of the Lord Himself for the true slaves and servants of the Lord (112, 124).
The Lord preached to His disciples and followers that they will be mourned in the world, that is, during the accomplishment of the earthly life, (112, 124).
The tribulation sent to man by the Providence of God is the sure sign of the election of man by God (112, 129).
Tribulation is primarily the destiny of modern monasticism, the destiny assigned to us by God Himself (112, 137).
In recent times, almost everyone will leave a narrow path, almost everyone will go on a wide path. It does not follow from this that the wide will lose the property of introducing into perdition that the close will become superfluous, unnecessary for salvation. Those who want to be saved must certainly keep close to the path ... bequeathed by the Savior (108, 211).
Tesen and regret the path leading to Eternal Life, little walking on it, but it is an inalienable and inevitable possession of all the fleeing (108, 352).
The wide gates and the wide path are activities according to the will and mind of the fallen nature. Narrow gates - activities on the Gospel commandments (108, 516).
Narrow gates are a thorough, thorough study of the Law of God in both Scripture and life; a close path is an activity entirely directed towards the Gospel commandments (111, 343).
The path of salvation, which leads to Eternal Life, close and deplorable, is established by the Lord, is established both by the All-holy example of the Lord, and by the all-holy teaching of the Lord (112, 124-135).
He lifts up the narrow path from the earth, brings out from the defilement vanity, elevates to Heaven, raises to heaven, elevates to God, puts before His Face an unseen light for eternal bliss. Bishop Ignatius (Bryanchaninov) (112, 111).
Encyclopedia of the sayings of the Holy Fathers and teachers of the Church on various issues of spiritual life