Let us cry not only for our own sins, but also for the sins of others.
Has someone else sinned? Do not judge him; that is, do not criticize and condemn him. Cry for his mistake as if it was your own fall. We are “each other’s members”(cf. Rom. 12:5). The other person is a member of and belongs to the same body as you: he is a member of the body of Christ. You should cry for this person just as the Apostle Paul would cry for others:“
I did not cease to admonish everyone night and day with tears” (Acts 20:31). Cry for your child who transgressed; for the Christian who slipped and fell. Sin is like fire. The droplets that extinguish this fire are the droplets of repentance. If the house next door to you catches fire, won’t you run to help put out the fire? If you remain indifferent, the fire will spread to your home as well. Similarly, you cannot remain indifferent when someone else is being burned by the inferno of sin. Shed tears in order to put out the fire.
If you remain indifferent, you will also be at fault; you will also have a sin. If, however, you not only remain indifferent but also make fun of, criticize, and openly ridicule the other person’s sin, then God will permit you to fall as well, and the fire of your sin may turn out to be your initiation into Hell, according to Saint John Chrysostom.
The venerable Chrysostom insists that we must lament for the sins of others, if we truly love them. If the other person is about to be devoured by a wolf, will we allow him to perish? If another person is in danger of drowning, will we let him sink?
Elder Ephraim of Arizona
from the book
The Art of Salvation
http://www.stnektariosmonastery.org/
The devil presents minor sins as insignificant in our eyes, because otherwise he would not be able lead us into major ones.
St.Mark the Ascetic
Treat every man not with flattery, but simply, just as you do yourself. As you appear to him outwardly, be so inwardly as well; and what you say to him and what you have on your lips must be in your heart also. For flattery and treachery are the works of pestilent people, and the devil lives in their heart teaching them flattery and treachery so as to deceive us.
Keep, then, from treating your neighbor craftily and treacherously, lest you give place to the devil in your heart, and lest he overcome you and take you captive.
Be extremely careful not to offend anyone in word or deed, for it is a grave sin. When someone is offended, God, Who loves the man, is also offended, for there can be no offending man without offending God. Whoever sins against man, also sins against God. This is a serious matter, as you can see for yourself. And when you offend your neighbor, straightway humble yourself before him and beg forgiveness of him with humility, lest you fall under God's just condemnation.
Keep from prying into other people's affairs, for such prying gives occasion for slander, judgment and other grievous sins. Why do you need to be concerned about others? Know and examine your own self.
Recall your own past sins and purge them with repentance and contrition of heart, and you will not look at what other people do. Look often into your own heart and examine that most ruinous evil hidden there, and you will have sufficient material for investigation. For we can never examine our heart without knowing precisely that every evil is contained in it.
This investigation is profitable to you, for it gives birth to humility and to fear and watching over one's own self, and to sighing and prayer to God. But examination of the sins of others is the beginning of every iniquity and it is a curiosity hateful to God and man. Then guard yourself against it.
If you see or hear someone sin, keep from slandering him and judging him. You tell someone else about him, he tells it to another, the other to the third, the third to the fourth, and so everyone will come to know it and be tempted. And they will judge the one who sinned, which is a very serious thing. And you will be the cause of all this, by publishing your brother's sin. Slanderers are like lepers that harm others by their foul odor, or like those stricken by the plague who carry their disease from place to place and destroy others. Keep yourself, then, from slandering your neighbor, lest you sin gravely and give someone else cause for sin.
Likewise keep from judging him, because he stands or falls before his Lord (cf. Rom. 14:4), and because you yourself are a sinner. A righteous man has no need to judge and condemn another, how much less should a sinner judge a sinner.
And to judge people is a matter for Christ alone. To Him judgement is given by His Heavenly Father, and He shall judge the living and the dead, before Whose judgement you yourself will stand.
Keep, then, from usurping to yourself the authority of Christ, which is a very serious thing, and from judging people like unto yourself, lest you appear at that Judgement with this most abominable sin, and lest you be rightly condemned to everlasting punishment. Turn your eyes and mind, then, on your own self and examine yourself, and reproach and accuse yourself before God for your sins, which requires the labor of repentance. Reproach and accuse yourself before God and beg mercy of Him, as the publican did, so that you may be justified by Him.
Listen to what Christ the Lord says to the condemned, "And why dost thou behold the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and shalt then thou see clearly to cast out the mote out of brother's eye" (Mt. 7:3-5).
You see that those that judge and condemn others are hypocrites or false Christians. These do not know themselves and their own sins, although outwardly they may appear as saints.
St. Tikhon of Zadonsk
Treat every man not with flattery, but simply, just as you do yourself. As you appear to him outwardly, be so inwardly as well; and what you say to him and what you have on your lips must be in your heart also. For flattery and treachery are the works of pestilent people, and the devil lives in their heart teaching them flattery and treachery so as to deceive us.
Keep, then, from treating your neighbor craftily and treacherously, lest you give place to the devil in your heart, and lest he overcome you and take you captive.
Be extremely careful not to offend anyone in word or deed, for it is a grave sin. When someone is offended, God, Who loves the man, is also offended, for there can be no offending man without offending God. Whoever sins against man, also sins against God. This is a serious matter, as you can see for yourself. And when you offend your neighbor, straightway humble yourself before him and beg forgiveness of him with humility, lest you fall under God's just condemnation.
Keep from prying into other people's affairs, for such prying gives occasion for slander, judgment and other grievous sins. Why do you need to be concerned about others? Know and examine your own self.
Recall your own past sins and purge them with repentance and contrition of heart, and you will not look at what other people do. Look often into your own heart and examine that most ruinous evil hidden there, and you will have sufficient material for investigation. For we can never examine our heart without knowing precisely that every evil is contained in it.
This investigation is profitable to you, for it gives birth to humility and to fear and watching over one's own self, and to sighing and prayer to God. But examination of the sins of others is the beginning of every iniquity and it is a curiosity hateful to God and man. Then guard yourself against it.
If you see or hear someone sin, keep from slandering him and judging him. You tell someone else about him, he tells it to another, the other to the third, the third to the fourth, and so everyone will come to know it and be tempted. And they will judge the one who sinned, which is a very serious thing. And you will be the cause of all this, by publishing your brother's sin. Slanderers are like lepers that harm others by their foul odor, or like those stricken by the plague who carry their disease from place to place and destroy others. Keep yourself, then, from slandering your neighbor, lest you sin gravely and give someone else cause for sin.
Likewise keep from judging him, because he stands or falls before his Lord (cf. Rom. 14:4), and because you yourself are a sinner. A righteous man has no need to judge and condemn another, how much less should a sinner judge a sinner.
And to judge people is a matter for Christ alone. To Him judgement is given by His Heavenly Father, and He shall judge the living and the dead, before Whose judgement you yourself will stand.
Keep, then, from usurping to yourself the authority of Christ, which is a very serious thing, and from judging people like unto yourself, lest you appear at that Judgement with this most abominable sin, and lest you be rightly condemned to everlasting punishment. Turn your eyes and mind, then, on your own self and examine yourself, and reproach and accuse yourself before God for your sins, which requires the labor of repentance. Reproach and accuse yourself before God and beg mercy of Him, as the publican did, so that you may be justified by Him.
Listen to what Christ the Lord says to the condemned, "And why dost thou behold the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and shalt then thou see clearly to cast out the mote out of brother's eye" (Mt. 7:3-5).
You see that those that judge and condemn others are hypocrites or false Christians. These do not know themselves and their own sins, although outwardly they may appear as saints.
Rufinus the Presbyter. "Living of Desert Fathers."
(translated from Russian)
We cannot pass over in silence the inhabitants of the desert adjoining the Porfenian sea and bordering the area of the city Diolk. There we saw one wonderful priest, named Piammon, who was notable for the absolute humility and meek indulgence. He was given the grace of revelation. Once bringing the Bloodless Sacrifice to the Lord, he saw an Angel of the Lord near the Altar: he was holding a book in which he wrote down the names of the monks who approached to the Holy Altar. The elder carefully noticed whose names the Angel missed. After the end of the liturgy, he summoned separately each one of the missed by the Angel and asked him whether he had some secretly committed sin in the conscience. At this confession, he revealed that each of them was guilty of a mortal sin ... Then he persuaded them to bring repentance, and casting himself down before the Lord along with them, prayed with tears day and night, as if he was involved in their sins. And he was in repentance and tears until he saw the Angel again, standing before the Altar and writing down the names of those who were taking the Holy Mysteries. Having written down the names of everyone, the Angel even started to call each one by name, inviting to come to the Altar for reconciliation with God. And the elder, seeing this, understood that their repentance was accepted and happily admitted everyone to the Altar.
The remembrance of death is a daily death, and the remembrance of our departure is an hourly sighing or groaning.
Fear of death is a property is a property of nature that comes from disobedience, but trembling at death is a sign of unrepented sins.
St. John Climacus
When a man once truly repents, he need not think any more about the sins he committed so that he will not sin again.
St. Anthony counsels: "Be careful that your mind not be defiled with the remembrance of former sins and that the remembrance of those sins not be renewed in you."
Again, in another place, St. Anthony says: "Do not establish your previously committed sins in your soul by thinking about them so that they not be repeated in you. Be assured that they are forgiven you from the time that you gave yourself to God and repentance. In that, do not doubt."
It is said of St. Ammon that he attained such perfection that from much goodness he was not aware that evil exists anymore. When they asked him what is that "narrow and difficult path" (Matthew 7:14), he replied: "That it is the restraining of one's thoughts and severing of one's desires in order to fulfill the will of God."
Whoever restrains sinful thoughts, does not think of his own sins or the sins of others neither of anything corruptible nor of anything earthly. The mind of such a man is continually in heaven where there is no evil. Thus, in him, sin gradually ceases to be, even in his thoughts.
St. Nikolai Velimirovich
Can a sinner repent of his sins in ten days? According to the immeasurable compassion of God he can. During the reign of Emperor Maurice, there was a well-known bandit in the vicinity of Constantinople. He inspired fear and trembling both within the capital and without. One day, the Emperor Maurice himself sent the robber a cross as a sign of faith that he would do him no harm if he surrendered. The robber took the cross and surrendered. Arriving in Constantinople, he fell before the feet of the emperor and begged for forgiveness. The emperor kept his word, had mercy on him and released him. Immediately after that, the robber became gravely ill and sensed that death was drawing near. He bitterly repented of all his sins and tearfully prayed to God that He forgive him, as the emperor had forgiven him. He shed so many tears at prayer that his handkerchief was completely soaked. After ten days of weeping and praying, the repentant man reposed. The same night he passed away, his physician saw a wondrous vision in a dream: when the robber had given up his soul, there gathered around him black, manlike demons with pieces of paper on which were written all his sins. Two radiant angels also appeared. The angels set a scale between them, and the joyful demons placed all those papers on it, weighing down their side of the scale; but the other side was empty. The angels held counsel: ``What shall we place on it? Let us seek something good in his life!'' And then that handkerchief soaked with tears of repentance appeared in the hands of one angel. The angels quickly placed it on their side of the scale and it outweighed all the demons' papers. Then the black demons fled, howling sorrowfully, and the angels took the soul of the repentant thief and carried it to Paradise, glorifying the man-loving God.
Saint Nikolai Velimirovich.
In the Path to Salvation Saint Theophan outlines a path that begins with faith, baptism and awakening grace. This implants in us a desire, zeal, to do God's will and follow his commandments. But more is necessary. We still have to act on this desire. Unfortunately, there are many forces that make this difficult for us due to the nature of our worldly life. The first step to a god-pleasing life is to get a clear picture of our sinfulness. He says,
"Now you must discerningly come to know that you are definitely sinful, and you must know to what degree––clearly, individually, and as if quantitatively, know your sins with attendant circumstances that diminished or magnified the sinfulness of the action."
Lent will be here soon, so it a good time to begin a deeper self-assesment. Saint Theophan gives us a very good way to do this which I have found useful in my preparation for Confession. While most readers of this blog are probably very familiar with this process, hopefully there will be a few aids to help even those who faithfully undertake an in depth probing of their own sinfulness.
Saint Theophan recommends that we begin with a systematic review of our life since our last confession using the following aids to help us recall and to document our situation.
First create a sheet of paper for recording which has a column on the left side titled "Law of God", and on the other "My Life".
Find a quiet time and place and use the following to help recall all your obligations in relation to God, your neighbor and yourself :
Seek out the things you should not have done and those which you should have done but didn’t. Also examine your good deeds and try to see the motivations which were behind them. Was there a self serving agenda associated with them?
Be specific in your examination. In each case try and to identify the time, place, people involved and so forth. This will help you to avoid meaningless generalities and make you aware of specific behaviors that you will want to examine to change.
Once you have competed this list, which may be lengthy, identify the underlying pattern which shows you the characteristics of your inner heart. Identify the passions which are governing your life. Find the one passion which conditions all the other actions. Once you have identified this you have found the root of your sinfulness.
Next, reflect on these sins and their root until you see clearly that each one was committed according to your own desire. Don’t listen to the excuses your mind will begin to make for you. These don’t help. Keep working on this until you are ready to honestly say, I am guilty of this and that. In this process you may feel burdened and wretched. Don’t let this get you down. Feel good that you are uncovering your sinfulness and increase your desire to uncover them all. The right feeling to have is one of regret and repentance. This will lead you to making a vow to change. This is true metanoia or repentance.
Saint Theophan the Recluse,
Reference: Path to Salvation pp. 170-172
Saint Anthony The Great
When a man once truly repents, he need not think any more about the sins he committed so that he will not sin again.
St. Anthony counsels: "Be careful that your mind not be defiled with the remembrance of former sins and that the remembrance of those sins not be renewed in you."
Again, in another place, St. Anthony says: "Do not establish your previously committed sins in your soul by thinking about them so that they not be repeated in you. Be assured that they are forgiven you from the time that you gave yourself to God and repentance. In that, do not doubt."
It is said of St. Ammon that he attained such perfection that from much goodness he was not aware that evil exists anymore. When they asked him what is that "narrow and difficult path" (Matthew 7:14), he replied: "That it is the restraining of one's thoughts and severing of one's desires in order to fulfill the will of God."
Whoever restrains sinful thoughts, does not think of his own sins or the sins of others neither of anything corruptible nor of anything earthly. The mind of such a man is continually in heaven where there is no evil. Thus, in him, sin gradually ceases to be, even in his thoughts.
