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Maximus the Confessor

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“If the words of God are uttered merely as verbal expressions, and their message is not rooted in the virtuous way of life of those who utter them, they will not be heard. But if they are uttered through the practice of the commandments, their sound has such power that they dissolve the demons and dispose men eagerly to build their hearts into temples of God through making progress in works of righteousness.”

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“He who has not yet attained divine knowledge energized by love is proud of his spiritual progress. But he who has been granted such knowledge repeats with deep conviction the words uttered by the patriarch Abraham when he was granted the manifestation of God: 'I am dust and ashes' (Gen. 18:27).”

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“He who asks to receive his daily bread does not automatically receive it in its fullness as it is in itself: he receives it according to his own capacity as recipient. The Bread of Life (cf. Jn. 6:35) gives Himself in His love to all who ask, but not in the same way to all; for He gives Himself more fully to those who have performed great acts of righteousness, and in smaller measure to those who have not achieved so much. He gives Himself to each person according to that person's spiritual ability to receive Him.”

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“For him who is perfect in love and has reached the summit of dispassion there is no difference between his own or another's, or between Christians and unbelievers, or between slave and free, or between male and female. But because he has risen above the tyranny of the passions and has fixed his attention on the single nature of man, he looks on all in the same way and shows the same disposition to all. For in him there is neither Greek nor Jew, male nor female, bond not free, but Christ who 'is all, and in all' (Col. 3:11; cf. Gal. 3:28).”

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“Many have said much about love, but you will find love itself only if you seek it among the disciples of Christ. For only they have true Love as love's teacher. 'Though I have the gift of prophecy', says St. Paul, 'and know all mysteries and all knowledge? and have no love, it profits me nothing' (I Cor. 13:2-3). He who possesses love possesses God Himself, for 'God is love' (I Jn. 4:8). To Him be glory throughout the ages. Amen.”

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“... for our sake loosing within Himself the bonds of bodily birth, He granted us through spiritual birth, according to our own volition, power to become children of God instead of children of flesh and blood if we have faith in His Name (cf. Jn. 1:12-13). For the Savior the sequence was, first of all, incarnation and bodily birth for my sake; and so thereupon the birth in the Spirit through baptism, originally spurned by Adam, for the sake of my salvation and restoration by grace, or, to describe it even more vividly, my very remaking.”

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“The patient endurance of the saints exhausts the evil power that attacks them, since it makes them glory in sufferings undergone for the sake of the truth. It teaches those too much concerned with a life in the flesh to deepen themselves through such sufferings instead of pursuing ease and comfort; and it makes the flesh's natural weakness in the endurance of suffering a foundation for overwhelming spiritual power. For the natural weakness of the saints is precisely such a foundation, since the Lord has made their weakness stronger than the proud devil.”

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“'The long-suffering man abounds in understanding' (Prov. 14:29), because he endures everything to the end and, while awaiting that end, patiently bears his distress. The end, as St. Paul says, is everlasting life (cf. Rom. 6:22). 'And this is eternal life, that they might know You the only true God, and Jesus Christ whom You have sent' (Jn. 17:3).”

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“By His gracious condescension God became man and is called man for the sake of man and by exchanging His condition for ours revealed the power that elevates man to God through his love for God and brings God down to man because of His love for man. By this blessed inversion, man is made God by divinization and God is made man by hominization. For the Word of God and God wills always and in all things to accomplish the mystery of His embodiment.”

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“He who through virtue and spiritual knowledge has brought his body into harmony with his soul has become a harp, a flute and a temple of God. He has become a harp by preserving the harmony of the virtues; a flute by receiving the inspiration of the Spirit through divine contemplation; and a temple by becoming a dwelling place of the Logos through the purity of his intellect.”

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“He who is a beginner on the way must not be brought to practise the commandments by kindness alone, but must more often be induced to continue the struggle by being rigorously reminded of God's judgment. In this way he will not only be moved by love to desire what is divine, but will be moved by fear to avoid what is evil. For 'I will sing to Thee, O Lord, of mercy and judgment' (Ps. 101:1 LXX). He will sing to God charmed by love, and steeled by fear he will have strength for the song.”

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“If we keep the path of virtue undefiled through devout and true knowledge, and do not deviate to either side, we will experience the advent of God revealed to us because of our dispassion. For 'I will sing a psalm and in a pure path I will understand when Thou wilt come to me' (cf. Ps. 101:1-2). The psalm stands for virtuous conduct; understanding indicates the spiritual knowledge, gained through virtue, by means of which we perceive God's advent, when we wait for the Lord vigilant in the virtues.”

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“He who devoutly strives to attain wisdom and is on his guard against the invisible powers, should pray that both natural discrimination - whose light is but limited - and the illuminating grace of the Spirit abide in him. The first by means of practice trains the flesh in virtue, the second illuminates the intellect so that it chooses above all else companionship with wisdom; and through wisdom it destroys the strongholds of evil and pulls down 'all the self-esteem that exalts itself against the knowledge of God' (II Cor. 10:5).”

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“Before His visible advent in the flesh the Logos of God dwelt among the patriarchs and prophets in a spiritual manner, prefiguring the mysteries of His advent. After His incarnation He is present in a similar way not only to those who are still beginners, nourishing them spiritually and leading them toward the maturity of divine perfection, but also to the perfect, secretly pre-delineating in them the features of His future advent as if in an ikon.”

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“God, Who is by nature good and dispassionate, loves all men equally as His handiwork. But He glorifies the virtuous man because in his will he is united to God. At the same time, in His goodness he is merciful to the sinner and by chastising him in this life brings him back to the path of virtue. Similarly, a man of good and dispassionate judgment also loves all men equally. He loves the virtuous man because of his nature and the probity of his intention; and he loves the sinner, too, because of his nature and because in his compassion he pities him for foolishly stumbling in darkness.”

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“But I say to you, the Lord says, love your enemies, do good to those who hate you, pray for those who persecute you. Why did he command these things? So that he might free you from hatred, sadness, anger and grudges, and might grant you the greatest possession of all, perfect love, which is impossible to possess except by the one who loves all equally in imitation of God.”

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