A Quote by Maximus the Confessor
If you make provision for the desires of the flesh and bear a grudge against your neighbor on account of something transitory, you worship the creature instead of the Creator.
Related Quotes
Nothing disciplines the inordinate desires of the flesh like service, and nothing transforms the desires of the flesh like serving in hiddenness. The flesh whines against service but screams against hidden service. It strains and pulls for honour and recognition. It will devise subtle, religiously acceptable means to call attention to the service rendered. If we stoutly refuse to give in to this lust of the flesh, we crucify it. Every time we crucify the flesh, we crucify our pride and arrogance.
Flesh will not stand in front of God, so all the decisions you make from your flesh will be paid for with your soul. Your flesh rejects the truth because it desires to do what it wants to do.
In former times, God, who is without form or body, could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see. I do not worship matter; I worship the Creator of matter who became matter for my sake.
To reverence the impersonal creation instead of the personal God who created us is a perversion designed for escaping moral accountability to the Creator. God indicts those who worship the creation instead of its Creator (Rom 1:18-23); and warns of the corruption of morals and behavior which results.
The great tradition of America is one where people can worship the way they want to worship. And if they choose not to worship, they're just as patriotic as your neighbor. That is an essential part of why we are a great nation. If you're a Jew or a Christian or a Muslim, you're equally American.
The creator, if he should love his creature, would be loving only a part of himself; but the creature, praising the creator, praises an infinity beyond himself.
God's love means that our Creator desires to have a relationship with us. God's holiness prevents him from having fellowship with us and, instead, demands the outpouring of his anger against us.
Dear friends, let us not forget the flesh of Christ which is in the flesh of refugees: their flesh is the flesh of Christ. It is also your task to direct all the institutions working in the area of forced migration to new forms of co-responsibility. This phenomenon is unfortunately constantly spreading. Hence your task is increasingly demanding in order to promote tangible responses of closeness, journeying with people, taking into account the different local backgrounds.
There is no slave but the creature that wills against its Creator.
This is the gospel. The just and loving Creator of the universe has looked upon hopelessly sinful people and sent His Son, God in the flesh, to bear His wrath against sin on the cross and to show His power over sin in the resurrection so that all who trust in Him will be reconciled to God forever.
Holding a grudge does not hurt the person against whom the grudge is held, it hurts the one who holds it.
I do not mourn the death of the printed letter in a snobby, East Coast, patrician way - 'Where have our manners gone?' - but because I love objects, I love paper, and I love something that I can hold to my chest for a moment. Still, I bear no grudge against the e-mail form itself.
You can live with victory over the desires of your flesh. Habits, attitudes, desires, worries, and dissipation must yield as you exercise authority over your mind, emotions, and will.
The Tour de France is a wicked sport in the way that it's not just man against man or woman against woman; it's not flesh against flesh. It's flesh against machine.
Deep down in the Christian's life, always and all the time, there is to be a "no" to every demand that the flesh may make for recognition, and every demand that the flesh may make for approval, and every demand that the flesh may make for vindication. Always the Christian must bear about in his body the marks of the Lord Jesus.
The usual reproach against the essay, that it is fragmentary and random, itself assumes the givenness of totality and suggests that man is in control of this totality. The desire of the essay, though, is not to filter the eternal out of the transitory; it wants, rather, to make the transitory eternal.
