Yea so much power hath faith, that not the believer only is saved, but some have been saved by others believing. The paralytic in Capernaum was not a believer, but they believed who brought him, and let him down through the tiles?: for the sick man?s soul shared the sickness of his body. And think not that I accuse him without cause: the Gospel itself says, when Jesus saw, not his faith, but their faith, He saith to the sick of the palsy, Arise?! The bearers believed, and the sick of the palsy enjoyed the blessing of the cure.
St. Cyril Archbishop of Jerusalem
Catechetical Lectures. Lecture V
~ Loving Union With God
First of all it must b understood that it is the duty of all Christians ... to strive always and in every way to be united with God, their creator, lover, benefactor, and their supreme good, by whom and for whom they were created. This is because the centre and final purpose of the soul, which God created, must be God himself alone, and nothing else ? God from whom the soul has received its life and nature, and for whom it must eternally live... The soul, being eternal by its nature, can attain eternal rest only in the eternal God: He is its highest good, more perfect than all beauty, sweetness, and loveliness, and He is its natural home, whence it came and whither it must return...
No unity with God is possible except by an exceedingly great love. This we can see from the story of the woman in the Gospel, who was a sinner: God in His great mercy granted her the forgiveness of her sins and firm union with Him, 'for she loved much' (Luke vii. 47). He loves those who love him, He cleaves to those cleave to Him, gives Himself to those who seek Him, and abundantly grants fullness of joy to those who desire to enjoy His love.
To kindle in his heart such a divine love, to unite with God in an inseparable union of love, it is necessary for a man to pray often, raising the mind to Him. For as a flame increases when it is constantly fed, so prayer, made often, with the mind dwelling ever more deeply in God, arouses divine love in the heart. And the heart, set on fire, will warm the inner man, will enlighten and teach him, revealing to him all its unknown and hidden wisdom, and making him like a flaming seraph, always standing before God within his spirit, always looking at Him within his mind, and drawing from this vision the sweetness of spiritual joy.
St. Dimitri of Rostov
The Art of Prayer by Igumen Chariton, pages 46-47
The virtue therefore of the body consists in this, in its submission to the soul, since of itself the flesh is neither good nor evil. For what could the body ever do of itself? It is then by its connection that the body is good, good because of its subjection, but of itself neither good nor evil, with capacity, however, both for one and for the other, and having an equal tendency either way. The body has a natural desire, not however of fornication, nor of adultery, but of pleasure; the body has a desire not of feasting, but of food; not of drunkenness, but of drink. For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer. Up to this point it is of the body, but all the rest of the excesses, as e.g., when she is hurried away into sensualities, when she becomes stupefied, these are of the soul. For though the body be good, still it is vastly inferior to the soul, as lead is less of value than gold, and yet gold needs lead to solder it, and just so has the soul need also of the body. Or in the same way as a noble child requires a conductor, so again does the soul stand in need of the body. For, as we speak of childish things, not to the disparagement of childhood, but only of those acts which are done during childhood; so also are we now speaking of the body.
St. John Chrysostom
Homilies on the Epistle of St. Paul to the Ephesians, Homily V
~ Loving God
And to this the Forty Martyrs, whose memorial we have just celebrated, bear witness with the others; for we cannot say that they possessed a different nature to the one we have. But since they loved God with a true heart, they were empowered in their weakness to throw down the invisible enemy by the flesh, and to accomplish a struggle of such a quality and greatness that all Christians praise it in song. And blessed is one who has been granted to share in the sufferings of Christ,[ Cf. 1 Pet. 4,13.] even to some extent at least: the persecuted, because he too was persecuted; the arrested, because he too was arrested; the reviled, because he too was reviled; the scourged, because he too was scourged; the imprisoned, because he too was imprisoned; see too why it is written, If we have died with him, we shall also live with him; if we endure, we shall also reign with him; if we deny, he too will deny us; if we are faithless, he remains faithful; he is not able to deny himself. [2 Tim. 2,11-13] Do you see the promises and the threats, of what sort and how great they are? For the rest then, brethren, let us strive, let us struggle by the grace of Christ not to shame those things that have been previously mentioned, the banishments, the imprisonments, the scourgings. We may not all have been imprisoned, nor all scourged; but nevertheless the fellowship of life itself becomes a fellowship of sufferings, for if one limb suffers, all the limbs suffer with it; if one limb is glorified, all the limbs rejoice with it. [1 Cor. 12,26] And would that we were even more one body and one spirit, as we have been called in one hope of our calling, [Eph. 4,4.] having Christ as the head, to become well-pleasing to God, to gain the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen.
St. Theodore the Studite
Lenten Catechesis 62