From the Philokalia (Vol. II) on Judgment

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1. When sitting in your cell, do not act in a mindless and lazy manner. 'To journey without direction', it is said, 'is wasted effort.'l Instead, work purposefully, concentrate your intellect and always keep before your eyes the last hour before your death. Recall the vanity of the world, how deceptive it is, how sickly and worthless; reflect on the dreadful reckoning that is to come, how the harsh keepers of the toll houses will bring before us one by one the actions, words and thoughts which they suggested but which we accepted and made our own. Recall the chastisements in hell, and the state of the souls imprisoned there. Recall, too, that great and fearful day, the day of the general resurrection, when we are brought before God, and the final sentence of the infallible Judge. Bring to mind the punishment that befalls sinners, the reproach, the reprobation of the conscience, how they will be rejected by God and cast into the age-long fire, to the worm that does not die, to the impenetrable darkness where there is weeping and gnashing of teeth (cf. Mark 9 = 44, Matt. 8 : 12). Meditate on all the other chastisements, and let your tears continually drench your cheeks, your clothes, the place where you are sitting. I have known many men in whom such thoughts have produced an abundance of tears, and who in this way have wonderfully cleansed all the powers of their soul.

2. But think also of the blessings which await the righteous: how they will stand at Christ's right hand, the gracious voice of the Master, the inheritance of the heavenly kingdom, the gift which is beyond the intellect's grasp, that sweet light, the endless joy, never interrupted by grief, those heavenly mansions, life with the angels, and all the other promises made to those who fear the Lord.

St. Theodoros the Great Ascetic - A Century of Spiritual Texts

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1. Just as night follows day and winter summer, so distress and pain follow self-esteem and sensual pleasure, either in this life or after death.

2. No sinner can escape future judgment without experiencing in this life either voluntary hardships or afflictions he has not chosen.

3. There are said to be five reasons why God allows us to be assailed by demons. The first is so that, by attacking and counterattacking, we should learn to discriminate between virtue and vice. The second is so that, having acquired virtue through conflict and toil, we should keep it secure and immutable. The third is so that, when making progress .in virtue, we should not become haughty but learn humility. The fourth is so that, having gained some experience of evil, we should 'hate it with perfect hatred' (cf. Ps. 139 : 22). The fifth and most important is so that, having achieved dispassion, we should forget neither our own weakness nor the power of Him who has helped us.

St. Maximos the Confessor - Second Century on Love

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1. One should not be startled or astonished because God the Father judges no one but has given all judgment to the Son (cf. John 5:22). The Son teaches us, 'Do not judge, so that you may not be judged' (Matt. 7:1); 'Do not condemn, so that you may not be condemned' (Luke 6:37). St Paul likewise says, 'Judge nothing before the time, until the Lord comes' (1 Cor. 4:5); and 'By judging another you condemn yourself' (Rom. 2:1). But men have given up weeping for their own sins and have taken judgment away from the Son. They themselves judge and condemn one another as if they were sinless. 'Heaven was amazed at this' (Jer. 2:12 LXX) and earth shuddered, but men in their obduracy are not ashamed.

St. Maximos the Confessor - Third Century on Love

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1. All, whether angels or men, who in everything have maintained a natural justice in their disposition, and have made themselves actively receptive to the inner principles of nature in a way that accords with the universal principle of well-being, will participate totally in the divine life that irradiates them; for they have submitted their will to God's will. Those who in all things have failed to maintain a natural justice in their disposition, and have been actively disruptive of the inner principles of nature in a way that conflicts with the universal principle of well-being, will lapse completely from divine life, in accordance with their dedication to what lacks being; for they have opposed their will to God's will. It is this that separates them from God, for the principle of well-being, vivified by good actions and illumined by divine life, is not operative in their will.

2. The scales on which the disposition of each being, whether angel or man, will be weighed at the last judgment is the principle of nature, which shows clearly whether that angel or man inclines towards well-being or its opposite. It is in accordance with this inclination that each being participates or fails to partIcipate in divine life. For God will gather together into His presence all angels and men according to their being and their eternal being. But He will gather together in a special way according to their eternal well being only those who are holy, leaving to those who are not holy eternal lack of well-being as the mixed fruit of their disposition.

St. Maximos the Confessor - Fourth Century of Various Texts

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He also used to say: "Since I came to Sketis, I have not allowed my thought to go beyond my cell; nor have I permitted my mind to dwell on anything except the fear of God and the judgment of the age to be; for I have meditated only on the sentence which threatens sinners, on the eternal fire and the outer darkness, on the state of the souls of sinners and of the righteous, and on the blessings laid up for the righteous, each receiving 'his own payment for his own labour' ( I Cor. 3 : 8 ): one for his growing load of suffering, another for his acts of compassion and for his unfeigned love, another for his total shedding of possessions and renunciation of the whole world, another for his humility and consummate stillness, another for his extreme obedience, another for his voluntary exile. Pondering these things, I constrain all other thoughts; and I can no longer be with people or concern my intellect with them, lest I be cut off from more divine meditations."

A Discourse on Abba Philimon, p. 353

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1. We will not be punished or condemned in the age to be because we have sinned, since we were given a mutable and unstable nature. But we will be punished if, after sinning, we did not repent and turn from our evil ways to the Lord; for we have been given the power to repent, as well as the time in which to do so. Only through repentance shall we receive God's mercy, and not its opposite, His passionate anger. Not that God is angry with us: He is angry with evil. Indeed, the divine is beyond passion and vengefulness, though we speak of it as reflecting, like a mirror, our actions and dispositions, giving to each of us whatever we deserve.

2. When you fall from a higher state, do not become panic strrcken, but through remorse, grief, rigorous self-reproach and, above all,' through copious tears shed in a contrite spirit, correct yourself and return quickly to your former condition. Rising up again after your fall, you will enter the joyous valley of salvation, taking care so far as is possible not to anger your Judge again, so as not to need atoning tears and sorrow in the future. But if you show no such repentance in this present life, you will certainly be punished in the age to be.

St. Theognostos - On the Practice of the Virtues

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1. The priestly dignity, like the priestly vestments, is full of splendour, but only so long as it is illumined from within by purity of soul. Once it has been disgraced through lack of attentiveness, and no notice is taken of the protests of the conscience, then the light becomes darkness, the harbinger of eternal darkness and eternal fire. Our only recourse in such a case is to leave this precipitous path, and to take the road that leads safely, by way of virtue and humility, to the kingdom of God.

2. Salvation is attained through simplicity and virtue, not through the glories of the priesthood, which demands of us an angelic way of life. Either, then, you should become dispassionate like the angels, in thought and purpose superior to the world and the flesh, climbing the ladder to heaven in this way; or else, aware of your weakness, you should in fear avoid the high rank of the priesthood, terrified of the great fall should you prove unworthy of it. Choose the form of life followed by the laity, for it brings one no less close to God than priesthood. Moreover, should you fall while pursuing it, through God's mercy and grace you will easily rise again by repenting.

3. 'Flesh and blood cannot inherit the kingdom of God' (I Cor. 15 : 50). How is it, then, that you who partake of God's flesh and blood, do not become one body with Him and commingle with Him through His blood? Although the kingdom of heaven is within you, are you still besieged by the passions of your own flesh and blood? I fear that the Spirit of God will not remain within you in your nonspiritual state, and that on the day of judgment you will be sentenced with the utmost severity: the priesthood will be taken from you because of your unworthiness of such grace, and you will be
   sent to eternal punishment.

4. If there is no fear of God before your eyes, you will think it a trivial matter to officiate unworthily, for you will be deceived by your own self-love into imagining that God will be charitable to you. Long ago Dathan and Abiram imagined the same thing until the earth opened beneath them and swallowed them up (cf. Num. 16 : 25-33). Standing with genuine awe and fear before Him who is to be feared, recognize how grave a matter it is to officiate, and either engage in the priesthood worthily and purely - as it were like an angel - or wisely keep away from the dread ministry. Otherwise, slighting your office, and using specious arguments against your conscience when it rebukes you, you will say in your agony as you are condemned on the day that all things are judged and set aright: 'The fear that I feared has come upon me, and what I dreaded has visited me' (Job 3 : 25).

St. Theognostos - On the Practice of the Virtues