My beloved brothers and sisters in Christ Our Only True Lord, God and Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
"THE FRUIT OF THE HOLY SPIRIT IS LOVE, JOY, PEACE, LONGSUFFERING,
KINDNESS, GOODNESS, FAITHFULNESS, GENTLENESS, SELF-CONTROL"
(Galatians 5:22-23).
Our Father among the Saints, St. John Chrysostom explains and comments on Saint Paul’s Letter to the Galatians 5:22-23. His interprets "the fruit of the Holy Spirit not as isolated virtues, but as a unified, supernatural character formed in the soul. He stresses that these qualities require the "active cooperation or synergy of the soul" to cultivate, relying on God the Holy Spirit to transform human natAlure. He explains that these virtues are perfectly in harmony with the Divine Law. Because these qualities reflect God’s character, a person who embodies them operates beyond the restrictive, condemning power of the law; the law exists to restrain sin, but a spirit-filled person needs no restraint. Also, the Saint deliberately points out that Saint Paul uses the word "fruit" (Gk. "karpos"). This is to show that virtue is an organic grace.
Furthermore, Saint John Chrysostom notes that the soul is placed at the center of a battle between the body and the Spirit, if the soul yields to fleshly desires, it becomes earthly; if it aligns with the Holy Spirit, it elevates our entire being. He says not, "the work of the Spirit," but, "the fruit of the Spirit." Is the soul, however, superfluous? The flesh and the Spirit are mentioned, but where is the soul? Is he discoursing of beings without a soul? For if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the PASSIONS belongs to her, and concerns her, and being placed amid VICE and VIRTUE, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up TO EVIL DESIRES, she makes herself more earthly…
"And why does he say, "the fruit of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God’s loving kindness. He places first the root of these "GOOD THINGS", and then proceeds to recount them, in these words, "Love, joy, peace, long-suffering,kindness, goodness, faithfulness, meekness, temperance,against such there is no law." For who would lay any command on him who has all things within himself, and who has AGAPE (LOVE) for the finished mistress of philosophy? As horses, who are docile and do everything of their own accord, need not the lash, so neither does the soul, which by the Spirit has attained to excellence, need admonitions of the Law. Here too he COMPLETELY and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit."
The Holy Apostle Paul lists Nine Fruits of the Spirit: AGAPE (LOVE), JOY, PEACE, PATIENCE, KINDNESS, GOODNESS, FAITHFULNESS, GENTLENESS, AND SELF-CONTROL. In Orthodox theology, these are not separate attributes you selectively acquire; they are interconnected aspects of one single spiritual fruit.
Love (Agape): The pinnacle of the
virtues, representing God’s unconditional
love.
Joy (Chara): A deep, spiritual optimism and
hope that remains even in difficult times.
Peace (Eirene): The inner stillness and harmony with
God, not merely the absence of conflict.
Patience (Makrothymia): Also translated as longsuffering the
ability to endure hardships and show empathy to others.
Kingness (Chrestotes): A compassionate and thoughtful disposition,
especially in our words and daily actions.
Goodness (Agathosyne): The active pursuit of what is
right, noble, and beneficial for others.
Faithfulness (Pistis): Consistency, reliability, and
staying in step with God daily.
Gentleness (Praotes): Oten referred to as meekness,
which is calm, temperate strength rather than weakness.
Self-Control (Enkrateia): The discipline and discernment over
one’s own passions, desires, and thoughts.
In the Orthodox Chursch, there is a clear distinction between the GIFTS of the Holy Spirit (abilities or charismata for serving the Church) and the FRUITS (KARPOS OR KARPOI). While gifts are freely given for the benefit of the community, fruits are grown WITHIN THE SOUL OF THE INDIVIDUAL BELIEVER. TEY ARE THE PROOF THAT ONE IS PARTICIPATING IN THE DIVINE NATURE.
Orthodox spirituality emphasizes that bearing these fruits requires SYNERGEIA–COOPERATIONs between human FREE WILL and DIVINE GRACE. The Holy Spirit provides the grace, but believers must actively cultivate it through the sacramental and ascetic life of the Church. This includes:
PRAYER, and the study of Holy Scripture; Fasting and almsgiving, Frequent participation in Confession and Holy Communion, continuous REPENTANCE (Metanoia) and the crucifixion of the ego and its passions.
Saint Seraphim of Sarov wrote, the true aim of the Christian life is precisely the ACQUISITION OF THE HOLY SPIRIT. When the heart is purified of egotism, these fruits blossom naturally within the soul.
_________
"Glory Be To GOD
For
All Things!"
+Saint John Chrysostomos
+ + +
With sincere agape in God the Holy Spirit,
The sinner and unworthy servant of God
+ Father George
The Eastern Orthodox Christian Ethos 