"Renunciation teaches us not only that we not greedily seek advantages for our soul but that we not be stingy, that we always be extravagant in our love, that we achieve a spiritual nakedness, that our soul holds nothing back, that we not hold back anything sacred and valuable which we would not be ready to give up in Christ's name to those who need it. Spiritual renunciation is the way of holy foolishness, folly in Christ. It is the opposite of the wisdom of this age. It is the blessedness of those who are poor in spirit. It is the outer limit of love ... According to material laws ... if I give away a piece of bread, then I became poorer by one piece of bread ... (and by extension) if I give my love, I have become impoverished by that amount of love, and if I give up my soul then I become completely ruined and have nothing left to save ... According to the law of the spirit, every spiritual treasure given away not only returns to the giver like an unspent ruble but it grows and becomes stronger. He who gives receives back in return; he who becomes poor becomes wealthier. ... In turning away from the exclusive focus upon Christ in a genuine act of self-negation and love, one offers himself to others...then one meets Christ himself face to face in the one for whom he offers himself and in that communion he unites with Christ himself ... the mystery of union with man becomes the mystery of union with God. That which was given away returns. The love which was expended never diminishes the source of that love, because the source of love in our heart is Love itself, Christ ... Here we are speaking about a genuine emptying out, in a partial imitation of how Christ emptied himself by becoming incarnate in humanity. We must likewise empty ourselves completely, becoming, so to speak, incarnate in another human soul, offering to it the full measure of God's image which is contained in ourselves."
“You will find that charity is a heavy burden to carry, heavier than the bowl of soup and the full basket. But you will keep your gentleness and your smile. It is not enough to give bread and soup. This the rich can do. You are the servant of the poor... They are your masters, and the more difficult they will be, the unjust and insulting, the more love you must give them. It is for your love alone that the poor will forgive you the bread you give them.”
“We should make every effort to ensure that each of our initiatives is the common work of all those who stand in need of it,” she wrote, “and not [simply part of] some charitable organization, where some perform charitable actions and are accountable for it to their superiors while others receive the charity, make way for those who are next in line, and disappear from view. We must cultivate a communal organization rather than set up a mechanical organization, Our concept of sobornost [conciliarity] commits us to this. At the same time we are committed to the personal principle in the sense that absolutely no one can become for us a routine cipher, whose role in to swell statistical tables. I would say that we should not give away a single piece of bread unless the recipient means something as a person for us.”
"Unless you love, the poor will never forgive you for the bread you give them."
"To grow in love is to try each day to welcome, to be attentive and caring for those with whom we have the greatest difficulty."
+ Jean Vanier, Community and Growth, rev. ed. (New York: Paulist Press, 1989), 40-41.
"You measure out the years for the living and set times of death, bringing down to Hades and raising up, fettering in weakness and liberating in power; You provide aptly for the present and fittingly dispose what is to come, restoring those who are wounded by the sting of death with the hope of resurrection....
On this universal and salutary feast, deign to accept petitions for those imprisoned in Hades, thus giving us great hope, and relief to the departed from their grievous distress and Your comfort....
...counting them worthy of peace and repose; for the dead do not praise You, Lord, nor do those in Hades dare to offer You glory, but it is we the living who bless and entreat You and offer You propitiatory prayers and sacrifices for their souls."
From the Pentecost Kneeling prayers, http://www.goarch.org/chapel/liturgical_texts/pentecost_kneel
"The aim of liturgical reform is repentance and conversion of the Christian who hears God inviting him or her to be a priest in his service. The Christian accepts this invitation and spends the rest of his or her lifetime claiming it and attempting to learn how to interiorize it. The transformation of the Christian into a Christ, an anointed one in God’s service, does not occur instantaneously. It is instead a gradual process requiring the participant to hear and receive the invitation to be a priest over and over again, and to actively participate in the liturgy. As the participant attempts to embody these qualities taken from Jesus’ humanity, he or she fails, only to return to the liturgy again, to begin the process of rehearsal anew. The reality of the human participation in the liturgy is such that at any point, a participant can reject the divine invitation to be a priest in his service, or simply ignore it while focusing on other matters.
Evaluating the success and impact of liturgical renewal will always be a tricky matter because the point of renewal is to create a clear path for God to communicate his invitation to serve the Church and the world in the liturgy; today, there is very little pastors can do to ensure that people will heed this divine invitation beyond joyously welcoming them.
Attempts to coerce people through the threat of ecclesial interdict or personal humiliation is a gross violation of free human will to engage the liturgy, and it is this human will which requires the creation of a custom evaluative matrix for liturgical reform."
+ Nicholas E. Denysenko, "Liturgical Reform After Vatican II: the Impact on Eastern Orthodoxy"