“Do good, and with a simple heart share the fruits of your labor which God gives to you with all those who are poor, not wondering to whom you should give and to whom you should not give. Give to all, for God wishes that you give to all from His gifts to you.”
When you hide your face, they are dismayed;
If we take the Gospel lesson of the Blind man (John 9:1-39) in its context within the entirety of John’s Gospel, we note that in the verses right before John 9:1 from John 8, Christ is in the temple and the Jews get angry with Christ and want to stone him, but Christ is hidden from them (John 8:59), or hides himself .
So they took up stones to throw at him; but Jesus hid himself, and went out of the temple. (John 8:59)
The Greek word “hid” is the same as the word used in Genesis 3:8-10 when Adam and Eve hearing God walking in Paradise hide themselves from God after eating the forbidden fruit.
And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. But the LORD God called to the man, and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.” (Genesis 3:8-10)
There are interesting connections between Genesis 3 and John 8, one in the temple and one in Paradise. We know there is a relationship between the Temple and Paradise – they are interrelated realities.
In Genesis Adam and Eve are like young children covering their eyes and saying to God: “You can’t see me.” And God even seems to play along with them in Genesis 3:9 – But the LORD God called to the man, and said to him, “Where are you?”
In Genesis 3 it is clear that though they still hear God after their sin, there is no mention of Adam and Eve seeing Him walking in the Garden. They think they are hiding from God but it is they who can no longer see God. The awareness of their own nakedness is directly the result of losing sight of God. – they are exposed despite their trying to hide.
In the temple in John 8 – the people are hearing God in Christ who is speaking to them and they don’t like what they hear. They angrily want to stone Him but they can’t see Him for He is hid from their eyes. Christ is God incarnate, standing in the temple – and the temple was to be the place where one could see God’s face (see my Jesus Christ Seen in the Temple), but the people can’t see Him because they don’t want to hear Him. Eve and Adam were not happy when they heard God walking in the garden after they sinned, but though they still hear Him, they don’t see Him but they childishly think He can’t see them. We can think about the blind man confronting the temple leaders in John 9:27:
He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you too want to become his disciples?”
The blind man comes to the point: the people knowingly and willfully refuse to listen to Christ. That is why they cannot see Him for who He is.
As we move from John 8 to John 9 we read this:
So they took up stones to throw at him; but Jesus hid himself, and went out of the temple. As he passed by, he saw a man blind from his birth. (John 8:59-9:1)
The text moves smoothly and quickly from a group of people in the temple who cannot see Him to the man born blind from birth. He too can’t see Christ, but he too does hear Him. The temple is the sign of God’s presence and the place to see God’s presence, but they can’t see Christ in the temple. They all are blind but not from birth but by choice – blinded by their refusal to hear. But there is hope – the man born blind can come to see God – he will not only hear God in Christ, at the end of the lesson he sees Christ and so sees God. If one is born blind not by any choice or because of anything they have done, and yet can be given sight, then those who choose to be blind should also be able to give up their blindness and to see God.
It is in the midst of the people being blind to Christ, that today’s Gospel lesson happens.
Is the Gospel suggesting that this man’s blindness is different than that of the people in the temple? This man had no choice in the matter, he was born blind – an incomplete creation but not his fault nor the fault of his parents. Rather, we see that physical blindness is not the obstacle to knowing God that spiritual blindness is. Spiritual blindness is a choice. Being physically blind is not an obstacle to seeing the invisible God!
The people in the temple cannot see Christ because of their own choices. They refuse to believe Him and so he disappears from view. The man born blind on the other hand is willing not only to listen to Christ but to obey Him. And once the blind man obeys Christ, he is able not only to see but to see God! His eyes are opened as are the eyes of his heart, and so he sees God incarnate. He is willing to give up his blindness and doesn’t choose to remain blind. Thus God is able to work in him.
We all need to take note – we can stubbornly hold to our own ideas and remain blind to what God is doing in the world, in the Church, in the Scriptures. We can angrily reject things Christ says to us because we disagree with them or don’t want to do them, or don’t want to change.
OR, like the blind man we can humbly give up our opinions and choose to obey Christ.
We can take hope that even if we are suffering from some illness, whether physical, emotional or spiritual, that we have not in fact been abandoned by God but that God will work in us to His glory. AND we can learn compassion for others who are suffering from various illnesses, even if we believe the illness is a result of their own stupid sinfulness – from lust, gluttony, greed or drunkenness – and pray for them that God will work His power in them to God’s own glory. This Gospel lesson is totally one of hope for those suffering physical ailment, mental illness or spiritual blindness.
We come to understand that Christ works for the glory of God – in having the blind man wash in the pool, we have an image of baptism and we come to understand that we are not baptized only because we are sinners. We don’t baptize children because they are guilty of sin. We baptize in order to manifest the work of God in the person. We baptize infants that they might in fact experience the glory of God and be opened to their own spiritual nature. Baptism is not God’s reaction to human sin, but God offering to work His glory in each of us.
And note, that the man born blind did not have to know everything before washing in the pool to be freed of his blindness. Neither do we need to know everything before being baptized – that is why we believe the baptism of infants is essential to their spiritual lives. In the text we see all kinds of things the man doesn’t know:
He doesn’t know where Jesus is
He doesn’t know whether Jesus is a sinner or sinless.
He doesn’t know who Jesus is, even when Jesus is speaking to him.
So too we baptize children so that God’s glory can be manifested in them. Baptism is a spiritual birthing, we grow into it. We baptize not just because there is sin in the world, but because each of us born in this world through natural birth have the means to be born again in a spiritual birth.
As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. I tell you this, brethren: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. (1 Corinthians 15:48-50)
Today’s Gospel lesson helps us understand the purpose of baptism which is not a reaction to past sin but a door into the future kingdom. Baptism makes it possible for us to move beyond being merely flesh and blood, beyond being genetic beings or evolutionary beings, beyond the limits of self and society into the divine life, into eternal love, to being fully united to God.
The obstacle to our seeing and knowing Christ is not physical ailment, but spiritual blindness. It is an obstacle that can be overcome in Christ.
for your anger does not produce God’s righteousness. (James 1:20)
Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. (Ephesians 4:31-32)
St. Paul warns that those who act in anger will not inherit the kingdom of heaven (Galatians 5:20-21). The spiritual literature of Christianity through the centuries kept anger (or one of its manifestations – wrath, rage, revenge, hatred, etc) as one of the deadly sins or passions which Christians were to work to overcome. And though the New Testament does allow for anger as long as it doesn’t involve sin (Ephesians 4:26), anger was viewed as a dangerous and destructive passion for it often overwhelms the rational thought process and pushes people to act hastily and with force disregarding wisdom or a measured response.
Christ does not want you to feel the least hatred, resentment, anger or rancor towards anyone in any way or on account of any transitory thing whatsoever. This is proclaimed throughout the four Gospels.” (St. Maximos the Confessor, THE PHILOKALIA, Kindle Loc. 13842-44)
Anger can give us a sense of empowerment – even when we are in the wrong or have not authority in a situation. Our angry response towards others is often more a measure of our own feelings than a proper evaluation of the wrong we think someone else has done. Anger can arise in prayer, making us think it is righteous, but often is a sign of our own spiritual illness.
When you pray as you should, thoughts will come to you which make you feel that you have a real right to be angry. But anger with your neighbor is never right. If you search you will find that things can always be arranged without anger. So do all you can not to break out into anger. Take care that, while appearing to cure someone else, you yourself do not remain uncured, in this way thwarting your prayer. (St. John Cassian, THE PHILOKALIA, Kindle Loc. 1302-8)
The cure for anger? Humility is a cure all for much of what ails us spiritually in Orthodox literature. The humble person maintains an even keel no matter what is going on – be it praise or criticism – and does not react to others but carefully chooses their actions. Humility stops us from getting emotionally charged by everything that happens around us. But anger can also be overcome by the combination of courage and mercy – which may not seem like they can go together, but they are at the heart of what it is to be a Christian.
Nothing so converts anger into joy and gentleness as courage and mercy. Like a siege-engine, courage shatters enemies attacking the soul from without, mercy those attacking it from within. (St Gregory of Sinai, THE PHILOKALIA, Kindle 43079-43081)
That woman was a sinner,
The woman at the well,
Not the type who talks with God
Very earthy, carnally so.
No searching her heart for things of heaven.
But for a man, she would seek
The kind sensuous women want.
Song of Songs is she, literally.
That woman was a Samaritan,
The woman at the well.
Wrong race, wrong morals. Them!
God would not be seeking her kind
He seeks only the holy of heart and mind. Right?
He loves the righteous, not the suspicious.
Can’t she learn her proper place?
She acts as if God speaks to her.
That woman was an outcast,
The woman at the well.
Even heretical Samaritans knew that, knew her.
Divorced! How many times? Living with some man.
A failure, a social misfit, irreligious to the max.
She came to the well at noon, shamelessly.
Decent women came together in the morning, not her.
She comes to seduce Him from His mission!
That woman was shameless and bold,
The woman at the well.
Not the kind decent people care to meet.
She wants a drink, I’ll bet she does.
Flirting with a man in broad daylight,
Not just any man, a foreigner!
So alluring, so tempting, so seductive.
Is she the lover or the beloved?
That woman was too open,
The woman at the well.
To new ideas, and to divine love,
So ready to embrace any man.
How dare she speak of God?
He sees right through her.
Can’t she see how wrong she is
To believe, to convert, to share the Gospel truth?
The woman was a sinner, that woman at the well.
She confessed, God already knew. It helped her see.
Very desirous, her heart was smitten,
She found what she looked for but could not see.
Rightly named. Disciple, saint, evangelist, martyr.
Photini, pray that we may drink as deeply as you
Of the Living Water whose source He is.
I’ve come to the well, a sinner too. “Give Me a drink,” says He wearily.
One would expect that if Jesus was trying to convert the world and make everyone be His followers, His disciples, that He would aim to meet with the most influential people around. When he went into a town, you would think He would try to talk to the village chief, the mayor the town, the high priest or someone of some influence and importance.
Yet, the Gospels tell us that Jesus meeting with important people – The Governor Pontius Pilate, King Herod, and the High Priest – did not go so well for Jesus.
It seems Jesus was not much of a top – down thinker, but rather was one to move from the bottom up. Or maybe for Jesus there are no real important people contrasted with unimportant people. For Christ, all people, whatever their age, gender, social rank, skin color, nationality or language are simple people – God’s creatures all of equal value, yet of infinite importance to God.
When Jesus begins talking to the Samaritan woman , according to history her name is Photini, as he sits by the well in the village of Sychar, He is not being distracted from His true mission. Christ is there to unite all humans to God. It’s just as significant to start with one woman, and a sinner at that, as with some man of influence. Christ redeems us personally as we all form a relationship with Him.
Jesus engages in a serious theological discussion with this “sinful” woman. She is a a social outcast. First of course she is a Samaritan, a kind of people whom the Jews despised. But then even within the Samaritan people she is an outcast: Married multiple times, living with a man who is not her husband – coming to the well at Noon instead of in the morning when all the rest of the women of the town were there.
Yet, strangely, and God does work in mysterious ways, by avoiding the crowd, by avoiding the social life, she finds God.
But still, if Jesus wants to convert the world, why is He wasting His time with this social failure and misfit? She’s not exactly His poster child, nor a good PR spokesperson, nor a person who respectable people would trust.
Jesus Himself is quite willing to speak with her, He is not distracted or annoyed. He is on task, fully engaged, fulfilling His mission. Speaking with this woman is not beneath His dignity. He is not amusing Himself, or her. He doesn’t leave this task of talking to this insignificant woman to His disciples. He is fully engaged with her, and wants to give her what He has to offer. No sense whatsoever that talking with this woman is less important to Him than talking to Jews or to His disciples.
Photini comes seeking well water to drink, goes away thirsting for living water. She comes looking with her body, her feelings, her physical needs, her eyes. She leaves looking for living water for her soul, seeing Jesus no longer as a Man, Jewish male, but as the Messiah. Her heart, soul, mind have been awakened – given life.
She realizes that when it comes to the spiritual life, we cannot take every discussion at face value. The discussion on water, on living water, is not about H2O but about the Holy Spirit.
“Living water.” Not water having living things in it (like fish), but having life in the water itself, having the power of life, life-giving. It is flowing, moving water from a spring – the source can’t be seen, it is deep and hidden, yet the water is flowing from it. It is an image of God.
It is not pond water, or puddles of rain water. Not even the purest bottled water. But water that is forcefully moving, has vitality to it. It moves and can move things. Like all gushing water it makes sound – it is seen and heard.
Photini comes to know what each of us here has to come to know, a relationship with God is a spiritual relationship which requires me to think in a spiritual way about spiritual things. Even words like heart, mind, eyes, ears, hands have a spiritual meaning, and we have to be able to move beyond the physical to understand the spiritual.
The Gospel lesson about Photini is about you and me and our relationship to Jesus Christ and to God.
And so we see in the Scriptures that God describes Himself as the fountain of living water:
O LORD, the hope of Israel, all who forsake You shall be put to shame; those who turn away from You shall be written in the earth, for they have forsaken the LORD, the fountain of living water. Heal me, O LORD, and I shall be healed; save me, and I shall be saved; for You are my praise. (Jeremiah 17:13-14)
If we want living water, we have to find God in our lives. We cannot buy this living water, it’s not a commodity for sale, for Christ gives it to us freely as a gift. Our task is to know how to receive it.
And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the fountain of the water of life without payment. (Revelation 21:6)
The Spirit and the Bride say, “Come.” And let him who hears say, “Come.” And let him who is thirsty come, let him who desires take the water of life without price. (Revelation 22:17)
St. Ignatius of Antioch says this: “My love has been crucified and there is no burning love within me for material things; instead there is living water, which also is speaking in me, saying to me from within: “Come to the Father.” I have no pleasure in the food that perishes nor in the pleasures of this life. I desire the bread of God, which is the flesh of Jesus Christ, from the seed of David; and for drink I desire his blood, which is imperishable love.”
The living water is tangible, yet completely spiritual! Women and men, everyone is offered this gift by Christ. Receive it! Christ offers this gift to sinners, misfits, failures, people of any race or color, female or male, young or old. He offers this to all people – to each of us, without exception.
As Isaiah the Prophet proclaimed:
You will say in that day:
I will give thanks to you, O LORD,
for though you were angry with me,
your anger turned away,
and you comforted me.
Surely God is my salvation;
I will trust, and will not be afraid,
for the LORD GOD is my strength and my might;
he has become my salvation.
With joy you will draw water from the wells of salvation.
And you will say in that day:
Give thanks to the LORD,
call on his name;
make known his deeds among the nations;
proclaim that his name is exalted.
Sing praises to the LORD, for he has done gloriously;
let this be known in all the earth.
Shout aloud and sing for joy, O royal Zion,
for great in your midst is the Holy One of Israel.
In the writings of the desert fathers, there is an interesting interplay that occurs regarding a literal understanding of instructions and a literal understanding of the scriptures. The Scriptures reveal Christ and so often are not understood literally or historically but rather are read as signs or prophecies or prototypes of Christ. The Scriptures are to help us remain faithfully united to Christ – and thus their historical or literal truthfulness is not the really important issue. The issue is how they reveal Christ to us and help us follow Christ. In the early Church it is often the heretics who hold to a completely literal interpretation of every text and who fail to understand the true scope of the Scriptures. On the other hand, one sees a literalism that is related to obedience in which the disciple tries to fulfill the wish of the teacher to the letter of the law. So we read:
On another occasion the blessed Arsenius said to Abba Alexander: “Come and eat with me when you have cut your palm-fronds, but if some guests come, eat with them.” So Abba Alexander worked away evenly and moderately; when the time came, he still had palm-fronds. Wishing to fulfill the elder’s instruction, he stayed to complete the palms. When Abba Arsenius saw that he was late, he ate, thinking that [Abba Alexander] had guests, but Abba Alexander went [to him] when he had finished the palm-fronds in the evening and the elder said to him: “You had guests?” and he said: “No.” “So why did you come?” [the elder] said to him. “Because you said to me: ‘When you have cut your palm-fronds, come then,’” he said, “and, observing your instruction, I did not come because I only completed [the task] just now.” The elder was amazed at his scrupulosity and he said to him: “Break your fast earlier so you can perform your synaxis and partake of your water, otherwise your body will soon sicken.” (Give Me a Word: Alphabetical Sayings of the Desert Fathers, pp. 44-45)
Many in the early church read the sin of Eve and Adam as being one of prideful disobedience. The corrective as they saw it was for Christians to be disciples – to follow the discipline of their teachers and not follow their own self-willfulness. Thus we find in the desert fathers many stories of monks diligently and scrupulously obeying their elder’s instructions, even to the point of absurdity. Of course, the point is not to do the absurd, but to emphasize the need to be a disciplined follower of Christ.
The Lenten Sunday Gospel lessons from St. Mark (Mark 2:1-12, 8:34-9:1, 9:17-31, 10:32-45) help shape our understanding of what it is to be a disciple of Christ. But also experience them as moving through an ever narrowing tunnel.
Each week of Great Lent, our way of life, our beliefs and perspectives are challenged by our Lord Jesus Christ, so that we can properly understand how to follow Him. Discipleship and discipline are completely interrelated. Asceticism (i.e., self-denial, self-renunciation, self-control, self-emptying) is the necessary activity of the disciple. If we are ever going to do the will of the Master, we have to know how to say no to our self, no to our self will. Each week of Great Lent we are drawn deeper into that ever narrowing tunnel of self-denial. And as Mark has it, that tunnel gets darker as we go deeper into it. It gets darker because “the world” as Mark portrays it increasingly rejects Christ and pushes Him toward the crucifixion. It gets darker because slowly even his family and followers and then even His disciples abandon Him, betray Him, deny Him and flee from Him.
But also and always, there is a speck of light at the end of the tunnel – and there is an end to the tunnel! We are drawn toward the Light, who is Christ. Throughout Lent, we like the catechumens of ancient times continue to move toward Christ. In fact this is our entire spiritual life even when not in Lent. But to get to the Light, as we realize liturgically in the Church, we must pass through this painful and most narrow passage – the Gospel. We end up on our hands and knees in the tomb of Christ.
There is no other way for us on this spiritual sojourn if we are to follow Christ because this is the way He walked, and then was carried. We all must pass through that narrow and dark passage of the tomb of Christ. We liturgically and literally in our parish pass into the narrowness of the entrance into the Tomb of Christ. All of Great Lent and all of Holy Week lead to the darkness of the night – Christ asleep in the tomb, Christ in Hades. We hope that God will arise and judge the earth.
Then in the middle of the night, in the midst of the darkness, the Light appears, the unfading, everlasting and gladsome Light which overcomes the night. Christ the Light, risen from the Dead! We have passed through the cross, through the tomb, through death, through Hades, into the never ending light of God’s Kingdom. And the tombs which stink of death suddenly become the fount of life, the source of the resurrection, the font of baptism, the means of new birth, of regeneration, of access to God, to the Kingdom, to eternal life.
The tomb of Christ, his death and his burial, all become for every one of us passage into new life. We enter through this narrow passage way in our own baptism, where we die with Christ and are buried with Him, and then are raised with Him to a new and unending life. And each Pascha we are reminded of this journey, of our spiritual sojourn through the darkness of this world, through the cross and tomb into the joyful light of God’s Kingdom. Our walk into the darkness of midnight is a reminder that we are but sojourners on earth, passing through on our way to the Kingdom of God. And the night does pass away, and the darkness fades before the Light of Pascha and the New Day, the 8th Day, the Lord’s Day. So too this world and our life on this earth will also pass away, and only that which God establishes will continue on forever. So we live not for this world but in this world. We live for the Kingdom of God which stands forever and which is not overcome by the darkness.
We are not blind to the fact that the world in which we live has not changed. Life seems to go on as if there is no God and no resurrection. The world is still awash in violence, disease, warfare, sin, lust, greed, disbelief and death.
It is we who believe who have been changed – for we now have light and hope and joy, despite whatever darkness there is in the world. We by our faith are to be a light to the world. We don’t shrink before the darkness and its threats, but rather we shine with the Light of Christ rather than curse the darkness.
Let us arise at the rising of the sun and bring to the Master a hymn instead of myrrh, and we shall see Christ, the Sun of Righteousness, who causes life to dawn for all.
For it is the God who said, “Let light shine out of darkness,”
who has shone in our hearts to give the light
of the knowledge of the glory of God in the face of Christ.
(2 Corinthians 4:6)
A Christian parish has nothing to offer the world except Jesus Christ – the One in whom we live and move and have our being (Acts 17:28). We have nothing to offer each other except Christ, and the love with which He loves each of us (John 13:34). When as a community we take our eyes off Christ, and make anything else our message or our concern, we are lost in the darkness of the world. On Pascha, we see Christ risen from the dead, shining out of the darkness of Hades itself, calling each of us personally and all of us together to lay aside our worldly cares and way of seeing each other. Out of the darkness of the night, out of the darkness of our hearts, out of the darkness of our minds, the light of Christ shines. That can only happen when “I” no longer live but Christ lives in me (Galatians 2:20).
Our Lord Jesus Christ said to us, “you (plural, collectively) are the light of the world” (Matthew 5:14). We all together are to be that light which shines out of the darkness. We are to be a light to each other and the world. Don’t ever let the light in you and us be darkness (Luke 11:34-35). To let anything come between you and Christ or between you and your fellow believers is to have darkness threaten us all with its chaotic return. We must be able to love those whom we can see if we ever hope to love God (1 John 4:20-21). An ember removed from the fire quickly burns out, dies and goes cold and dark. We however are to have that light with which the bush was burning and yet not consumed (Exodus 3:2). We will not lose our light, nor will we ever die if we remain united to Christ in His Body, the Church. Jesus said: “I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die. Do you believe this?” (John 11:25-26)
Christ is risen! Indeed He is risen!
As we come to the end of Great Lent, we realize that it is easy to give Satan opportunity to enter into our lives and tempt us away from Christ. It can happen so naturally and mundanely that it has occurred before we realize what we have done. We turn against those around us because we have lost sight of Christ and we come to believe falsely that “my” will is the most important thing in the world, and I become willing to sacrifice everyone around me to defend and preserve my self will. In doing this we come to the fact that when we no longer are willing to let all we do be done in love for others (1 Corinthians 16:14), we have lost Christ. If we have lost Christ, we no longer have anything to say to other Christians.
Whenever we become obsessed by some past event in which we perceive that we have been wronged, we give the devil ample opportunity to lead us toward greater temptation. We forget that our warfare is not with each other! We are to engage in spiritual warfare against the Enemy of our salvation and his willing hosts, the demons. When we remember wrongs, we fall prey to the Father of Lies and engage in combat with our fellow brothers and sisters. (Joseph David Huneycutt, Defeating Sin: Overcoming Our Passions and Changing Forever, Kindle Loc. 924-27)
The antidote for Christians to this sinful self-will is Christ Himself. “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). In order for Christ to become human, He emptied himself (Philippians 2:5-7). In order for us to become fully human, we need also to empty ourselves and open our hearts to Christ abiding in us. Here we realize that “the heart” of which the fathers speak isn’t the organ that pumps blood in our bodies, but refers to the spiritual reality that every person is capable of being a temple for God, or a dwelling place for Satan. The choice is ours.
Understanding these things, enter within yourself by keeping watch over your thoughts, and scrutinize closely your intellect, captive and slave to sin as it is. Then discover, still more deeply within you than this, the serpent that nestles in the inner chambers of your soul and destroys you by attacking the most sensitive aspects of your soul. For truly the heart is an immeasurable abyss. If you have destroyed that serpent, have cleansed yourself of all inner lawlessness, and have expelled sin, you may boast in God of your purity; but if not, you should humble yourself because you are still a sinner and in need, and ask Christ to come to you on account of your secret sins.
The whole Old and New Testament speaks of purity, and everyone, whether Jew or Greek, should long for purity even though not all can attain it. Purity of heart can be brought about only by Jesus; for He is authentic and absolute Truth, and without this Truth it is impossible to know the truth or to achieve salvation. (St Symeon Metaphrastis, THE PHILOKALIA, Kindle Loc. 33655-64)
This is why we prayed daily throughout Great Lent: Grant me to see my own sins and not to judge my brother.