“It is impossible to represent and to think of the Cross without love. Where the cross is, there is love; in the church you see crosses everywhere and upon everything, in order to that everything should remind you that you are in the temple of the God of love, in the temple of love itself, crucified for us.”
Why should I fear in times of trouble, when the iniquity of my persecutors surrounds me, men who trust in their wealth and boast of the abundance of their riches? Truly no man can ransom himself, or give to God the price of his life, for the ransom of his life is costly, and can never suffice, that he should continue to live on for ever, and never see the Pit. Yea, he shall see that even the wise die, the fool and the stupid alike must perish and leave their wealth to others. (Psalm 49:5-10)
“Give yourself up entirely to God’s providence, to the Lord’s Will, and do not grieve at losing anything material, nor in general at the loss of visible things; do not rejoice at gain, but let your only and constant joy be to win the Lord Himself. Trust entirely in Him: He knows how to lead you safely through this present life, and to bring you to Himself — into His eternal Kingdom. From want of trust in God’s providence many and great afflictions proceed: despondency, murmurings, envy, avarice, love of money or the passion for amassing money and property in general, so that it may last for many years, in order to eat, drink, sleep and enjoy;
from want of trust in God’s providence proceed in particular afflictions such as arise, for instance: from some loss of income through our own oversight, from the loss of objects, specially valuable and necessary, as well as immoderate joy at recovering some objects, or at receiving some large income or gain, or some profitable place or employment. We, as Christians, as ‘fellow citizens with the Saints and of the household of God,’ (Ephesians 2: 19) ought to commit all our life, together with all its sorrows, sicknesses, griefs, joys, scarcities and abundance unto Christ our God.”
If, during service, your brother does anything irregularly, or somewhat negligently, do not become irritated, either inwardly or outwardly with him, but be generously indulgent to his fault, remembering that during your life you yourself commit many, many faults, that you yourself are a man with all infirmities, that God is longsuffering and most merciful, and that he forgives you and all of us our iniquities an innumerable multitude of times. Remember the words of the Lord’s prayer: “And forgive us our trespasses, as we forgive those who trespass against us..”
These words should always remind us that we ourselves at all times are great trespassers, great sinners before God, and that, remembering this, we should be humble in the depths of our hearts, and not be very severe to the faults of our brethren, weak like ourselves; that as we do not judge ourselves severely, we must not judge others severely, for our brethren are – our members just like ourselves. Irritability of temper proceeds from want of self-knowledge, from pride, and also from fact that we do not consider the great corruption of our nature, and know but little the meek and humble Jesus.
The Lord Jesus told this parable: “A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold.” When He had said these things He cried, “He who has ears to hear, let him hear!”
Then His disciples asked Him, saying, “What does this parable mean?” And He said, “To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that ‘Seeing they may not see, And hearing they may not understand.’ Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.
But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.
But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience. (Luke 8:5-15)
St. John of Kronstadt comments:
Why is that one evil word, one word of calumny, produces the most disagreeable impression upon us, agitates us to the depths of our souls, whilst on the contrary, sometimes thousands of good words, for instance, concerning God and His works in the world, do not reach our hearts at all, and are lost in the air? The Devil comes and catches away the word, sown in the hearts of men. It is also he, on the other side, who sows and grows in our hearts the seeds of evil, and does not miss the slightest opportunity of implanting enmity and envy for our neighbor in our hearts.
One glance of our neighbor at us, often quite innocent, but appearing suspicious to us, is sufficient to give rise to a feeling of enmity in us towards him. And, therefore, do not let us take to heart any evil occasioned to us, intentionally or unintentionally, by our neighbor, for we know the author if it, and that “the whole world lieth in wickedness” (St. John 5:19), from its beginning, but let us bear every affront offered us serenely, praying for those who offend us, as for our benefactors, for even in their affronts we may often hear words of good-will towards us, although not proceeding from a good heart. May the Lord teach them, and not impute their behavior unto us as sin to them, and let us be more careful, so as not to give place to the Devil. (My Life in Christ, p. 64)
Do not fear the conflict, and do not flee from it: where there is no struggle, there is no virtue; where there are no temptations for faithfulness and love, it is uncertain whether there is really and faithfulness and love for the Lord. Our faith, trust, and love are proved and revealed in adversities, that is, in difficult and grievous outward and inward circumstances, during sickness, sorrow, and privations. (John of Kronstadt, A Treasury of Russian Spirituality, p. 391)
The Lord allows the enemy to tempt us in order to prove us, in order to strengthen our spiritual powers in our struggle against the enemy, and so that we ourselves may see more clearly towards what our heart inclines, whether it inclines to patiences, hope, and love and in general to virtue, or to irritability, incredulity, murmuring, blasphemy, malice, and despair. Therefore we must not be despondent, but must good-humoredly and patiently bear spiritual darkness that descends upon our soul, the fire that weakens and inclines us to impatience and malice, the affliction and oppression, knowing that all these things are indispensable in the order of spiritual life, that by these the Lord is proving us.
Do not let us blaspheme against the true way – the way of holy faith and virtue, and do not let us prefer the evil way. We are free, and must strengthen ourselves by every means and with all our power in faith and virtue, unto the laying down of our life for the way of truth; and how can this be if we have no temptations? (St. John of Kronstadt, My Life in Christ, pp. 189-190)
May the infinite love and mercy of the Lord triumph, in consequence of our sincere recognition and confession of our sins; and may the sinful flattery of the Devil, teaching us to conceal our sins and not to acknowledge them, be covered with shame! May all the snares and bonds of the Devil be torn asunder by our repentance, like a cobweb!
The Devil seeks that we should conceal our sins, and thus give ourselves up to them in secret still more and more easily; but let us even here destroy his snares and wiles; let us confess our sins, in order that we ourselves and all others may see to what abomination we are giving ourselves up or have given ourselves up, and that thus, by recognizing this abomination, we may more easily amend. “Tell,” it is said, “all thine iniquities,” and do not be silent about them, “that thou mayst be justified.”
“The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them.” (Isaiah 11:6)
“But when the chief priests and the scribes saw the amazing things that he did, and heard the children crying out in the temple, ‘Hosanna to the Son of David,’ they became angry and said to him, ‘Do you hear what these are saying?’ Jesus said to them, ‘Yes; have you never read,
“Out of the mouths of infants and nursing babies you have prepared praise for yourself’?” ‘” (Matthew 21:15)
St. John of Kronstadt reminds us that we might hear the truth spoken to us from people we would never even imagine had anything significant to teach us. Sometimes we resent the person for being so presumptuous as to tell us something we don’t want to hear or acknowledge precisely because it’s true.
“Sometimes younger people, or those of equal station, or older ones, teach you by means of hints which you cannot endure, and you are vexed with your teachers. We must endure and listen with love to everything useful coming from anyone, whoever he may be. Our self-love conceals our faults from us, but they are more visible to others. This is why they remark them to us. Remember, that “we are members of one another” (Ephesians IV. 25), and are thus even obliged to mutually correct each other.
If you do not bear being instructed by others, and are vexed with those who teach you, it means that you are proud, and this shows that the fault of which others hint that you should correct yourself is really in you.” (My Life in Christ, pp. 303-304).
In the Gospel lesson of Matthew 19:16-26, a man asks Jesus, “Good Teacher, what good thing shall I do that I may have eternal life?” Jesus tells him, “… if you want to enter into life, keep the commandments.”
Of course there are 613 commandments in the Torah, so the man seeks further clarification, so he asks Jesus:
Jesus said, “’You shall not murder,’ ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ’Honor your father and your mother,’ and, ‘You shall love your neighbor as yourself.’“
Jesus names five of the Ten Commandments and then adds another commandment from the Torah that he must love his neighbor as if the neighbor is his own self (Leviticus 19:18). Jesus neither limits God’s commandments to the Ten, nor does he treat this other commandment as any different or less than the Ten.
St. John of Kronstadt comments on keeping the Commandments:
“One definite commandment was given to Adam and Eve, in order that by fulfilling this one commandment – which was, moreover, a very easy one – men might acquire the habit of fulfilling the will of God, the fulfillment of which constitutes the whole well-being of creatures, and might be strengthened in the love of God.
If we turn our attention to the contrary – to the non-fulfillment of the will of the Creator and the fulfillment of our own will, in opposition to the Creator’s – we observe that little by little a man changes for the worse and perverts his own right nature, created after the image and likeness of God, and becomes God’s enemy. So important is the fulfillment of God’s commandments, and so destructive is their non-fulfillment! By giving to the first men His definite commandment not to eat the fruits of the tree of the knowledge of good and evil, the Lord God revealed Himself as the Guide of the newly-created reasonable creatures, of His children by adoption. Whose fault was it that this guidance was rejected, and that man preferred to be governed by his own will? Even until now, notwithstanding all the progress in sciences and arts, notwithstanding all the treasures of human wisdom, neither the man of ancient nor of modern times can educate himself, because he rejected even from the beginning the guidance of God; for, say, who but God should be our guide? And both at present and in the past only those men successfully completed their mental and moral education who trusted in God and lived in accordance with His commandments, or who now live in accordance with the Gospel and the teaching of the Church, submitting themselves to her guidance. This is useful for all modern teachers to remember.
We have many sciences, but the result obtained is small; our youths have much in their heads, whilst in their hearts they have little – very little and often, alas! Even nothing. Life, then does not correspond with education and science. But ‘though I understand all mysteries and all knowledge, and have not charity, it profiteth me nothing.‘ (1 Corinthians XII. 2, 3.).” (My Life in Christ, pp. 150-151)
“I am you always, even unto the end of the world” (Matt. 28.20). So it is, Master: Thou art with us throughout all days; we are not a single day without Thee, and we cannot live without Thy presence near us! Thou art with us especially in the Sacrament of Thy Body and Blood. O, how truly and essentially art Thou present in the Holy Mysteries! Thou our Lord in every liturgy takest upon Thyself a vile body similar to ours in every respect save that of sin, and feedest us with Thy life-giving flesh. Through the Sacrament Thou art wholly with us, and Thy Flesh is united to our flesh, whilst Thy Spirit is united to our soul; and we feel this life-giving, most peaceful, most sweet union, we feel that by joining ourselves to Thee in the Holy Eucharist we become one spirit with Thee as it is said: “He that is joined unto the Lord is one spirit.” (St. John of Kronstadt, My Life in Christ, pp. 23)