Our Creator has made us in such a way that we are
composed of both the earthly and the heavenly. Because our body is made from
dust it is like unto dust, but because our soul was breathed into us by God’s
lips, we have our origin in the heavens. There are things seen, such as the
many and various bodies; there are also things unseen, such as the Angels,
simple spirits, not made from any kind of matter. We possess the qualities of
creatures both material and immaterial, and I can say that although the Creator
has given us the greater ascetic struggle because of these nearly opposite
natures, we are nevertheless obligated to preserve a precise balance between
them, so that by observing what is natural to the body we do not violate the
demands of the soul; and by protecting the soul’s privilege, we do not neglect
the needs of the body.
In her concern that we be perfected, God’s Church has
not deprived this important ascetic struggle of her attention and precautionary
care. For I believe that it is with this intention that she has instituted the
celebration of such special days as the commemoration days of Saints—who were
people with like passions as us—as well as of the Angels, whose essence is like
our souls. Thus, prefiguring the Angelic spirits we would strive to preserve
our purity and not disrupt our likeness to them; and observing the men who
pleased God, we would not doubt our strength to subject the passions of our
flesh to the spirit.
But as those who were glorified by their saintliness
are already numbered among the Angelic hosts, and having shed the garment of
their earthly flesh are now blessed spirits, like unto the Angelic spirits in
purity and essence, comprising the Church Triumphant in heaven; and as we are
those still sailing the sea of life to reach the heavenly harbor, and comprise
the Church Militant on earth—then we will discuss now the relationship one has
toward the other.
The Church Militant is composed of virtuous ascetic
laborers, and that is why it is so-called: because her members, like valiant
warriors, must always war with the passions and vices under the leadership of
Jesus, Who laid the foundation for asceticism, and under the sign of His cross.
But the Church Triumphant is composed of the blessed in heaven; that is why it
is so-called: because after their bright victory over all worldly opposition
her members triumph in the heavenly habitations, and delight in true rest and
glory.
The great Paul explains both Churches with these
words: For ye are not come unto the mount that might be touched, and that
burned with fire, nor unto blackness, and darkness, and tempest, and the sound
of a trumpet, and the voice of words; which voice they that heard intreated
that the word should not be spoken to them any more: But ye are come unto mount
Sion, and unto the city of the living God, the heavenly Jerusalem, and to an
innumerable company of angels, To the general assembly and church of the firstborn,
which are written in heaven, and to God the Judge of all, and to the spirits of
just men made perfect (Heb. 12:18–19, 22–23). Here the Apostle names a mountain
that is hard to climb, fire, darkness, tempest, the sound of a trumpet, and
terrible voices to indicate the Church Militant on earth; while he uses the
city of the living God, the heavenly Jerusalem, the innumerable company of
Angels, the triumph of the firstborn written in heaven, and the perfect, just
men, to signify the Church Triumphant in heaven.
From the Apostle’s thoughts we too can see what
relationship one Church has to the other. In the Church Militant there is
essentially continual ascetic labor. The lot of virtuous men is labor and
vigilance. As passions constantly seduce us and vices always attract us by
their pleasant appearance, the slightest slackening brings the danger that they
might gain the upper hand and enslave our mind and conscience to themselves.
Therefore the ascetic struggler must always stand on the divine watch.
We cannot accuse the just judge Who rules the world
that this life of ours gives us more of what is burdensome than what is
pleasant. In this is the very privilege which gives us supremacy over all other
animal creatures. No matter what their advantage is, no matter how sound and
excellent any of them may be, none of them deserve praise and glory. They do
what they were born to do, are not guided by reason, and perhaps do not even
understand what they do. All honor and glory is due the Artist Who made them wisely.
Because honor goes to the artisan for his artfully crafted clay vessel, the
clay cannot share that honor with him.
But the Creator had another wise dispensation for us.
By assigning us labor and struggle, and placing at every step of our way some
hindrances for us to overcome, He has prepared for us honor and glory, which we
can receive after we have been victorious over them. By this do we glorify the
Artist Who has ordered this for us most wisely, and we glorify ourselves also
for being able to use His gifts of reason and freewill to our own benefit.
If we were to consider our appointed struggle to be
burdensome, then we should be ashamed to have been created human, and wish that
we were turned into irrational beasts, or into trees or stones; but who would
dare to so debase mankind’s glory?
Or if you should consider this struggle burdensome and
refuse to strive for the acquisition of victorious honors, this would be your
own choice. Relax your arms and knees and give yourself over to perpetual reclining
and comfort—think only about food and drink, serve your belly, indulge your
senses, allow your mind to stop its action, and put all the powers of your soul
to sleep. Let us see what good comes of it. The spirit will be weighed down
with despondency and sad boredom, the body will be weakened and distressed by
sickness, the soul will be encumbered by vices, and the conscience will be
agonized by its own criticism, reproach, and anxiety. You will be superfluous
to your own self, harmful to others, and a feckless burden on the earth.
But to be always engaged in ascetic struggles, fear,
and vigilance is oppressive and harsh. It would surely be so if those ascetic
struggles did not contain some sweetness and consolation. But ascetic labor of
virtue is good and sweet in and of itself. By its very exercise, and, if it
could be said, by its exhaustion of us it strengthens our fiber, forestalls
painful consequences, and fills the spirit with peace, which in turn lightens
the virtuous ascetic’s work instead of making it heavier. Why is it that we do
not deem great labors expended for the sake of material gain difficult as long
as the profits come into our hands?
We cannot say that we have been assigned great
exertion without also being given sufficient strength, reliable weapons, or
commensurate reward. The supreme Administrator of the world has provided all
the necessary talents. No one can blame His justness. One person received five
talents, but you were given only one. For unto whomsoever much is given, of him
shall be much required: and to whom men have committed much, of him they will
ask the more. (Lk. 12:48). You who have received one talent can reap its
benefits with less work—only do not bury it in the ground of slothfulness, and
have praiseworthy zeal, so that you might be comparable to the one who received
a greater number of talents. Diligence conquers all, while slackness puts all
capabilities to death.
Remember that you are a member of the Church Militant
on earth—do not trespass the boundaries assigned to you by providence. All the
descendents of Adam have gone this way. No one in this life has ever obtained
direct honor and glory in any way other than the courageous fulfillment of his
calling. Remember that you are a member of the Church Militant on earth, so
that you can also attain and be numbered among the hosts of the Church
Triumphant in heaven. A glorious finish awaits your small ascetic struggle, and
an endless reward will be granted for your temporary labors.
Can those who rest in God’s bosom complain about the
labors and ascetic struggles they bore on earth? Already feeling the
unspeakable delight and blessedness which we hope for but have not yet
achieved, they doubtlessly accept together with the Apostle (Rom. 8:18) that
all their former sufferings are nothing compared to the reward God’s
graciousness has conferred upon them, and they would not refuse a thousand
times more suffering just to receive that reward.
If it were possible for us mortals to imagine the
desire of those blessed spirits in heaven, it would no longer be anything for
themselves—now their only desire and prayer is for us. Because of their like
nature to us, and because they know about human temptations from their own
experience, they zealously strive with all their souls to bring us into their
most pure assembly; and, if it can be put in this way, the only thing that
worries them is that we might deprive ourselves of their blessed lot through
our weakness, and end up in the misfortunate lot.
If the eye of our mind were more penetrating, we would
see ourselves surrounded by Angels as beneficent spirits. They have left the
peacefulness of paradise to serve for our salvation. Although our effort
against vice and our refusal to give in to temptation may come from our enlightenment
and good conscience, I nevertheless believe that they partly owe their success
to the ready aid of our Guardian Angels who have been appointed by the Lord’s
Providence to protect us. I see with the eyes of faith that when a sinner rises
from his fall, the most pure spirits help him to rise; and when the virtuous
soul separates from its body, they receive it in their arms, and joyfully
clapping their wings, carry it speedily to God’s bosom.
Confirming ourselves in this way of thinking,
supporting ourselves by holy desires and prayers, and encouraging ourselves by
Angelic service, we must carry our ascetic labors through with all courage and
vigor, so that we would become not shameful members of the militant Church on
earth, but worthy members of the Church Triumphant in Heaven.
Amen.
St. Sergius Lavra, Archangel Cathedral, November 8/21,
1780
From the “Library” section of the Holy Trinity-St.
Sergius Lavra website
Metropolitan Platon (Levshin)
SOURCE : http://www.pravoslavie.ru/english/49963.htm
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