Part II, section 10 of 21

Imagery or symbols are a necessity of human nature in our present spiritually sensual condition; they explain by the vision many things belonging to the spiritual world which we could not know without images and symbols. It was for this reason that the Divine Teacher, the Personal Wisdom Who created all things, the Son of God, our Lord Jesus Christ, often taught men by means of images or parables; it is for this reason also that in our Orthodox temples it is the custom to represent many things to the gaze of the Christian by imagery: for instance, to represent the Lord Himself, the Most Pure Mother of God, the Angels and saints, on icons, in order that we may conform our lives, all our thoughts, words, and deeds, to the image of the thoughts, words, and deeds of the Lord and His saints; hence also the frequent making of the sign of the cross, the use of incense, the burning of candles and lamps, the processions in and out of the altar; hence the genuflections, the bowing of the head and the falling down upon the race (for we have fallen deeply through sin). All these remind us of various spiritual things and conditions. Imagery greatly influences the human soul, its creative or active capacity. Thus it is said that if during the time preceding the birth of her child a mother often looks upon the face or portrait of her beloved husband, then the child is born very like his father, or if she often looks upon the portrait of a beautiful child she gives birth to a beautiful infant; thus, if a Christian often gazes with love and reverence upon the image of our Lord Jesus Christ, or of His Most Pure Mother and His saints, his soul will receive the spiritual features of the face lovingly looked upon (meekness, humility, mercy, and abstinence). O, if we oftener contemplated the images, and especially the life of the Lord and of His saints, how we should change, and rise from strength to strength! Thus, the fragrance of incense in church or in our houses reminds us by analogy of the fragrance of virtue, and by contrast of the evil odour of sins, and teaches those who are attentive to inward feelings to avoid the stench of the passions, of intemperance, fornication, malice, envy, pride, despair and other passions, and to adorn themselves with every Christian virtue; the incense reminds us of the Apostle's words: "For we are unto God a sweet savour of Christ in them that are saved, and in them that perish: to the one we are the savour of death unto death, and to the other the savour of life unto life." In a like manner the candles or lamps burning in church remind us of the spiritual light and fire; for instance, of the Lord's words: "I am come a Light into the world, that whosoever believeth on Me should not abide in darkness;" or "I am come to send tire on the earth; and what will I, if it be already kindled?" or "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately;" or "Let your light so shine before men that they may see your good works, and glorify your Father Which is in heaven." And the objects themselves by their very nature teach us concerning the spiritual objects and things corresponding to light and fire; for instance, that our hearts should always be burning with love for God and our neighbour, that we should not let the passions or the fire of Gehenna be kindled within us, and that by the example of a virtuous life we should light others, as a candle lights us in our worldly doings.

It is natural for us to have images of Christ, of His Most Pure Mother, of the Angels and saints. Firstly, because it is a requirement of our nature: we always wish to have before us an image of the Beloved, an image of our Benefactor, in order that in gazing upon it we may oftener remember Him and His benefactions (worship Him), the same as we do with living persons, especially with those whom we love and respect. Secondly, we are created after the image and likeness of God, therefore it is natural for us to wish to have always before our eyes our own Prototype, our First Origin, the Lord God, in those images, in which He was pleased to manifest Himself to men, in order that we should oftener remember Him, His constant presence with us, His providence; in order to express our reverence, gratitude, and love to Him in visible signs or ceremonies; for we are corporal, and on account of our corporality we need material representations, material ceremonies. It was certainly because of this that the Lord Himself appeared to His saints—for instance, to Abraham, in the form of three strangers, under the tree upon the plains of Mamre; to Isaiah in the form of a great King, sitting upon a throne, high and lifted up; to the prophet Daniel in the form of the Ancient of Days and in the form of the Son of Man, brought near before Him. Had not the visible image of the invisible God been necessary, He certainly would not have appeared in a visible manner; would not have appeared upon earth in our flesh; would not have taken the form of a servant. And David says: "Seek His face evermore." For this reason also we make, keep in our houses, and venerate, pictures of the Most Pure Mother of God, of the Angels and saints, because they are living images and likenesses of God, and, looking upon them, we remember more vividly their great deeds, virtues, their benefactions to us, their ardent love to God, and we ourselves thus become inspired to imitate them in their constant vigilance over themselves, in cleansing ourselves from every impurity of body and spirit, and we glorify their exploits, thus making them our intercessors and protectors before God, for God deigns to accept the intercession of His friends and faithful servants on behalf of those for whom they intercede before Him. As we are not bodiless spirits, but beings, covered with flesh, having material contours and a material image, it is natural that we should seek images of invisible beings; and it was indeed in condescension to our infirmity that the Lord gave the Angels power to take our form upon themselves and appear to us (when He pleases) in our image, as, for instance, when the Archangel appeared to Joshua, the son of Nun, to David, to Manoah and Hannah, to Zacharias, to the Most Pure Virgin Mary, and to other saints of the Old and New Testaments. Do we not ourselves prove in our daily life the requirement of our nature, its longing to have representations of the persons whom we love, when we express the desire to have their portraits and have our own portraits done, hang them up on the walls, or place them in albums, in order to look at them often, and to enjoy contemplating the respected and beloved faces? And this natural, right, and pious veneration of the holy icons many Lutherans and Anglicans regard as something unnatural, repugnant to God, as idolatry and heresy; they have not icons either in their houses or even in their temples, and consider it a sin to have and worship them. Through this they lose much in faith and piety, for by breaking the visible connection with the saints they likewise destroy the invisible one, whilst in reality, as the Church is heavenly and earthly, it forms one body. They have broken in the same way their connection with the departed, because they do not pray for them and do not offer sacrifices for their souls, sacrifices which are well-pleasing to the merciful God; and thus prove their unbelief in the power of the prayers of the Church for the departed. What kind of a Church is this that has unwisely and audaciously broken her ties with the heavenly, triumphant Church? has interrupted communion by means of prayers with the departed, and broken off communion with the Church that professes the faith in Christ in its primitive purity? Is it a living and holy body of the Church? Can a single trunk of the body, without head, without hands and feet, without eyes and ears, be called a living, organised body? And yet such a community proclaims its faith as the purified, true faith, and eschews the rites of our holy, spotless religion. Is that religion purified that has rejected the Sacrament of Orders and the other sacraments, excepting Baptism and Holy Communion, which last, however, is not valid; has rejected the veneration of the saints, of their relics, icons, fasting, monasticism, and prayers for the departed? Is this the faith of the Gospel? Is it the Church of Christ and the Apostolic Church? No; it is a self-made Church, constituted by the will of men, under the influence of human passions and pleasing human passions; it is " the truth in unrighteousness "; it is the perverted Gospel of Christ; it is the perversion or turning away of Christ's people " unto another Gospel," of which the Apostle said: "But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed." It is not a Church, but a soul-destroying dissection of the body of Christ. And thus the veneration of icons is natural, righteous, pleasing to God, and profitable.

The holy Angels and God's saints are our best, kindest, and truest brothers and friends, so often helping us in various circumstances in which no human beings can help us. As these brothers, who eternally live and load us with benefits, are invisible, whilst we, on account of our corporality, wish to have them before our eyes and as though always present with us, therefore we have images of them; and, looking upon these images, we represent to ourselves that they are with us, and we call upon them in our prayers, knowing that they have great boldness before God and help us in various circumstances. Thus the veneration of icons is most beneficial for us, corresponding with our nature and with common-sense, as well as with the Holy Scriptures themselves, for there were images of the Cherubim in Moses' tabernacle of the Old Testament. Icons serve as a constant reminder to us that the Lord is always with us ("I am with you alway, even unto the end of the world"); that the Most Holy Mother of God is always near us as the "First-Origin of the spiritual renovation" of the Church, as the Mother by grace of all true Christians. And therefore all true Christians have in their houses the image of the Mother of God, their Queen and Mother by grace, and abundantly, worthily, and rightly adorn it with silver, gold, and precious stones; for, after God, there is no one dearer and more reverenced by them than His Most Pure Mother. Both the Lord Himself and His Most Pure Mother continually prove to us by means of miracles, both inwardly and outwardly, that our true veneration of His saints, and of His Mother, and of His holy icons, is pleasing to Him and profitable to us in the highest degree.

The Nativity of Christ.—He has come upon earth, He Who in the beginning created us from earth and breathed His Divine breath into us; He has come Who " giveth to all life, and breath, and all things"; He has come, He Who by a single word called all things visible and invisible from non-existence into existence, Who by a word called into being birds, fishes, quadrupeds, insects, and all creatures, existing under His almighty providence and care; He has come, He Whom the innumerable hosts of Angels continually serve with fear and joy. And in what humility has He come! He is born of a poor Virgin, in a cave, wrapped in poor swaddling clothes, and laid in a manger. Riches, honours, glory of this world! fall down, fall down in humility, tearful devotion, and deep gratitude before the Saviour of men, and share your riches with the poor and needy. Do not pride yourselves on your visionary, fleeting distinctions, for true distinction can only be found in virtue. Glory of this world! learn here, before the manger, your vanity. Thus, let us all humble ourselves; let us all fall down in the dust before the boundless humility and exhaustion of the Sovereign of all, of God, Who has come to heal our infirmities, to save us from pride, vanity, corruption, and every sinful impurity.

Sin, in itself, is fire; this is why we say that such or such an one is inflamed by anger, or by carnal love, or by envy. Thus sin bears in itself the condemnation of fire. What, then, will this fire be in sinners when through their impenitence the grace of God entirely leaves them ? What will this outward fire also be for sinners? For there is no doubt that there will be the lake of fire, the fiery furnace, or the Gehenna of fire, or the valley of fire. All these truly exist. And we in our insensibility do not fear, do not tremble; we spend our lives in enjoyments; we are cold towards the Church; we do not fulfil our Christian duties; we stagnate in our sins. Woe unto us!

Our priestly service is to repeat over and over again the same prayers, although very diverse, beginning with the Lord's Prayer "Our Father," as it is the duty of all men in general to fulfil the same commandments of the moral law; for it is not by the variety of prayers that the soul is strengthened, but by their repetition, and by their being brought into our hearts, our will or activity, and into our whole life.

Avoid by every means occasions, causes, and words that produce enmity, and avail yourself of every opportunity and occasion to show holy and sincere love: by doing the first the inimical disposition of the soul will little by little be eradicated, and by the second love will be nourished and strengthened. Do not allow yourself for a moment to have any ill-feeling against anyone; always be kind to everyone, conquering your evil disposition by the love that endureth all things and conquereth all things. Avoid obstinacy, self-will, and opposing your neighbour; do not persist in having your own way, in order to satisfy your caprice, or in order to intentionally injure anyone.

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 fulfilment 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-fulfilment of the will of the Creator and the fulfilment 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 high nature, created after the image and likeness of God, and becomes God's enemy. So important is the fulfilment of God's commandments, and so destructive is their non-fulfilment! By giving to the first men His definite commandment not to eat the fruits of the tree of 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 but 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."

The Church, through the temple and Divine service, acts upon the entire man, educates him wholly; acts upon his sight, hearing, smelling, feeling, taste, imagination, mind, and will, by the splendour of the icons and of the whole temple, by the ringing of bells, by the singing of the choir, by the fragrance of the incense, the kissing of the Gospel, of the cross and the holy icons, by the prosphoras, the singing, and sweet sound of the readings of the Scriptures.

Our prayer must be deep, sincere, wise, and fruitful; it must change our heart, direct our will to good, withdrawing us from evil. Superficial prayer is hypocrisy, a mocking at sacred things—vain prayer. "This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me."

When praying to the Mother of God, to the angels and saints, we recognise them as the one mysterious body of the Church, to which we ourselves also belong, though we are sinful; and we believe that out of love they pray to God for our salvation. When praying fervently for the various classes of society, for persons of our earthly country, and for the whole world, we recognise ourselves also as one great body with all through the spirit of love and good-will towards all as to ourselves. Finally, when praying for the repose of the souls of the departed (in heaven, upon earth, and in hell), we consider them also as forming one spiritual body with ourselves, and we desire peace and rest for them in the immortal country, acknowledging that their souls actually live, and that we ourselves perhaps very soon shall join them. This is the fruit of the faith of Christ— the union of love with all, with those in heaven, upon earth, and in hell. How high is the spirit of the Church! O, if we could raise ourselves up to this spirit! Penetrate into the spirit of the Christian Divine service, into the spirit of the litanies, the sacraments, rites, and be imbued with it yourselves. Woe unto those who have withdrawn themselves from the Church: they will become completely possessed by the spirit of the world, by the spirit of evil.

Only faithful servants of Christ give true value to the Incarnation of the Son of God, and to the care of God the Father and the All-Holy Trinity for the salvation of mankind; only they truly value the most pure Body and Blood of Christ, whilst men of this world live like the beasts that have no understanding, in worldly sorrows and in sensual pleasures, not valuing either the Incarnation of the Son of God or His most pure Mysteries. And as God's chosen ones duly value the works of God and the infinite love of God to this adulterous and sinful world, so also God Himself values them, and accomplishes wonderful deeds through them. The Holy Ghost, together with the Father and the Son, dwells in them, and out of their bellies flow rivers of living water; and those who know God go to them to drink of this water, as to sweet springs. Let us all be servants of Christ.

The sun shines in the universe. The Mental Sun—God— unceasingly shines in the souls of the chosen.

God rests in the saints and even in their very names, in their very images; it is only necessary to use their images with faith, and they will work miracles.

Grant unto me, Most Holy Virgin, purity of heart, simple heartfelt, and son-like trust, devotion and love to Thee, both now and for ever, and unto ages of ages. Amen

The Liturgy is a visible representation in persons, in various objects, words, and acts, of the birth, life, teaching, commandments, miracles, and prophecies, of the sufferings, of the crucifixion, death, resurrection, and ascension into heaven of the Founder of our faith, the Lord Jesus Christ, the Only-begotten Son of God. During the Liturgy He Himself invisibly assists, He Himself acts and accomplishes everything through the priest and deacon, who are only His instruments.

It is as easy for a believer to attract the Holy Ghost to himself, as it is easy to draw air into one's self; like air, He fills everything and penetrates everything. "Who art everywhere present and fillest all things." He who prays fervently, draws the Holy Ghost into himself, and prays by the Holy Ghost.

Prayer is the breathing of the soul, just as air is the natural breathing of the body. We breathe by the Holy Ghost. You cannot say a single word of prayer with the whole heart without the help of the Holy Ghost. When praying, you are conversing, mouth to mouth, with the Lord; and if the mouth of your heart is open by faith and love, then it is as though you breathed into yourself, from Him, the spiritual blessings you ask for by the Holy Ghost.

What is our life? The burning of a candle; He Who gave it has but to blow—and it goes out. What is our life? The journey of a traveller; as soon as it reaches a certain limit, the gates are opened to him, he lays aside his travelling dress (the body) and his staff, and enters into his house. What is our life? A prolonged bloody war for the possession of the true country and true freedom. When the war is over, we shall be either conquerors or conquered; we shall be called from the place of combat to the place of reward, and obtain from the Recompenser either eternal reward, eternal glory, or eternal punishment, eternal shame.

Man is a wonderful, grand creation of God, especially a holy man; he is a star of God; he is a splendid flower, wholly beautiful and pure, a sweet-smelling cedar-tree, a priceless pearl, a precious stone, a beautiful, fruitful tree of God's paradise. Man is truly a wonderful creature of God! Glory be to his Creator and Providence! Glory be to the Saviour of mankind, Who draws us out of the mire of the passions, from corruption and death, and leads us into the life eternal!

I thank the Lord and my holy mother the Church, the spotless and incorruptible bride of Christ, for having shown, made even and smooth for me, the true path to salvation, cutting off at the (Ecumenical and Provincial Councils all heresies and schisms which might have served as great obstacles and hindrances to our salvation in God, for having valiantly, gloriously, and victoriously overcome all the persecutors of the faith, and stood in defence for me of the royal path of the holy truth, that leads into the life eternal. I thank her for having preserved all the sacraments instituted by the Lord, leading me by a sure path unto salvation. I thank her for having instituted for me the splendid Divine service—that angelic service upon earth; for yearly solemnising all the most important events of the earthly life of my Lord and of His most pure Mother; for the due and grateful remembrance of the unspeakable benefits of God to us, manifested in our redemption by the Son of God from sin, the curse and death; and for daily representing in the Divine Liturgy to my reverent attention all the earthly life of my Lord. I thank her for glorifying in the daily Divine service the exploits of God's saints, and for pointing them out to me as living examples of faith, hope, and love to God, and of the various ways leading to eternal life. I thank her, my holy mother, for the writings of the Holy Fathers and teachers of the Church, for their sweet and soul-saving words, left as an inheritance to us. I thank her for the divinely-instituted priesthood, accomplishing in Christ and by Christ my salvation, reconciling me with God, sanctifying, comforting, strengthening me, pasturing me, and leading me into the heavenly fold.

Do not despond in the time of violent temptations, afflictions, or sicknesses, or at obstacles arising from the disturbance of the enemy; all this is the reproof and chastisement of the righteous Lord, Who trieth the hearts and reins, for your cleansing, arousing, and correction, for burning out the thorns of carnal passions. And therefore do not complain if you sometimes suffer greatly. Do not think of the suffering, but of the blessed consequences of this chastisement, and the health of the soul. What would you not do for the health of your body? Still more must you bear everything for the health and salvation of your soul, which has eternal life.

Do not put your trust in money, but in God, who unwearyingly cares for all, and above all for His reasonable creatures endued with speech, and especially for those who live piously. Believe that His hand does not fail, above all for those who are charitable, for man cannot be more bountiful than God. Your own life and the lives of all those who lived before and were charitable serve as a proof of this. Let God alone be the treasure of your heart; cleave wholly to Him as one created after His image and likeness, and flee from earthly corruption, continually contaminating our souls and bodies. Hasten towards the life that does not pass away, towards the life that never ages; draw there all others too, as far as lies in your power.

Lord! teach me to bestow charity willingly, kindly, joyfully, and to believe that by bestowing it I do not lose, but gain infinitely more than that which I give. Turn my eyes away from hard-hearted people who do not sympathise with the poor, who meet poverty with indifference, who judge, reproach, brand it with shameful names, and weaken my heart, so that I may not do good, so that I, too, may harden my heart against poverty. O, my Lord, how many such people we meet with! Lord, amend works of charity! Lord, grant that every charity I bestow may be profitable, and may not do harm! Lord, accept Thyself charity in the person of Thy poor. Lord, deign to help me to build a house for the poor in this town, concerning which I have already many times prayed to Thee, the All-Merciful, Almighty, Mont Wise, Wonderful! (The house, was since built.)

Gazing upon the images of Christ the Saviour, of His most pure Mother, and of God's saints, imagine in what glory our nature is clothed by God's mercy, wisdom, and power, and what glory, what bliss, awaits all the Lord's faithful servants; forsake all irrational desires and worldly attachments, earthly corruption and dross; love the Lord and the holy law of His Gospel with all your heart, with all your soul, and aspire to the honour of God's heavenly calling, to the life eternal that never ages.

O, if we turned our attention to the consequences of our sins or of our good works! How careful we should then be to shun sin, and how zealous in all that is good! For we should then clearly see that every sin not eradicated in time becomes strengthened by habit, becomes deeply rooted in a man's heart, and sometimes troubles, torments, and wounds him until death, becoming, so to say, awakened and revived in him upon every occasion, reminding him of the sin formerly committed, and thus defiling his thoughts, feelings, and conscience. Streams of tears are necessary to wash away the inveterate filthiness of sin. How tenacious and malignant it is! Whilst, on the contrary, every good action done at any time sincerely, disinterestedly, or having become a habit by repetition, rejoices our hearts and forms the joy and comfort of our life by the consciousness that we have not spent our life entirely in vain, full of sins though it is; that we are like men and not beasts; that we, too, are created after the image of God, and that there is a spark of the Divine light and love in us; that, although they are but few, our good works will form a counterpoise for our evil ones in the balance of God's incorruptible righteousness.

I am touched by the spirit of holy love to all mankind moving throughout all the prayers, supplications, petitions, thanksgivings, psalm-singing, and readings in the Divine service of our Orthodox Church. O, what ought the priest to be, the organ of this Divine heavenly mother upon earth, who unceasingly cares with such love for all her children, from the sovereign down to the lowliest peasant, from the holy governing assembly to the lowliest of the Church clergy, and not only for her true children, but also for the whole world! How full of love for all ought the pastor to be—this child of the Church, whom she has invested with the grace of the priesthood, and who draws so near to the throne of God, as one of her faithful, as the friend of God, whom she has honoured, upon whom she has bestowed such great spiritual gifts and privileges, whom she has crowned with glory and honour as the bridegroom of the Church, as the servant of Christ the King, of God the Saviour, and as the pastor of souls! How far from him should be all the passions —respect of persons, self-love, sensual carnal love, pride, enmity, love of gain, slothfulness, despondency, murmuring, and other passions! He should be penetrated and filled with Divine love for all, and his chief care should be to stand without sin before the throne of God, to uplift his reverent hands for all men, and to save, early and late, the souls entrusted to him, redeemed by the priceless blood of Christ. "And who is sufficient for these things?" May the Lord in the multitude of His mercies grant these things unto us! For of ourselves we are cold, self-loving, malevolent, covetous, despondent, murmuring, and slothful.

What is the meaning of the exclamation so often sung in church: "Lord, have mercy upon us"? It is the lament of the guilty, condemned sinner, imploring forgiveness of an irritated justice. We are all under the eternal curse and doomed to eternal fire for our innumerable sins, and it is only the grace of our Lord Jesus Christ, interceding for us before the Heavenly Father, that saves us from eternal punishment. It is the lament of the repentant sinner, expressing his firm intention to amend and begin a new life, becoming for a Christian. It is the lament of the repentant sinner, ready to forgive others, as he himself was and is immeasurably forgiven by God, the Judge of his deeds.

Passion is burning, agitated, inconsiderate, evil, impetuous, and therefore a man under the influence of passion—for instance, in anger—says a great deal that is unconsidered, untrue, imaginary, evil, and what he would not say when calm. And thus, knowing by experience that such is the nature of passion, in the first place—do not talk yourself when you are agitated, in malice; and in the second, pi ace—forgive those who are hot-tempered and irritated, when they pour forth abuse and reproaches, either just or unjust.

As light and heat are inseparable from the sun, so holiness, instruction, love and compassion for all ought to be inseparable from the person of a priest; for Whose dignity does he bear?—Christ's. Of Whom does he so often communicate? Christ—God Himself, of His Body and Blood. Therefore a priest should be the same in the spiritual world, in the midst of his flock, as the sun is in nature: a light for all, life-giving warmth, the soul of all.

The Saviour deigned to become incarnate, not only in order to save us when sins and passions have already overcome us, when we are entangled in them, but also in order to save us, at our prayer, when sins and passions are as yet only striving to enter into us, when they attack us. We must not slumber nor be disheartened when the passions attack us; on the contrary, this is the very time to be on the watch, to take courage and pray to Christ not to let us fall into sin. It is not the time to save a house from fire, when the fire has already spread, but rather when the flame has just appeared. It is the same with the soul. The soul is the house, and the passions the fire. "Neither give place to the Devil."

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 any 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.

Charity is the seed. If you desire that it should bring forth good fruit an hundredfold, make this seed good, by bestowing your charity with simplicity, and from a good, merciful compassionate heart. Be assured that you will not lose much, or rather that you will not lose anything, but that you will obtain infinitely more by bestowing this perishable charity, provided you give it from a good heart, with faith in the Recompenser, and not from love of gain or any self-loving motives. "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me," your Lord.

The thoughts of a man have the most powerful influence upon the state and inclinations of his heart and actions; therefore, in order that the heart may be pure, good, tranquil, and that the inclinations of the will may be also good and pious, it is necessary to cleanse our thoughts by means of prayer, by reading the Holy Scriptures and the writings of the Holy Fathers, as well as by meditations on the perishableness, transitoriness, and complete disappearance of earthly delights.

You desire some spiritual blessing, either for yourself or someone else, or for all, but the Lord desires the same, long, long before you, and is ready to grant this blessing to you and others; only readiness to accept the Divine gift is required; it only requires some worthiness in those who are to receive it, for God is infinite mercy, infinite goodness, and is always ready to grant every blessing, and often bestows it even before we ask for it, and, in every case, "is able to do exceeding abundantly above all that we ask or think." Therefore, it is always with hope and boldness that I ask spiritual and even material blessings of the Lord, when these latter are needful, and the Lord grants them, in accordance with His faithful promise: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."