Part I, section 5 of 20

Two forces, in direct opposition to each other, influence us: one good, the other evil; one life-giving and the other deadly. As both are spiritual forces, both are invisible. The good power, through my free and sincere prayer, always drives away the evil power, which is strong only through the evil concealed within me. In order not to be subjected to the continual harassments of the evil spirit, we must constantly have in our hearts this prayer to Jesus Christ: "Jesus, Son of God, have mercy upon me!" Against the invisible one (the Devil) the Invisible God, against the mighty the Mightier.

If men—weak, short-lived, mortal creatures—do so many great and wonderful acts by means of the powers and capabilities they are blessed with; if sometimes many millions of people obey the single word of one man, then what cannot the great Author of all human life do—what will not obey His word? Remember the words of the centurion: "I also," said he, "am a man set under authority, having under me soldiers: and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it." Further- more, if many animals are also gifted with skill to do various wonderful things which cannot even be done by a man—the animals which we trample under foot, which are insignificant and weak—then what is there that cannot be done by the Creator of everything and everybody, Who has bountifully endued all with all skill, all capabilities and powers? If the soulless grass, "which to-day is, and to-morrow is cast into the oven," is formed by His word into such delicate and beautiful shapes; if every substance we see is obedient to His word, and changes into incommensurably endless variety at His sign (by means of the five elements only); who then, seeing all this, will require greater pledges of His omnipotence? Wonderful are Thy works, O Lord, at each step and at every moment of life! Heaven and earth are full of the glory of Thy wisdom, of the glory of Thy mercy, and the glory of Thy omnipotence! Thou art not only Thyself the most wise Creator, and constantly manifestest Thyself as such, but Thou also givest the capacity of creating to Thy creatures, so that they create at Thy word, through the powers which Thou hast given them, wonderful and useful things. O, in what splendour Thou hast arrayed Thyself! How we have abased ourselves and our nature of sin!—but how dear and great we are in the sight of God! For our sakes He did not spare His own Son, but clothed Him with our flesh, gave Him our nature, for our salvation. He has prepared for us, from the creation of the world, an everlasting kingdom, and our conversion rejoices good angels. And yet what do we do? We do not even wish to know this, and abase ourselves lower and lower; we slay our souls by various vices and earthly passions. It is sad, inexpressibly sad, to look upon man—a creature created according to God's image—and sad especially to look upon the Christian, found worthy of such a high calling, so much esteemed and so loaded with benefits by God.

Forced prayer develops hypocrisy, renders a man incapable of any occupation requiring meditation and makes him slothful in everything, even in fulfilling his duties. This should persuade all who pray in this manner to correct their mode of praying. We must pray gladly, with energy, from the whole heart. Do not pray to God only when you are obliged to, either in sorrow or in need, for "God loveth a cheerful giver."

In all the temples of the bodies of pious Christians—which are not made with human hands—there is a mental light, the soul, and that light is derived from God the Wise Sun, Who is visible in the world in the same way as the soul is in the body.

I notice how God, the mental Sun, enters and shines in my soul, for then I feel happy, warm, and bright; but when He goes away He leaves the soul in darkness and suffering. As in material nature the darkness is caused by the departure or setting of the sun, so likewise in the spiritual nature the darkness is caused by the departure of the mental Sun from the soul, and by its being covered with the darkness of the accursed one. As in material nature there is always some remainder of light after sunset, by reason of the incomparable size of the sun, so also in the soul there is some remainder of light, even after the departure of the mental Sun, by reason of His omnipresence and by reason of the comparative weakness of the prince of darkness, who, without God's permission, is unable to completely darken the soul. But we must beware also, as the Lord has said, "lest darkness come upon us" completely.

When you are granted recovery from any illness, render thanks to God in the following short form of praise:—Glory to Thee, Lord, Jesus Christ, the only begotten Son of the everlasting Father, Who alone art able to heal all manner of sickness and disease in men, that Thou hast had mercy upon me, a sinner, and hast delivered me from my sickness, not allowing it to develop and slay me according to my sins. Grant to me, from this time forth, Master, strength to firmly fulfil Thy will, to the salvation of my accursed soul, and to Thy glory, and that of Thy everlasting Father, and of Thy consubstantial Spirit, both now and for ever, and to ages of ages. Amen.

What is a pure heart? It is meek, humble, guileless, simple, trusting, true, unsuspicious, gentle, good, not covetous, not envious, not adulterous.

My soul! remember thy heavenly dignity and do not be disturbed by corruptible, worthless things. Honour also in other people their heavenly dignity, and do not dare offend or hate them for any perishable cause; love with all thy might that which is spiritual and heavenly, and despise that which is material, earthly. Remember the words of thy Saviour: "Give us this day our daily bread"—only this day's. The highest Christian wisdom lies concealed in these words. Remember also that the Lord Himself showed during His life an example of carelessness in regard to means of subsistence, and was contented with voluntary offerings only: "My meat is to do the will of Him that sent Me, and to finish His work."

You hate your enemy? You are foolish. Why? Because if your enemy persecutes you, you also inwardly persecute yourself; for say, is it not persecution, and the most cruel persecution, to torture yourself by your hatred towards your enemy? Love your enemy, and you will be wise. O, if only you knew what a triumph, what blessedness it is to love your enemy, and to do good to him! So did the Son of God, so did God in the Holy Trinity, triumph, and still triumphs, through His love, over the ungrateful and evil-natured human race; so also did God's saints triumph over their enemies, by loving them and doing good to them.

"While we were yet sinners, Christ died for us. . . . . If when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life."

Do not be despondent when fighting against the incorporeal enemy, but even in the midst of your afflictions and oppression praise the Lord, Who has found you worthy to suffer for Him, by struggling against the subtilty of the serpent, and to be wounded for Him at every hour; for had you not lived piously, and endeavoured to become united to God, the enemy would not have attacked and tormented you.

Glory to Thee, Saviour, Almighty Power! Glory to Thee, Saviour, Omnipresent Power! Glory to Thee, Fount of mercies! Glory to Thee, ever-open Hearing, ever ready to hear my prayers, accursed as I am, in order to have mercy upon me, and to save me from my sins! Glory to Thee, to Thy brightest Eyes, looking lovingly upon me and penetrating into all my secrets! Glory to Thee, Glory to Thee, Glory to Thee, sweetest Jesus, my Saviour!

Hearty faith is indispensable for man, because the light of our intellect is very limited, and cannot contain much mental light, while the Lord our God is Infinite Light, and the world is an abyss of His omnipotence and wisdom, whilst in us there is only, so to say, a drop of His power and wisdom, because only so much, and not more, can be contained of them in our perishable flesh.

The earth is hard and inert, though it revolves very fast round the sun; water is liquid and rapid, therefore people say a current is rapid; air is still more liquid, more rare- fied and more rapid, and therefore it moves very quickly, as, for instance, in the case of winds; light is still more ethereal, more rapid, and in one second it travels over incredibly great distances. If light is so ethereal and traverses immense spaces in the shortest possible time, then what must the created spirit be, and how ethereal and rapid must it be! Finally, what must the uncreated Spirit be—the Lord Himself! How immeasurable must He be! If light in one second moves with such awful rapidity, then how rapidly must the uncreated Light—the Source of all Light and of everything created—move in intelligent created spirits! Finally, how must the Light which created everything embrace all His creatures, all the multitudes of worlds! Glory to Thee, the Light immaterial and uncreated, "which lighteth every man that cometh into the world."

Most men not only bear Satan's burden willingly in their hearts, but they become so accustomed to it that they often do not feel it, and even imperceptibly increase it. Sometimes, however, the evil enemy increases his burden tenfold, and then they become terribly despondent and fainthearted, they murmur and blaspheme God's name. The usual means that men of our time take to drive away their anguish are—entertainments, cards, dancing, and theatres. But such means afterwards increase still more the anguish and weariness of their hearts. If, happily, they turn to God, then the burden is removed from their heart, and they clearly see that previously the heaviest burden was lying on their heart, though frequently they did not feel it. O, how many men there are who have "forsaken [God] the Fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no [living] water"! Men have very many such broken cisterns—nearly everybody has his own. The broken cisterns are our hearts, our passions.

When you see faults and passions in your neighbour, pray for him; pray for everybody, even for your enemy. If you see that your brother is proud and stubborn, and behaves proudly either to you or others, pray for him, that God may enlighten his mind and warm his heart with the fire of His grace, and say: "Lord, teach meekness and humility to Thy servant, who has fallen into Satan's pride, and drive from his heart the darkness and burden of the evil one's pride." If you see a wrathful brother, pray thus: "Lord, make this servant of Thine good through Thy grace." If a mercenary and greedy one, pray thus: "Lord, Thou Who art our incorruptible Treasury and inexhaustible Riches, grant that this servant of Thine, created according to Thy image, may recognise the deceitfulness of riches, and that, like all earthly things, they are vain, fleeting, delusive. For the days of men are like grass, or like the spider's web, and Thou alone art our riches, peace, and joy. "If you see an envious man, pray Thus: "Lord, enlighten the mind and the heart of this Thy servant, that he may recognise the great, innumerable, and unsearchable gifts which he has received through Thy boundless generosity; for in the blindness of his passion he has forgotten Thee and Thy rich gifts, and although enriched with Thy benefits, yet he reckons himself poor, and looks enviously upon the blessings which Thou, O our unspeakable Benefactor, hast bestowed upon each one of Thy servants, even against their own will, but in accordance with Thy purpose. Take away, Most Gracious Master, the Devil's veil from the eyes of the heart of Thy servant; grant him contrition of heart, tears of repentance and gratitude, so that the enemy who has ensnared him alive in his toils may not rejoice over him and may not wrest him from Thy hands. "If you see a drunken man, say in your heart: "Lord, look mercifully upon Thy servant, allured by the flattery of the belly and by carnal merriment; make him understand the sweetness of temperance and fasting, and of the fruit of the spirit arising therefrom." When you see a man passionately fond of eating, and finding all his happiness in this, say: "Lord, Thou art our sweetest Food, that never perishes, but leads us unto life eternal! Purify Thy servant from the filthiness of gluttony, so carnal and so far from Thy Spirit, and grant that he may know the sweetness of Thy Life-giving, spiritual food, which is Thy Flesh and Blood, and Thy holy, living, and acting word. "In this or in a similar manner pray for all who sin, and do not dare to despise anyone for his sin, nor be vindictive, as through this you would only aggravate the wounds of those who sin; but rather correct them by means of such advice, threats, and punishments as may tend to stop or restrain the evil within the limits of moderation.

From the action in our heart of two antagonistic forces, one of which firmly resists the other, and forcibly and cunningly invades our heart, always slaying it, whilst the other is chastely offended at every impurity and quietly withdraws itself from the slightest impurity, and when it works in us, appeases, rejoices, vivifies and delights our heart—that is, from the two individual antagonistic forces, it is easy to be convinced that both undoubtedly exist: the Devil as the constant destroyer of men, and Christ as the constant Life-giver and Saviour. One is darkness and death; the other, Light and Life. Therefore you who love God, if you sometimes notice in your mind and heart extreme darkness, affliction, and grief, contraction and unbelief, as a force strongly opposing faith in God, then know that the power inimical to Christ—the Devil—is within you. This is the dark and destroying power, which, having stolen into your heart through any sin, often prevents your calling upon Christ and the saints, hiding them from you behind the mist of unbelief. Wherefore? In order to torment us, because faith saves us from his snares. But it is just this which proves the existence of the opposing Sovereign power of God the Christ which the Devil keeps us from by the abomination of unbelief, and which can alone vanquish, by means of our faith, the evil force and keep it "in everlasting chains under darkness unto the judgment of the great day."Therefore it is necessary to make every effort to call upon Christ the Saviour with perfect faith. It is indispensable for every Christian to acquire the habit of turning quickly to God in prayer about everything: "in everything by prayer and supplication with thanksgiving let your requests be made known unto God." " In everything give thanks," joining your thanksgivings to praises, after the example of the angels, exclaiming, Alleluia!

The greatest gift of God, which we mostly need and which we very often obtain from God, through our prayers, is peace or rest of heart. As the Lord Himself says: "Come unto Me, all ye that labour and are heavy laden, and I will give you rest." Therefore, having obtained this rest, rejoice, and consider yourself as rich and possessing all things.

Let everybody remember constantly that he is God's—soul and body—and that he depends on God for all his spiritual and bodily wants every moment of his life; and therefore let him turn to God every time that he feels a want of anything (either for the soul or for the body): when, for instance, he is oppressed in body or soul—that is, when he is stricken by sorrows (spiritual sickness) or by passions (bodily sickness); also when he is threatened by the inconstancy of the elements (of fire, water, air, storm); likewise when he is about to undertake anything. Let him then remember the Author of all things, Who created everything from nothing, and Who has bestowed various powers upon His creatures, so that they may accomplish many and various works.

Every good thought presupposes the existence within us of a good and higher origin, instructing our soul in holiness. This is evident, because it seems as if everything good were somehow hidden in us, and that we endeavour in vain to introduce into our heart that which was its former inheritance. How true are the words of the Apostle: "What hast thou that thou didst not receive [every good thought, all natural gifts]? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?"

We notice in ourselves the struggle between faith and unbelief, between the good power and the evil one; and in the world, between the spirit of the Church and the spirit of the world. There, through the spirit, you will distinguish two clearly antagonistic sides: the side of light and the side of darkness; of good and evil; the spirit of the Church and of religion, and the spirit of worldliness and unbelief. Do you know why it is so? It is owing to the struggle of two antagonistic forces: of the power of God and the power of the Devil. The Lord works in the sons who are obedient to Him, and the Devil in the sons of disobedience (" the spirit that now worketh in the children of disobedience"). And I, too, often feel within me the struggle of the same two antagonistic forces. When I stand up to pray, the evil force sometimes painfully oppresses and weighs down my heart, so that it cannot raise itself to God.

The surer and stronger are the means that unite us to God (prayer and repentance), the more destructive are the actions brought to bear against them by God's opponent and ours, who makes use of every means to attain this end: our body, so inclined to laziness; the weakness of our soul, its attachment to earthly goods and cares; doubt, so near to everyone; incredulity, unbelief; impure, evil, and blasphemous thoughts; the oppression of the heart, the darkening of the mind—all these are brought to bear against the inattentive, through the action of the enemy, in order to put a stumbling-block in the way of their prayer, on the ladder that leads us up to God. This is the reason why so few pray sincerely and heartily; this is the reason why Christians so very seldom prepare themselves for Holy Communion—so seldom confess and receive the Sacrament.

Our strength, our soul, is invisible; the soul of animals is also invisible; in plants also, their strength, their life, is invisible; the whole material world exists and is moved by an invisible power (by the laws of nature). In the higher regions there are the heavenly powers, pure and free from everything material. Everything heavenly and earthly, the highest and the lowest, lead up to a single Almighty Power, which has produced every power in heaven and on earth. Thus, let every power praise the Only One Power in Three Persons—the Father, the Son, and the Holy Ghost. And let all earth-born creatures praise It, especially through the all-binding power of love, everywhere diffusing life and blessedness.

For a long time I did not clearly understand how necessary it is that our soul should be strengthened by the Holy Ghost. But now the Most Gracious Lord has granted to me to know how indispensable this is. Yes, it is necessary every moment of our life, just as breathing is; it is necessary during prayer and throughout the whole of our life. Unless He strengthens our soul, it is constantly inclined to every sin, and, therefore, to spiritual death; it becomes enfeebled, loses all power, through the evil that enters into the heart, and incapable of any good. Without the strengthening of the Holy Ghost, one feels how the heart is undermined by various evils, and is ready to sink every moment into their abyss. Then it is that our heart must stand firm as upon a rock. And this rock is—the Holy Ghost. He strengthens our powers; and when a man prays, He strengthens his heart by faith and by the hope of receiving that which he prays for. He inflames the soul with love to God; He fills the soul with bright, good thoughts, strengthening the mind and heart. If the man has any work to accomplish, He strengthens his heart by the conviction of the importance and the necessity of his labour, and by an invincible patience which overcomes all difficulties. He inspires in the man, in his intercourse with people of various positions and both sexes, a respect for the human person, who is made after God's image—whoever it may be—and is redeemed by the Blood of Christ the Lord; and makes him disregard the sometimes very unsightly outer appearance of another man's body and dress, as well as his roughness of speech and manners. It is the Holy Ghost who unites us all through love, as the children of the same Heavenly Father, and in Jesus Christ teaches us to pray: "Our Father which art in Heaven . . ."

Imagine that you see the inaccessible Light from which the light of the sun, the moon, and the stars proceeded; that you see the infinite Love which sent into the world its only-begotten Son to save the world from eternal torment; that you see the Primeval Beauty from which are derived all the variety and beauty existing in the world—the variety and beauty of plants, stones, shells, fishes, birds, beasts, and all human beauty! Imagine that you see the Creator of heaven and earth, loving, resplendent with the inaccessible light of His perfections. What will you then feel? And the Christian faith prepares us all for this vision. Observe the plants: in them are evident (1) the wonderful Wisdom, appearing in every part of the plant; (2) the Life-giving Power, strengthening and maintaining every part of the plant in its proper condition; and (3) the Omnipotence, by which the Eternal Wisdom changes the aspect of formless matter so easily, making it answer His everlasting intentions and purposes. "But Thou, Lord, art most high for evermore.""Such knowledge is too wonderful for me."

In the same manner as objects situated at a great distance off on the earth, though they may be large, are quite invisible from afar if the sun is not reflected in them, whilst even small ones are visible a long way off if the sun is reflected in them, so it is also amongst men: those in whom the Eternal Sun of Righteousness, God, is not reflected in His perfections, are only noticeable when quite near by a very few; but if the Sun of Righteousness is reflected in them, then they are seen by all from a very great distance, they are glorified by all; they are people of all places and of all times (the saints); some of them shine like the sun, others like the moon, and others like the stars.

Gazing upon God's creatures and seeing their infinite variety, I see myself exalted above all their multitudes by the likeness and image of God, by the understanding and by freedom, by the capability of being able to examine all of them by means of my intellect, and to wonder at the wisdom and graciousness of the Creator as manifested in them. O, how I ought to reverence my Creator! O, how I ought to honour the authors of my being—my father and my mother! They have given me existence for a time—for a time and for eternity; they have led me, in accordance with the will of God, Who created me in my mother's womb, into the magnificent palace of the world, so that in due time the Creator may admit me into the palace of heaven.

The state or any society is a body. As in the body God has put all the members together, and each one separately in their proper places, so likewise is the social body. God has set each one in his proper place, the deeds of each one being the reason of his occupying this or that particular place.

Everyone sees that light is shed upon the earth from heaven, because the sun, the moon, and the stars light us from the heavenly circle. This shows that the uncreated wise Light, the Lord our God, dwells pre-eminently in the heavens; and from Him every light descends upon us, both material and spiritual—the light of the intellect and of the heart. "That was the true Light, which lighteth every man that cometh into the world." "God is love."All thoughts, feelings, every disposition of the heart tending to destroy love and create enmity, proceed from the Devil. Let this be engraven in your heart, and hold fast in every way to love. "Follow after charity."Bear in mind: that which is in opposition to the old carnal, sinful man, that do; go all your life against his will. This is the object of your life, and also your glory in Jesus Christ. "They that are Christ's have crucified the flesh with the affections and lusts."Stablish in your heart the following truth: one thing alone is worthy of all our hatred—that is, sin or vice; and towards men nourish exclusively love. The royal law is plain: "Thou shalt love thy neighbour as thyself."

When, during prayer, your heart is overwhelmed with despondency and melancholy, be sure that these proceed from the Devil endeavouring by every means to hinder you in your prayer. Be firm, take courage, and by the remembrance of God drive away the deadly feeling. Observe: if no in your thoughts, then in your heart, the enemy often endeavours to blaspheme the name of Almighty God. What constitutes blasphemy of the heart against God? Doubt, unbelief, despondency, impatience under God's chastisements, murmuring, and all the passions. By unbelief in God's truth and mercy, the enemy utters blasphemy against the truth, mercy, and omnipotence of God; by despondency, he blasphemes God's goodness; in general, by the outburst of human passions, he blasphemes God's all-merciful providence and truth.

Establish in your mind and heart this truth: that the invisible plays the first part in the whole world, in every being; and that when the invisible leaves a certain being, the latter loses life and is destroyed: so that the visible in beings, without the invisible, forms but a mass of earth. I and all men live through an invisible first cause—God.

Men are enveloped in the darkness of ignorance of God, of themselves, and of the enemies of their salvation, who can therefore easily rob the mental house of our soul—its mental wealth.

When it is said to the inner man: "Awake, thou that sleepest, and arise from the dead," the real sleep of the soul, very like the ordinary bodily sleep, is meant. Also, when it is said: "My heart, awake; why sleepest thou?" the real sleep of the heart is meant, and it is not said merely allegorically. When the body sleeps, it is weakened in every part and becomes insensible; so likewise the soul, sleeping the sleep of sin, becomes weakened in its powers, and insensible to everything that concerns faith, hope, and love. Tell it, for instance, that the Son of God came down upon earth for it and became man to save it from everlasting death; speak to it of His saving teaching, His miracles, His sufferings and death upon the Cross, His Resurrection, Ascension, and His second coming. The soul cannot understand or contain all this; it is unable to feel God's benefits, but is asleep, perfectly asleep, to faith, hope, and love. It does not fear the righteous Judge, future torments, the worm that never rests, the unquenchable fire. It sleeps—it neither hears, nor sees, nor feels. It is remarkable that bodily sleep begins with the heart; first of all the heart falls asleep, and afterwards the body. The sleeper's eyes are closed and do not see, neither do his ears hear; and it is the same with the soul that sleeps the sleep of sin. But the soul ought always to see through the eyes of the heart, even during sleep, as it is written: "I sleep, but my soul waketh."

You cannot have failed to notice that all our strength lies in the heart. When the heart is light, the whole man feels at ease and happy; whilst when the heart is heavy, he feels wretched. But this relief you can only find in faith, and therefore especially in the Church, as the place where faith predominates; here God touches your hearts through His cleansing grace, and gives you His easy yoke to bear. This is a great mystery, which is worth everyone's knowing. When the heart is light, the man is ready to run and leap. This is why David "danced when he played before the ark."

When you are slandered, and therefore grow disturbed and sick at heart, it shows that pride is in you, and that it must be wounded and driven out by outward dishonour. Therefore do not be irritated by derision, and do not bear malice against those who hate you and slander you, but love them as your physicians, whom God has sent you to instruct you and to teach you humility, and pray to God for them. "Love your enemies, bless them that curse you." Say to yourself, "It is not me that they slander, but my evil passions; not me that they strike, but that viper which nestles in my heart, and smarts when anybody speaks ill of it. I will comfort myself with the thought that, perhaps, these good people will drive it from my heart by their caustic words, and my heart will then cease to ache. "Therefore, thank God for outward dishonour: those who endure dishonour here will not be subjected to it in the next world." She hath received of the Lord's hand double for all her sins.""Lord, Thou wilt ordain peace for us: for Thou also hast wrought all our works for us."

When you pray that your sins may be forgiven, strengthen yourself always by faith, and trust in God's mercy, Who is ever ready to forgive our sins after sincere prayer, and fear lest despair should fall on your heart—that despair which declares itself by deep despondency and forced tears. What are your sins in comparison to God's mercy, whatever they be, if only you truly repent of them? But it often happens that when a man prays, he does not, in his heart, inwardly hope that his sins will be forgiven, counting them as though they were above God's mercy. Therefore, he certainly will not obtain forgiveness, even should he shed fountains of involuntary tears; and with a sorrowful, straitened heart he will depart from the Gracious God: which is only what he deserves. "Believe that ye receive them," says the Lord, "and ye shall have them." Not to be sure of receiving what you ask God for, is a blasphemy against God.

When there is unbelief in anything true and sacred, the mind is generally darkened, the unbelieving heart is oppressed with fear; whilst when there is sincere faith, it experiences joy, tranquillity, breadth or expansion of life within it, so that the mind becomes bright and far-seeing. Is it not evident that truth triumphs over the heart's madness? Is not the deceitfulness of the heart manifest? Yes; the sufferings of the heart at the time of its unbelief in anything true and sacred are a sign of the truth of that in which it does not believe. The heart itself dies when it subjects the truth to doubt and attempts to destroy that which cannot be destroyed; whilst the expansion of the heart when it sincerely believes is also a true sign of the truth of that in which it believes, because the object in which we believe communicates life to our heart, and renews and strengthens this life. Our heart, corrupted by sin, is but a poor receptacle of life, for sin is death and not life, and the fulness of life is outside us. But as this spiritual life is invisible, and is communicated to us according to our faith in the invisible personal life in God, therefore it is our lively sincere faith in God that brings life into our heart. Without faith, the heart must naturally feel oppression and sorrow, as the result of the curtailing and diminution of life. But, besides faith, there must also be an accord of our spiritual activity with the object of our faith, for man is a moral being.

"For to be carnally minded is death; but to be spiritually minded is life and peace." Who will not agree with these words of the Apostle? The carnal mind is indeed death. Draw nigh, you who are mercenary, covetous, envious, selfish, proud, ambitious, and let us look upon you, upon your actions and your life! Disclose to us, if you will, the thoughts of your heart! We shall be convinced by you—a living example—that the carnal mind is death. You do not live the true life; you are spiritually dead; you that have freedom are inwardly bound; you that have intelligence are as the foolish, because "the light that is in thee is darkness." You have received from God a heart capable of delighting in everything that is true, holy, good, and beautiful; but by the carnal mind you have stifled in it all noble feelings, all noble impulses; you have become a corpse; "ye have no life in you."But "to be spiritually minded is life and peace." Let any Christian man, leading the life of faith, destroying the passions within him, and thinking "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise," come to us, and tell us what he feels in his soul from the mind of the Spirit. He will say, "I feel in my heart continual peace and joy in the Holy Ghost," my heart expands, I feel an abundance of life. I mock at everything carnal; I wonder how it can have such a great power over the hearts of carnal men, and I give myself up to the continual contemplation of the heavenly, spiritual, invisible blessings prepared for those who love God."

Alas! many are led astray by the gift of freedom, given by God to men, and by the possibility of being good and evil; and after having fallen into sin, men are more easily inclined to evil than to good. They blame the Creator, and say: "Why did God create us thus, and why did He not create us so that we could not fall and do evil?" Whilst others ascribe the corruption of man by sin to the imperfection of nature, setting aside God in their thoughts, and considering the whole world, with all its phenomena and objects, as something impersonal, not independent, not a free creation, of which they themselves are parts. This is what estrangement from the Church does! Into what ignorance have you sophists fallen! Meanwhile our children know clearly, exactly, and surely that which you do not know. You blame the Creator; but is He to blame if you yourself, through inattention to His voice, through your own evil nature and ingratitude, have abused the greatest gift of His goodness, great wisdom, and omnipotence—I mean the gift of freedom, which is an imprescriptible feature of God's image? Should He not be acknowledged the more merciful for having granted this gift to men, unshaken by the ingratitude of those who receive it, so that His goodness might shine upon all brighter than the sun? And has He not indeed proved His boundless love and infinite wisdom in bestowing upon us the gift of freedom, when, after our having fallen into sin, after our estrangement from Him, and our spiritual ruin, He sent into the world His only begotten Son "in an image made like to corruptible man," and gave Him to suffer and die for us? Who, after this, will blame the Creator for having given us freedom? "Let God be true, but every man a liar." Work out your own salvation, each one of you; struggle, vanquish, but do not think yourself most wise; do not accuse the Creator of being unmerciful and unwise; do not blaspheme the all-merciful God. Raise yourself through love; ascend higher and higher, step by step, to spiritual perfection, which it is impossible to obtain without freedom. "Be ye therefore perfect, even as your Father which is in heaven is perfect."