Library › St John of Kronstadt › My Life in Christ

My Life in Christ

St John of Kronstadt, tr. Goulaeff, 1897

Part 2, 9. pp. 431–450

Icons in churches and houses are necessary, amongst other reasons, because they remind us of the immortality of the saints; “that they live unto Him,”¹ as the Lord said that in God they see, hear, and help us.

What is the name of our God? Love, Mercy, Compassion, Bountifulness. When you pray, contemplate with the eyes of your heart Love and Mercy standing before you, — the Lover of men listening to you.

When you pray to the heavenly Powers, do not represent them to yourself as very terrible, inaccessible, or unmerciful: no, they are the gentlest, humblest, most loving, accessible, friendly beings, ever ready to hear, and very near to those who call upon them in prayer with faith and love. Their attribute is love of union with all Christians, through the prayer of faith. Also, when you pray to the heavenly Powers, despise everything earthly as perishable, and love with all your heart the heavenly, spiritual life, and aspire to it. It is most pleasing to them to see our sincere love of wisdom, our desire to become their fellow-citizens, which we are indeed called to be by the grace of Jesus Christ and the Most-Divine Trinity.

Shall I forget Thee, Lord, the invisible, incomprehensible Lord, ever filling my heart with life, light, peace, joy, power, and endurance, Thou Who art every good in my life, and Who alone constitutest my life! O! do not let me forget Thee!

Lord! Thy name is Love: do not cast me away, erring as I am! Thy name is Power: strengthen me, who so often grow weak and fall! Thy name is Light: enlighten my soul, darkened by earthly passions! Thy name is Peace: appease my troubled soul! Thy name is Mercy: do not cease to forgive me!

I sometimes pray in church for God’s people thus: Here, Lord, many of these who are standing in Thy temple, stand before Thee with their souls idle, like empty vessels, and “know not what to pray for as they ought;” fill Thou their hearts now at this favourable time for them, in this day of salvation, by the grace of Thine All-holy Spirit, and give them to me at my prayer, to my love, filled with the knowledge of Thy goodness, and with heartfelt contrition and devotion, as full vessels; give to them Thy Holy Ghost, that “Maketh intercession for us with groanings which cannot be uttered.”² I myself, their pastor, am sinful and impure above all men, but do not consider my sins, Lord, despise them according to Thy great mercy, and hear my prayer at this hour, for the sake of the grace of the priesthood resting on me and dwelling in me. Grant, Lord, that this grace may not be idle in me, but that it may ever burn in me with faith, hope, love, and son-like boldness in prayer for Thy people!

Lord, accept my tearful prayer for my spiritual children, and for all orthodox Christians who seek to please Thee, and receive it as my care for their salvation, as my pastoral care! Be to them Thyself, in accordance with my prayer, both the voice and the trumpet, awakening them from their sinful sleep, the eye watching over their hearts, the hand guiding them on their journey to the heavenly country, and raising up those who fall through incredulity, faint-heartedness, and despondency; be to them the motherly love — in which I myself am so deficient — tenderly caring for their true welfare; “be all things to all, that some may be saved.”³ For Thou art, in truth, the one Pastor, invisibly and secretly pasturing the souls of men. Thou art the one, true, and most wise Teacher, speaking in the very hearts of Thy people. Thou art the one true Lover of Thy creatures and children by grace; Thou art an abyss of wisdom and omnipotence; Thou alone art ever-vigilant and unwearying, and teachest us Thy ways, even during our sleep. Be then Thyself, Lord, instead of me, the Pastor and Teacher of Thy sheep, which Thou hast intrusted to me; lead them Thyself to grassy pasture lands; guard them Thyself from spiritual and carnal wolves; guide Thou their feet into the way of truth, righteousness, and peace. Be unto them instead of me, light, eyes, mouth, hands, and wisdom; but, above all, be unto them the love in which I, a sinner, am so wanting!

God is an abyss of all blessings, of omniscience, great wisdom, omnipotence, grace, mercy, righteousness, and unchangeableness in good, but “He that is joined unto the Lord,” through the prayer of faith and the works of love, “is one spirit”⁴ with the Lord, and therefore he is filled, according to the measure of his faith and love, with wisdom and spiritual power; he receives from Him, as from the true Goodness, everything leading to salvation, and himself becomes merciful and compassionate to others, and is filled with spiritual wisdom, firmness, and the unchangeableness in faith and virtue. Thus, as God is the ever-flowing Source, we have only to be united to Him by lively faith and love unfeigned in order to be filled by Him with every spiritual blessing. Such union is possible always, and in every place, if only our hearts are ever with Him, and not with the Devil and the vanity of this world. This is why amongst righteous men we often find seers and prophets working miracles of Divine omnipotence, love and mercy, steadfast, unchangeable in virtue unto the laying down of their lives for the faith, out of love to God, and filled with the spiritual wisdom of the saints, “for the Lord their God is holy.”⁵

If your heart and thoughts are in accordance with the Œcumenical creed, and with God’s commandments, you will then unfailingly have close union and affinity with God, because God is a spiritual, thinking, personal Being; but if your heart and thoughts consciously differ in any respect with the universal belief and commandments of God, or the words of the Gospel, then your union with God is broken, and your heart enters into a destructive alliance with the enemy of truth and life, the Devil. As the air of a room that has no communication with the outer air becomes exhausted and filled with a multitude of foreign germs injurious to health, and loses its vital qualities, so, likewise, the soul, by withdrawing itself from God, through any intentional doubt, unbelief, and iniquity, loses its vital quality, and only lives a physical, lower order of life. As in order to refresh the air, in order to fill it with vital germs, it is necessary to introduce outer air into the room, so, likewise, into the soul — this kind of air contained within our body — it is necessary to introduce, by means of faith and love, the life-giving breathing or blowing of the Divine Spirit; and then it will each time become quickened, and will receive fresh powers for faith and love. “Every soul is quickened by the Holy Ghost,”⁶ sings the Holy Church. For what is man but a vessel filled with the breathing of God — or with a soul, after the image and likeness of God? It is therefore necessary to change the air contained in this vessel, the more so because it is vitiated in us even from nature from the very first causes of sin, and becomes further corrupted by our passions and lusts, and is often contaminated by the poisonous breathing of the Devil.

As the air of a room is identical with the outer air, and proceeds from it, as it necessarily supposes the existence of the outer air, diffused everywhere, so likewise, our soul — the breathing of God — supposes the existence of the everywhere-present and all-filling Spirit of God. Such is the parallel between the material and spiritual chambers.

Know, once for all, that in the Church, in all her services, sacraments and prayers, breathes the spirit of holiness, the spirit of peace, the spirit of life and salvation; and that all these properties belong to the Holy Ghost alone. Holy thoughts, or words of life and truth, can be easily distinguished from thoughts and words of falsehood and death; the latter are anguish, disturbance, spiritual death. “For to be carnally-minded is death; but to be spiritually-minded is life and peace.”⁷

As God is a thinking Being, it is extremely easy to lose Him from the heart; and it is equally easy to regain Him in the heart by means of steadfast repentance.

It is a wonderful thing! When the heart is united, by means of lively faith, with the origin of life, the Holy Ghost, then it is calm, it expands, and thought is free and bright, the tongue likewise is free and fluent; but as soon as a man mentally grudges his brother anything material, such as food or money, when he remembers any brother who seeks and needs food, then his heart is immediately struck with spiritual apoplexy, it becomes bound, oppressed; the mind also becomes bound in consequence of the affection of the heart — the source of thought — and is darkened; the tongue also; the circulation of the blood increases and flows to the head, and the whole man falls into a troublous, abnormal state. Thus our neglect of our brother’s spiritual condition is deservedly punished; thus our attachment to material things is deservedly punished! Glory to Thy righteousness, O Lord!

The Almighty power of God, existing and acting throughout the world, is concentrated similarly as the beams of the sun are concentrated in a focus or glass — in the holy icons. The concentration of the power of God is particularly present in the reasonable image of the Divinity, man, especially in his heart, filled with faith, hope, and love, as in a focus; in the heart is reflected, by Its light, the Sun of righteousness, the Holy Trinity, our God, with the abundance of His gifts, warming and enlightening each one’s soul according to the measure of each one’s faith.

You may sometimes have seen how the human face is reflected in a broken mirror in a multitude of separate images, according to the number of pieces in which the mirror was broken, or in every bubble of water, or in every drop of dew, and in the pupil of the human eye. If this is possible and is a common phenomenon in nature, then why should not we Christians allow numerous representations of one and the same face — say of the Lord, or of His most pure Mother, or of a saint, and see in each image the Lord Himself, or His most pure Mother, or the saint, as we see in a mirror or in pictures numerous reflections of one and the same face, and reverence them with all the respect due to them? Does not Nature herself teach us, in some degree, to imitate from her that which serves to our piety?

During our prayer to God, to the most pure Mother of God, to the Angels and Saints, we suppose them to be standing before us and listening to us, as is usually the case during the conversation of two or several persons standing face to face to each other. And it is so in reality. The Lord’s countenance is ever before us, likewise Our Lady, with the Angels and Saints, are, in the Lord God, always face to face with us if only our hearts are turned to them. Our Lady, all the Angels and Saints, are as though in one house, one family — Our Lady as the Mother of all — the holy Angels and Saints as our elder and younger brethren. As in the family of a good father, all the children are ever with him, all love one another and care for each other; so also the Angels and Saints of the Heavenly Father are ever before His face, love one another and care for each other, the strong for the weak, the perfect for the imperfect.

If you pray to the Lord, or to Our Lady, or to the Angels and Saints from your whole heart, then you speak to the very heart of the Lord, of Our Lady, of the Angel or Saint, for we are all in the one heart of God, in the Holy Ghost, and all the Saints are in the heart of God — “Dwelleth in Me and I in Him.”⁸

When praying, believe firmly that the Lord is present in every word of the prayer, and that He is the fulfilment of whatever you ask, of every one of your petitions, both for yourself and for everybody else.

The enemy daily and violently persecutes my faith, hope and love. Thou art persecuted, my faith! Thou art persecuted, my hope! Thou art persecuted, my love! Endure, faith; endure, hope; endure, love! Take courage, faith; take courage, hope; take courage, love! God is your Defender! Do not grow weak, faith; do not grow weak, hope; do not grow weak, love!

Reverence in every way images of living men, in order that you may duly reverence the image of God. For the image of the Lord Jesus Christ is the human image. He who does not respect the human image will not respect the image of God!

Am I not everything to you — I am the Father, the Son, and the Holy Ghost — your God, your life, your peace, your joy, and your blessedness? Your riches, your meat, and drink, your raiment, your all? To what, then, do you cling? Is it not to dust? What is that you grudge Me in the person of your neighbour? Is it not dust? Do you grudge it to Me, Who has created all things, Who can turn earth and stones into bread, and can bring forth water from a rock? Be always with Me and in Me, and you shall be always at peace and joyful. Has your trust in Me ever been in vain? Have I not always given you tranquillity and new life?

If you share your prosperity with your neighbour, if you have it in common with him, then all God’s blessings will be in common with you. “Ye shall ask what ye will, and it shall be done unto you. All Mine are Thine, and Thine are Mine.⁹”

When you forbid the Devil in the name of our Lord Jesus Christ, then His name, the sweetest to us, and the most terrible and grievous to the demons, itself creates power, like a two-edged sword. Equally, if you ask anything of the Heavenly Father, or do anything in the name of our Lord Jesus Christ, then the heavenly Father, for the sake of the name of His beloved Son, shall give you all things in the Holy Ghost, in the sacraments, if you fulfil His commandments, and will in no wise consider your unworthiness; for wherever the name of God is made use of with faith, there it creates powers: for the very name of God is power.

Some persons ask: What is the use of mentioning the names of the departed or living in prayer for them? God, being omniscient Himself, knows their names and the needs of each one. But those who speak thus forget, or do not know, the importance of prayer, do not know the importance of every word said from the whole heart; they forget that the justice and mercy of God are moved by our heartfelt prayer, which the Lord, in His goodness, imputes to the merit of the living or the departed themselves, as to the members of the one body of the Church. They do not know that also the “Church of the first-born, which are written in heaven,”¹⁰ in her love, continually prays to God for us, and expressly mentions before God the names of those who pray for them — equal for equal. We make mention of their names, and they of ours. Whilst he who does not lovingly remember his brethren in prayer, will not himself be remembered, and does not deserve to be mentioned. Even one word of faith and love means much in prayer. “The effectual fervent prayer of a righteous man availeth much.”¹¹

When we pray for the living and for the departed, and mention them by name, we must pronounce these names lovingly, and from the whole heart, as though we carried in our souls the persons whose names we mention, “even as a nurse cherisheth her children,”¹² “remembering that they are our members, and members of the Lord’s body.”¹³ It is not right to stand before God and merely run over their names with the tongue without the heart’s participation and love. We must remember that God sees into the heart; that the persons for whom we pray also require from us brotherly love and sympathy as a Christian duty. There is a great difference between the apathetic repetition of names and their hearty remembrance: the one is as far from the other as heaven from earth. But, above all, the name of the Lord Himself, that of His most pure Mother, and those of the holy angels and saints, must always be pronounced from a pure heart with burning faith and love; in general, the words of the prayer must not be merely run over with the tongue as if we were turning over the leaves of a book or counting money, the water must flow like a stream of living water from its source —they should be the sincere voice of the heart, not a strange, borrowed garment.

Have the same attention and respect for the Word as you have for the living man, and firmly believe that “the word of God is quick and powerful” as a living being, as an angel, and that, by reason of its spiritual fineness, it is “piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”¹⁴ The word of God is God Himself; and therefore when you speak, believe that you have to do with living, and not with dead beings, with active, and not with inert and powerless ones. Know that you should pronounce every word with faith and assurance. The words are living pearls. “Neither cast ye your pearls before swine.”¹⁵

During prayer, it is necessary, in the first place, that the object of the prayer should be definitely expressed, or at least, that there should be a clear sense of it and desire for it in the heart; in the second place, it is necessary that this desire should be expressed with feeling and lively trust in the mercy of the Lord or in that of the Mother of God; in the third place, there must be a firm intention not to sin in future, and to fulfil God’s will in everything. “Thou art made whole: sin no more, lest a worse thing come unto thee.”¹⁶

When you pray for anything, either to the Lord or to the most pure Mother of God, or to the angels and saints, asking their intercession before God for yourself or for others, then consider the words, expressing your petitions, your needs, as the very things, the very matter, for which you ask the Lord, and believe that you have already a sure pledge of receiving the objects of your prayer, in the very words by which these objects are designated. For instance: when you pray for health for yourself or for someone else, look upon the word health as the very thing itself, as the very deed; believe that you already have it by the mercy and omnipotence of God, for the word itself, the name, may in an instant become deed with the Lord, and you will unfailingly receive that which you ask for in return for your unshaken faith. “Ask, and it shall be given you.”¹⁷ “What things soever you desire when ye pray, believe that ye receive them; and ye shall have them.”¹⁸

Do not pay attention to the darkness, fire, and distress proceeding from the enemy during prayer, and steadfastly trust with all your heart in the very words of the prayer, being assured that the treasures of the Holy Ghost are concealed in them — that is, truth, light, life-giving fire, forgiveness of sins, expansion, peace and joy of the heart, and blessedness.

The great names: the Most Holy Trinity, or the Father, the Son and the Holy Ghost, called upon with lively, hearty faith and reverence, or thought of in the soul, are God Himself, and bring into our soul God Himself in Three Persons. But of God, “and through Him, and to Him, are all things”¹⁹: therefore, if you are united to God the Trinity by lively faith and virtue, especially by meekness, humility, and mercy, ask of Him whatever you desire, whatever the Holy Ghost teaches you to ask, and it shall be given unto you, either quickly, in a moment, in an hour, or after some time, according to the judgment of God’s great wisdom. “Desire of Me, and I shall give thee.”²⁰ Everything that you ask for is certainly less, infinitely less, than the Giver Himself, as it derives its existence from Him. And, as the Giver Himself is an infinite, incomplex Being, and can in some manner be comprised in one single thought of ours, in one single word, then believe that one single word of yours, one single petition concerning the fulfilment of anything, can at a sign from the Lord immediately become a thing or a deed. “He spake, and it was done; He commanded, and it stood fast.”²¹ Remember the wonders that Moses worked, remember how that man of God was a god to Pharaoh, and how instantaneously at his word, or at a movement of his hand, or of his staff, everything either changed or appeared. O great God, most glorified God, God of wonders, God of unspeakable mercy, bountifulness, and love to man, glory to Thee always, both now and for ever, and unto ages of ages! Amen.

Spiritual pride manifests itself by the fact that a proud man dares to make himself a judge of religion and of the Church, and says: “I do not believe in this, and I do not acknowledge this; this I find superfluous, that unnecessary, and this strange or absurd.” Spiritual pride also manifests itself in boastfulness, in the proud man’s pretended knowledge of everything, whilst in reality he knows very little or his spiritual eyes are entirely blind. “That is not worth reading,” he says; “it is all well known; these sermons are not worth reading; they contain the one same thing which I already know.” Human pride also manifests itself to a great extent when an ordinary mortal dares to compare himself with God’s saints, and does not see their great and wonderful perfections acquired by their own exploits, with the assistance of the grace of God; perfections which God Himself has crowned and glorified in them. Such a man says: “Why should I reverence them, and especially why should I pray to them; they are men like me; I pray to God alone?” And he does not consider that God Himself commanded us to ask the prayers of the righteous for ourselves. “For him will I accept.”²²

Spiritual pride also manifests itself by insensibility to our sins, by the Pharisee’s self-justification and self-praise, by insensibility to God’s mercies, by ingratitude to God for all that is good, by not feeling the need of praising God’s greatness. All those who do not pray to the Almighty God, “to the God of all spirits and of all flesh,”²³ to their Life, do not pray by the reason of their secret pride.

If, when praying to the Mother of God you do not find due reverence for Her in your heart, and feel evil and blasphemous thoughts, then say the following words of praise worthily applied to Her: “Thou, our Lady, art all light, all holiness, all mercy, all wisdom; Thou, as the Mother of the Almighty, canst do all things; Thou art ever one and the same, all-perfect as the Mother of the all-perfect King of Glory!”

Unbelief betrays itself by the fact that it has nothing in common with truth; an unbelieving heart is restless, anxious, weak, inconsistent, whilst a believing one is, on the contrary, tranquil, blissful, great, and firm.

When you pray to the Lord, or to our Lady, or to the angels and saints, do not ascribe any difficulty to the Lord, to our Lady, to the angels and saints, in fulfilling your petitions, or the petitions of other believers, but believe that it is as easy and simple for the Lord to give any blessing to His people, and equally so by the prayers of His most pure Mother and of the angels and saints as it is for you to think of it. Besides this, as God is ever-flowing, infinite goodness, he desires and ever seeks to impart His goodness to His creatures, if only they turn to Him with faith, hope, and love, like children to their father, recognising their sinfulness, poverty, need, blindness, and infirmity without Him.

When you pray to the Father and the Son and the Holy Ghost — to the one God in the Trinity — do not seek Him outside yourself, but contemplate Him within, as dwelling in you, entirely penetrating and knowing you. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”²⁴ “And I will walk among you, and will be your God.”²⁵ “I will dwell in them, and walk in them, and I will be their God, and will be a Father unto you.”²⁶ “O Lord, Thou hast searched me out and known me,”²⁷ says David.

When during prayer you doubt in the possibility of the fulfilment of any of your petitions, then remember that to God it is “possible” to give you “all things,” excepting direct evil, which is only proper to the Devil — that the word itself, or your petition itself concerning anything, is already a sure guarantee on your part that its fulfilment is possible: for if you can only think of something, either possible or impossible to yourself, then this “something” is absolutely possible to the Lord, to Whom the thought is already deed, if He pleases to fulfil it; even for yourself the blessing already exists in the word, and only does not exist in the deed; but in order to fulfil a petition, God has the Son, the Creator, and the Holy Ghost the Accomplisher. To the possibility of accomplishing all things, add His infinite mercy, by which He is the ever-flowing source of being, as well as of all the gifts of being; He is the God of gifts, the God of mercy and bounties. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”²⁸ Add to this God’s great wisdom, by which, in bestowing gifts upon us, He chooses that which is best for us, and which corresponds to our spiritual and bodily state. On your part is required only firm, undoubting assurance in the possibility of the Lord’s fulfilment of your petition, and also that your prayer should absolutely be good, for good, and not for anything evil. “Your Father, which is in heaven,” it is said, “shall give good things to them that ask Him.”²⁹

When praying to God, we must have such firm, unshaken faith that doubt in anything would be difficult and even impossible, and therefore we must have inscribed in our hearts the words: “With God all things are possible”;³⁰ we must also have the lively assurance that God fulfils everything; that His Being is love and mercy; that His business and, as though, His nature is to create, to give, to forgive, to be bountiful, to fulfil our requests. “And all things, whatsoever ye shall ask in prayer believing, ye shall receive.”³¹ Also, we must carefully watch our heart, that it should not lie, that every word should come out of its depths: “Out of the depths have I cried unto Thee, O Lord!”³² that is, we must be most careful of the truth of the prayer, of that sincerity, which makes all the words of the prayer composed by others our own words, and which esteems every word as true.

Be zealous after love: all things shall pass away, but love shall eternally remain, as God Himself, who is Love.

Life is a great experimental science. Nothing is more difficult than to pass through this science, this narrow way, and these narrow gates. And those who have not learned, either through their mother’s teaching or at school, to have faith in God and the fear of God, and to lead a pious life — those will find it especially difficult to study in the school of life. Often he who was found clever and learned in the school of sciences, who was greatly esteemed for his abilities, shows himself to be ignorant in the school of life; and, not only this, sometimes useless for anything, either for family life, either by reason of his intractable character or his ungovernable heart, or for social activity. He is in distress, and not unfrequently suffers shipwreck in life, like a vessel loaded with a heavy cargo, and allowed to put to sea during a storm without rudder, sails, and rigging.

Remember, being endowed with speech, that everything was created by the Word and exists by Him, and have undoubting faith that creation or change through the word of your mouth, by the power of God, is the most ordinary matter; have, therefore, the highest respect for the word, and do not use it in vain, above all do not use it as an instrument of falsehood — the Lord will condemn those who speak falsely. O my God, the world of spirits and the material world are created and exist by the Word of God, who, with the Father and the Holy Ghost, is an incomplex Being, a Spirit, a Oneness, worshipped in the Holy Trinity.

When asking various blessings of God, believe that God is all to all; if you ask health of Him, believe that He is your health; if you ask faith, that He is your faith; if you ask love, that He is your love; if you ask peace and joy, that He is your peace and joy; if you ask for help against visible and invisible enemies, that He is your all-powerful help; whatever blessing you would ask of Him, believe that He is this very blessing, as well as every blessing, and if He finds that this blessing will be profitable to you, He will be this blessing for you. “God shall be all in all.”³³

The word in the mouths of some is spirit and life, whilst in the mouths of others it is a dead letter (for instance, during prayer and preaching). “The words that I speak unto you, they are spirit and they are life.”³⁴ Such should actually be our words too, for we are images of God the Word.

As the body breathes by means of air, so the soul breathes by means of God’s mercies. If a father and mother look upon it as an ordinary, natural, and necessary matter, to daily give their children bread or fish — this our most common food — and do not give them a stone instead of bread, or a serpent instead of fish, though they are evil by nature — then, how much more, how infinitely more bountiful is our Heavenly Father, Who is true Goodness — how much more shall “He give good things to them that ask Him”?³⁵ As there is a most abundant quantity of waters upon the earth, all come and freely draw of them and drink of them, so the Lord is like a deep spiritual ocean of living waters: let each one come and draw the spiritual blessings by means of true, firm, and unashamed faith. Only stretch out this spiritual vessel and you shall unfailingly and abundantly receive of the Water of Life, the forgiveness of sins, and peace of conscience. But fear doubt, it will deprive you of the means of obtaining every mercy of God.

If you have not firm, unashamed faith in the most Merciful and Almighty God, do not hasten to pray to Him to grant you any blessing, otherwise the Devil will strike and wound you with incredulity or unbelief in the possibility of the fulfilment of your prayer, and you will go away from before the face of God ashamed, despondent, and gloomy. Do not be heedless, but first sit down, count in accordance with the Lord’s words your spiritual estate, or measure your faith, “whether you have sufficient to finish it,” lest the demons, seeing your want of calculation, begin to mock at you, saying: “This man began to build and was not able to finish.”³⁶ Thus, before prayer, reckon the degree of your faith, and, having found it sufficient, lively, firm, and unashamed, “come boldly unto the throne of grace that you may obtain mercy and find grace to help in time of need.”³⁷

As in the material world God benefits us through the sun lighting and warming us and the earth with all its fulness, through air, water, plants, and animals; so also, in the spiritual world, the Lord directly benefits us, enlightening our minds and hearts, interceding for us, saving, forgiving, and protecting us by His grace (here also through His ministers); He benefits us still more through the medium of His servants the angels, called ministering spirits, through the medium of His saints, and especially through the medium of the most exalted of all creatures, His most pure Mother, through the patriarchs, the prophets, the apostles, hierarchs, martyrs, venerable and righteous men, and all the saints. These holy beings are the servants of God for our salvation. “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”³⁸ They are the resplendent mental rays of the Eternal Sun of righteousness, God. How then shall we not call upon them to help and intercede for us, these blessed beings who have received from the Lord Himself grace, to serve for our salvation? How shall we not render them due reverence and gratitude? Would it be in conformity with the laws of even human social life and propriety?

Lutherans say: “Why should we ask the prayers of the saints for ourselves? We pray to God Himself.” But they contradict themselves, for why do they ask a pastor to pray for them? They might as well pray without a pastor if everyone has an equal access to God and we have no need of any sanctified suppliants. What blindness! They say that by praying to the saints we worship idols. This is untrue. We do not pray to any saint as we pray to God, we only ask his prayers for ourselves. Is there a shadow of idolatry in this? In the same manner as we ask God’s living ministers and suppliants to pray to Him for us, so likewise we ask the heavenly suppliants, who, from their love to God, have great boldness before Him; besides this, very many of them, even when they lived here on earth, were already suppliants and intercessors before God for the world; there, in heaven, this activity of theirs is only continued, has attained greater dimensions, and is especially powerful, because it is no longer hindered by the heavy and inert flesh. All the saints, though they have finished their earthly course, yet live: “For He is not a God of the dead, but of the living; for all live unto Him.”³⁹

“Hail, Thou that art highly favoured, the Lord is with Thee!”⁴⁰ Thus does the holy Church invoke the most holy Virgin, the Mother of God. But the Lord is also with every pious soul that believes in Him. The Lord’s abiding with the Virgin Mary before she conceived the Saviour is not a particularity proper to the most pure Virgin alone. The Lord is with every believing soul: “The Lord is with thee.” These words may be said to everyone who keeps the Lord’s commandments. And the Lord is near unto all, only men themselves are far from Him by their hearts, by their thoughts, their intentions, and the inclinations of their hearts, as well as by their words and deeds, which are contrary to the law of God. “Lo, I am with you alway,” says our Lord, Who was born of the most holy Virgin, “even unto the end of the world”;⁴¹ that is, with every one of us, at every time, throughout all generations, all ages, upon the whole space of the earth, unto the end of the world.

I am in God, with God, before God, under God. He is my life. For my bodily life He has diffused air and water; He provides food; while for my soul He Himself “is everywhere present and filleth all things”; He Himself is air, and meat, and drink. I continually stand, and walk, and sit, and sleep, and eat, and wherever I may be I am always and in every place in God. The first is an image of the second. In order to breathe it is necessary to keep the mouth and nostrils open; for the life of the spirit prayer is necessary. In order that the prayer should be sincere, should wholly embrace the soul and be concentrated, it is necessary to watch the heart, to gather together or fix the mind and heart upon God alone; to entirely renounce every falsehood, double-mindedness, and all earthly attachments.

The greatest continual error of our heart against which we ought unceasingly to struggle during our whole lifetime — at night, in the morning, and during the day — is the secret thought that we can be anywhere and at any time without God and outside Him even for a single moment. We must unceasingly strengthen our heart in God, from Whom it continually mentally turns away; and great progress in the Christian life would be attained by him who could sincerely exclaim with Hannah, the mother of Samuel, “My heart is strengthened [rejoiceth] in the Lord; mine horn is exalted in the Lord; my mouth is enlarged over mine enemies; because I rejoice in Thy salvation.”⁴²

It is necessary to remember that God is the living God, giving life to all; that the Mother of the Lord also lives; that the angels and saints likewise live, and that they hear us in God.

“Praying in the Holy Ghost.”⁴³ The Holy Ghost is air to the soul, and Christ is life-giving food. They are inseparable, the Spirit and the Son. As air and food are equally necessary and inseparable from each other, so likewise the Holy Ghost and the Son are inseparable in Themselves and in Their actions in us; whilst God the Father acts primarily and beneficently through the Son and the Holy Ghost, as their Origin and Cause.

Those who touched the Saviour’s garment were made whole. Why is it that those who employ holy water with faith are even now healed? Because the Cross, immersed in water, with the prayer of faith, is as though the life-giving Lord Himself. As the Saviour’s garments were penetrated with His life, so also the water, in which the life-giving Cross is immersed, is itself penetrated with life, and thus becomes healing.

Nothing is nearer to us than God. He is the God of hearts, of the very hearts, and the heart, in its turn, is nearer than anything to us. It is the whole man, “the hidden man of the heart,”⁴⁴ as the Apostle says.

I was on my way to matins. The sun was in the east, and was reflected in a lantern hanging on a post. The reflection was so full and bright that it was impossible to look at it, as it is impossible to look at the sun itself. I thought to myself, “If the material-created sun is reflected with such a fulness of radiance in the transparent glass, then is not the mental, uncreated Sun, God, reflected in the human heart pure from sin (proceeding from its dark origin)? Is He not resplendently reflected in His saints, who, for the sake of union with Him, out of love for Him, cleansed themselves, or cleanse themselves, here ‘from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’?”⁴⁵ Yes, He is resplendently reflected in the souls of His chosen ones, and these pure souls, these images of God, like the transparent glass, shine forth like gold in the sun, like diamonds of the purest water, but they shine for God and the angels, not revealing their brightness to men, although at times, by God’s ordering, they do shine even for them, by the light of their faith, their virtues, when necessary, similar to a candle put on a candlestick in a room, and lighting the room with all those who are in it.⁴⁶ Also, if the created sun is reflected in the glass of a lantern, then is not the uncreated mental Sun wholly and essentially reflected in His most pure Flesh and Blood on the altar of the Lord by the action of the life-giving Holy Ghost? Yes, It is reflected with all Its light and all Its love, so that “he that eateth My flesh and drinketh My blood dwelleth in Me and I in him.”⁴⁷ The body and blood are most wholly Christ Himself.

In prayer there are petitions in opposition to our proud flesh, which ascribes everything to itself; thanksgiving in opposition to the insensibility of our flesh to God’s innumerable benefits; praise in opposition to the carnal man, seeking praise for himself alone.

Prayer is the proof of my reasonable personality, of my likeness to God, the pledge of my future godliness and blessedness. I was created from nothing, I am nothing before God, as having nothing of my own; but, by the mercy of God, I am a being endued with reason, with a heart, with free will, and by my reason and freedom I can, by turning with my heart to Him, continually increase in myself His infinite kingdom, increase more and more His gifts in me, draw from Him, as from an ever-flowing, inexhaustible source, every blessing, both spiritual and material, especially spiritual ones. Prayer instils in me that I am the image of God, that by the humble and thankful disposition of my soul before God, and by my free will, I infinitely increase in myself the spiritual gifts of God, that I can thus infinitely improve myself and can increase to infinity my likeness to God, my heavenly blessedness to which I am predestined. O! prayer is the sign of the great dignity with which the Creator has honoured me. But at the same time it reminds me of my nothingness (I am of nothing, and have nothing of my own; therefore, I ask God for everything) and of my most high dignity (I am an image of God; I am made godly; I may be called the friend of God, like Abraham, the father of believers, if only I believe undoubtingly in the existence, mercy, and omnipotence of my God, and strive to become like unto Him during this life by works of love and mercy).

Constant fervent prayer brings us the most sincere and firm conviction of the immortality of our soul, and of the bliss of the future immaterial world; for we derive all the delights of prayer from the God the Spirit. We borrow all the power of prayer from Him, and also by His grace from the Mother of God (it is She who saves our souls from misfortunes, who gives us peace, joy, and new life), and from the angels and saints.

“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”⁴⁸ “If the Spirit of Him that raised up Christ from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.”⁴⁹ Brethren, be attentive to and reverence the Holy Ghost, ever dwelling in you, and remember that the mystery and wonder of your resurrection from the dead shall be accomplished by the same Spirit who now dwelleth in you by the grace and gift of Christ, through baptism by water and the Spirit, through repentance, and especially through the communion of His life-giving Mysteries.

God is Truth, and my prayer should be truth as well as life; God is Light, and my prayer should be offered in the light of the mind and the heart; God is Fire, and my prayer as well as life should be ardent; God is perfectly free, and my prayer should be the free outpouring of the heart. What riches there are in the human spirit! I have only to think of God, only to desire a hearty union with God, and He is immediately with me; neither the walls of a house, nor the bars of a prison, nor mountains, nor gulfs shall hinder this union. God is immediately with me, likewise the angels and saints; with God they are all before my eyes, close to my heart, as the nearest of friends, as those who are akin to me. O the riches of the human spirit!

The Spirit is so simple that it passes through every spiritual and material being; through all reasonable beings and through all creatures not endued with reason, through the heavenly bodies, the earth and all its organic and inorganic bodies, and is not in the least limited by them, being always higher than them and quickening them as the Spirit of God, or it easily passes through every kind of matter without quickening it, such as mountains, stones, walls of buildings, as if there was no matter whatever there. God is such, as though there were no other spiritual or material being at all; and therefore I can always truly say that I am always with God, or as though there were only God and myself. “Thou art with me,”⁵⁰ says the psalmsinger. “I am with thee,”⁵¹ says the Lord to the Apostle Paul.

When praying fervently, either standing or sitting, or lying down or walking, and being sometimes suddenly visited by the Spirit of God and hearing His voice, we notice that He penetrates into the soul, not through the mouth, not through the nose, neither through the ears (although the Saviour bestowed the Spirit through the word and breathing, and although “faith cometh by hearing”⁵²), but straight through the body into the heart, in the same manner as the Lord passed through the walls of the house when He came to the Apostles after the Resurrection, and acts suddenly, like electricity, and more rapidly than any electric current; then we feel unusually light, because we are suddenly freed from our burden of sins, the spirit of contrition for sins, the spirit of devotion, peace, and joy visits us. Remember how the angel appeared in the shut-up prison in order to deliver the Apostle Peter; the doors were shut, the keepers standing before the doors, but the angel suddenly came upon him, and at the same moment a light shined in the prison.⁵³ Thus the Spirit of God suddenly visits the chamber of our soul, the body, and the light shines in it.

How do the saints hear us? They hear us as being one in the Holy Ghost with us — “that they also may be one in us,”⁵⁴ as members of the one Church of God, having for her head the one Christ, and animated by the one Spirit of God. The saints see and hear us in the Holy Ghost in the same manner as we see and hear with our bodily eyes and ears by means of light and air; but our bodily sight and hearing are very imperfect in comparison to spiritual sight and hearing. At a great distance we cannot see many objects and cannot hear many sounds, but spiritual sight and hearing are perfect; not a single movement of the heart, not a single thought, not a single word, intention, or desire escapes them, because the Spirit of God — in Whom the saints dwell, see, and hear us — is all-perfect, omniscient, all-seeing, and all-hearing, for He is omnipresent.

The power of prayer is sufficient, for instance, to open and shut heaven, to turn fire into dew. Whose prayer is specially powerful? The prayer of the Mother of God (“by Thy holy and all-powerful supplications”) and that of the saints in heaven; on earth the prayers of God’s priests, as of those placed by God Himself at His very throne, to pray for themselves and for His people, “for Himself and for the errors of the people”;⁵⁵ and the prayers of venerable men, of hermits, “for him will I accept.”⁵⁶ Christians are slothful in prayer, from this arise want of faith, hope, and love, sins and iniquities, spiritual and bodily misfortunes.

Priest of God! believe with your whole heart, believe always in the grace given to you from God, to pray for God’s people. Let not this gift of God be in vain in you, for by it you can save many souls. The Lord speedily hears your heartfelt prayer for His people, and is easily inclined to have mercy upon them, as He had at Moses’, Aaron’s, Samuel’s, and the Apostles’ prayers. Avail yourself of every opportunity for prayer— in church, when you celebrate Divine service or a sacrament, in private houses, at the ministering of the sacraments, during prayers and thanksgivings; everywhere and at all times think of the salvation of God’s people, and you shall also obtain great grace of God for yourself.

Be always as convinced that you live every moment by the life-giving Trinity as that you are lighted by the material light, are fed by meat and drink, and breathe by means of air — by these three things united in one for you.

The substance of the world is as nothing;⁵⁷ everywhere and in all things is the life-giving Spirit of God higher than anything. When you pray to God, represent to yourself that matter is as though non-existent, and that all creatures are as though non-existent; but that God alone is omnipresent and one, having no determined place and limits, and filling, embracing, creating, and keeping all things. If you yourself are free from attachments to material things, and give yourself to prayer and fasting, then even in you the spirit will as though swallow up the flesh, and you will become spiritual and will contemplate God the Spirit everywhere in nature; whilst, on the contrary, those who are attached to earthly things, especially to food and drink, to money, become “sensual, having not the Spirit.”⁵⁸ And in everything they only see the flesh, not contemplating the spirit, and even rejecting the spiritual side of things.

Where there is the constructing material, there the Constructor must absolutely be supposed, because matter, not having in itself either sense or power, cannot organise itself, cannot grow and bring forth fruits: it is evident that at every moment it must be governed by an infinite Mind, by an All-powerful Hand.

As the material sun is reflected with its whole circle and with all its radiance in the innumerable transparent objects upon earth, so likewise the spiritual Sun, God, is pleased to reflect Himself in innumerable beings, both in heaven and upon earth — there in the angels, here in men; and as the light even of the material sun is not restricted by dense though transparent bodies, but, passing through them unimpeded, shines even in the rooms of a house closed upon all sides to the outside air, or in transparent objects turned towards it, so likewise the spiritual light is not restricted for spiritual beings by any material obstacles, neither by the walls of a house, nor by the dark walls and vaults of prisons, nor by huge mountains, in the caverns of which the servants of God were concealed, nor in the abysses of the earth. He penetrates everything, and shines forth everywhere in every soul capable of receiving the light of the heavenly truth into itself. “Paul and Silas prayed in their prison and sang praises unto God, and the Lord heard their prayer.”⁵⁹

When we pray, then the ears of the Lord are inclined to our prayer. He is then, as in general He always is, as near to us as the icon, before which we stand, and even much nearer: He is close to our very heart. His presence near us is as manifest as the visible icon, and therefore the icon is only a visible representation of how near the Lord is to us, how He looks upon us and hears us. And God’s saints, in the Holy Ghost, are also as near to us as the Holy Ghost is near to us, Who is everywhere present and filleth all things, “Whose temple we are,”⁶⁰ and in the Holy Ghost they see and hear us in the same way as we see and hear people speaking to us. For the Holy Ghost is the medium, by which we see and hear even ordinary things.

You have seen that on the icons of the saints, the Lord Jesus Christ is represented above, with the imperial globe in one hand and with the other extended in blessing. This is taken from reality. From heaven the Lord ever watches over those who combat for His sake upon earth, He helps them actively, as the almighty King, in their struggle with the enemies of salvation, blesses His wrestlers with “peace and joy in the Holy Ghost,”⁶¹ and bestows the crown of life upon them after they have finished their earthly exploits. Thus, Christians, all of you strengthen yourselves in faith and hope, looking unto Jesus, “the author and finisher of our faith,”⁶² Who ever watches over you and sees all your acts from the heavenly heights, as He looked down upon the proto-martyr, Stephen, opening unto him heaven and His glory; as He looked upon Saul, afterwards Paul, and also revealed Himself to him in the heavens, enlightening him with His light, and calling him with His voice.⁶³

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