A most important element in our meeting with God is the purity of our life. God unites Himself only to those who are pure. St. Gregory the Theologian reminds us that we must first be purified before we can speak with God. Abba Isaac emphasizes the need to be free of the bonds of materialism for union with god. As long as the mind remains careless and impure God wil not offer His mercy. With gradual cleansing a sadness comes over our heart for our transgressions. At the same time, however, the heart begins to experience joy because the soul now has started to breath and to realize certain divine consolations. Prayer, of course, is most helpful in this spiritual cleansing, particularly the Jesus Prayer: “Lord Jesus Christ, have mercy on me, a sinner.” It must be emphasized that the ascetical tradition of the Orthodox Church places great emphasis on purification of the heart, and that this is not attained by simply restructuring our external life. It is foolish to believe that one has restored a relationship with God simply by living an honorable life and avoiding sin – if passions remain undisturbed and wel -rooted in the depths of the soul. The holy Fathers recommend concrete therapeutic measures for liberation from the passions.
If you accept the miracle that God became Man, al other difficulties are diminished. God descended to earth so that man may ascend to heaven. God opened the way for man. It has now become relatively easy.
With the Resurrection of Christ death was defeated. Faith empowers the believer to mock the devil, death, evil
– and every loneliness.
Only the true man of God thinks about his immortal soul. He rejoices in giving. He does not anticipate any repayment. He has one purpose – to be saved. He loves because he is wide awake and intel igent. He harbors no laziness, divisions, hesitations, anxiety or doubts. He enjoys obedience. He does nothing half way.
He understands and keeps silence. He is genuine and sincere.
Of course, at any time, God could intervene dynamical y in our lives and make us be good, whether we want to or not. But this approach is not in the plan of God's love. Holiness is not given. Opportunities are given – constantly – but we must take advantage of them. With every step we take, God takes ten. But we must take the first step. God does not intervene in a dictatorial manner. He is unimaginably noble and sensitive. But the subjective element in our approach to Him is imperative. Our contribution to the struggle for salvation is necessary for getting started.
Selfish love for our neighbor, a bad love of our self, approaching others to avoid our own existential questions – al intensify our loneliness until it becomes a virtual prison. The vulgarity of the world rests on the fact that it lives for nothing, and this brings tears to every person who has turned to God.
It seems that I have al owed myself to fal into what I previously criticized – generalities. When one comes to the monastery, one of the first realizations is that his entire previous life has been but a punch in the stomach of God, which God simply caresses. When this is realized, nothing is left but constant weeping.
No one can talk about God and convince others. God is not demonstrated and proven to others. God reveals Himself mystical y in the hearts of people, at times and in places we least expect. God speaks. In quiet places God speaks loudly. In noisy places He speaks very softly, and this may be the reason we rarely hear Him there. Perhaps, however, it is that we do not real y want to hear Him.
Let us be careful not to diminish the significance of things we do not understand. Everything is difficult before the revelation, the new way of life. Acquaintance with God is truly a miracle, tremendous yet simple. It is a miracle of light that makes us forget our earlier darkness. From a leper we become healthy. From an ignorant person we become wise. We acquire wings, a new vision, a new sense of hearing. But we must not forget Icarus – the strong light that blinds and the thunderous silence that deafens.