Voice Crying in the Wilderness

found in The Shepherd magazine, January 2017

https://app.box.com/s/fos4xec4bxc1cz1iffuwy44vy01491ys

The Voice Crying in the Wilderness 

A Homily of Saint Philaret, Metropolitan of Moscow, + 1867 A.D. 

The voice of one crying in the wilderness, Prepare ye the way of the Lord, Make His paths straight. (Mark 1:3)  

BLESSED is the wilderness in which such a longed-for voice is heard!  How longed-for is that voice by which the imminent coming of the Lord was proclaimed!  For if it is enjoined that the way of the Lord be prepared and His paths made straight in the wilderness, then of course the Lord is not far away from it and desires to visit it.  For this reason the Lord’s prophet salutes it with joy and rejoicing: The wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom like a rose (Es. 35:1). 

That which was proclaimed so much in the wilderness with trembling and reverence as its voice, was hardly spoken in the world, for amongst us it was but a rumour and a disturbance in the society of men, as a rumbling sound and distraction in the city, which is scarcely ever or anywhere better than how the desert- loving king perceived it: I have seen iniquity and gainsaying in the city. Day and night they go round about her upon her walls; iniquity and toil and unrighteousness are in the midst of her. And usury and deceit have not departed from her (Ps. 54:9-11). And who is there that does not desire with David to flee afar off and dwell in the wilderness, so that there he might wait for God (see Ps. 54:7-8)? Who but those very people, who are fond of finding obstacles in striving for God, is not grieved to the greatest degree by the fact that they cannot escape from vanity and brokenness of soul, and that they do not have wings like a dove that they might y and be at rest? 

Oh, if only the Lord would grant us even a little time, to attentively ponder noetically on that wilderness which lies before His face, to accept in our hearts the voice which heralded His grace, and in tenderness to struggle to prepare His ways! 

When the Gospel, in directing our eyes to the way of the Lord, proclaims the voice in the wilderness to us, then let none of you, Christians, desire to take it upon yourselves to adopt without discrimination in your life and pathways in society, the ways of John the Baptist in that uninhabited land of the Jordan.  The prophet, hearing from afar the proclamation aforetime of the voice of one crying in the wilderness, which was manifested in John, doubtless had before his eyes something greater than just the Jordan desert.  Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain, and then the glory of the Lord shall be revealed (Es. 40:4-15), this is how Esaias depicted the transfiguration of his wilderness.  But John’s desert, at the manifestation of the Lord Jesus and afterwards, remained wild just as it had been before. 

So what then is this wilderness, in which the prophet heard a voice proclaiming the coming of the Lord?  In vain do we lose ourselves in various periods of time which will not return and in various places which are now beyond our reach, in order to discover it.  On the contrary, it is not so much a case of its being far off but rather of its being unobservable, as it is perceived through an ascent from the sensual to the spiritual, from the human to the Divine.  What is the wilderness in the common understanding of mankind, for his physical eyes?  It is a place which is inhospitable and uncultivated by man, although it is full of beasts and other living creatures.  Now, let us reflect on what the desert is with regard to spiritual sight, for the eye of God.  When the desires and passions, which belong to the bestial nature, prevail over man, then every spiritual thought abandons him, as well as every chaste desire, every good deed, and, one might say, they lower every higher domain of his nature, - what then is his soul but a wild desert?  But when the number of such animal men becomes great, then the whole body of mankind is flesh (Gen. 6:3), according to the word of God.  Perfect and spiritual men are rarer upon the earth than the ears of corn left after a harvest that has been reaped, - and then is the whole world, in the eyes of the Father of spirits (Heb. 12:9), not anything but a fruitless desert?  Finally when by its sons the very city of God upon earth impoverishes the Jerusalem on high, and when it is trampled down by the nations, when the chosen vineyard of the Beloved One yields thorns in place of clusters of fruit, when the Lord’s people forsake the fountain of living waters (Jer. 2:13), when they agitate and bar the way to the pure threshing-floor of heavenly truth, but then they are debilitated with an unquenchable thirst for the bitter sources of worldly wisdom, - how then has the Church Herself not become like a thirsting wilderness? 

And was it not in this unsettled, impassable desert which left much to be desired, that the Lord of glory and sublimity laid down a way for Himself?  Is He not leaving the blessed habitations of the Heavens, and coming to visit the earth, which had been devastated by sin and the curse?  Is He not taking leave of the sons of His own house, the pure spirits who are nourished by the light of His countenance, and is He not hastening to seek the sheep of His flock, who have strayed from Him in the mountains and thickets?  Exactly so!  The Lord, Who Himself dwelleth in the flood (Ps. 28:10), does not wish to consign to terminal desolation even one corner of His infinite domain.  With one hand the only-begotten Son of God prepares mansions in the glorious house of His Father for the repose of those who are saved, and with the other forms a tabernacle in the wilderness as a saving refuge for those who are perishing.  And the glory of His grace is made manifest thus: that in every slipping away, sensitivity might be upheld; every fomentation of pride is brought down; that inveteracy in one’s own unrighteousness might not be an impediment to the revelation of God’s righteousness; that thorns and stones, that is malice and bitterness, might not impede the peaceful approach of Divine love - Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed (Es. 40:4).  Exalt therefore, you who labour for an ungrateful world!  Exalt over this mystical approach, as did the ancient Israelites leaving Egypt.  Turn and direct the gaze of the eyes of your soul to the characteristics of the wilderness that is in us and around us, as you await your visitation and renewal, and when you hear the voice of the Lord Who shaketh the wilderness (Ps. 28:8), harden not your hearts (Ps. 94:8).  Journey with the One Who is present, Who traverses the wilderness (see Ps. 67:5, 8). 

And who can say that he has not sometimes heard this dread, but nonetheless kindhearted, voice?  The voice of John the Baptist, which calls to repentance and proclaims the approach of the Kingdom of God, is not the only voice crying in the wilderness, but a voice that has been repeated frequently and is continued uninterruptedly by similar voices.  Even way back, man, when he heard the voice of the Lord God, Who was walking in Paradise (see Gen. 3:8), in the first instance hid himself from His face, and in this way opened up the very first wilderness in Paradise itself, and then it was that the first voice in the wilderness was heard: Where art thou? (Gen. 3:9). The voice that sounded then, and has echoed innumerable times, is carried to all places and through all times, and will carry through unto eternity itself, calling to account those who are perishing in distancing themselves from the Lord.  If only people would nourish their hearts, if only they would listen hard with their ears, and not close their eyes, and with all their faculties would constantly comply with the voice of grace which is the precursor of conversion and salvation!  That voice is from outside, calling through visible nature; that voice is also within, proceeding from the depths of the soul; that voice is from above deriving from Divine revelation. 

The voice is in nature.  If it is little heard, that is not the same thing as its having ceased.  Being disconcerted allays the propensity for hearing it, and its invariability is manifest in silence.  An atheist would confess God, looking up to the Heavens and hearing their proclamations, had he not been born beneath them; the stoney heart would be separated from the confines of the earth, which has become cursed through the deeds of men, if only with all his being he had not been immersed within those confines rather than experiencing the voice for himself.   The heavens, says one who had ears to hear, declare the glory of God, that is, there are no tongues nor words in which their voices are not heard (Ps. 18:1, 3), which means there is no language nor any manner of expression in which the preaching has not been told.  Another, among these exultant voices of creation doxologising the sublimely wise Creator, distinguishes the painful sighs of creation subject unto vanity.  We know, he says, that the whole creation groaneth and travaileth in pain together until now (Rom. 8:20, 22).  These combined voices and sighings of creation - the voice from the fountain of the original good in the world and the sighing from the abyss from which evil issues forth; the voice of the order of heaven and the groanings of the earthly disorder; the voice of life and the gasp of death; the voice of the universal preservation and the groaning of the general decay - are all these not, for those who reason, types of the voice crying in the wilderness?  And is it not the cry of the worldwide wilderness from every side which addresses man: “Who but you was able to introduce evil into the creation of the All-good One?  Was it not you, who had been appointed their master, who made yourself their enslaver?   Was it not you who changed the kingdom of grandeur into a disordered desert, and around the fruits of life embedded thorns and thistles?  How long then will you yourself suffer and how long will you leave all creation to sigh and to travail in pain with you?   How long before you turn with your whole being, that you and all the governance which is yours might approach the One responsible for every good thing and every perfection, from Whom you have estranged yourself, but Who so manifestly still draws nigh to you in all ways, through His glory and His compassions?  How long will you not prepare the ways of the Lord, and make His paths straight?”  My God!  If only one instantaneous sigh from all Thy creatures might reveal the measure of their inner pain, then what a storm and a thundering it would create!  But all creation constantly sighs within our heart, unceasingly crying to our mind; but we do not hearken and still we revel in its suffering and destruction! 

The voice from the depths of the soul. This one is, perhaps, even less heard than the voice from nature around us, because it requires a more delicate sensitivity and a deeper attention.  Although without any doubt no one can better know the things of a man, save the spirit of man which is in him (1 Cor. 2:11), this spirit frequently becomes like a householder, who spends the greater part of his time at his house’s doorway, studying the passers-by, receiving those who call, talking and entertaining; but, as if it were an unfamiliar resting-place, his hidden store house he hardly visits at all.  He does not know its treasures, and all the concerns for the building up of his house he lays upon slaves and hirelings.  For the most part we live in accord with our outer feelings; we concern ourselves with passing pleasures; the wisdom of the world, the passions, the desires rule our activities.  Meanwhile what proceeds from our soul, what is hidden in its secret depths, we do not know, and we do more to strive to know others than to know ourselves. We turn down every possibility of entering into ourselves, and have not even one way into ourselves.  Blessed is he who has David as his example, who musters all his powers within that impenetrable country which is human nature, and which borders upon those high regions of the spiritual and Divine, and there discloses unto the Lord his way (see Ps. 36:5), who awaits his judgments which proceed from His Person.  I will hear what the Lord God will speak in me (Ps. 84:8).  From this height, which surpasses the understanding of reason, there enters into the heart the most lively feelings of love and faith inspired by grace.  For the Lord will speak peace to His people... and to them that turn their heart unto Him (Ps. 84:8).  But when this peace of God, which passeth all under- standing (Phil. 4:7) still does not visit us, then it is not yet opportune.  Then, typically, as yet is it that the voice of the Lord cannot find a straight way into the soul and heart, but only the adjacent pathways of emotion and fleshliness. Have we not experienced sometimes, in a moment of interior quiet, when the tiresome, vain thoughts return from their dispersal, when the insatiate desires release their subjects, and unexpectedly we start to take heed to ourselves (see 1 Tim. 4:16) - have we not experienced at such a time a certain emptiness in the spirit, a certain tautness in the heart, in which there is hidden a deep and constant sighing?  Watch constantly for these hidden movements within the inner houses of the soul.  Let us more often have done with worldly noise; it is choking.  Attentively block all the inlets to dispersion and you will recognise in your inner sighing that very thing whereby all creation sighs with you.  Little by little it will resolve itself into that tortuous groaning (see Ps. 37:9) like that of a lion, and then softened murmuring like that of a turtle-dove, and finally you will hear the true voice crying, in your interior wilderness, telling you that walking in the obstinate ways of the world and the flesh only wounds and tires your soul, that to no purpose you will broaden therein the wandering paths of the one who was expelled, and that thereby it will even more be estranged from the heavenly homeland, that it is its place to seek out the ways of return to the Heavenly Father and to the saving abiding place above, - to prepare the way of the Lord, and make His paths straight. 

The voice from revelation. Whereas the greater part of people from day to day hear with the ears things which lead to pessimism, they do not listen to the universal sighing of creation regarding the liberty of the children of God, and from hour to hour their heart becomes more gross, in that they do not comprehend the voice of that heart itself, which cries out, Thy face, O Lord, will I seek (Ps. 26:9). Thou dost not desire the death even of one incorrigible sinner, and inexhaustible are Thy means provided for his conversion, whom Thou Thyself dost pursue.  I am found of them that sought me not; I am sought of them that asked not for me (Esaias 65:1).  Time and again, Thou hast opened Thine ear to Thy chosen ones, hast filled their spirits with Thy life-creating word, and hast made them to be like trumpets of Thy voice, and mouth pieces of Thine utterances for the sons of mankind and in the languages of the sons of mankind.  God, Who at sundry times and in divers manners spake in times past unto the fathers by the prophets, in these last days hath spoken unto us by His Son (Heb. 1:1-2), and thereafter with renewed plentifulness He poured out from His Spirit upon the Apostles that they might preach, and through them even until now He continues to pour It out on all flesh (see Joel 2:23).  We know that it is Thine in nite goodness and Thine ineffable wisdom alone we are bound to glorify for the gradual proliferation of Thy manifest contacts with us, and at the same time we are obliged to recognise the increase within us of a focus on, and a bitterness aroused by, the most extreme powers that war against us.  The treasury of Thy triumphant revelations, gathered over the millennia, are as never before opened a little unto all in these the last days (1 John 2:18).  The word that I covenanted with you from the ages, and Thy Spirit, which is clothed in the sacred writings, remaineth among you (Agg. 2:5).  It is proclaimed in the churches, it is talked about in homes, and then, as if in service to the Word, people are called forth with gifts, somewhat lower than the apostolic ones, which Thou dost plant in the hearts of those who love Thee, as if once more with the Apostles themselves (see their writings) to go about the cities and villages, the stately homes and the hovels, and in this way in every region to fulfill what was said: This Gospel shall be preached in all the world (Matt. 24:14).  Now, the voice, or more correctly, the totality of voices, in times and in places, cries in the wilderness.  The voice not only announces but also manifests Thy coming, not arousing only dread in the wilderness, but comforting also by the grace of its visitation; not only convicting the perverse and wily, but admonishing us that we prepare Thy way, and make straight Thy paths, establishing us as the servants who await their Lord, and like the virgins who make ready to meet the Bridegroom.  This living and life-creating voice is already spread over the far-away mountains and into the deepest valleys.  Thou knowest, O Lord, that there is no limit to the great, world- wide preaching, for we hear: this Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come (Matt. 24:14).  Thou alone beholdest whether in this gloomy midnight, if the time indeed has come to cry: Behold the Bridegroom cometh, go ye out to meet Him (Mt. 25:6). 

Translated for us from the Russian version in the 

Trinity Orthodox Russian Calendar for 1984, 

published by Holy Trinity Monastery, Jordanville. 

Homily on Great Friday

https://app.box.com/s/7d731mnvpp2w4c2n2dyh0qqtt4p10q2t

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A Word of Prayer for the Dead

A WORD ON PRAYER FOR THE DEAD

St. Philaret of Moscow

    

There are people in Christianity who deprive themselves of the consolation of praying for the reposed. What kind of people are they? Undoubtedly, they are those who, whether perceptibly or imperceptibly to themselves, love to reason more than to believe. Why don’t they accept prayers for the dead? There is no other reason except that it is not clear how the effect of prayer can extend so far—even from one world to the other, from the visible to the invisible.

I would ask someone who reasons this way: Does ordinary reason understand the efficacy of the prayer of a living person for another living person, especially if the prayer is offered for someone who is absent, or even someone who is present, to entreat something moral and spiritual, such as forgiveness of sins, correction from vices, taming of the passions, enlightenment, or strengthening in virtues? Do not two souls, each with its own reason, will, inclinations, and freedom, constitute two distinct worlds—and distinct all the more so because they are obstructed by bodies? How does the prayer of one extend its effect to the other?

If we undertake to explain how the distinction of being and freedom does not prevent the action of prayer for the living, we will also explain how the same distinction does not prevent prayer for the reposed. If they say that the action of prayer for the living is possible, although inexplicable to human reason, then I say: Do not denounce the effect of prayer for the reposed only because it is inexplicable, or seems to be.

And in my opinion, it is safer to reason less in matters of faith and believe more, and be established not on your own wisdom, but on the Word of God. The Word of God says: For we know not what we should pray for as we ought (Rom. 8:26). Consequently, according to reason, without grace, we don’t know whether we can pray for someone. But the Spirit Itself, continues the Apostolic word, maketh intercession for us with groanings which cannot be uttered, in the prayer of each, according to his particular state; and the same Spirit, for general guidance in prayers, especially public prayers, clearly utters what it is fitting to pray for. For example, I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men (1 Tim. 2:1). And, If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it (1 Jn. 5:16). And again, Pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much (Jas. 5:16). Let us hear again how the holy Apostle Paul both prays for others and demands prayers for others. We pray always for you, he writes to the Thessalonians, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ (2 Thess. 1:11-12). And further on in the same epistle: Brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you (3:1). And in another epistle: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, For which I am an ambassador in bonds (Eph. 6:18-20).

Without gathering further testimonies from Sacred Scripture on prayer in general, as it’s a well-known matter, let us apply these testimonies that have been introduced so far to the special subject of the present reflection.

If we don’t know what to pray for, but for the edification of our ignorance we are given the Holy Scriptures, which are able to make thee wise unto salvation, even to the point that the man of God may be perfect, thoroughly furnished unto all good works (2 Tim. 3:15, 17): From the wisdom of the goodness of the Spirit of God, Who uttered this epistle, it behooves us to expect that it will not only satisfactorily instruct us on what to pray for, but will also protect us with prohibitions from praying for something that would not be pleasing to God. This expectation is justified by the matter itself. Now we have seen how the Holy Scriptures, commanding prayer for all men, protect the believer from prayer that is not pleasing to God and not useful to man by its prohibitions: There is a sin unto death: I do not say that he shall pray for it (1 Jn. 5:16). From this it follows that even if there is no special, definitive command about prayer for the departed in the Sacred Scriptures, it is deduced simply from the concepts and commandments about prayer in general; but if, moreover, there is no prohibition against this kind of prayer in the Holy Scriptures, as indeed there is not, this very non-prohibition, the very silence of Sacred Scripture is proof that praying for the reposed is not offensive to God and is not useless for people.

A lover of doubts will ask: Is it not superfluous to pray for those who died with faith and hope? I reply: Is it not superfluous to pray for the saints? However, St. Paul commands us to pray for all the saints. Is it not superfluous to pray for the Apostles, who spread grace to everyone else and are the first saints in the Church: God hath set some in the church, first Apostles (1 Cor. 12:28)?  However, the Apostle Paul requires even those who are not Apostles to pray for him, even then as he was drawing near to the crown for the apostolic podvig. There is a prayer for the benefit of the Gospel itself: That the word of the Lord may have free course, and be glorified (2 Thess. 3:1), although the Gospel itself is the power of God unto salvation to every one that believeth (Rom. 1:16)—can we fear superfluity in prayer for believers?

Or they will ask: Is it not futile to pray for those who have died in sin?  I respond: It is in vain for those who have died in mortal sin, in spiritual death, and were overtaken by bodily death in this state—for those who inwardly fell away from the spiritual Body of the Church of Christ and from the life of faith, by their unbelief, unrepentance, and determined and total opposition to the grace of God.  Where the signs of this bitter death are clear to the enlightened and impartial eye, there is no place for the consolation of prayer: There is a sin unto death: I do not say that he shall pray for it.  But what can prayer do for a brother [who has] sin[ned] a sin which is not unto death? It can give him life (1 Jn. 5:16).  Does this really apply to one who is bodily dead?  St. John, whose words now guide us, doesn’t say yes, but he doesn’t say no.  He doesn’t forbid prayer for the dead, whereas he forbids prayer for the despondent and hopeless sinner.

In the Divine Scriptures, the all-knowing wisdom of God does not loudly proclaim a commandment to pray for the reposed, perhaps so that the living would not, in hoping upon such aid, become lazy in working out their salvation with fear before their bodily death. And while it does not preclude this kind of prayer, does that mean it allows us to discard this, not always strongly reliable, but sometimes, and perhaps often, strong and saving rope, torn away from the shore of temporal life but not attaining the eternal refuge of souls, which between bodily death and the Last general Judgment of Christ, hover over the abyss, now rising by grace, now descending because of what remains of the corrupt nature, now delighting in Divine desire, now entangled in the crude, not quite removed vesture of earthly thoughts?

And perhaps this is why prayer for the departed has existed from antiquity and still exists in the Church, not as a solemnly proclaimed, essential part of the faith and strict commandment, but as a pious tradition and custom, ever supported by the free obedience of faith and by private spiritual experiences. Let us bring forth several testimonies to this.

A gift hath grace, writes the son of Sirach, in the sight of all the living, and restrain not grace from the dead (Sir. 7:33).  What does it mean that a gift hath grace?  If it’s the gift to the altar, then the words restrain not grace from the dead obviously mean to offer a sacrifice for the departed, or, in other words, to pray for the departed. If someone wants to confess that the grace of giving more plausibly means charity to the poor, then the words restrain not grace from the dead mean to give alms in memory of the departed. Whichever thought the son of Sirach had, they both assume the same thing; they have a common foundation—that the living can and should do good and soul-profiting deeds on behalf of the departed.

In the history of the Maccabees, we find precisely sacrifice and prayer for the departed. Judas offered it for the soldiers who died in the sin of taking as spoils of war gifts given to idols, with which the pious should not defile their hands (2 Macc. 12:39-46).

Prayer for the reposed has been an integral part of Christian public worship ever since it was instituted. All the ancient rites of the Divine Liturgy, beginning with the Liturgy of St. James the brother of the Lord, bear witness to this.

Therefore, there is no doubt that prayer for the departed is an Apostolic tradition.

Even if someone died a sinner, says St. John Chrysostom, “help him as far as possible, not by tears, but by prayers and supplications and alms and offerings. For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the Divine Mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who takes away the sin of the world—not in vain, but that some refreshment may thereby ensue to them. Not in vain does he that stands by the altar cry out when the tremendous Mysteries are celebrated, ‘For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf.’” And further he says: “Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common expiation of the world is even before us… And it is possible from every source to gather pardon for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs” (Homily 41 on 1 Corinthians).1

“Nor can it be denied,” says Blessed Augustine, “that the souls of the dead are benefited by the piety of their living friends, who offer the sacrifice of the Mediator, or give alms in the church on their behalf. But these services are of advantage only to those who during their lives have earned such merit, that services of this kind can help them” (On Faith, Hope, and Love 110).2

St. Gregory the Dialogist presents a remarkable experience of the effect of prayer and sacrifice for the departed, of the vow of poverty, which occurred in his monastery. For violating the vow of poverty, in fear of others, one brother was deprived of a Church burial and prayers for thirty days after his death, and then, out of compassion for his soul, the bloodless sacrifice was offered with prayer for him for thirty days. On the last of these days, the reposed appeared in a vision to his surviving blood brother and said: “Up to this moment I was in misery, but now I am well, because this morning I was admitted to communion” (Dialogues 4.55).

But let us be careful not to prolong our words to the point of exhaustion after a long service. For the attentive, what has been said is enough to confirm for ourselves the following not unknown, but often forgotten, rules.

First: Pray for the departed with faith and hope in the mercy of God.

Second: Do not live negligently, but try to strengthen your hope by pure faith and an urgent correction of your sins, that prayers will bring your soul joy after your death and help it receive eternal rest and blessedness in God, Who is ever-blessed and glorified unto the ages. Amen.

St. Philaret of Moscow

Translated by Jesse Dominick

4/28/2020

1 Translation taken from New Advent: https://www.newadvent.org/fathers/220141.htm

2 Translation taken from New Advent: https://www.newadvent.org/fathers/1302.htm

On Zeal - a Homily given on the Feast of St. Nicholas

Nativity of Christ

See Orthodox Life magazine
1970  #6
http://orthodoxlifemagazines.blogspot.com

Homily on Nativity.
Given 1826 in the Chudov Monastery (Moscow)

Also see Orthodox Life issue

1990 #6  

This is another translation of Sermon I.

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HOMILY ON THE NATIVITY OF CHRIST

(Delivered in 1826 in the Chudov Monastery, Moscow.) 

Metropolitan Philaret of Moscow

Let this mind be in you, which was also in Christ Jesus, Who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form. of a servant, and was made in the likeness of men (Phil. 2:5-7).

If, according to the word of Solomon, to every thing there is a season (Eccl. 3:1), then is it not now the season to philosophise with the Apostle on the awesome self-abasement of our great God and Saviour, Jesus Christ, when we see Him abasing Himself even to the state of infancy, lowering Himself even to a manger? 

People, infatuated with earthly greatness, have not infrequently been scandalised by the self-abasement of Jesus Christ.  But now, when by the experience of so many centuries it has been realised that God hath highly exalted Him (Phil. 2:9-10), that at His name indeed every knee hath bowed, of things in heaven. and things in earth, and things under the earth, for, since the day of His resurrection and ascension, thousands of witnesses have seen how the heavenly powers slavishly fulfilled His commands, how, on the other hand, the powers of hell by His name were cast down into the abyss; and millions of the earthly-born find their blessedness in worship of His name.  After this, especially before people who have congregated in order to bow down before the name of Jesus, we can free ourselves from the labour of defending and justifying His self-abasement; and nothing bars us from gazing on His abasement with the same reverence as on His greatness.

Oh, how the Son of God abased Himself in His incarnation!  This abasement must be all the more stunning for us in that it comes in a certain inverse correspondence with the original exaltation of man himself.  For it is not without a purpose that the Word of God employs the same term for the expression of these opposites: image and likeness.  Let us create man, spake God the Creator, in our image and likeness.  And the Apostle says of the incarnation of the Son of God: and took upon Him the image of a servant, and was made In the likeness of man.  Another master need not lower himself much so as to appear in the form of a servant.  But when the Lord, great and high, Who gives even unto His servants the image of master, Himself appears in the image and likeness of a servant, that is in the condition of complete servitude, and deep, as is natural for servitude, meanness, then one cannot look on such an extraordinary self abasement of One so great without a special feeling of awe, extending to compunction, or to horror.  And it was in this manner that the Son of God abased Himself in His incarnation of His earthly birth!  

But how much more did He abase Himself in the circumstances of His earthly birth!  A people had to be chosen in which He would be born, and He chose for Himself, from all the peoples of the earth, the smallest, which did not have its own government, many times enslaved and close to a new enslavement, formerly blessed, but now almost rejected.  A city had to be chosen, and He chose Bethlehem, so small that even the Prophet who favored it could not conceal this reproach against it, and found no other means to magnify it, except by the name of the self-abasing Jesus born therein.  But thou. Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me That is to be ruler in Israel: Whose goings forth have been from of old, from everlasting (Mic. 5:22).  A mother had to be chosen, and in order to conceal until the proper time the mystery of the incarnation from the unbelieving, a seeming father had to be joined to her by the bonds of the law but not of the flesh; and now, so that the promises and prophesies be fulfilled, the chosen ones, although of Royal lineage, are but a worker of wood and the other a poor orphaned virgin.  And what else?  If the Lord had been born in the small, private dwelling of Joseph, and Mary had placed Him in a poor cradle, the appearance of a servant, adopted by Him, perhaps would not have had all the features that it did; for there could be found a servant’s dwelling smaller than Joseph’s and a cradle poorer than Mary’s.  What then does He who is endlessly Great contrive, so to say, in seeking endless self-abasement?  By the Command of Augustus all the world must be enrolled (Luke 2:1).  He puts into motion the entire population of the land of Judah, so that it was impossible for Joseph either to remain in his own dwelling in Nazareth or to find a rented one in Bethlehem, when the time came for the true Lord of the universe to be born, and in this manner abasing Himself even unto infancy, He lowers Himself even to a manger, in place of a cradle.  She laid Him in a manger, for there was no room for them in the inn (Luke 2:7).

If, from the self-abasing God. we extend our gaze further across the expanse of the world in which and for which He is abasing Himself, the miracle of abasement presents us new, stunning sights.  Here there comes to my mind the picture of the descent of the Word of God from heaven into the land of Egypt portrayed by the writer of the book of Wisdom.  For while all things were in quiet silence, and that night was in the midst of her swift course.  Thine Almighty Word leaped down from heaven and out of Thy royal throne, as a fierce man of war into the midst of a land of destruction (Wis. of Sol. 18:14-15).  And in the passing of the incarnate Word of God into the land of Israel, was not night likewise in the midst of her swift course, when during the very minutes of His birth, there were shepherds in that same country keeping watch over their flocks by night (Luke 2:8)?  Did not the same quiet silence hold all upon the earth, when only the voice of the Angel was heard, and heard by a few shepherds in the wilderness?  Terrible is the obscurity in which the punishing Word of God descended on the Egyptian land of destruction, so as to fill all things with death (Wis. of Sol. 13:16) by striking down the first-born of Egypt!  Yet this obscurity did not lessen but all the more magnified the glory of God the Avenger, Who without visible means, without sensual actions, by an unheard command alone, or, one might say, by the silence alone of the Word Which spake forth life for all, He accomplishes the punishment of the evil.  In another way, but no less terrible, is that obscurity in which the saving Word of God, born in the flesh, comes to visit the whole earth, a land of destruction, because, of the earthly-born all have sinned and come short of the glory of God (Rom. 3:23); He comes not as a fierce man of war, threatening all things living with death, but as a newly born babe, bringing the hope of rebirth and life into the entire realm of death; He comes — but the land of destruction does not meet, does not embrace, does not praise, does not even see its Saviour, and does not hear the Word of God keeping silence in a manger.  Virtually in vain does the glory which Jesus Christ had with God the Father before the world was (John 17:5) on the lips of Angels follow Him descending into the world and pursuing Him, attain even unto the earth.  In the land of destruction there is virtually no ear undeafened by vanity and capable of hearing that glory.  

Virtually in vain the wisest and most illustrious of stars makes its extraordinary path, so as to point out the Sun of righteousness shining amid the deep night; capable of grasping this indication and prepared to follow it can be found scarcely two or three persons, and they — among those sitting in the darkness and deathly shadow of paganism and astrology.  And Judea, where God is known (Ps. 75:2)? — It does not know that God was manifest in the flesh (I Tim. 3:16).  And Jerusalem, the city of God (Ps. 86:3)? — It does not rejoice with the Christ Who came to save, but is troubled with Herod, who seeks to destroy.  And the High Priests and Scribes, who should have been especially close to God and His mysteries through prayer and understanding of the law?  They magnificently solve the learned question: Where Christ should be born? (Matt. 2:4) and are so satisfied, that they do not even find it necessary to trouble themselves further to find out whether or not He is in fact born.  Thus, not only in the midnight of physical time, but in a likewise deep night of men’s ignorance and forgetting of Thee and Thy Judgements, Thine Almighty Word leaped down from heaven out of Thy royal throne into the midst of a land of destruction, and in spite of the fact that virtually no one glorifies Him, no one knows or seeks to know, He does not utter a punishing command, but keeps silence in a long-suffering which is salutary for the perishing!  Thus not only did He abase Himself Who is in the image of God and equal to God and is God, but even accepted a new form of abasement from the ignorance and carelessness of those for whom out of love He abased Himself! 

Let us marvel, O Christians, at the voluntary self-abasement for us of our great God and Saviour; but this is still too little.  Let us stand in growing reverence before this self-abasement of His; but even this is not sufficient.  Let this mind be in you, the Apostle teaches us, which was in Christ Jesus.  You also come to have the same feelings as Jesus Christ had; be disposed just as He was disposed.  What does this mean? — The Apostle himself explains this, stating prior to the cited quotation: Let nothing he done through strife or vainglory: but in lowliness of mind let each esteem the other better than himself (Phil. 2:3).  From this can be seen that he teaches us in the example of Jesus Christ not to place ourselves on high and not to exalt ourselves with any prerogatives, but to humble ourselves, both within ourselves and before others. 

He who has servants, let him remember Him Who took on the form of a servant, and let him not lower with disdain those lowered by their lot, and let not him who is raised above them by God exalt himself with pride. 

He who lives in a magnificent house, sleeps on down, and dresses in silk, let him remember the cave and manger and, like unto them in crudeness, the swaddling clothes; and let him not abase those who dwell in huts, sleep on straw, dress in coarse clothing, and who, not only in their external, but also in their internal state, are perhaps more like unto Christ.  Let the rich rejoice, teaches the Apostle James, let the rich rejoice in his humility (Jas. 1:10). 

And he Who, according to the expression of the Apostle, resteth in the law, and maketh his boast of God, and knoweth His will, and approveth the things that are more excellent. being instructed out of the law (Rom. 2:17-18) — ah! and he that glorieth, let him glory in the Lord (ICor. 1:31).  Let him that thinketh he standeth take heed lest he fall (ICor. 10:12)!  In particular, let no one judge the ignorant, let no one laugh at the falling!  Christ is the Light which lighteth every man that cometh into the world (John 1:9); perhaps he, whom you see sitting in the darkness and shadow of death, soon will shine brighter than you with this light, or even is already beginning to shine internally, in the realm of spirit.  Perhaps, the magi of the pagan east are seeking more zealously than you, and will precede you in finding Christ; perhaps the publicans and harlots will go into the kingdom of god before you (Matt 21:31).

Meekness, simplicity, humility, condescension to the poor, equaling yourself to the least of them, calmness in belittlement, patience, conquerable by no insults whatsoever – let this mind be in you even as in Christ Jesus.  Amen.

Orthodox Life 1970 #6 November-December

Monarchy

Christian Teaching on Royal Power and the Obligations of its Subjects 

ROCOR-MP Priest Michael  Protopopov 

Chancellor of the Australian and New Zealand Diocese of the ROCOR-MP

   Lecture was given in Sydney, 18Nov/1Dec, 2013.

   https://www.czipm.org/filaret-lazarica-eng.html

Notes from a lecture given by ROCOR-MP Fr. Michael Protopov about the life and works of Saint Philaret of Moscow, focusing on his research on the relationship between the Church and the society.  Saint Philaret of Moscow was an important Orthodox monarchist and even today remains one of the greatest authorities on the relationship between Monarchy on the one hand, and the Church and society on the other.  

St. Philaret of Moscow 1792 – 1867
Glorification 1994

   St. Philaret was born Vasily Mihailovich Drozdov, on 26 December, 1782, in Kolomna, a historic provincial city south east of Moscow, into the family of a deacon who later became a priest.

   He came to the notice of one of his predecessors Metropolitan Platon Levshin at an early age, and was consecrated a bishop at the age of 35 years.  Philaret was often called “the new Chrysostom” for his preaching ability, and Metropolitan Platon said of him, “I give sermons like a man, but he speaks like an angel." 

   Highly educated, Philaret became professor of Greek and Hebrew at the Moscow Theological Academy, a member of the Russian Bible Society and the Russian Academy of Sciences.  He wrote more than 200 books on such topics as theology, Russian and general Church history, explanations of the Canons of the Church, homiletics, government legislation, and other learned subjects.  St. Philaret influenced the cultural world of his time, especially such writers as Pushkin, Gogol, Tiutchev, Zhukovsky, Khomiakov, and even Dostoyevsky.

   As Metropolitan of Moscow and the most influential cleric of his time, St. Philaret believed that it was his duty to educate and enlighten his flock about the Church's teachings and traditions.  Therefore, he preached and wrote about how to live a Christian life, basing his words on the wisdom of the Holy Fathers.  His 1823 catechism has been an influential book in Russia and in other countries for nearly two hundred years.

   The so-called reforms of Tsar Peter the Great abolished the Patriarchate and severely restricted the Church, placing many aspects of its life under governmental control.  Metropolitan Philaret tried to regain some of the Church's freedom to administer its own affairs, regarding Church and State as two separate entities working in harmony – a restoration of the Byzantine ideal of Symphonia.  However, not everyone shared his views, and he certainly made his share of enemies, especially when he fell out of favour with Emperor Nicholas I towards the end of his reign.  Still, he did achieve some degree of success in effecting changes.

   The holy hierarch made a direct, creative, and decisive organisational contribution to the accomplishment of the Synodal translation of the Bible into Russian from Slavonic; a labour which took fifty years.  He also wrote a definitive piece on the relationship of mankind to kingship.

   And it is on this topic that I wish to speak to you this evening.

   St. Philaret had a close personal relationship with both Emperors Alexander I and Nicholas I.  He prepared secret state documents for the transfer of power from one emperor to the other, to ensure a smooth transition at a time when the revolutionary cancer of the French Revolution was gaining some adherents in Russia.  His belief in the system of monarchy is extolled in his work: “Христианское учение о царской власти и об обязанностях верноподданных” – “Christian Teaching on Royal Power and the obligations of its subjects.”

   In his introduction, St. Philaret reminds the reader that Royal Power is given from God.  He cites a number of Scriptural verses to support his argument and concludes that Royal Power on Earth is a reflection of a Heavenly Kingdom.  “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name.” [Ephesians 3:15] and “By me kings reign and rulers make laws that are just; by me princes govern...” [Proverbs 8:15].  St. Philaret concludes that when mankind forgets its Divine Master, then He, the God of All, takes upon Himself the governorship of the world.  In the Psalms it is said; “The King of kings and Lord of lords, by Whom all kings rule.  The Almighty rules the realm of mankind and those to whom He gives power.” [Psalms 21]

   St. Philaret describes God as the Great Artist who creates a landscape of people and nature, wherein He acts upon society through people and conversely, acts upon people through society.  In an age when people tend to turn away from God and ignore His statutes God sends various trials and tribulations to bring them to their senses, however, God does not deprive people of their free will to choose their own destiny.  Nevertheless, the wise person will note the ever-presence of the Heavenly Kingdom and understand that the kingdoms of this world are subject to God.

   This relationship between the Heavenly and the Worldly kingdoms is clearly seen in the appointment of David as king of Israel.  “And the Lord said unto Samuel, go, I sent you to Jesse in Bethlehem, for I have seen amongst his sons a King for you.” [1 Samuel 16:1].  Philaret concludes that God’s appointment of David as King of Israel is the basis for the Divine Right of kings to rule.  Samuel anointed David as a visible sign of the power and effectual operation of the Holy Spirit in the Royal Ministry.  For it is written: “The Spirit of the Lord was upon David from that day forth.” [1 Kings 16:13]  The anointing also indicates that the king was not accidently appointed, nor was he chosen by the people, but elevated to the kingship by God Himself.  That this miracle occurred because: “Nothing is impossible with God.” [Luke 1:37]

   The word miracle is not lightly used by St. Philaret, he supports its use with the words of St. Paul: “Brothers, think of what you were when you were called.  Not many of you were wise by human standards; not many were influential; not many were of noble birth.  But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.  He chose the lowly things of this world and the despised things – and the things that are not – to nullify the things that are.”  In this way God chose Constantine from the pagan Romans and Vladimir from the barbarian Slavs.

   Philaret writes: “If God Himself, by his Word and actions, generates in us the idea that He rules over the kingdoms of Mankind, then it is obvious that such an idea is beneficial for us, for in it is the strength, defence, support and guidance of the kings and those within the kingdom.” 

   Having established his case for the Divine Right of kings, St. Philaret gives an explanation of his view of what monarchy should be.  He teaches that just as the heavenly is immeasurably superior to the earthy, so on earth all should be established to reflect the Heavenly, as it was revealed to Moses on Sinai.  “See that all is done according to what has been revealed to you on the mountain.” [Exodus 25:40]

   So it is that God in His Divine Individuality established on earth the king, as a reflection of His own autocracy, to be an autocrat from generation to generation.  That the king put all in order and so that his subjects may glorify God and preserve the harmony of the realm.  Furthermore, those who disturb the harmony of the realm rise up not only against the king, but also against God Himself.  The whole history of the Old Testament shows that in times of disruption it is one person and not the masses that bring peace and harmony to the nation.  This was done by Moses at the time of the exodus and by Joshua upon entering into the land of Canaan.  The Judges of Israel also protected the tribes of Israel, judging, teaching and settling disputes.  And in times of reverting to idolatry, they also lead the nation back to repentance and were not afraid to destroy the wicked in their midst.

   “To ensure an unbroken rule according to the laws of Israel, God gave the Israelites a king.  Such kings as David, Josaphat, Ezekiel, and Joses are examples of how an autocratic king can successfully rule a kingdom and preserve the wellbeing of his subjects.”

   In latter times, God willed to call Constantine to be the sole ruler of the Roman Empire and thus bring peace and prosperity to all its subjects.  In Kievan Rus, St. Vladimir did the same and brought the future Russian state into the communion of civilised nations.  And, there are many examples of such rulers in the histories of other Christian nations.  St. Philaret comes to the conclusion: “The wellbeing of the people and the realm, in which the single source of purpose and direction is governed by a Christ-loving monarch, who has the good-fortune of his people as his greatest concern, is akin to the love and concern that the King of Heaven has for all Creation.”

   On the topic of inheritance of royal power, St. Philaret draws one’s attention to the sacred nature of fidelity to the monarch.  In the Book of Psalms it records: “An oath of fidelity becomes a bond of eternal union with the king,” [Psalm 65:12] it is given freely and without reservation; one who refuses to give the oath is seen as by St. Philaret as having no worth and a cause of disharmony in the natural order of things.

   God promised King David His protection and added “and of your body I shall place your seed upon your throne.”  From this order of succession St. Philaret determines four principles (or as he calls them – dogmas):

1. God places kings on their thrones – Royal power is a Divine institution,

2. God places on the king’s throne his protégé as a right of inheritance,

3. Royal succession is a gift of the Almighty, which is confirmed in the promise, “I shall raise up a Chosen One from amongst My people.” [Psalm 88:20]

4. Royal power and its succession is a great blessing to the people for it is unbiased and governs for the good of the nation.

   However, Philaret also warns that the ‘spirit of the times’ as mentioned in St. Paul’s letter to Timothy [4:1-3 and 3:4] grows in strength and if one is not vigilant then the good order and wellbeing of the family and the nation can be undermined.  The saint warns: “As the darkness falls outside, we must not sleep but increase the light within so as not to be lost in darkness.”  The unseen warfare between the powers of good and evil surround the thrones of kings and seeks to destroy the harmony of kingly realms so that the nation can be divided and individual souls lost.

   Certainly, we are all witnesses to the truth of this observation.  The First World War became the vehicle for the destruction of the kingdoms of Germany, Austro-Hungary, Russia and the Ottomans, whilst the Second World War continued this decline into anarchy with the destruction of the kingdoms of Yugoslavia, Albania, Bulgaria, Italy and Romania.  Between the wars the kingdoms of Afghanistan and Iraq, and after WW2, Egypt and Persia fell to revolution.  The history of these countries during the 20th century is a litany of death, torture, dysfunction and human misery.

   St. Philaret prays: “God is with Us! Let each of us be as one with our Sovereign Lord. God is with us in our grace-filled Orthodox Faith and in our God blessed Orthodox autocrats.  Let us also be one with God, living a pious life in complete fidelity to God and in harmony with each other.” 

   When the subjects of a king think about the high calling and responsibilities laid upon the monarch, they should also recognise their obligations to the king.  The king is bound by divine obligation to care for his subjects; to guard them from harm; to tend to their physical and emotional needs.  The king must provide education for his subjects, he must curb that which is unlawful or evil, repair that which is damaged and strengthen that which is important to the wellbeing and growth of the kingdom.

   The symbols of royal authority express these duties in a clear and unambiguous way.  The “Crown of precious stones” symbolises the wisdom needed to rule commendably.  The Sceptre reflects the need to hold power effectively and not disperse it amongst those who are not solely interested in the good estate of all, but may have ulterior motives of their own.  The orb is the symbol of nationhood, strongly held by the monarch to show his daily concern for the wellbeing of his subjects, and finally, the sword – firstly of justice and secondly symbolising the king’s duty to be ever-ready to defend his kingdom and those who live in it. 

   In return for the king’s diligence towards his realm and subjects, those same subjects have a duty of loyalty towards their monarch.  This expression of fidelity in the words of St. Matthew concludes that we must: “Render unto Caesar what is Caesar’s,” [22:21] and becomes the basis of our duty to our Sovereign Lord.  St. Peter proclaims: “Fear God and honour the king.” [1Peter 2:17]  Again we come across the thought that when we render unto one, i.e. God, we also render unto the other, i.e. the King.  St. Philaret extols his belief in the following terms: “If St. Peter calls us to honour the king, when the king was a pagan and cruel persecutor of Holy Church and to pray for him; how much more sweet and dutiful it should be for us to now pray for our Anointed Monarch and honour him.  A nation worthy of having a God blessed monarch, must honour him as they would the Lord Himself for a king is created by God.” 

   St Paul writing to Timothy, Bishop of Ephesus, instructs him to: “First of all, then, I counsel that petitions, prayers, intercessions and thanksgivings be made for all human beings, including kings and all in positions of authority; so that we may lead quiet and peaceful lives, being godly and upright in everything.  This is what God, our Deliverer, regards as good; this is what meets his approval.”

   Considering the harsh times that Christians lived in during the early centuries of The Church, one can only wonder at the tolerance and love that abided in them to pray for their persecutors and tormentors, and the inner strength of St. Paul to admonish his spiritual children to honour Caesar with their loving prayers.  “You have heard that our fathers were told, `Love your neighbours - and hate your enemy.'  But I tell you, love your enemies!  Pray for those who persecute you!  Then you will become children of your Father in heaven.” [Matthew 5:44]  St. Paul goes one step further, showing that he was not only a teacher but a true spiritual guide, and calls upon his spiritual children to not only pray for Caesar, but also to give thanks for him.  “I beg you not only to pray, but also to give thanks for the king and all those in authority.” [Colossians 1:3].  Here we are faced with the challenge to pray for and give thanks for the monarch we are given – that there is no good or bad king – there is just the king. 

   Eusebius takes up the theme of prayer for Caesar saying; “The Church was admonished to pray with fear and through their tears for Caesar, who was foreign to their nature and yet given to rule of them.”  In our times we are given pious and righteous monarchs, who spread the Faith and defend the Church – for these we are called to pray in peace, with joy in our hearts and thanksgiving to God.

   “I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee.  It is he that gives salvation unto kings.” [Psalm 44:9-10]  St. Philaret concludes: that in this psalm we feel the triumphant nature of David’s gratitude to God for giving the king salvation, and that we too should rejoice in the king for he is God’s Protected One. 

   If we are admonished to rejoice in the king then we are also admonished to other duties of fidelity.  St. Peter writes; “Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.” [1 Peter 2:13-14]  Consequently, St. Philaret emphasises that we should submit ourselves to the rule of the monarch.

   Giving obedience to the king and those put by him in authority is a principal form of honouring the monarch.  St. Peter does not simply stop at obedience, but to do so for God’s sake, that is to say that through obedience to the king one gives obedience to God Himself.  The Apostle also infers that there are other forms of obedience which are generated by feelings of social aggrandisement or a desire for appeasing those in authority.  St. Peter therefore emphasises that only obedience for God’s sake and no other can bring spiritual credit and justification.  “He, who obeys for fear of punishment, or out of a desire for personal gain, awards or honours, is unworthy of God, for he only serves himself.” 

   St. Philaret concludes; “Some people obey for the sake of society or to serve their superiors.  These often obey from a sense of loyalty and love for their king and country.  However, for love for the Sovereign and the Nation to be natural, pure and unchanging it must be built upon a foundation of Godliness.  Obedience built on Faith indicates the heavenly origin of earthy power and one, who sacrifices all in obedience to king and country, has become blessed for God’s sake.  Blessed are those who are obedient even unto death, for the Lord shall receive their sacrifice as if was done for Himself.”

   It is true to say that if one is faithful in small things then one will also be faithful in important things; and the opposite is also true.  To betray the king or the Nation in times of war; to steal from the nation’s wealth or to cause injustice to others are all obvious crimes against the Sovereign and sins against God.  But, not to be honest, to avoid one’s obligations and not to stop an injustice are also equally despicable and sinful.  By being upright and honest one serves the king and is pleasing to God.  Such people, who are faithful in small things, can also be trusted with important obligations.  Furthermore, true sacrifice can, and sometimes does, call for a complete giving of one’self. Philaret writes: “An honourable worker must always remember the words of Our Lord: ‘Be faithful unto death and I shall give you a crown of life.” [Rev. 2:10]

   St. Philaret lists a litany of obediences to the king by his subjects:

1. Those who take the king’s coin are obliged to increase that coin so the realm will continue to prosper.

2. The king gives the Law and Justice so that order will prevail and we are called to be subject to the Law in humility and obedience.

3. The king gives us government for the good order of the realm and we are called to respect its statutes.

4.The king gives us social order and we are called to observe the general good of the realm and support its social structures.

5. The king gives us a national purpose and identity and we are called upon to defend, and protect the nation, even unto the ultimate sacrifice.

   It is impossible to think that the King of Kings, who gives to each individual person according to his deeds, will not give to whole realms and peoples according to their deeds.  Yet, it seems easier to consider individual wrongs and transgressions rather than a corporate sinning of a nation.  The truth is that the moral state of a nation will bring down upon itself the blessing of God, or His righteous wrath.  This was true of Sodom and Gomorrah in the Old Testament and is true of nations and empires throughout history.  In the Book of Samuel one may read of the desire of the Israelites to be given a king “as have other nations.”  Despite Samuel’s protests, God agreed to the desire of the Israelites and granted them Saul as their king.  However, God placed a small but extremely significant condition upon the Israelites; He warned them: “That the fate of the people will depend upon the fate of the king.”  The proof of this condition was immediately evident in the suspicions of King Saul and how the people were afraid of him.  And also in the drought which God sent upon the land when King David sinned and no rain fell until the king repented.  Perhaps, closer to home, if we look at the fate of our own nations: Serbia and Russia, we may recognise the consequences of the loss of our monarchs and the fate which befell our nations in the 20th century.

   The good and evil of individuals, brings with it the general good or evil of the nation, concludes St. Philaret.  “Let truth and righteousness elevate the nation, for this will bring wellbeing to all.” 

   Finally, St. Philaret invites his compatriots to help the king in his royal service. 

1. The first way of assisting, as mentioned before, is to pray for the king.  “Much is achieved by the prayers of a single righteous person.” [James 5:16] 

2. Secondly, do not interfere in the works of government unless one is called to serve.

3. Thirdly, live in peace and harmony and do nothing to disturb the tranquillity of the realm.

4. Fourthly, remember that “Love does no evil.”  So that justice may prevail in all things.

   Then, truly the king will be a Father and rejoice in his children, as is expressed in the Lenten Triodion.  St. Paul supports this position exalting the early Christians to live in love, one for the other, and in doing good deeds: “And let us consider one another to provoke unto love and to good works.” [Heb. 10:24]

   Having spoken of the duties of the king’s subjects, St. Philaret concludes his teachings on royalty and royal power with the words: “Oh, if only kings were fully aware of their heavenly merit and of the awesome duties placed upon them, where their thoughts and actions should be governed by piety and a fear of God.  If only all the nations could comprehend the heavenly honour of the monarch, where the earthly kingdom is a reflection of the heavenly.  Then all which is done would be a blessing.”

   Take care to hold that which is given to you: “That no one will steal the crown given to you.” [Rev. 3:11]  Remember the words of Our Lord: “Fear God and Honour the King!”

   In today’s climate of secularism, many of the propositions made by St. Philaret appear fanciful and outdated.  However, that is the result of our living in a society which prizes the rights of the individual over and above the common good.  Democracy is the by-word of living a free and self-willed existence.  Consequently, all those issues which are alien and abhorrent to the Christian psyche: abortions, euthanasia, same sex relationships, suicide and genetic manipulation are accepted as the free expression of the individual, and – as long as it does no harm to others – is perfectly acceptable.

   St. Philaret reminds us that his teaching are based upon having a relationship with God, rather than with self, which lead us into a spiritual existence where the common good is prized; where we all move towards salvation together, for it is God’s desire that we all come to salvation.  “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” [John 3:16]

   St. Philaret was glorified amongst the saints at the Sobor of the Russian Orthodox Church in 1994.