SERMON XII.
On Setting the Affections of Things Above.
Ascension Day.
"While they beheld, He was taken up, and a cloud received Him out of their sight." (Acts 1:9)
While the eleven Apostles beheld, the LORD was taken up. Without witnesses, He arose from the dead; but in the presence of witnesses He is taken up into heaven. The scaled-up grave in the rock hid the glory of the resurrection, during the moment of its accomplishment; a light transparent cloud reveals the glory of the Ascension when it takes place. Why this difference? Perhaps it was inasmuch as the LORD’S resurrection, after His descent into hell, was a progress from hell to paradise, there was then no place for earthly witnesses, and it behoved the patriarchs and prophets alone, who had departed this earthly life to be witnesses of it; but the LORD’S /Ascension, as a progress from earth to heaven, might naturally be witnessed by the Apostles, standing on this earth, and looking up towards heaven. <133>
Besides, it was sufficient to see the risen LORD, after His resurrection, in order to bear testimony to the resurrection itself: whereas the Ascension in earth- born flesh into heaven needed to be actually seen, in order to be testified to. Is it possible the carnal mind will say, that earth-born flesh could ascend into heaven? We answer: there is no need to speculate on the possibility of the fact, after its having been seen and testified to by men, who refused not to face death in testimony of its truth. “While they beheld, He was taken up.” But was it only for the conviction of unbelievers that the LORD allowed His Ascension to be witnessed? Doubtless also to encourage the faithful. “If ye then be risen with CHRIST,” says the Apostle, if,—let us also add,— you have seen Him ascending into heaven, and would take part in that new triumph, -then “seek those things that are above, where CHRIST sitteth on the right hand of God. Set your affections on things above, not on things on the earth.”1
What is meant by setting one’s “affections on things above?” Is it not true, that these words are not sufficiently clear? And if thou dost not understand them, thou must needs willingly or otherwise, acknowledge that thou doest it not, that is, thou dost not “set thy affections on things above:” for he who so does, knows what he is doing. If thou settest not thy affections on things above, thou wilt not ascend <134> on high, where “CHRIST sitteth on the right hand of GOD." But if thou dost not ascend on high, where CHRIST sitteth on the right hand of GOD, bethink thee, man of earth, what will become of thee, when the heavens and the earth shall pass away, and nothing remain but the kingdom of CHRIST—and hell! See, how the earth crumbles under thy feet, and hell opens before thee: there is no other way of salvation but to hold, with thy whole might, on things above. You must learn to “set your affections on things above, and not on earthly things."
Learn to set one's affections! Let no man be afraid at this demand. Let him not suppose that he will have to encounter those varied and multitudinous difficulties with which he must inevitably meet in the path of worldly knowledge, and amongst which must be numbered the very means to the acquisition of so-called earthly wisdom,—as for instance, crowds of teachers, each maintaining his peculiar doctrine and refuting that of his neighbour,—numbers of books, often hurtful to the mind, as well as to the eye, by their dusty contents. Fear not. Learning to “set your affections on things above," in the sense of the Gospel, is not the same as learning worldly wisdom. The setting of our affections on things above, does not so much depend on outward means, needs not so much assistance, is not so beset with difficulties as the seeking of the worldly wisdom; though it also profits by external means, does not reject assistance, and is <135> not free from difficulties of its own kind. The same Apostle who gave us the command “to set our affections on things above,” availed himself of the means and assistance of worldly wisdom, having been “brought up at the feet of the learned Gamaliel:” but he subsequently rejected all this as well as other privileges, counting them as “loss for the excellency of the knowledge of CHRIST JESUS my LORD,”1 in order that he might win CHRIST; and consequently grew in affection for things above,—notwithstanding that he, at the same time, rejected the means and assistance afforded by worldly wisdom. The other Apostles had merely learned to knit fishermen’s nets, and not to unravel the sophistries of books; but this in no way hindered them from strengthening themselves in affection for things above, and even becoming teachers thereof to the wise themselves. So was it after the time of the Apostles: Basil the Great acquired Athenian wisdom, and subjected it to the service of the wisdom of the Gospel. Arsenius, also Great, though master of the whole range of Greek and Roman learning, deemed himself ignorant enough to learn of an aged, unlettered Egyptian, who was wise enough to teach him the first elements of spiritual wisdom. And thus, this setting of one’s affections on things above, though still high for the philosopher, is yet at the same time, simple enough for babes. “For Thou, O FATHER, LORD of heaven and earth, hast <136> hid these things from the wise and prudent, and hast revealed them unto babes.”1
What then does it mean to “set one’s affections on things above?” I repeat: if you do not understand this, then evidently you do not practice it. And if thou dost not set thy affections on things above, undoubtedly thou settest them on things on earth; and this, consequently, thou knowest. Now, what doest thou, when thou settest thy affections on things on earth, as for instance, when thou settest thy mind on becoming wealthy? Thou wishest for wealth,— often thinkest of it,—devisest means to acquire and to increase it; thou puttest in practice these means, and whatever thou doest, thou doest with a view to attain and increase wealth, and in the possession of wealth thou placest thy happiness. Bearing this example in mind we may say in general terms, that to “set our affections on things on the earth,” is to wish for earthly things, to think of them, to practise them, to keep them in view, to place our happiness in their possession. Change the object, and you will perceive what it is to “set our affections on things above.” It means, to wish for things above, that is to say, for heavenly things in other words, for that which is spiritual and divine; to think of heavenly things, to practise them, or in the words of the Gospel, to “work the work of GOD,” to have heavenly things in view, and to place our happiness therein. <137>
How difficult!–some will think,-to have heavenly things in one’s mind, one’s heart and actions; for this an earth-born man must change his works, desires, and even his thoughts. I do not deny that this is necessary, and that to do this is not quite easy. But what is to be done? It is more difficult to ascend a height, than to fall into an abyss. Is it therefore better to fall into the abyss?
It is difficult to set our affections on things above! but is it not also hard to set them on earthly things ? Has the covetous man, for instance, a light task before him? He labours day and night; deprives himself of food and rest; sometimes quits his home, wanders far away from those near to his heart; travels by land and crosses the sea; descends into the bowels of the earth; now tortures himself with the thirst of gain; now with anxiety for its preservation; now with the fear of a possible loss; now with despair at a real one.
If we can endure such cares in the hope of enriching ourselves upon earth with a treasure corruptible and which we can enjoy but for a short time,—is not the hope of obtaining a heavenly treasure, a treasure incorruptible and eternal, worth an effort on our part? It is indeed difficult for earth-born man to set his affections on things above; howbeit, does not even the grain of wheat, buried in the earth at thy feet, set its affections on things above, in its own way? It germinates, it shoots through the earth upwards, striving against the earth’s weight and against its own; it <138> grows higher and higher; and ever tending heavenwards, flowers and brings forth fruit. Dost thou really suppose, that mortal man is endowed with less vigour than this grain of wheat, to rise heavenwards in his own way?
It is indeed difficult for earth-born man to set his affections on things above; but stay,—art thou, O man, only of this earth? Is that the man which is taken from the dust, and which will return unto dust again? Is it not merely thy clothing, or, if thou wilt, thy prison? But thou, thyself, the true man, thou art the breath of life, proceeding from GOD’S own lips, as it is said: “He breathed into his nostrils the breath of life; and man became a living soul.”1 And thus, if it is hard for thee, as one earthly born to set thy affections on things above, is it not easy for thee to do so as one heavenly born? Is it difficult for the flame to rise upwards, towards its natural region? Is it difficult for the stone to fall downwards upon the earth whence it came? Is it difficult for the human spirit to soar heavenwards, towards the Most High? If the fall of the old Adam has changed man’s yearning for things above into a longing for things that are on the earth and under the earth, have not the resurrection and ascension of the new Adam the GOD-Man, JESUS CHRIST, restored with two-fold might this longing into its original direction, and planted a ladder heavenwards? <139>
Has not the descent of the HOLY GHOST, kindled in man a spiritual flame, naturally tending upwards, and drawing heavenwards that wherein it dwells? Do you still find it difficult to set your affections on things above, even though in order to do so it be necessary for you to change your deeds, your desires, your thoughts?
But how can we abandon earthly works, desires, and thoughts whilst surrounded by that which is earthly, while that which is earthly is indispensable to our earthly life? Do but observe how we abandon things heavenly, for things earthly, and we shall find it very easy to put aside earthly things for things heavenly. Thou limitest the time employed by thee in works of piety, in order to have more time for worldly things; sometimes thou goest into the Church of GOD, but in the meantime thou art thinking of that which engages thy mind at home; and sometimes even, while standing bodily in the house of prayer, thy thoughts are attracted elsewhere, by thy worldly affections, or by the passions which rule in thee; even thy very spiritual exercises are tainted by flitting worldly thoughts! Now do the very reverse. Do the works necessary to your earthly existence; but endeavour not to extend them beyond the necessary; and strive to liberate thyself as much as possible from such labour, in order to become free for works of piety. Restrain thy thoughts from earthly things not only when standing before GOD in His <140> temple; but wherever thou art, when obliged to busy thyself with earthly things, turn away thy thoughts and desires from them, and lift up thy heart unto heaven and GOD. When thou settest about worldly affairs, remember GOD, and ask for His blessing and assistance; when thou goest to rest, remember GOD, and return thanks unto Him for His assistance in thy labours, and for the gift of rest. Thus we may unite every earthly work, not contrary to the law of GOD, with a love of things above, and, so to say, change earthly and visible things, into things heavenly and spiritual. “When thou lookest upon the sun,” says S. Macarius, “seek the true Sun, for thou art blind. When thou stretchest thy gaze upon light, turn towards thy soul, and see whether thou hast there the true and blessed light, that is the LORD.”1
May the light of our LORD JESUS CHRIST illumine, may His Spirit strengthen each of us, and may our walking according to His Word, and His Life, lead us all here upon earth to set our affections on things above, and thereby conduct us to the blessed contemplation of Him in heaven, where CHRIST sitteth on the right hand of GOD. Amen.
Select Sermons
St. Philaret of Moscow
Elibron Classics
Sermon XII
On Setting the Affections of Things Above
Ascension Day
"While they beheld, He was taken up, and a cloud received Him out of their sight." (Acts 1:9)
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