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How the Christian Life Begins in Us.

We must make clear for ourselves when and how the Christian life truly begins in order to see whether we have within ourselves the beginning of this life. If we do not have it, we must learn how to begin it, in so far as this depends upon us.

It is not yet a decisive sign of true life in Christ if one calls himself a Christian and belongs to the Church of Christ. Not every one that saith unto Me, Lord, Lord, shall enter the kingdom of heaven (Mt. 7:21). And they are not all Israel, which are of Israel (Rom. 9:6). One can be counted as a Christian and not be a Christian. This everyone knows.



I. Christian Life Begins with Ardor of Zeal.

There is a moment, and a very noticeable moment, which is sharply marked out in the course of our life, when a person begins to live in a Christian way. This is the moment when there began to be present in him the distinctive characteristics of Christian life. Christian life is zeal and the strength to remain in communion with God by means of an active fulfillment of His holy will, according to our faith in our Lord Jesus Christ, and with the help of the grace of God, to the glory of His most holy name.

The essence of Christian life consists in communion with God, in Christ Jesus our Lord � in a communion with God which in the beginning is usually hidden not only from others, but also from oneself. The testimony of this life that is visible or can be felt within us is the ardor of active zeal to please God alone in a Christian manner, with total self-sacrifice and hatred of everything which is opposed to this. And so, when this ardor of zeal begins, Christian life has its beginning. The person in whom this ardor is constantly active is one who is living in a Christian way. Here we will have to stop and pay more attention to this distinctive characteristic.

I am come to send fire on the earth, the Saviour said, and what will I, if it be already kindled! (Lk. 12:49). He is speaking here of Christian life, and He says this because the visible witness of it is the zeal for the pleasing of God which is in the heart by the Spirit of God. This is like fire because, just as fire devours the material which it takes hold of, so also does zeal for the life in Christ devour the soul which receives it. And just as during the time of a fire the flame takes hold of the whole building, so also the fire of zeal, once it is received, embraces and fills the whole being of a man.

In another place the Lord says, For every one shall be salted with fire (Mk. 9:49). This also is an indication of the fire of the spirit which in its zeal penetrates our whole being. Just as salt, penetrating decomposable matter, preserves it from decomposition, so also the spirit of zeal, penetrating our whole being, banishes the sin which corrupts our nature both in soul and body; it banishes it even from the least of the places where it has settled in us, and thus it saves us from moral vice and corruption.

The Apostle Paul commands, Quench not the Spirit (I Thess. 5:19), to be not slothful in business; fervent in spirit (Rom. 12:11). He commands this to all Christians so that we might remember that the fervor of the spirit, or unslothful striving, is an inseparable attribute of Christian life. In another place he speaks of himself thus: Forgetting those things which are behind, and re aching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus (Phil. 3:13-14). And to others he says, So run, that ye may obtain (I Cor. 9:24). This means that in Christian life the result of the fervor of zeal is a certain quickness and liveliness of spirit, with which people undertake God-pleasing works, trampling upon oneself and willingly offering as a sacrifice to God every kind of labor, without sparing oneself.

Having a firm basis in such an understanding, one may easily conclude that a cold fulfillment of the rules of the Church, just like routine in business, which is established by our calculating mind, or like correct and dignified behavior and honesty in conduct, is not a decisive indicator that the true Christian life is present in us. All this is good, but as long as it does not bear in itself the spirit of life in Christ Jesus, it has no value at all before God. Such things would then be like soulless statues. Good clocks also work correctly; but who will say that there is life in them? It is the same thing here. Often thou hast a name that thou livest, and art dead in reality (Apoc. 3:1).

These good orders in one�s conduct more than anything else can lead one into deception. Its true significance depends upon one's inward disposition, where it is possible that there are significant deviations from real righteousness in one's righteous deeds. Thus, while refraining outwardly from sinful deeds, one may have an attraction for them or a delight from them in one's heart; so also, doing righteous deeds outwardly, one's heart may not be in them. Only true zeal both wishes to do good in all fullness and purity, and persecutes sin in its smallest forms. It seeks the good as its daily bread, and with sin it fights as with a mortal enemy.

An enemy hates an enemy not only personally, but he hates also relatives and friends of this enemy, and even his belongings, his favorite color, and in general anything that might remind one of him. So also, true zeal to please God persecutes sin in its smallest reminders or marks, for it is zealous for perfect purity. If this is not present, how much impurity can hide in the heart!

To be continued....

Alexandr

2. The Fire of Zeal.

What success can one expect when there is no enthusiastic zeal for a Christian pleasing of God? If there is something that involves no labor, one is ready to do it; but as soon as one is required to do a little extra labor, or some kind of self-sacrifice, immediately one refuses, because one is unable to accomplish it oneself. For then there will be nothing to rely on that can move one to good deeds: self-pity will undermine all the foundations. And if any other motive besides the one mentioned becomes involved, it will make the good deed into a bad deed.

The spies under Moses were afraid because they spared themselves. The martyrs willingly went to death because they were kindled by an inward fire. A true zealot does not do only what is according to the law, but also what has been advised and every good suggestion that has been secretly imprinted on the soul; he does not only what has been given, but he is also an acquirer of good things; he is entirely concerned with the one good thing which is solid, true, and eternal.

Saint John Chrysostom says that everywhere we must have fervor and much fire of the soul, prepared to be armed against death itself. For otherwise it is impossible to receive the kingdom.

The work of piety and communion with God is a work of much labor and much pain, especially in the beginning. Where can we find the power to undertake all these labors? With the help of God's grace, we can find it in heartfelt zeal.

A merchant, a soldier, a judge, or a scholar has work which is full of cares and difficulties. How do they sustain themselves in the midst of their labors? By enthusiasm and love for their work. One cannot sustain oneself by anything else on the path of piety. Without this we will be serving God in a state of sluggishness, boredom, and lack of interest. An animal like the sloth also moves, but with difficulty, while for the swift gazelle or the nimble squirrel movement and getting about are a delight. Zealous pleasing of God is the path to God which is full of consolation and gives wings to the spirit. Without it one can ruin everything.

One must do everything for the glory of God in defiance of the sin which dwells in us. Without this we will do everything only out of habit, because it seems "proper," because this is the way it has always been done, or the way others do it. We must do all we can, otherwise we will do some things and neglect others, and this without any contrition or even knowledge of what we have omitted. One must do everything with heedfulness and care, as our chief task; otherwise we will do everything just as it comes.

And so, it is clear that without zeal a Christian is a poor Christian. He is drowsy, feeble, lifeless, neither hot nor cold � and this kind of life is not life at all. Knowing this, let us strive to manifest ourselves as true zealots of good deeds, so that we might truly be pleasing to God, having neither stain nor spot, nor any of these things.

Therefore, a true witness of Christian life is the fire of active zeal for the pleasing of God. Now the question arises, how is this fire ignited? Who produces it? Such zeal is produced by the action of grace. However, it does not occur without the participation of our free will. Christian life is not natural life. This should be the way it begins or is first aroused: as in a seed, growth is aroused when moisture and warmth penetrate to the sprout which is hidden within, and through these the all-restoring power of life comes. So also in us, the divine life is aroused when the Spirit of God penetrates into the heart and places there the beginning of life according to the Spirit, and cleanses and gathers into one the darkened and broken features of the image of God. A desire and free seeking are aroused (by an action from without); then grace descends (through the Mysteries) and, uniting with our freedom, produces a mighty zeal. But let no one think that he himself can give birth to such a power of life; one must pray for this and be ready to receive it. The fire of zeal with power � this is the grace of the Lord. The Spirit of God, descending into the heart, begins to act in it with a zeal that is both devouring and all-active.

To some the thought arises: should there be this action of grace? Can we ourselves really not do good deeds? After all, we have done this or that good deed, and, if we live longer, we will do some more. Perhaps it is a rare person who does not ask this question. Others say that of ourselves we can do nothing good. But here the question is not only of separate good deeds, but of giving rebirth to our whole life, to a new life, to life in its entirety � to such a life as can lead one to salvation.

As a matter of fact, it is not difficult to do something which is even quite good, as the pagans also did. But let someone intentionally define a course for himself of a continuous doing of good, and define the order of it according to what is indicated in the word of God � and this not for one month or for a year, but for one's whole life � and place as a rule to remain in this order unwaveringly; and then, when he remains faithful to this, let him boast of his own power. But without this it is better to close one's mouth. How many cases there have been in the past and in the present of a self-trusting beginning and building of a Christian life! And they have all ended and continue to end in nothing. A man builds a little in his new order of life � and then throws it away. How can it be otherwise? There is no strength. It is characteristic only of the eternal power of God to support us unchanging in our disposition in the midst of the unceasing waves of temporal changes. Therefore one must be filled abundantly with this power; one must ask for and receive it in order � and it will raise us up and draw us out of the great agitation of temporal life.

3. In the Face of Temptation.

Let us turn now to experience and see when it is that such thoughts of self-satisfaction come. When a man is in a calm condition, when nothing is disturbing him, nothing is deceiving him or leading him into sin � then he is ready for every kind of holy and pure life. But as soon as the movement of a passion or a temptation comes, where are all the promises? Does a man not often say to himself as he leads an unrestrained life, "Now I will no longer do this"? But once the passions again become hungry, a new impulse arises, and again he finds himself in sins.

It is all well and good to reflect on the bearing of offenses when everything is going according to our will and not against our self-love. In fact, here it would be rather strange to have a feeling of offense or anger such as others might give themselves over to. But just find yourself in the opposite condition, and then a single glance � not even a word � will make you beside yourself! Thus you may well dream, trusting in yourself, about leading a Christian life without any help from above � as long as your soul is calm. But when the evil that lies in the depths of the heart is roused up like dust by the wind, then in your own experience you will find the condemnation of your own presumption. When thought after thought, desire after desire � one worse than the other � begin to disturb the soul, then everyone forgets about himself and involuntarily cries out with the prophet: The waters are come in unto my soul. I am stuck fast in the mire of the deep (Ps. 68:1-2). O Lord, save now; O Lord, send now prosperity (Ps. 117:25).

Often it happens in this way: someone dreams of remaining in the good, trusting in himself. But a face or a thing comes to the imagination, desire is born, passion is aroused: a man is attracted and falls. After this one need only look at oneself and say: How bad that was! But then an opportunity for distraction comes, and again he is ready to forget himself.

Again, someone has offended you, a battle begins, there are reproaches and judgment. Some unjust but convenient way of looking at it presents itself to your mind, and you seize it. You belittle one, spread the tale to others, confuse someone else � and all this after you were boasting of the possibility of leading a holy life by yourself, without special help from above. Where was your strength then? The spirit indeed is willing, but the flesh is weak (Mt. 26:41). You see good and do evil: When I would do good, evil is present with me (Rom. 7:21). We are in captivity. Redeem us, O Lord!

One of the first tricks of the enemy against us is the idea of trusting in oneself: that is, if not renouncing, then at least not feeling the need for the help of grace. The enemy as it were says: "Do not go to the light where they wish to give you some kind of new powers. You are good just the way you are!" And a man gives himself over to repose. But in the meantime the enemy is throwing a rock (some kind of unpleasantness) at one; others he is leading into a slippery place (the deception of the passions); for yet others he is strewing with flowers a closed noose (deceptively good conditions). Without looking around, a man strives to go further and further, and does not guess that he is falling down lower and lower until finally he goes to the very depths of evil, to the threshold of hell itself. Should one not in such a case cry out to him as to the first Adam: "Man, where are you? Where have you gone?" This very cry is the action of grace, which compels a sinner for the first time to look about himself.

Therefore, if you desire to begin to live in a Christian way, seek grace. The minute grace descends and joins itself to your will is the minute when the Christian life is born in you � powerful, firm, and greatly fruitful.

Where can one obtain and how can one receive the grace which gives the beginning of life? The acquisition of grace and the sanctification by its means of our nature is performed in the Mysteries. Here we offer of God's action, or present to God our own worthless nature; and He, by His action, transforms it. It was pleasing to God, in order to strike down our proud mind, to hide His power at the very beginning of true life beneath the covering of simple materiality. How this happens we do not understand, but the experience of all Christianity testifies that it does not happen otherwise.



How Christian Life Begins in the Mystery of Baptism.

The Mysteries which primarily refer to the beginning of the Christian life are Baptism and repentance. Therefore, the rules concerning the beginning of life in a true Christian way are set forth first under the heading of baptism, and then under repentance.

Baptism is the first Mystery (Sacrament) in Christianity; it makes a Christian man worthy to be vouchsafed the gifts of grace through other Mysteries also. Without it one cannot enter into the Christian world and become a member of the Church. The Pre-eternal Wisdom has made a house for Himself upon earth, and the door leading into this house is the Mystery of Baptism. By this door not only do people enter into the house of God, but at this door also they are clothed in a garment worthy of it; they receive a new name and a sign which is impressed upon the whole being of the one being baptized, by means of which, later, both heavenly and earthly beings recognize and distinguish them.