Let us compare these experiences of life with the contemplation of truth and justice indicated above. If it is not enough to demand of the son the remembrance of the father, because in addition the son owes to the father reverence, love, obedience, if it is even less to demand of man the remembrance of God, because in addition to this man is indebted to God for reverence, love, and the fulfillment of His commandments, then how much are we guilty when we do not fulfill even that after the fulfillment of which it should be said: If it is so characteristic of the son to remember his father that it seems superfluous to remind him of this, if it is much more characteristic of man to remember God, then how strange, how unnatural, that man should forget God! If it is an insult to the dignity of a son to suppose that he can forget his father, and it is even more offensive to the dignity of man to assume in him that he forgets God, then how gravely do we offend the dignity of the mind, heart, conscience, and human nature by really forgetting God! And how much more do we offend God through this!

O righteous God! If Thou hadst recompensed for our long and repeated forgetfulness of Thee only by a moment of Thy forgetfulness of us, we would have fallen below hell, for even those who are there are not strangers to Thy remembrance, since they are not strangers to Thy providence. But Thou, O Long-suffering, do not forget the man who forgets Thee, and meekly remind him of Thyself by the word of Thy Revelation: Remember the Lord thy God. Remember God. Unto Thee, O Lord, is righteousness, but unto us is the shame of the face (Dan. 9:7).

The prophet, stirring people up to the remembrance of God, applies his instruction especially to the state of well-being: "Remember the Lord thy God, for He hath given thee strength, that thou shalt make strength" (Deuteronomy 8:18). This special application does not mean that it is necessary to remember God in well-being more than in a different state, but that in well-being a person is more exposed to the danger of forgetting God and therefore more requires a warning from this. An example of this is presented by the same prophet in the prophetic song about Israel, which was justified with bitter accuracy by events: "Jacob was satisfied, and the beloved was denied; uty, thicken, wider; and forsake God who created him, and depart from God your Saviour (Deuteronomy 32:15).

Warn yourselves with this example, beloved new Israel. If you see yourself prosperous, make use of your well-being in moderation; if you feel strength in yourself, remember God, Who gave you strength; beware lest the heart, which is abundantly nourished by earthly pleasures, become numb and incapable of heavenly sensations; try to nourish it not so much with visible blessings as with the thought of the invisible Giver of blessings, which can keep it always as an open vessel for grace.

Some of the above reflections require that the question of why the prophet, demanding remembrance of God, demands so little, be left unresolved, when a person owes God not only remembrance, but also reverence, love, and the fulfillment of the commandments. This is for the same reason that the farmer sows a small seed, for he knows that if it is received by the good land, it will of itself produce a large plant and abundant fruit. Remembrance and remembrance of God is the seed of virtue and the seed of blessedness.

The attentive remembrance of God gradually turns into a constant remembrance of Him. With constant remembrance of God is naturally combined the feeling of oneself in the presence of God and the thought of the perfections and works of God. From the thought of the perfections and works of God, when sensing His presence, reverence for God, faith, prayer, love, the desire to please Him, and the fear of violating His commandments arise and grow.

God, having chosen Abraham, wanted to make him perfect. What means did He use for this? Remembering God and walking in His presence. Walk before Me, He said, and be perfect (Genesis 17:1).

In fact, if in the presence of the king we do not allow ourselves any negligence, much less indecency, but try to ensure that our every word, every movement is pleasing to him, how much more will he who presents himself in the presence of God not allow himself any sin, will be zealous for a holy cause pleasing to God.

Remember God, and rejoice (Psalm 76:4), said the prophet, and this is the beginning of the joy hoped for from the sight of God in eternity: "Fill me with gladness with Thy face" (Psalm 15:11).

"Arise, O Jerusalem," the prophet cries, "... and behold the assembly of thy children, from the east of the sun to the west, by the word of the Holy One, rejoicing in the remembrance of God (Bar. 5:5). New, gracious Israel! You must not lag behind the ancient, but by the pre-eminent grace given to you you must surpass it. Strive always to imagine to Heaven, as you sometimes imagine, as it seems at the present moment, the spectacle pleasing to Heaven of the multitude of your children, led by the word of God, rejoicing in the memory of God. Remember God not only with your mind, but above all with your heart with reverence, with faith, with love, with gratitude for His blessings, with a desire to please Him, so that the Lord will remember you in the goodwill of His people, will visit you with His salvation (Psalm 105:4) in time and in eternity. Amen.

Homily on the Day of the Uncovering of the Relics of St. Alexis, 1822[85]

For the rest, the crown of righteousness is kept for me, which the Lord will reward me in the day, the righteous Judge: not only to me, but also to all who love His appearing (2 Timothy 4:8)