It can be said that the thought of the expected appearance of Christ was in early Christianity the universal foundation by which the whole edifice was supported, the universal force by which the whole body was animated, the universal motive instrument by which great and pure actions were performed. But why did I say "in primitive Christianity"? When and what kind of Christianity can stand without a foundation, live without this power, act without this instrument? By hope we are saved (Romans 8:24), says the Apostle; We are saved in hope, not in the full completion of salvation. What does it mean to be saved in hope? Expectation, as the same Apostle defines it, of blessed hope and the manifestation of the glory of our great God and Saviour Jesus Christ (Titus 2:13). Thus, where there is no expectation, there is no hope, where there is no hope, there is no salvation, where there is no salvation, there is no Christianity.

If these conclusions do not seem sufficiently clear to anyone, because they are derived from the testimony of a teacher in Christianity, and not from the simple and obvious principles of reason, although in matters of faith it is much more reliable to rely on the testimony of those who know, than on one's own searches of natural reason, arrogant and vain, which in such cases, with all its questions and perplexities, does not deserve any other answer, as Christ's accusatory answer to Nicodemus: "If we know, we speak, and when we have seen, we testify, and we do not accept our testimony!" (John 3:11) – if, I say, in spite of this, anyone wishes to investigate by his own reasoning to what extent the hope and unceasing expectation of the appearance of Christ enter into the essence of Christianity, let him consult with his best understanding and conscience. Whoever feels sin within himself does not need the firm hope of perfect forgiveness and purification? Without this, would he not be threatened by despair, which is hell in the soul, before it brings the soul down to hell? Does not he who suffers need the joyful hope of a better state? Whoever experiences, or even sees, injustice, does he not also have need of the hope of justice in order to calm his heart and conscience? Whoever strives to the point of exhaustion, does he not need the encouraging hope of recompense?

A Christian knows that the forgiveness and cleansing of sins has been acquired for him by the blood and death of Christ, but he also feels that the root of sin has not yet been uprooted from him, as the Apostle also admitted, that he feels sin living in himself and that good does not dwell in his flesh (Romans 7:17,18). It can even be said that the saint feels sin in himself more than a sinner, because this inner feeling is not stifled in him either by external sensual pleasures, or by the slumber of his conscience, therefore what would happen to a Christian if he did not constantly hope and await the appearance of Christ, which in all parts, even to the body of humility, should transform him into the glorious image of Christ? Moreover, without a doubt, even the slightest remnants of sinful impurity will disappear, and all the warfare of sin, all temptation will cease forever?

A Christian suffers and suffers almost more than other people, for in addition to the inevitable sufferings common to the corrupt human nature, he has been given a cross similar to the one on which Christ suffered. How miserable would a Christian be if he did not think, if he did not feel in his suffering, that through suffering He who entered into glory (Luke 24:26) draws near every moment to shine with the glory of the sufferers?

A Christian both sees over others and experiences the injustice of the world, according to the prophecy of the Truth: "As ye bear of the world, for this reason the world hates you" (John 15:19). And the more clearly he understands the truth of God, the more ardently zealous he becomes, the more painfully he is consumed by zeal, in vain is the peace of sinners (Psalm 72:3) and the calamities of the righteous. He would have fainted from his own jealousy, if the cool hope of justice had not breathed upon him like a thin voice of coldness: "Behold, I come quickly, and my reward is with me to repay him according to his deed" (Rev. 22:12).

Finally, the Christian struggles, for since sin has reigned evil in the world, no good has been acquired in it except by podvig, warfare and victory, and must strive according to the example of the Podvig sometimes to the point of bloody sweat and to the exhaustion of all strength. What is more necessary for encouraging him in his podvig and for renewing his strength, if not to see with the eye of hope at the end of the race the Podvig Himself, who is already the Crown-giver - not because in the true ascetic there is greed or vanity, hungering for a crown, but because his soul thirsts for the Most Beloved Podvig and Crown-Giver, for Whom the true ascetic overcomes in all, for our beloved (Romans 8:37)? If the true Christian did not have this one hope, then any other hope could lead him to despair - "If in this life we trust in Christ, we are the most accursed of all men" (1 Corinthians 15:19).

Everything shows that hope and expectation of the appearance of Christ must be essentially united with true Christianity. What, then, should be said of those in whom there is either no hope and expectation at all, or it is weak and for the most part covered with oblivion? That either they do not have true Christianity, or their Christianity is weak, and they forget what they owe to this name. Am I food [Matt. 26:22]? - perhaps a true disciple will think at this, fearing a crime. Am I food? the false one will also speak, fleeing from reproof. We cannot give anyone a sign of accusation, but to those who have eyes all things convict: "By their fruit ye shall know them" (Matt. 7:16).

"My Lord shall come to the grave," says the wicked servant mentioned in the parable, "and shall begin to beat his minions, and eat and drink with drunkards" (Matt. 24:48,49). The bridegroom shall touch (Matt. 25:5), the foolish virgins think, and they sleep carelessly, while the last drops of oil burn out in their lamps. Thus, in weak or false Christians, forgetfulness of the impending coming of the Lord and His righteous judgment entails all deeds contrary to the spirit of Christianity, and completely exhausts all Christian virtues. The Prince touches the kings of the earth (Rev. 1:5), says the mighty of the earth, deceived by love of power, and begins to trample on the weak. The rebellious nations cry out, and plot without authority. The King will touch the crown of thorns, says the son of sensual pleasures, and, crowning himself with flowers, he falls asleep on the flowers, which are soon to wither and leave behind them only future thorns. The King the Lender will stagnate, says the slave of the love of money or sloth, and he buries deeper into the ground the talent of which the kingdom could be a bounty. The Bridegroom touches, says the soul that has condemned itself to the Heavenly Bridegroom, and slumbers, not noticing that in its spiritual vessel the oil of tenderness and Divine love is becoming scarce, and therefore the light of understanding may soon be extinguished. Where is the promise of His coming? For the fathers have been asleep, and have been in this way from the beginning of creation, and in the hope of this stagnation, or, rather, in despair, they walk after their own lusts (2 Peter 3:3,4).

No, wicked servants and light-minded handmaidens, the Lord will not touch the promises, as they think they are stagnation: but He is long-suffering against us, not that any should perish, but that all may come to repentance (2 Peter 3:9), and who knows whether the measure of His long-suffering has not already been filled? Observe, Christians, how from day to day the signs of His coming, predestined by Him Themselves, are multiplied: the tightness of tongues, famines and destructions, and cowardices in places, a multitude of temptations, betrayal of one another, an increase in iniquity, the drying up of love. And this is already a sign, that so many are slumbering, not paying attention to the striking signs of the times, for according to the words foretold by the Holy Prophets and your Apostles, the day of the Lord will come as a thief in the night (2 Peter 3:10).

Behold, he cometh from the clouds, and every eye shall see him. (Apoc. 1:7) Blessed is he who can say with all his heart: "Yes, come, Lord Jesus! (Rev. 22:20). Crown to those who love His appearance! Amen.

Sermon on the Day of the Uncovering of the Relics of Our Father Alexis, Metropolitan of Moscow and All Russia the Wonderworker, and on the Occasion of the Return to the Moscow Flock, 1830 [86]

You kiss all the saints, especially those who are from Caesar's house. The grace of our Lord Jesus Christ is with you all (Phil. 4:22,23)