The Desire to Excel in Spiritual Perfection

A sincere desire for salvation is the first necessary condition on our part for growth in spiritual perfection, because whoever does not desire what does not seek it and will not receive it. Although God created us without us, He cannot save us without us. God inspires us without us only with the thought of salvation, this desire works together with us, and the most good deeds through us. Salvation is not a matter of chance, it will not come by itself in the course of time and the circumstances of life without our desire and search. And in order to desire it, it is necessary to recognize and remember that although we do not all follow the same path in the field of spiritual life, and do not all receive the same gifts of nature and grace, nevertheless all are obliged to strive to the best of our ability for the highest perfection.

This is required, first, by our present state, which always exposes us to the danger of falling if we do not watch (cf. James 5:7); secondly, it is an essential property of our spirit, which is always active, to constantly strive for further development, for the highest intellectual and moral perfection. According to St. Gregory the Great, our soul is like a ship sailing up a river. If it does not go up, it goes down; cannot stand in one place. In the same way, it is morally impossible for us to stand on the same level when we do not stretch forward. He who does not rise is sure to fall, since virtue, ceasing to be awake, weakens. And the very neglect of the talents given to us is already a sin (cf. Luke 19:11-28). The lazy servant, having received one talent from his master, was condemned for leaving it without use and increase (cf. Matt. 25:24-30). Thirdly, this is required by the clear commandment of the Saviour, Who commanded to be perfect, even as your Heavenly Father is perfect (Matt. 5:48), and the teaching of the Apostles, who commanded all to grow in grace, in the knowledge of the Lord (cf. 2 Pet. 3:18) and love, to be perfected more and more (see 2 Cor. 13:11; 1 Cor. 12:31; 1 Thess. 4:1-10; Phil. 1:9; Heb. 6:1). Fourthly, according to the Apostle, the whole new construction of our salvation consists in the following: the will of God is your sanctification (1 Thess. 4:3), inasmuch as in Christ Jesus we, as a new creature, are created... for good works (Ephesians 2:10), and since they were not our own, but bought by the precious blood of the Most Pure Lamb (see 1 Corinthians 6:20), we have no right to live the rest of the time in the flesh in a different way, but according to the will of God (1 Pet. 4:2). And the will of God is such that we have constantly tried to attain to the measure of the stature of the fullness of Christ (Ephesians 4:13), which consists in being perfect, holy, even as the Father is perfect... Heavenly (Matt. 5:48). Holiness must combine all the spiritual virtues in such a way that the image of God shines in all our thoughts, inclinations, and actions.

The perfections of spiritual life constitute a ladder that begins on earth and is up in heaven. Such a height of spiritual perfection has been prescribed, which no one can attain, so that we may constantly strive for it throughout our lives and never stop, because stagnation for our spirit, created in the image of the infinite God and therefore having the ability and need to develop into infinity, to approach its Prototype, is death. If there were a limit to perfection and striving for it, then when this limit is reached, there would be nowhere and nothing to strive for. Then the activity of the soul would stop, and inactivity would necessarily result in the relaxation of forces, laziness, boredom, discouragement, and death of the soul. An infinite ladder of ascent has been appointed in order that, always feeling their remoteness from the limit (ideal) of perfections, they will always be aware of their shortcomings, always ask God for grace, without which it is impossible to rise in perfection and stand on high. Such a height has been appointed so that in this unattainability of the height of spiritual perfection we may have an inexhaustible source of humility before the Almighty, which serves as the foundation of a grace-filled life, devotion to God and growth in spiritual perfection and bliss.

The desire for spiritual perfection, or salvation, should not be cold and sluggish, but intense, because the Kingdom of Heaven is acquired with effort, and only strong seekers delight it (cf. Matt. 11:12); there must be tension, such as is possessed by one who is tormented by hunger and thirst — only those who hunger and thirst for truth... they shall be satisfied" (Matt. 5:6). That is why the Saviour convinces: "Strive to enter the Kingdom of Heaven through the strait gate, for, I say unto you, many shall seek to enter in, and shall not be able" (Luke 13:24). Our corrupt, sin-loving nature is lazy for good, and virtue is difficult at first, because our sensual inclinations oppose it: the flesh desires what is contrary to the spirit and strongly attracts us to sinful pleasures, so that, according to the words of the Apostle (see Rom. 7:15-25; Gal. 5:16-17), we often do not what we would like, but what we would not like. Podvig is especially difficult at the beginning of the field of piety, while the inclinations of the sensual nature are still strong, and the disposition to good is weak, sinful pleasures are attractive, and virtue is still little known, while it does not allow its sweetness to be felt. But in time, when the spirit is gradually strengthened and the disposition to virtue grows, and the sensual inclinations weaken to the same extent, then sinful pleasures will lose their attractiveness, will become abominable, and virtue will be more amiable, more attractive, and the exercise in it will give pleasure. But this is not easy and is not quickly achieved, for this it is necessary to use continuous effort, it is necessary to force oneself to virtues. As St. Macarius the Great says, whoever has come to Christ must at first even forcibly draw himself to good, even if our hearts do not want it. When God sees that, not yet having the habit of prayer and not having acquired spiritual prayer, we strive in this way, and even though our hearts resist it, we draw ourselves with effort to good, then He gives us true prayer, gives us mercy, patience, generosity, in a word, fills us with all the fruits of the Spirit.

Therefore, whoever intends to grow in all virtues and reach perfection, let him at the beginning, as it is said, force himself to every virtue, and let him try to make his stubborn and reproachful heart yielding and submissive to God. For whoever so forced himself in the beginning, completely softened the cruelty of his soul by his good disposition, became obedient to God, and with such a disposition asks and prays, in this the gift given to him grows and blossoms. Then the Lord, seeing that a person controls himself and forcibly draws himself to every good, in time grants him to do it without difficulty and conveniently, which he was previously unable to do and with compulsion because of the wickedness that dwells in him. And then all the virtues turn into nature for man, as it were, because the Lord, according to the promise, comes and dwells already in him, and He Himself fulfills the commandments in him with great comfort[2]. What is easy and quick to acquire is not so valuable and is soon lost.

It is necessary to strive so that the desire for perfection not only never ceases, but also constantly grows from day to day with a strong compulsion of oneself to greater success. Just as any power, remaining without activity for a long time, gradually weakens, so the zeal for piety can weaken if it is not warmed up daily. The Apostle urges us not to weaken in our zeal, even to burn with a spirit of zeal in the service of God (cf. Romans 12:11). And it is possible and necessary to compel oneself to feats of piety by the fear of God, for by the fear of God everyone turns away from evil (see Proverbs 16:17), because the fear of the Lord is the beginning of wisdom (see Psalm 110:10). It must be remembered that the lazy servant who hid the talent received from God in the ground, that is, left it without use and increase, was punished (Matt. 25:24-30). One must force oneself to good by the fear of death. The Most Wise One says: In all thy deeds remember thy end (Sir. 7:39), that is, death, judgment, eternity, and thou shalt never sin. Zeal for piety can be kindled by fervent prayer, combined with fasting, reading the Holy Scriptures, the writings of the Holy Fathers, the lives of the saints, meditating on Divine things, disposition to piety, and unflagging good activity. And it is extinguished by coldness towards God, satiety in food, excessive worries about earthly things, inattention to oneself, entertainment in amusements, amusements, idle talk, laughter, jokes, especially gossip of others, and sins in general.

How the grace-filled flame of zeal for piety is extinguished, St. Chrysostom explains by a beautiful comparison. Just as a burning lamp is extinguished by the influence of water, or by the overthrow of earth, or by the impoverishment of oil, or by a strong wind, so the grace-filled flame of zeal is extinguished by an impure, vicious life (as with water), excessive worldly cares (as with earth), disinclination to piety, coldness towards God, lack of mercy (as from the impoverishment of oil), and the spirit of anger fanned by the spirit of malice, the devil (as from the wind). Therefore, close the doors, that is, the senses, the mouth, the eyes, the ears, so that the spirit of malice does not enter through them; give alms, be zealous for God, do not cling to earthly things, do not be irritated by the offenses of others, live purely, and then the flame of zeal will burn brightly[3].

According to our intention and determination, there will be success in our course in the field of piety, and great diligence is needed for those who wish to prosper well.

If even one who has a firm intention often weakens, then what will happen to those who seldom renew their intention, or who have less zeal than is proper to succeed in the feats of piety? Therefore, it is useful to always remember how far we are still from the true holiness of life. In the words of Blessed Augustine, you must always dislike your present state, if you wish to attain that which you have not yet become. For when you like yourself, then you stop. But if you say that what you have gained is sufficient for you, you are lost.

Others, having entered the field of piety and having passed a little, stop in the current, although they are restrained from gross vices, they neglect small sins, ignore them, they still like themselves and are strict judges of other people's actions. From this, zeal for godliness gradually cools down, negligence sets in, even complete indifference, on which the threat of the Lord falls: But because you are lukewarm, and neither hot nor cold, I will spew you out of My mouth. For you say: "I am rich, I have become rich, and have need of nothing"; but you do not know that you are miserable, and miserable, and poor, and blind, and naked (Rev. 3:16-17).

Chapter Two

Humility, lack of confidence in oneself and hope in God

As much as a sincere desire is necessary in order to enter the field of piety, humility is also or even more necessary – a sincere awareness of one's shortcomings and weaknesses – in order to successfully continue the course in this field. Humility is the foundation of spiritual life, like a strong foundation under the house. Whoever wants to build a tall, solid house, first of all, lays a deep, strong foundation, otherwise the house will soon collapse on a weak foundation. St. Cyprian says that the foundation of holiness has always been humility; and in heaven the proud height cannot stand. The reason for this is obvious. For besides the fact that we are wholly dependent on God, and He alone is the source of all good, in the state of our nature, damaged by sin, our weakness is such that without God's help we can neither begin nor do any good work, nor constantly remain in a state of righteousness. Everything depends not on our will, nor on our podvig, but on God's mercy (see Romans 9:16). God works in us both to will and to act according to His good pleasure (Phil. 2:13; see also 2 Cor. 3:5; Jn. 15:5; 1 Cor. 15:10).