186. Слово в день тезоименитства Государя Императора Николая Павловича

(Spoken in the Mariinsky Church of the Imperial Widow's House, December 6; printed in the 1848 meeting and in the Works of the Holy Father.) Blessedness of mercy: for there will be mercy. (Matthew 5:7). The thought of mercy naturally appears to the soul where it is realized in action, and even appears to the eye. Royal mercy erected and filled this spacious house, and supports it in its improvement. Royal mercy, together with piety, created this church, and constantly gives it the means to maintain its rank and splendor, befitting a shrine. The royal mercy sought out these widows, looked after them, and calmed them down; and, not content with continuous works of mercy over them, he produces, so to speak, a second generation of works of mercy through them, forming those chosen from among them, and using them for humane and pious care for the sick. With these sights, what heart would not be softened? Who will not bless, first, crowned mercy, and then all mercy? Who would not wish every good thing for the merciful? Let's be happy! The merciful are promised not only good, but also bliss. The immutable truth promises this. “Blesseds of mercy,” says the Lord. Having thus found consolation in the saying that was spoken for instruction, let us not leave it unused in relation to instruction. How pleasant it is for the Heavenly Teacher to teach the rudiments of His teaching! Does not restrict the student’s freedom with strict commands. Does not intimidate with threats. Does not lead down the dark paths of speculation. Indicates what everyone is looking for - bliss; then he shows the way to bliss - in the virtue of mercy: and leaves you to decide for yourself what to do. Don't you wish for bliss? And if you desire bliss, will you really refuse to enter the path of bliss through the virtue of mercy? If you were stopped by bewilderment as to how this path could lead you to this goal, what could be the relationship between your mercy towards another and between your own bliss: the Heavenly Teacher has already prepared the solution to this bewilderment, adding to His saying: “Blessed are you of mercy, for there will be mercy.” From whom does the Lord promise mercy to the merciful? Is it from people? – It happens that someone who has done a deed of mercy for another himself meets the need for another’s mercy: and God’s Providence, faithful in truth and mercy, rewards human mercy with other human mercy. But this is not enough to make the merciful blessed. This last thing can only be done by God’s mercy: and indeed, God’s mercy is needed for this. If we consider a person as a creature: what does it mean that he is outside of God’s creation and preservation? - Nothing. Just as his nothingness has no right to existence, so his existence has no right to bliss. Only by the goodness of God does man exist: only by the mercy of God can he be blessed. If, in addition to this, we take into consideration that today’s man is the son of Adam, who sinned, was guilty, and condemned; that we are all born in sins, and that, according to the word of the righteous Job, “no one is clean from the filth of sin, even if he lives one day on earth” (Job 14: 4–5): then one cannot help but conclude that not only do we not have the right to bliss, but that eternal Justice has the right to punish us; and consequently, in order to open the path to bliss for us, this requires not just mercy, which has mercy and mercy on the insignificant and poor, but precisely “pardon”, which spares the guilty. Man, never sinless, and, unless you are hardened and insensitive, always more or less wounded by the sorrow of sin! Comfort yourself. You are offered a pardon. Sinner, never blessed! Rejoice. Bliss is offered to you. Take hold of the guiding thread, which should lead you to pardon and bliss. This guiding thread is mercy. “Blesseds of mercy, for there will be mercy.” Will you still allow yourself to wonder how your mercy towards another can lead to your pardon, or liberation from sin? – Know yourself a little deeper. The property of sin is to deviate the soul from God, as the true universal focus and completeness, to form for it a false focus in its selfhood, to imprison it in the darkness of sensuality, in the coarseness of matter, and all attractions to it through pride, self-honor, self-interest, self-indulgence and self-indulgence. In this position, the soul does not accept the light of merciful grace, just as the church enclosed everywhere does not accept the light of the sun. If you open a door or window, even if it is not for the sake of the sun, but for another reason: you will nevertheless open the entrance to sunlight. So, if with a movement opposite to pride, self-honor, self-interest, self-indulgence, self-indulgence, condescension towards the humiliated, compassion for the needy, the desire to console him and help him, you open your soul: then although you open it to a person, nevertheless it opens imperceptibly for God, the source of love and mercy. The light of merciful grace enters and pardon begins. However, who can sufficiently explain the effect of God’s merciful grace, which, like all things of God, is incomprehensible? And is it necessary to demand this? When a merciful Lender promises to forgive you a thousand debts, on the condition that you forgive your debtor a hundred pennies, or give a few pennies to the one who did not lend you: is it necessary to stop and look for what this condition is for? Isn't it more prudent to hasten to show small mercy in order to take advantage of great mercy? When a doctor gives you a healing prescription, do you need to enter into a subtle study of the way in which the medicine will act? This study, in all likelihood, would not satisfy you and would stop the healing. Fulfill the order of the one who knows with confidence: you will receive health, and you will learn the power of healing through experience. The Lord and Judge of heaven and earth promises you His great mercy with the condition of your small mercy to your neighbor: do not test the secrets of His mercy; hasten and faithfully do the works of the small mercy possible for you, and trust in His great mercy. The heavenly physician does not give you a difficult medical prescription, he does not want to drain excess blood or improperly moving blood from your body, but the excess of your external wealth, smoldering without movement, or perishing in vain use, wants to bring into useful movement, turn through you in favor of other members of one humanity, and thereby heal your soul so that it does not suffer from sin, so that it is not hard, dark, dead without love, because “he who does not love his brother remains in death” (1 John 3:14). Is there any confusion here? Should we stop here? Should I put it off here? Hurry while there is time for mercy or mercy, before the time of unwashed judgment comes; be merciful; Do the works of philanthropy that you can: and you will receive mercy, and you will be blessed. “Blesseds of mercy, for there will be mercy.” Amen. You might be interested in: