E
COPTIC ORTHODOX
PATRIARCHATE
Contemplations on
THE SERMON ON THE MOUNT
BY
HIS HOLINESS POPE SHENOUDA III
Title
: Contemplations on the Sermon On The Mount.
Author
: H. H. Pope Shenouda III.
Translated by: Mr. Aziz Gharbawi - B.A. Classics.
Illustrated by : Sister Sawsan.
Edition
: The First - September 1991.
Typesetting : J. C. Center. - Heliopolis - Cairo.
Press
: Dar El Tebaa El Kawmia.
Legal Deposit : 9768/1990
Revised
: COEPA 1997
3
4
H.H. Pope Shenouda III, 117th Pope of
Alexandria and the See of St. Mark
5
CONTENTS
THE STORY OF THIS BOOK ........................................... 9
PREFACE......................................................................... 11
The Mount: ................................................................... 11
He Opened His Mouth:.................................................. 17
Observations On The Contents Of The Sermon:............. 18
CHAPTER ONE ................................................................... 21
"Blessed Are The Poor In Spirit" ....................................... 21
The Beatitudes:.............................................................. 21
Spiritual Poverty:........................................................... 23
The Measures of Poverty: .............................................. 29
Poor Within Himself: ..................................................... 32
Poor Before The People: ............................................... 35
Poor In The Presence Of God: ....................................... 42
Poor Before Devils: ....................................................... 45
For Theirs Is The Kingdom Of Heaven: ......................... 46
CHAPTER TWO .................................................................. 53
"Blessed Are Those Who Mourn For They Shall Be
Comforted" ....................................................................... 53
Things That Encourage Or Prevent Weeping: ................ 63
CHAPTER THREE .............................................................. 71
"Blessed Are The Meek, For They Shall Inherit The Earth"71
Who Are The Meek? ..................................................... 71
Meekness And Holy Zeal:.............................................. 82
What Kind Of Earth Is This?.......................................... 83
CHAPTER FOUR................................................................. 85
"Blessed Are Those Who Hunger And Thirst For
Righteousness" .................................................................. 85
The Meaning Of 'Those Who Hunger And Thirst For
Righteousness': .............................................................. 85
6
The Life Of Heavenly Love:........................................... 88
Hunger And Thirst With Respect To Prayers: ................ 92
They Will Be Filled:....................................................... 97
CHAPTER FIVE .................................................................. 98
"Blessed Are The Merciful For They Shall Obtain Mercy" . 98
Mercy Is One Of God's Qualities:................................... 98
The Importance Of Mercy: .......................................... 101
The Grandeur Of Mercy And Its Signs:........................ 105
Cruelty: ....................................................................... 108
To Whom Will God Show Mercy?............................... 110
CHAPTER SIX................................................................... 117
"Blessed Are The Pure In Heart For They Shall See God"117
A Great Reward: ......................................................... 117
Not Everyone Can See The Lord: ................................ 117
The Mind, Simplicity And Tribulations:........................ 120
Seeing God In Eternity: ............................................... 122
The Purity Of The Heart: ............................................. 123
CHAPTER SEVEN ............................................................ 129
"Blessed are the peacemakers. For they shall be called sons of
God" ............................................................................... 129
The Meaning Of Peacemakers:..................................... 129
Peace Between God And Man: .................................... 130
Peace Among People: .................................................. 134
Internal Peace: ............................................................. 138
CHAPTER EIGHT ............................................................. 140
"Blessed Are Those Who Are Persecuted For
Righteousness' Sake" ...................................................... 140
Examples Of Righteous People : .................................. 150
Models Of Saints Banished And Persecuted: ................ 155
Rejoice And Be Glad: .................................................. 162
7
CHAPTER NINE................................................................ 164
"You Are The Salt Of The Earth, You Are The Light Of The
World" ............................................................................ 164
A Wonderful Order:..................................................... 164
"You Are The Salt Of The Earth." ............................... 165
The Mission Of Being A Model: .................................. 167
An Example Even After Death:.................................... 171
Why Salt And Light In Particular? ............................... 175
Words Of Praise: ......................................................... 176
The Importance Of Salt: .............................................. 178
Salt And Light: ............................................................ 185
God Calls Us After Himself: ........................................ 188
On A Mount: ............................................................... 191
If Salt Loses Its Saltiness: ............................................ 192
Trampled By Men:....................................................... 199
Thrown Outside:.......................................................... 204
CHAPTER TEN ................................................................. 209
"Let Your Light So Shine Before Men" .......................... 209
A City And A Lamp:.................................................... 209
They Cannot Be Hidden:.............................................. 211
"Men See Your Good Deeds":..................................... 215
Visibility And Concealment:......................................... 217
Praise Is Due To The Lord: ......................................... 219
Your Heavenly Father:................................................. 222
The Kingdom And Heaven:.......................................... 223
8
THE STORY OF THIS BOOK
This book "The Sermon On The Mount" is the fruit of sixteen
lectures delivered by me when I was The Bishop responsible for
Education.
At first, the lectures were delivered in St. Mark's Hall in Abba
Roweis Monastery. When the hall became too small and could
not hold the great numbers of the congregation, the meeting
was held in the courtyard of the Theological College.
These lectures were delivered between Friday the 30th of
June and Friday the 13th of October 1967, at the time when the
foundations of the great cathedral were being laid.
At the end of February 1969, I began lecturing there.
This book includes the Beatitudes and the sayings of The
Lord: "You are the salt of the earth." "You are the light of the
world."
I'd like to pause at this point in the first part of our
contemplations on the Sermon on the Mount and begin the
second part in a subsequent volume with the words of our Lord
"Do not think that I have come to abolish the Law or the
Prophets; I have not come to abolish them but to fulfil them."
9
I have returned to the contemplation of these subjects with
you on Wednesdays. May The Lord support me to publish
them for you, after completion. God Willing.
Shenouda III
10
PREFACE
The Mount:
Some people say that the insights of the "Sermon on the
Mount" are the statutes and the regulations of Christianity
and we add that they are the highest instructions ever known to
man.
With these teachings, Our Lord Jesus Christ spoke to all
people. This proves that perfection can be offered to all human
beings and that everyone has, in his inmost soul, the readiness
to listen to these valuable instructions and highest principles, to
love them and be fully content in them, whatever obstacles meet
his will to listen.
It was fitting that these heavenly words should be
delivered from the top of a high mountain in order that the
audience, during their ascent, might elevate their souls to the
standard with which they would be able to understand such
instructions.
Undoubtedly, he who sits on a mountain sees the things on
earth as very small and tiny.
We must not forget that the laws of `The Old Testament'
had been given from a mountain top where the people
11
could perceive the Most High in the Heavens, His greatness
and His dignity.
It was therefore appropriate for the Lord to offer New
Testament law to the people from a mountain top to remind
them of Mount Sinai.
In his epistle to the Hebrews, Saint Paul the apostle, made a
comparison between the two mountains. He said "For You
have not come to a mountain that may be touched and that
burned with fire; and to blackness and darkness and tempest ,
and the sound of trumpet and the voice words so that those
who heard it begged that the word should not be spoken to
them, ...
But you have come to Mount Zion, and to city of the living
God, the heavenly Jerusalem ... and to Jesus the mediator of a
new covenant" (Heb 12 :18 - 24).
Contrary to the New Testament, the laws of the Old
Testament were given in a way which filled a person with
fear, such that Moses the prophet, said "I am trembling
with fear."
The Lord Jesus Christ used to speak gently. In the beginning
of His blessings He was praising meekness. The people neither
feared fire, fog nor earthquakes. They did not need a mediator
like Moses to convey God's word to them. The Lord was
among His sons, speaking to them as a loving father. He spoke
to them so effectively that it was said "The people were
astonished at His teaching, for He taught as one having
authority, and not as the scribes" (Matt 7:29).
12
It was good that the Lord spoke to them from the top of a
mountain where there was nothing to disturb their senses.
This is why they concentrated their thoughts on what the
Lord was saying.
He spoke to them where there were no obstacles, away from
the town with its brilliance, amusement, enjoyment, anxiety and
crowds. No worries or entertainment, whether at home or at
work, could take them away. But here is God alone. Nothing
could hinder them or keep their senses and thoughts away.
Mar Isaac was correct when he said: "A mere look at the
wilderness can mortify all worldly desires in man's heart".
This is why Jesus used to take the people to remote and
deserted places. (Luke 9:10).
Sometimes He took them to the sea-shore or around a lake.
The most important thing was to keep them far from
materialism and worldly affairs, so that they might devote
themselves to Him, as the Lord had told Abram to leave his
country, his people and his father's household. (Gen 12: 1).
It was also good that the crowds followed Jesus Christ
towards the mount.
Jesus' attractive personality, His instructions, the testimony of
John the Baptist, the talks of His disciples who had followed
Him and some of His miracles attracted all the people.
Jesus' reputation as "The man of the multitudes" remained
with Him till the time of His crucifixion. He was continually
13
followed by thousands and surrounded with crowds
everywhere.
The elders spoke of Him and said "Look how the whole world
has gone after Him!" (John 12:19).
It was also said about Him "All the people were very
attentive to hear Him." (Luke 19:48).
He took them to the mountain as He had with Moses in
the past.
In the past, Elijah had lived his life on a mountain - Karmal
Mountain - Even Elisha and the sons of the prophets lived there.
John the Baptist lived his life in the wilderness as Elijah had
done.
Much time is needed to discuss the effect of mountains and
wilderness on the life of saints, monks and hermits who
practised the life of prayers and contemplation.
The mountain became an influence in the life of Jesus
Himself.
It was said about Him in "Song of Songs" "Behold! He
comes, leaping upon the mountains, skipping upon the hills"
(Song 2:8).
After His baptism, Jesus spent forty days praying on a
mountain.
14
After the Spirit of God had descended like a dove and
enlightened Jesus before He began His service, there was a time
in which He lived in retreat and seclusion.
During that period He laid down the fundamental principles of
the program of His service.
These principles seemed clear when Jesus was face to face
with the devil on this mountain which was afterwards called
"The Mount of Temptation".
From the Mount of Temptation to the Mount of the
Sermon, then to the Mount of Olives.
The Mount of Olives was one of the places pleasing to Jesus
and loved by Him. It was the place of His retreats which He
continually visited, spending His time in contemplation and
prayers and enjoying the best relationship with "The Father".
How beautiful were the words of John were when he wrote
"And everyone went to his own house. But Jesus went to the
Mount of Olives". (John 7:53, 8:1).
The Garden of Gethsemane was one of the beloved places He
experienced His spiritual struggles for our sake. This happened
immediately before He was arrested and before He would go to
another mount during His journey to the Cross, leaping across
the mountains.
That is the Mount of Golgotha where the Lord recorded
the greatest story of love and self-sacrifice in order to save
humanity.
15
On this mountain, the Lord's blood was shed. On this
mountain, hung on the cross, He spoke His seven famous
sayings.
On the same mountain, He forgave the sins of both the thief
who was crucified at His right hand and of all humankind.
Indeed, it is the mountain of suffering, affliction and love.
There is another mountain where the Lord gave the people a
glimpse of His glory in order to strengthen their faith at the time
of crucifixion.
This happened on Mount Tabor where the
Transfiguration took place. This is why it was called "The
mountain of Transfiguration" (Mark 9:2,3).
It is said that the Transfiguration occurred on a high mountain
where Elijah and Moses appeared with Jesus Himself.
Both of these prophets had lived life on mountains or in the
wilderness.
On this mountain God gave evidence in favour of Jesus saying
"This is My beloved Son, hear Him." (Mark 9:7).
The Mount of Olives (one of His glorious mountains) is
said to be the place from which Jesus was taken up into
Heaven (Acts 1:9,12).
16
Because Jesus was fond of life on mountains, it was not
strange for Him to deliver this famous sermon at the top of a
mountain.
Even Matthew, the evangelist said about Him "And seeing the
multitude, He went up on a mountain, then He opened His
mouth and taught them saying ..." (Matt 5:1,2).
While on the mountain, the people could not see anything
above them but the sky and the endless horizon. There was
no material interference.
In such beautiful surroundings, under an endless sky, being
away from materialism, they listened to the Lord when He
opened His mouth and spoke to them.
He Opened His Mouth:
Perhaps some may ask: "What does the phrase `He opened
His mouth' mean?"
St. Augustine said "On this occasion, Jesus opened His own
mouth because, on past occasions He used to open the mouths
of the prophets in order that they might speak to the people..."
St. Paul the apostle said "God ,who at various times and in
different ways spoke in time past to the fathers by the prophets
... has in these last days spoken to us by His Son." (Heb 1:1,2).
17
It means that Jesus, on giving His sermon on the mount and
on delivering other sermons, did not talk with us through the
prophets but opened His own mouth and spoke to us.
St. John Chrysostom says "Jesus opened His mouth and
spoke to the people because in the past years, He used to talk
with them and teach them by giving instructive examples
without opening His mouth.
Observations On The Contents Of The Sermon:
1. The sermon gives a comprehensive answer to those who
teach that faith alone is sufficient, saying Only, Have Faith"
The whole sermon comprises of spiritual behaviour. No word
was said about faith.
It is a discourse about the great virtues, purity of the heart,
models of good manners, treatment of people, prayers, fasting,
and the proper understanding of the Old Testament
Commandments.
It ends with spiritual benefits ie. works and the verses: "You
will know them by their fruits. "Therefore whoever hears these
sayings of Mine and does them, I will liken him to a wise man
who built his house on the rock." (Matt 7:16,24).
2. The Lord spoke about practical life. He mentioned
nothing about rituals or practices and habits which the
teachers of the Law used to discuss with the Jews. Thus His
words affected the depths of people's hearts.
18
3. He spoke about perfection and conversed with all
persons equally.
He talked with men, women, the elderly; people of different
spiritual standards and ages.
He would lay before them what must be done. He helped
them to ascend to the highest levels of glory.
He let each person act according to their own capabilities and
the gifts they have.
He did not let them stop at a certain point on their spiritual
journey and said to them "Therefore, you shall be perfect, just
as your Father in heaven is perfect." (Matt 5:48).
4. On delivering the sermon on the mount, Jesus presented
God as a heavenly Father.
He repeated the phrase "Your heavenly Father" and its
synonyms about eleven times.
He also taught the people to pray saying "Our Father in
Heaven...".
This assures the mutual understanding of love between God
and man.
5. Many times, He also repeated the words "The Kingdom"
and "The Heavens."
19
This is how He was able to change their passion for having
earthly possessions, into that for a heavenly kingdom, high
above the standard of the world and its materialism.
6. He did not address the subject of people's emotions or
their paranoia.
He did not talk with them as one who wished to save them
from Roman slavery, but said "If anyone wants to sue you and
take away your tunic, let him have your cloak also; and
whoever compels you to go one mile, go with him two miles
and not to resist an evil person" (Matt 5:39-41).
He wished them to be adorned with inner purity and not with
outer haughtiness.
O' my Lord! Who would find it easy to be devoted to
You when You say "Blessed are the poor" or "whoever slaps
You on your right cheek, turn the other to him also" or when
You say "Do not resist an evil person"?
Perhaps He would respond "I did not come in order that
someone might have devotion towards Me; I came to cleanse
these hearts even if they would crucify Me. This is why there is
no hesitation to begin My speech to them with this verse
`Blessed are the poor in spirit for theirs is the kingdom of
heaven.' '.
In this article, we will speak about the first Beatitude of the
sermon on the mount.
20
CHAPTER ONE
"Blessed Are The Poor In Spirit"
The Beatitudes:
The Lord Jesus Christ began His sermon with nine Beatitudes.
The word beatitude means both happiness and blessing
together, not separately.
Some recent translations omit half of the meaning.
In some English texts, it is translated "blessed" while in
others, the meaning is "happy". The correct translation joins
the two meanings together.
Happiness is the fruit of being blessed. Within being blessed
lies happiness.
Here the Lord Jesus Christ explains to the people the way
that leads to both happiness and blessings.
God, Himself wants happiness for all His children. He begins
His sermon with promising words "My sons; Come to Me, that
the gates of happiness and blessings may open to you."
21
The Holy Gospel itself is cheerful news. The angel who
announced Jesus' birth said to the shepherds "I bring you good
tidings of great joy which will be to all people". (Luke 2:10).
Because happiness and blessedness mean different things to
different people, Jesus Christ sat on the mount to explain to
them the correct meaning of the word "beatitude".
He explained it with a new spiritual image which differed
from that of society of the time, whether they were Romans
or Jews.
It was not reasonable that the Romans - who governed with
great authority and lived in splendour and arrogance - would
agree that poverty in spirit could be the way to happiness.
Even the Jews, who were anxious to be free of Roman slavery
could not accept the idea that poverty could be the path to
blessedness.
The blessings given to Abraham were vast lands, numerous
sons and great wealth.
God did not bless Abraham or his offspring with poverty
but with a land flowing with milk and honey. (Ex 3:8).
This is why blessings were given to the people from the top of
Mount Gerizim (Deut 27:11). It was said that "The Lord will
command the blessing on you in your storehouse and in all to
which you set your hand and He will bless you in the land
which The Lord your God is giving you." (Deut 28:8).
22
Here, The Lord explains the blessedness of the spirit, not
of material things.
In the Old Testament, material blessings were symbols of
spiritual ones in the New Testament.
It is believed that the people should have spiritual maturity to
understand the spiritual meaning of blessings.
The first of these blessings is:
Spiritual Poverty:
It explained the way to avoid both Adam's sin and the sin
of the devil.
Wishing to be great, the devil said "I will be like the Most
High" (Is 14:14).
He tempted our first parents with the same sin, saying to them
"You will be like God." (Gen 3:5).
Having lost their spiritual poverty, they lost both their divine
likeness and paradise.
Jesus came to rectify their first sin and to restore them to their
original rank.
He said "Blessed are the poor in spirit." (Matt 5:3).
23
God, who made himself nothing, taking the very nature of
a servant (Phil 2:7) does not like haughtiness.
It was said "God resists the proud, but gives grace to the
humble " (James 4:6).
This is why He said in Isaiah "But on this one will I look,
on him trembles at My word" (Is 66:2).
David, the prophet also said: "Who is like the Lord our God,
who dwells on high, who humbles Himself to behold , The
thinks that are in the heavens and the earth? He raises the
poor out of the dust and lifts the needy out of the ash heap;
That He may seat him with princes, with the princes of His
people". (The heads of his nation) (Psalm112).
Spiritual poverty is clear and plain in the hymn of St.
Mary "The Virgin "
She says "For He has regarded the lowly state of His
maidservant..., He has scattered the proud in the imagination
of their hearts... He has put down the mighty from their
thrones and exalted the lowly" (Luke 1:48-52).
It is also a clear theme in David's life and in his psalms.
He speaks frequently of his spiritual poverty and of how he is
in need of God. He continually, asks for His help and victory:
Look at what he says to God! "I am poor and needy, Make
haste to me, O' God, You are my help and my deliverer, O'
Lord, do not delay." (Psalm 69).
24
Oh Heavens! David, the great king, the general, the
prophet and the judge says these words!
David, before whom great people, prophets and queens knelt
down!! David, before whom the kings trembled. But before
God, he is needy and poor. In his prayer to the Lord, David
says: "Bow down Your ear, O' Lord, hear me, for I am poor
and needy." (Psalm 85).
Although he was greatly praised by the people, he considered
himself poor, needy and poor in spirit before God and miserable
because of his spiritual struggles.
The holy history gives many examples of the poor loved
by God.
Perhaps Abel is one of them. He was poor compared to
his brother Cain, a tyrant and the first murderer on earth.
God defended Abel after his death and convicted his murderer
and subjected him to the first curse to hit one of mankind.
(Gen 4:11).
In the same way, God supported Jacob who was poor
compared to his brother Esau.
Esau said "I will kill my brother Jacob." (Gen 27:4 1).
The Lord blessed Jacob, became incarnate through his
offspring, and saved him from Esau.
25
God was with Joseph, whose brothers threw him in a well
and sold him as a slave.
Joseph was accused unjustly by Potiphar's wife. In spite of
his innocence, he was imprisoned.
But God gave him triumph over his brothers, raised his name
very high, made him a father of a Pharaoh, the second man in
the kingdom and offered him two of the twelve tribes of Egypt.
It is God who says "For the oppression of the poor for the
sighing of the needy, Now I will arise. I will set him in the
safety for which he yearns." (Psalm 11).
If you are poor in spirit God will support you and stand
beside you; but if you are a tyrant who thrashes people soundly
and treats them unjustly without fear, God will stand against
you and give blessings to the poor.
God was with poor Lazarus and not with the rich man. This
is why it was said that when Lazarus died, the angels carried
him to Abraham's side. The rich man also died and was buried.
In hell he suffered agony, while Lazarus was comforted.
(Luke 16:22 - 25).
David also was poor, owing to the tyranny of his son
Absalom who betrayed him.
Absalom assembled the people about him, then waged war on
his father; but in the end, with God's help, David achieved
26
victory after he had fled, barefoot, from the face of Absalom
and had been reproached by Shemei, son of Gera.
Also, David was poor in regard to Joab, the commander
of the army!
God stood beside the prodigal son who returned to his
father's house saying "I am no longer worthy to be called
your son." At the same time his elder brother arrogantly
refused to enter the house and share the feast with his brother.
He also dealt insolently with his father.
Such a deed was not reasonable. The Holy Bible does not
mention anything about his return to his father's house.
God helped the poor tax collector and paid no attention
to the proud Pharisee.
The Bible said that the tax collector returned home justified,
unlike the Pharisee, who had despised him. He said "God! I
thank you that I am not like other men - extortions, unjust,
adulterers - or even as this tax collector." (Luke 18:11,14).
God was with the thief who was hung on the right-hand
side of Jesus' cross. While on the cross, this man said "We
are punished justly" (Luke 23:4 1).
But the other thief, who forgot his sins and continued to insult
the Lord Jesus Christ, perished.
27
God was also with the poor Canaanite Woman who, with a
broken heart, said "... yet even the little dogs eat the crumbs
which fall from their master's table "(Matt 15:27).
In this woman's humiliation, the Lord perceived faith not
found in all Israel.
Surely, The Lord came for the sake of the poor. He said:
"The Spirit of the Lord God is upon Me, because the Lord
has anointed Me to preach good tidings to the poor, He has
sent Me to heal the broken hearted, to proclaim liberty to the
captives and opening the prison to those who are bound."
(Is 61:1).
The Lord Jesus Christ came for the sake of these poor people.
He did not come for the haughty, nor for those who are puffed
up with pride, nor for the sake of those who consider
themselves righteous and compare themselves to others...
This is why we should be modest and poor in spirit because
God is very close to the broken hearted ones. Give service to
all people.
Once, the devil wanted to fight with one of the saints
attempting to entice him to vain glory. He said to the saint:
"Who are the sheep and who are the goats?"
The Saint said "I only know that I am one of the goats.
God knows His sheep."
28
The devil could not bear the saint's modesty, and went
away defeated.
The Measures of Poverty:
Before Christianity, people had different standards with
which they would measure anything.
With these standards, no one could consider a poor man a
great one.
But Christianity came and changed such measures. The Lord
Jesus Christ Himself stood and said "Blessed are the poor in
spirit."
It is very clear that poverty of spirit differs from that of
the body.
There may be a man who has a weak body, is poor, sick, tired
and in spite of this qualitative analysis and his exhausted body,
is proud, bad-tempered and puffed up with haughtiness.
But the poor in spirit has a poor soul. It means that he is
modest and repentant.
His soul seems to be in dust and ashes however high his post
is. He does not elevate himself above others. He does not look
at himself as a distinguished person. He does not ask people to
revere or magnify him because of his high rank.
29
Abraham, the father of fathers. He was the greatest man of
his time. In the war waged with Kedorlaomer, he defeated the
four kings allied against him and rehabilitated Sodom's captivity.
Then, the king of Sodom and Melchizedek, king of Salem came
out to meet him. (Gen 14:17,18).
In spite of these events, Abraham, bowed down before them
when he bought the cave of Machpelah from the Hittites to bury
his wife Sarah. (Gen 23:12). They would address him saying
"You are a mighty prince among us." (Gen 23:6).
Also, when the three men visited him, he hurried to meet them
and bowed down to the ground, although he did not know their
divine personalities. (Gen 18:2) At that time he was hundred
years old. He talked to his visitors with great courtesy "My
Lord, - do not pass on by Your servant."
Indeed, he is modest, poor in spirit, and his spirit never rises
up whatever his post may be...
David, the king and prophet, says "I am poor and needy."
(Ps 70:5).
The crown, the throne, the leadership of the army, the bowing
of the people before him; all these temptations never changed
his heart towards God. He used to weep before Him and say
"Have mercy on me, Lord, for I am weak." (Ps 6:2).
In regard to the phrase "poor in spirit" our Lord Jesus Christ
wishes for the spirit to be modest and not proud. In this way
the body will follow and the two will be the same.
30
If the spirit is puffed up with pride and vanity, the body
will become like it, but if it aspires to loftiness, the body will
do the same.
Pride envelops the features of the arrogant person.
Haughtiness is obvious in his looks, his shape, his movements,
his manner of sitting and walking. It is also clear in his speech as
well as his silence.
All these qualities are signs of self-admiration and paranoia.
And the saying goes: "His nose is in the air."
Undoubtedly, pride of the spirit leads to the body's pride.
To the contrary, the features of the poor in spirit are
gentle. They are humble in heart.
His looks are dejected, his walk is light, his manner of sitting
shows his politeness, his words are sweet. Meekness and peace
flow into his voice as it is said in "The Paradise of the Fathers "
[Soft voice and light walk.].
Every poverty in spirit must be accompanied by poverty
in body. But not every poverty in body proves its owner is
poor in spirit.
What are the qualities of the person who is poor in spirit and
is worthy of Jesus' blessedness?
He is a person crushed within himself, contrite before God,
broken hearted before the people, he is even pounded before the
devil!
31
Poor Within Himself:
The person who is poor within himself is not aggressive. He
is not conceited. He perceives himself good for nothing. He
considers himself weak and sinful.
Even if people have a good opinion of him, he will not believe
them because, from within, he knows himself well.
His deficiencies are obvious and clear before his eyes.
If he hears any word of praise he feels, within himself, that he
is unworthy of it. He thinks that the people are deluded in him.
Perhaps, in their eyes, he may look like the white washed
tombs which look beautiful on the outside (Matt 23). Merely a
sight from outside!!
We do not say that a person is poor because of some
humble words he says.
Such words are numerous. Man utters these words but they
do not show the true condition of his heart.
Perhaps someone may say to you "I am filled with sin.", but if
you blame him for anything or show him that he is wrong, he
may not endure it and become agitated.
Without a doubt, such a man is not poor in spirit, whatever
indigence he may pretend by his humble words!
32
But the person who is poor in spirit speaks the words of
humility from his innermost soul.
Content with their authenticity, he means them sincerely. He
does not utter them with contemptible flattery or pretence.
He says he is weak, a sinner and unworthy. In all these
qualities he is truthful with himself. His heart is as pure as his
tongue.
If others address him with such words he will not become
annoyed. He will say to himself what Saint Moses the Black
said to himself when he was cast out:
"They have done good with you, O' black skinned and grey
coloured one. As long as you are not a human being, then, why
do you stand among the people!?"
It is suitable for you to be poor in spirit, because you have
fallen many times. You are also. likely to fall in future because
of your weakness. The devil was even able to defeat you
through the sins which overcame you, those sins which you
struggled with for many years.
Even if the poor in spirit does not fall, he will feel
humility. He says to himself: "Perhaps the devils did not wage
war against me because they were not aware of my existence or
because they despise my religious struggle and consider my
efforts unworthy of their labour. There was a young monk who
complained to Saint Bishoy of the great wars waged against him
by devils. The devils then protested and said, "Who is that
33
young man? We had not yet heard that he had taken his vows;
otherwise we could have declared war against him!!"
The poor in spirit says to himself "I would consider myself
proud if I thought that devils declared war against me!. My
failures are due to my weakness and not because of devils."
This person resembles the pupil who fails an examination.
Pride never approaches him. He is broken in spirit because of
his failure.
If anyone tells him that he is intelligent and clever he will not
believe them...
So whenever you remember your sins, be like that man.
Even if you do not fall, keep your spirit poor lest you
should slip and err.
The Holy Bible says "Pride goes before destruction, a
haughty spirit before a fall" (Prov 16:18).
The grace of God may abandon man because of pride. Then
he becomes weak before the devil and falls, until he recognises
his weakness and never becomes proud.
It is better then for man to know and feel his weakness in
order that he may not fall.
Poverty in spirit protects man from falling. He who is
poor in spirit does not depend at all on his own strength. He
34
always asks for God's assistance in order to rely on in his
weakness...
Very rapidly, help comes to him according to the Psalm that
says "The Lord is near to those who have a broken hearted
and saves such as have a contrite spirit." (Ps 34:18).
The grace of God continually helps these people due to their
humility. This is why they are saved from many struggles.
He who is poor in spirit shows his inner humility through his
dealings with others.
Poor Before The People:
As the poor in spirit feels weakness within himself and
perceives his sins, he respects himself and treats others in
the same way.
He cannot show himself high and lofty in comparison to
others. He says to himself "Who am I to put myself above
others while they are far better than me?! I who have
committed such and such..." This is why, he treats all people
with all respect, reverence and respect even if they are younger
in age or lower in rank.
He always chooses the least important place. He does so
not only to carry out the commandment, but mostly
because of his contentment with such things.
35
If he enters a church he will think himself out of harmony with
the sweet tunes. He will also see himself as a spot which spoils
the image of the congregation of believers.
This is why speak to anyone as if he has authority. He does
not discuss any matter with a responsible person. Generally - in
his life - he places himself last and makes himself servant to all.
As the Spiritual Sheikh said "Wherever you are, be the
youngest among your brothers and serve them."
The poor in spirit rebukes no-one. Neither does he
become angry with anyone or sadden anyone. He asks
everyone to bless him and pray for him.
He criticises no-one, judges no-one. He does not defame
anyone or mock them. He continually puts the words of God
before him "He who is without sin among you, let him throw a
stone at her first." (John 8:7).
When he is broken hearted, he never takes it upon
himself to be master of anyone.
On the contrary, we find that a young man, who was
appointed a Sunday School teacher in the church and had the
chance to read the Holy Bible and teach the children well,
boldly took it upon himself to be master and guide to all the
members of his family group, and supervisor over their work
and disciplinarian of all.
36
Even in his dealings with his parents, he may rebuke and
reprimand them, without any respect or courtesy, because of
some of their actions.
With haughtiness and maybe even with offence, he draws their
attention to God's commandments as if his acquaintance with
God led him to haughtiness instead of calling him to humility.
If you blame him politely he will say that he is defending
the truth! Then you will be astonished and ask: `Why does
the defence of the truth lack humility? and why does it
cause dissatisfaction?'
Undoubtedly, the one who is poor in spirit can defend truth,
does so in humility, and first of all, he obtains God's right from
himself before claiming such rights from other people.
He follows the advice he gives to others in his own life...
Perhaps he may defend truth through his own life which
in itself can be a testimony to the truth.
This is why his life becomes a reprimand to others without
rebuking them with his tongue. He remains poor in spirit. His
efficient, silent example reproves others for their wrong deeds.
He who knows truth and loves it must understand quite well
that he has no right to insult others with the justification of
giving testimony in favour of it.
He who is crushed in spirit prefers to be a disciple and
not a teacher.
37
When sitting in an assembly, he will be the last one to speak
with the words of the Holy Bible in his mind "Everyone should
be quick to listen, slow to speak" (James 1:19).
He does not do so because of the virtue of silence, but owing
to his true heartfelt desire to benefit from what is said during
the discussion.
If they ask him for his opinion, he will say "You are blessed; I
like to listen and benefit from what I hear."
Of course, the one whose temperament is like this will not
interrupt others when they speak.
He who causes others to be silent in order that he may speak
looks down upon them. He feels that what he says is the most
accurate and best speech.
This kind of person makes himself administrator over people's
discussions.. He says "This is wrong and that is right." In this
way he loses his heart's humility and his chaste tongue as well.
What is needed is humility of heart and purity of tongue.
Some wrongdoers may apologise only with their tongues
and not from their hearts.
The wrongdoer may say "I am sorry for my wrong deed" but
the displeased one may not accept his apology because he utters
his words without mindfulness, without the required strength,
without humility and without any heartfelt emotion. Certainly
the injured one is not satisfied.
38
The wrongdoer may bow low before him but he is
rejected. He bows low with his body and not with his
spirit.
Mere formalities are false pretence without spirit. They are
not accepted. Notice the chanter sings in the Psalm "I am laid
low in the dust myself and not my body" (Psalm 119). The one
whose spirit is laid low in the dust is the one who worships the
Father in spirit and truth (John 4:23).
Such a man prefers all people to himself in humility.
I say in humility because there are some people who
stubbornly insist on sitting in a back seat, and defeat others with
their opinion. Some arguments take place after which others
are compelled to obey them. This is why, with triumph, they sit
in the back seats...
Such stubbornness and persistence have nothing to do with
poverty in spirit.
The last place means the last in rank and not in place.
If you consider yourself the last in rank you will be the
obedient one who yields and not the head-strong person who
subjugates others and goes ahead of them to win the seat.
It is your duty to bring the others forward in prestige and
consideration.
39
You should ask them once and twice to do so, but if they
insist on staying where they are, you yourself give way as long
as there is nothing in this behaviour against the law or
commandments.
For example: If anyone offers you a cigarette and you
refuse, your persistence will not be obstinacy against
poverty in spirit.
You can refuse in a polite way and say to him. "Pardon me,
but I am a weak person, I do not have a strong will If I smoke
once, smoking will become a habit I will not be able to get rid
of.
Besides, neither my health nor my income can support my
smoking. It is safer and better for me to be away from that bad
habit. Even the smell of cigarette smoke annoys me". In this
way, you can apologise, refuse and resist, but with politeness
and humility.
You can also say "I have heard about the disadvantages of
smoking, which concern me." If they say to you "Don't worry.",
tell them that you are fearful of smoking. Ask them to pray for
you in order to remain fearful of smoking.
Here, persistence does not clash with humility and poverty in
spirit. The same words are applied to any other similar sin. To
insist on resisting sin and temptation is not considered
stubbornness.
40
Poverty in spirit does not mean submission to any kind of sin.
The virtue of being poor in spirit is meant to be connected with
holiness and purity.
It is wrong to practise one virtue in isolation or in
contradiction of other virtues. Virtues complement one another
without contradiction.
When dealing with people, the person who is poor in spirit
does not defend himself against any blame focused upon him.
He does not want to absolve himself because he is sinful.
He also does not wish to exonerate himself before people. His
conscience does not allow him to give a different image of
himself from the real one.
This is why he listens to them and holds his tongue. He will
say within himself "Do they say that I am a sinner? I am indeed
a sinner, and even if I am not committing this particular sin, I
may be entangled in another one. There is no great difference
between the two cases because the result of the two is sin."
Sometimes he defends himself, thinking that doing so may
calm others.
For example one person may be angry with another because
of certain behaviour, and if the first becomes convinced of the
other's wrongdoing, his anger will increase. Perhaps he may
lose his love for him. This is why he explains everything, not to
justify himself but to soothe his anger in order not to lose the
feeling of love he has for the other person. This matter does
not clash with poverty in spirit.
41
A person poor in spirit also does not tell others about his
experiences, especially those which elevate him before others.
His relationship with God is supposed to be one of his
personal secrets. The Lord mentioned the importance of
hiding virtues in Matthew 6.
Although some miracles, which had never been witnessed by
anyone on earth, were witnessed and experienced by the Virgin
Saint Mary, she did not speak of them. She was a treasure of
secrets and a treasure of experience yet "She kept all these
things in her heart." (Luke 2: 51).
The poor in spirit does not make a comparison which
elevates him above other people.
As was said in the "Orchard", if he speaks about others, he
will say "This person is more righteous than I." "That man is
more learned than I" "This one is better than I in everything"
"This person is more cautious and more accurate than me."
Whatever wrong people do, he deals with them kindly. He
knows the wrong deeds he had done before. He has experienced
how violent the wars of the enemy are. Before people and
within himself, the person who is poor in spirit is also:
Poor In The Presence Of God:
This poor person feels unworthy of standing before God.
This feeling is manifested through his humble words which
42
resemble the prayer of the tax collector. He shows no pride in
his prayer as the Pharisee did. He says the whole prayer with a
broken heart.
For example, he says "O, my Lord! Who am I to stand before
You and talk with You? You, before whom the angels and
archangels stand!! O' Lord, You are modest to listen to a sinner
like me who is made of dust!!"
The poor in spirit does not stand before God as a
contestant.
He is not like the person, who, in his prayer, claims his rights
as a son and heir to the Lord Jesus Christ!!
The one who is broken-hearted says, "I, who am full of sin,
and everyday commit sins which make me subject to final
judgement, have no privileges at all!!"
What attributes does he have to be a son of God, while the
apostle says " whoever has been born of God does not sin ...
but he keeps himself and the wicked one does not touch him"
(1 John 3:9, 5:18).
Do you think that the one who is poor in spirit has a
strong heart and dares ask for supernatural gifts!? or
misunderstands the phrase "But earnestly desire the best gifts"
(1 Cor 12:31).
I wonder!! Can the broken hearted one see himself as a
worker of miracles, marvels, wonders and signs? Can he speak
in tongues? Can he make people see him as a gifted saint?
43
Gifts are for a person who can bear them, but such a person
does not ask for gifts. If he is gifted without asking, the gifts
will be given to him accompanied by the humility to endure
them.
But he who asks for gifts will easily fall in vain glory because
before he asks, he imagines himself worthy of them. This is
why we must be wary of this serious matter...
Here, we also say that the word "claim" is far more difficult
than the word "ask".
The one who asks is poor. He begs of one who is richer
than himself. But the one who claims his rights is a person
who owns real property.
He exercises his rights without seeking the favourable
inclination of the man who will give them back to him.
The word "claim " cannot be applied to the relation between
man (the debtor) and God (the creditor), who claims his debt,
or with leniency and love forgets all his debts because that
debtor has no money to pay him back (Luke 7:42).
The poor in spirit does not pretend to have been reborn,
nor that he will do no wrong in future.
We sin every day, and "If we say that we have no sin, we
deceive ourselves and the truth is not in us." (1 John 1:8).
44
If you are saved, renewed, justified and sanctified and do no
wrong, then, how can you stand in the presence of God and say
in your prayer "Forgive our debts as we also have forgiven our
debtors." (Matt 6:12)?
With a broken spirit, you can say to the Lord "I cannot forget
your favour and kindness forever".
Indeed, my Lord, you cleanse me with hyssop, and I shall
be clean; but in spite of that, I return, once more, to
corrupt myself."
As the one who is poor in spirit is poor within himself, poor
before God and poor before people, he is also:
Poor Before Devils:
When you are proud, you cannot defeat the devils who
themselves fell because of own arrogance. You can conquer
them with humility. It was in this way that the saints overcame
devils.
Take for example Abba Antonios, who said to them when
they gathered around him "What do you, who are so strong,
want from a weak person like me?" and added "I am weak, too
weak to fight the youngest among you." Then the saint cried
for help and said "O' Lord, save me from the hands of these
devils who think that I am worthy." As soon as they heard his
humble prayer, they vanished like smoke.
45
Once upon a time, Abba Antonios said "I saw the traps of the
devils spread over the whole earth, then I cried to God `O'
Lord, who can escape from these traps?" A voice came to him
from heaven saying "The humble can escape from them."
This poverty in spirit, which overcomes devils, is quite
clear in the words of Saint Macarius the Great.
Once the devil appeared before Abba Antonios and said
"What deed can you do that we cannot do? You fast and we
abstain from food! You spend the night awake and we do not
sleep; you live in the desert and in the wilderness and we do the
same thing but with one thing you overcome us."
When Saint Macarius asked him what that thing was, the
devil said "You overcome us with your humility."
Blessed are the poor in spirit,
For Theirs Is The Kingdom Of Heaven:
The words of the Lord about poverty in spirit or poverty
alone may not satisfy people or persuade them to carry out
such instructions. This is why He put before them what
would encourage them to carry out His words, I mean the
eternal reward, the kingdom of heaven.
"Blessed are the poor in spirit for theirs is the kingdom of
heaven" (Matt 5:3).
46
Here, the Lord Jesus Christ raises the thoughts of His
congregation from earth to heaven; from paying attention to
earthly supremacy to paying attention to the heavenly kingdom
and what characteristics it requires, in order that their virtues
may shine and be worthy of such a glorious reward.
Here, the Lord carries people's thoughts from the
material world to the kingdom of heaven.
It is better for them to live here poor in spirit in order that
they may live in the heavenly kingdom forever, after the manner
of Lazarus, the beggar. (Luke 16).
The Lord also said to them "Do not lay up for yourselves
treasures on earth ... But lay up for yourselves treasures in
heaven " (Matt 6:19,20).
He also said to them "Do not labour for food which perishes,
but for the food which endures to everlasting life" (John 6:27).
As for their reward, the Lord Jesus carried them to
heaven: "Don't do the good in front of people to be seen by
them as hypocrites do. I say to you, they have their reward."
(Matt 6:5).
Do your good in secret, and your Father in heaven who sees
you will reward you there publicly.
On earth be poor in your spirits and be confident of receiving
your reward. Which reward? It is "The heavenly Kingdom."
47
As for your dwelling place, be strangers on earth and you
will reside in heaven.
"The Son of Man has nowhere to lay his head." (Luke 9:58)
but He is going to heaven to prepare a place for you. He says
"In my Father's house are many rooms" (John 14:2).
This is why it was said that the saints would state that they
were aliens and strangers on earth; and were longing for a better
country - a heavenly one (Heb 11: 13,16). Here, we have no
everlasting city.
The Lord Jesus Christ does not want your ambition to be
for earthly things but for heavenly ones.
This is why it was said "Do not love the world or the things
in the world because the world is passing away and the lust of
it." (1 John 2:15,17).
This is why the Lord Jesus Christ began to direct people's
sights towards the heavenly kingdom from the beginning of the
sermon on the mount, as if He wanted to tell to them that He
had not come to establish a kingdom for them on earth, as was
thought by their leaders.
He came to say "My kingdom is not of this world" (John
l8:36) and to let His disciples teach that "Friendship with the
world is enmity with God." (James 4:4), and "If anyone loves
the world, the love of the Father is not in him." (1 John 2: 15).
During the sermon on the mount, the words "Kingdom of
heaven", "heaven" and "the heavenly Father" were
48
repeated many times. This is the declaration of a new
world, a new kingdom and a new, high and prominent
standard.
Why? "For where your treasure is, there your heart will be
also." (Matt 6:21).
He said these words during His sermon on the mount. He
wishes people's hearts to be in heaven, high above earthly
things, whether these are desires, glories or hopes.
In this way, they can endure being poor in spirit and bear
the cross as well.
The person who has their hopes attached to earth, and the one
who searches for dignity cannot bear up the cross.
This is why we find that the whole of the sermon on the
mount takes the same trend. The one who turns the other
cheek, he who goes two miles with the person who forces him
to go one mile, the person who will give his cloak if someone
wants to take his tunic, he who spends and gives anyone who
asks him.
For this reason, all the lessons given in the sermon on the
mount about endurance and forgiveness were practical
preparations for carrying the cross and for people to accept
the idea of the cross as well.
Why? These matters will undoubtedly lead to the heavenly
kingdom.
49
What about dignity? Your dignity is kept for you in heaven.
Your dignity lies in your endurance and in carrying the cross,
because in this way, you resemble your Lord and look like the
prophets who came before you.
This is why He spoke to them about the heavenly kingdom
and said, "Blessed are you when people revile and persecute
you, and say all kinds of evil against you falsely for My
sake."
O' Lord! Why do You teach such beatitudes? He gives the
answer: "Rejoice and be glad for great is your reward in
heaven." (Matt 5: 12).
Indeed, no one can understand the sermon on the mount and
all instructions of Christianity except in light of "The kingdom
of heaven."
In the past, the people had no idea about the kingdom of
heaven. Their teachers did not tell them anything about that
kingdom because they were fully occupied with establishing a
kingdom on earth, the kingdom of our father David
(Mark 11:10).
The same thoughts were in the minds of those who were busy
with the world's affairs and riches. Even the poor were worried
about what they would eat or drink, or what they would
wear.(Matt 6:25).
No one thought of this kingdom, this is why it was likened
to a hidden treasure.
50
In the Gospel of our teacher Matthew ,in Chapter 13, the
phrase "The kingdom of heaven" was said many times by the
Lord Jesus Christ. "The kingdom of heaven is like treasure
hidden in a field, when a man found and hid, ..." (Matt 13:44).
What did the man do? "and for joy over it he goes out and
sells all that he has and buys that field."
The Lord said these words to show the people that for the
sake of the kingdom of heaven you must sell everything, leave
everything, renounce everything - even yourself - and accept
death, the death of the cross.
The examples presented about the kingdom of heaven in
Matthew 13 are many.
The kingdom of heaven is like a man who sowed good seeds.
The kingdom of heaven is like a mustard seed. The kingdom of
heaven is like yeast. The kingdom of heaven is like a net that
was let down into a lake. It is like every teacher of the law who
brings out of his storeroom new treasures as well as old.
There are many examples about "The kingdom of heaven" in
other chapters.
The important matter is that the Lord Jesus Christ
wished them to concentrate their thoughts on the kingdom
of heaven.
The sermon on the mount was such an introduction to
dialogue about this kingdom that Saint Mark the apostle said of
51
the word of Jesus Christ that "Jesus came into Galilee
preaching the gospel of the kingdom of God." (Mark 1:14).
And as His mission began with the kingdom, we hear the
criminal, hanging on the cross, saying: "Lord, remember me
when You come into Your kingdom." (Luke 23:42).
For the sake of this kingdom, His disciples left everything
and followed him.
Some of them left both nets and fishing; others who were tax
collectors left their positions. All of them left their relatives,
their families, their houses and their towns. Saint Peter the
apostle sums up these occurrences and says to the Lord "We
have left all and followed You!" (Luke 18:28).
Then the Lord answers "assuredly, I say to you there is no
one who has left house or parents or brothers or wife or
children, for the sake of the kingdom of God, shall receive
many times more in this present time, and in the age to come
everlasting life." (Luke 18:30).
Here, the Lord speaks of the kingdom of God and the age
to come and eternal life, which are considered the most
important foundations of Christianity.
EEE
52
CHAPTER TWO
"Blessed Are Those Who Mourn For They Shall Be
Comforted"
The gospel of our teacher St Luke reads: "Blessed are you
who weep now, for you shall laugh." (Luke 6:21).
Is the Christian life a life of sadness and lamentations? Is
joy considered a sin?
No, joy is not a sin. The Holy Bible considers joy a fruit of
the Spirit. (Gal 5:22). The Lord Jesus Christ says to His
disciples "But I will see you again and your heart will rejoice,
and your joy, no one will take from you." (John 16:22).
Saint Paul the apostle calls for everlasting joy and says
"Rejoice in the Lord always. Again I will say Rejoice!" (Phil
4:4).
This is why Christianity calls people to be joyful; to have
spiritual joy In God. It also calls them to spiritual
consolation from the Counsellor, the Holy Spirit.
There are many examples of spiritual joy; joy may be due to
triumph over sin or because of the life of repentance. Heaven
also takes part in this joy because "There will be more joy in
heaven over one sinner who repents" (Luke 15:7).
Every spiritual person rejoices at his victory over sin. He also
is very glad when others overcome sin.
53
Another example of spiritual joy is: Rejoicing because of the
spread of the kingdom of God on earth, rejoicing owing to
the spreading of God's word, the growth of the church and
peace everywhere.
One of the examples of holy joy is rejoicing in good and in
success.
In this regard, Saint John the beloved, said to Kyria, the
chosen lady "I rejoiced greatly that I have found some of your
children walking in the truth." (2 John 1: 4).
He also said to his dear friend Gaius "I pray that you may
prosper in all things and be in health just as your soul
prospers... I have no greater joy than to hear that my children
walk in the truth. (3 John 2,4).
This is the true joy which pours out of the Holy Spirit and
runs into the heart, while the world's joy is as false as its
consolation.
When the Lord asks us to shed tears during our stay on earth
it is for our good, on the condition that our weeping must be
sacred and leads to heavenly joy.
This reminds me of the proverb which says "He who makes
you shed tears, weeps for you, but he who makes you laugh,
laughs at you."
It is good for you to be sad on earth for a while, then remain
joyful forever in heaven as the apostle said "For godly sorrow
54
produces repentance to salvation not to be regretted."
(2 Cor 7: 10).
The person who spends his life in pleasures and laughter
paying no attention to eternal life and negligent of his sins, will
not benefit from these false and temporary joys when he stands
in front of the pulpit of the Just God.
This is why we see that a life of shedding tears was the
characteristic of the sons of God and not only of those who
repented. Weeping was the distinguishing characteristic of
great saints.
The Holy Bible and the history of the church gives us many
examples of the tears of those saints, some of which we quote.
They believed that shedding tears on earth would save
them from eternal tears.
On the final day of judgement, tears lead those who shed them
on earth and go to heaven in order to extinguish the flames that
will surround them. As for those who do not weep for their
earthly sins; tears will be awaiting them where there will be no
solicitation, as the Holy Bible says "There will be weeping and
gnashing of teeth" (Matt 8:12). Of course, God will pay them
no attention.
How beautiful are the words said by Saint Macarius the
Great, before his death!! He grew old, and when he was ninety
years of age, his death was near. The monks gathered around
him to see him off. He said many words of consolation to them
and ended with "My brothers, let us weep here (on earth)
55
instead of shedding tears there (in heaven) where there will be
no solicitation. Then he, as well as the other monks, wept."
One of the greatest men mentioned in the Holy Bible,
David the prophet, was famous for shedding tears.
He was a king, a judge, leader of the army, father of a large
family and was surrounded by all means of enjoyment. He was
a man of great talents, a poet, a musician and a mighty warrior.
He committed a sin. He knew the tears of repentance as no one
had known before. He says "All night I make my bed swim, I
drench my couch with my tears." (Psalm 6).
The phrase "I drench" refers to the quantity of his heavy tears
and the phrase "all night" means that he continually wept and
proves that he returned everyday from work, as a king of great
splendour, to shed tears.
I wonder! Did he weep only during the night? No! Because
he says "My tears have been my food day and night." (Ps 42:3).
He also says, "I mingled my drink with weeping." (Ps 102:9).
Some of these tears were shed out of repentance; others
because of the kingdom.
He says "Rivers of water run down from my eyes, because
men do not keep Your law."(Ps 119:136).
The tears of Jeremiah the prophet were of this kind, especially
his Lamentations. (Jer 9:1).
56
The weeping of Ezra is of the same kind (Ezr 10:1). Also
Nehemiah (Nehemiah 1). There is also the mourning of the
priests in the book of Joel the prophet (Joel 2: 17) and the
weeping of Paul for those who live as enemies of the cross of
Jesus Christ. (Phil 3:18).
In their silence, the tears of the saints were cries heard by
God.
David says to God "Listen to my tears". He also says "The
Lord heard my weeping" and "The Lord accepts my prayer."
(Psalm 6).
What a wonder!! Some of these tears lasted a lifetime.
God forgave David who heard his absolution from the mouth
of Nathan the prophet.
David did not weep for forgiveness, but wept because he was
emotional. How? He wanted to proclaim his repentance and to
show his love for God. These tears remained with him all his
life. Nothing but death could rescue him from them. This is
why when he was close to death, he said "Return to your rest,
O my soul, for the Lord has dealt bountifully with you. For
You, have delivered my soul from death, my eyes from tears..."
(Ps 116:7,8).
One famous idealistic person was Saint Arsanius the
great.
I am astonished!! Who could find a fault in that saint?
Arsanius, the man of silence and tranquility who lived in
57
loneliness. A man whom Patriarch Theophilus would ask for a
word of benefit, and to accept a visit from him.
He was a man of prayer and he spent the whole night praying
from sunset till sunrise.
Out of his extreme love, he wept till his eyelashes fell out
one after the other.
While he was plaiting palm leaves he put a towel on his knees
for the tears to fall on. As soon as the name of the Lord was
mentioned he wept because of his heart's sensitiveness towards
God. He called to his mind his human defects and his late
return to God (as he took his vows when he was forty years
old), then he wept.
A very short time before his death, Pope Theophilus said of
him "O' Arsanius, blessed are you because you wept your whole
life for this hour."
Saint Isizoros, the priest of the monks' cells, was one of
the people who were known to have wept much.
He was the father of three thousand monks. The devils feared
him and could not pass in front of his cell or the neighbouring
cells where his pupils lived under the protection of his prayers.
He was a man of vision. He was famous for casting out
devils. When he prayed, he wept with such a full voice that his
pupil, who lived next door, heard him. Once this neighbour said
to him "O, my father! Why do you weep?" He said "Because of
my sins." The pupil said "Even you, my father, have sins to
58
weep for?" He said "Believe me, my son, if God revealed my
sins, three or four people would not be sufficient to share in my
weeping."
Nevertheless, we fill the world with filthiness, while God still
squeezes our eyes out, as if pressing on a stone, in order that a
single tear may fall, but to no avail.
The saints weep all their lives because of one sin; or shed
tears without having committed a sin, but we plunge into sin as
easily as we drink water, yet we do not weep!
Our hearts are as insensitive as they would be if we did not
love God, whom we exasperate.
Here is another example of sensitivity of weeping because of
sin:
Saint Pephnotius, who was one of the disciples of Saint
Macarius the Great, and succeeded him as head of Iskitus.
He was a great saint to whom God gave the power of casting
out devils. Pope Theophilus would ask him for words of
benefit.
One day, this great saint said to his disciples "My sons, when
I was a lad, during a walk on the road, I saw a cucumber on the
ground. I thought it might have fallen from the porters. I took
it and ate it. Whenever I remember that occurrence I weep."
This happened when he was a child. But even when he had
grown up and became a monk and a father to thousands of
59
monks of great sanctity, he still said, "whenever I remember
that occurrence I weep".
The Lord Jesus Christ himself wept though He committed no
sin at all. He wept for the sins of other people, and for the
death and destruction caused them by committing such sins.
The Lord Jesus Christ wept at Lazarus' tomb when he heard
that the people there and even Martha Lazarus's sister said
about man who was made in God's image and in His likeness:
that his odour had become bad!! (John 11).
He wept when He saw the results of sin and how it separated
man from God and exposed him to His wrath.
There is a moving part in the midnight prayer which
comments on the story of the sinner woman who wet the Lord's
feet with her tears (Luke 7:38).
This part of the prayer says "My Lord, give me springs
flooded with tears as those You had gave the sinner woman in
the past."
We ask God for this demand every night, not only on a special
occasion or in a certain time which comes soon to an end.
Tears stayed close to the saints all their lives. One of the
saints said that the weeping soul which is completely crushed
before God is that which God talks with in Song of songs
saying "Turn your eyes away from me, they have overcome
me." (Song 6:5).
60
Every night, you yourself stand before God with a crushed
heart and say "O, my Lord, give me springs flooded with tears
to weep for my pride, my obstinacy, my passions and my anger.
Give me a spring full of tears to weep for my love of the world,
my hatred, my enmity and my love of victory over others.
O my Lord, give me springs filled with tears to weep for the
sins uttered by my tongue, the sins committed by my body and
sins of thoughts which are without number."
If you examine yourself you will find many reasons which
cause you to weep...
Beware of self justification which makes you feel that your
life is clear and serene and that you have a good relationship
with God which would make you feel that there is no cause for
tears.
We need to weep every day over our sins and inadequacies.
Our God says "Turn to Me with all your heart, with fasting,
weeping and mourning." (Joel 2:12).
This is true repentance which flows from a heart weighed
down with sins.
After Solomon the Wise had examined life and all its
pleasures, he said "It is better to go to the house of mourning
than to go to the house of feasting, for that is the end of all
men; and the living will take it to heart. Sorrow is better than
laughter, for by a sad countenance the hearties made better."
(Eccl 7:2,3).
61
If a poor man said these words we might think he practised
that kind of life, but the one who said them was a king of great
wealth who did not deny himself anything his eyes desired.
(Eccl 2:10) In his days, silver was as common as stone (1 Kin
10:27).
There was much gold, and in spite of these riches, he
considered weeping far better than these.
Here is a question: What are the things which encourage a
person to weep?
62
Things That Encourage Or Prevent Weeping:
1.
A sensitive heart and a tender temperament: The
sensitive person weeps because he is easily affected. This is
why we find that women are quicker to weep than men.
But if a man weeps his weeping will be stronger and deeper.
It is caused by a moving force which shakes his power of
resistance...
There are some men who are as strong as stone. They endure
everything. It is not easy for such men to weep. If anyone of
them weeps it will be a serious thing which makes him weep.
The spiritual, sensitive person feels that sin is the most
dangerous transgression which makes him weep, because it
separates him from God.
It is difficult for hard-hearted people to weep. Cruelty is not
an original quality in human nature because God made man in
His image and likeness.
God has a tender temperament. So if you find cruelty or
harshness in man's nature, they are considered foreign qualities.
If you wish to obtain the gift of tears, keep away from
cruelty and harshness.
63
Cruelty and tears contradict one another. They never meet.
They can unite if water and fire become one element.
So, try to keep away from cruelty and its results.
2.
The deeds which do away with tears are: Judging
other people and backbiting them especially if these are
carried out cruelly and with extreme measures.
Also, reprimanding people. This will be excessively severe
if it takes place in public without consideration for the
circumstances of others.
He who convicts other people, thinks of their sins only
and not of his own sins.
If you think of your sins, tears will come to your eyes, but if
you think of the sins of others in order to convict them, tears
will automatically leave your eyes.
If God convicted us as we convict others, no one will be
saved.
David the prophet speaks to God saying: "Do not enter into
judgement with Your servant, for in Your sight no one living is
righteous." (Psalm 142).
Someone may ask saying "What is your opinion about the
members of certain sects who always weep and cry aloud
when they pray?
64
I tell you that the person who prays with tears weeps before
God and does not cry aloud in front of other people. He does
not gather people about him to witness his tears.
The spiritual person who weeps in prayer is a broken hearted
one. He wishes to be alone with God; to shed both his tears
and himself before Him as Hannah, mother of Samuel did when
she prayed in her heart and wept in silence. (1 Sam 1:10,13).
The tears which are shed silently and with serene sorrow
are considered the hottest tears.
They neither raise their voices nor promote themselves.
Sometimes, during the weeping, the voice is unconsciously
raised, as David's was when he heard of his son Absalom (2
Sam 19:4), and as Joseph did when he met his brothers (Gen
45:2).
Some loving people may weep for the sins of others.
He sympathises with them as did Jeremiah the prophet, who
wept because of the people's sins, and like Ezra and Nehemiah
who wept for Jerusalem's people who committed sins during
their captivity.
It was said that Saint John the short used to weep when he
saw a person commit a sin. He wept much because of the
devil's activity which caused people to fall in sin.
65
He said "My brother fell today and perhaps I may fall
tomorrow. He may fall and repent, and I may fall and not
repent."
But when we hear of a fall we unkindly judge the one who has
fallen.
If you heard that an escaped lion had killed a person in the
next town, would you condemn that person because he could
not escape from that lion? "Your adversary, the devil, walks
about like a roaring lion.. " (1 Peter 5:8).
If you hear that an infectious disease has spread to all parts of
a city, will you weep for the inhabitants or condemn them?
Would you say that you do not experience the gift of weeping
or you yourself prevent it?
You prevent tears with cruelty, harshness and conviction.
You stop them with argument and contention, with shouting,
and with concentrating on others' sins which prevents you from
remembering your own sins.
3.
Rage and tenseness prevent tears:
The irritable hot-tempered person is a furious, fiery and
indignant one.
Through his agitation and anger, he keeps away from
tenderness of the heart, which is inseparable from tears.
66
If anyone says to you "So and so is hot-tempered. He weeps
in his fury."
Perhaps that man weeps because someone else tormented
him, as Esau wept after he had lost his birthright and said
"Then, I will kill my brother Jacob." (Gen 27:38,41).
This is not the spiritual weeping we mean. This is like the
example of a girl who cannot get what she wants from her
parents cannot convince them otherwise. In the end she goes to
her room and weeps.
Rage exterminates the gift of weeping
Man in his heated anger thinks of the sins of others. He does
not think of his own sins. He considers himself oppressed,
unjustly treated and thinks that he is right.
He may think his dignity has been insulted. All these feelings
do not agree with tears. They do not produce them, but
exterminate them.
4.
Plunging into the life of pleasures, delight and
transgression causes the loss of tears.
He who practises the pleasure of sin does not weep because
he is dominated by lust.
His experience of delight does not give him any chance for
holy sorrow.
67
The prodigal son felt no sorrow when he used to play with his
friends, but when he came to himself again, he felt pounded and
crushed.
How can a person who is elevated by pride or busy with
worldly glories, be sad?
If he feels, as Solomon, that all things are meaningless and
chasing them is like chasing the wind, he will be crushed.
Tears do not correspond with sin but go along with
repentance and leaving sin, except in the case of the person
who is conquered by himself, and is unable to resist sin. He
may commit a crime, then weep and ask for help to escape it,
and after that, sins again and weeps until grace comes upon him
and saves him.
5.
Pride, arrogance and love of dignity exterminate
tears.
A man of sacred grief or the one who is conquered and is a
person of spiritual weeping is a crushed and broken hearted
person and not a proud one.
The conceited person loves dignity; he is busy with himself
and how he can be famous in this world, but the one who thinks
of eternity weeps, and in this way all the glories of the world
diminish before his eyes.
68
6.
Thinking of tears and rejoicing at them cause their
loss.
If a person believes that he is a man of tears he will rejoice
and become proud. Pride and tears contradict one another.
Rejoicing itself is contrary to tears. He will at least be self-
satisfied and in this case he will not need tears.
The saints say "If you rejoice while weeping, don't think of
your tears but search for the cause of weeping, then you will
return to pounding yourself once more."
If man must conceal his tears even from himself, what can we
say about those who like to weep aloud in front of others during
their prayers!!? They think that their behaviour is spirituality
itself.
Temptations and tribulations bring tears.
God allows tribulations to take place in order for man to be
crushed. This is why he realises his weakness and knows that
the world is not worthy of anything. He directs himself to God.
Tribulations may compel him to weep but the one who is
away from temptations may become hard hearted.
The remembrance of death and visiting tombs bring
tears. This is why the saints used to remember death and say
with the chanter "Show me O' Lord, my life's end and the
number of my days. Let me know how fleeting my life is."
69
When a person remembers death, pride disappears; his desire
for the things of the world vanishes. He repents and prepares
himself for eternal life.
Remembrance of repulsive sins bring tears.
This remembrance should be accompanied by repentance and
sorrow, by remorse and shame, by experiencing the fall. He
says "O' Lord, give me springs of tears like those You gave to
the sinful woman."
70
CHAPTER THREE
"Blessed Are The Meek, For They Shall Inherit
The Earth"
Who Are The Meek?
The meek is the person who has a calm temper...
The Lord Jesus Christ, who was meek, said to His disciples
"Learn from Me, for I am gentle and lowly in heart." (Matt
11:29). It was said about him, "He will not quarrel or cry out,.
nor will anyone hear His voice in the streets. A bruised reed
He will not break and a smouldering flax He will not quench"
(Matt 12:20). The phrase "cry out" gives us a notion about
"The meek".
The meek one's voice is neither sharp nor loud.
When he talks with people he does not raise his voice. He
does not snub them or become agitated.
The meek person is quiet and good natured. He always
wishes to win people's affection "Love is not rude." (1
Cor. 13:5).
This is why the meek will inherit the earth. He will calmly
acquire people's love on earth and win heaven as well.
71
Here, I'd like to differentiate between a calm temper and
a cold one.
The calm lamblike person is not passionate. He does not stir
people up.
The cold tempered person may not become agitated but he
easily bothers people ...
When he is asked something, he will give the answer in such a
cold manner which may aggravate others.
The meek person is quiet; he brings about serenity in others ...
He is also a good hearted person. He likes to please all
people and maintain a good relationship with them.
Whatever anyone does to him, he does not get angry. He will
not be at ease if he anyone is angry with him. He follows the
advice of Saint Antonios the Great who said "Let everyone
bless you; invoke a blessing upon you." This is why you will
enjoy peace and love will all people ...
The meek is a calm person, both internally and externally.
He is not like some people who seem to be calm, while they
are disturbed and agitated within themselves.
They suppress their anger for reasons which may or may not
be spiritual. Sometimes they do so through respect for their
elders or for fear of the consequences of anger.
72
The meek person is quite calm. His feelings, sentiments and
sensations are in complete tranquillity. He enjoys peacefulness
of heart. He does not become agitated or bear a grudge...
On his face, there is a gentle, cheerful smile with which he
receives whoever talks or deals with him. People never see him
frowning or looking angry.
This is why the person who pretends to be calm while he is
agitated within, is not really meek. What we can say is that he
is training himself to become meek ...
The meek person does not defend himself . He is not
spiteful.
Many a time he gives in to others without sorrow. He does
not wish to lose anyone's friendship for the sake of his own
rights. To make peace with other people is more important to
him than clinging to those rights. If he weighs the two on the
scales, the scale of peace with others will undoubtedly prevail.
The meek person does these things automatically without
debating with himself.
Although the Holy Bible says " The Lord will fight for you;
and you shall hold your peace." (Ex 14:14), and the apostle
also says, "Beloved, Do not avenge, yourselves, for it is
written: Vengeance is Mine; I will repay' says the Lord" (Rom
12:19).
The meek does not avenge himself at all and does not ask
God to take vengeance for him.
73
It is enough that God defends him, and in this way he suffers
no injury. At the same time he does not like anyone to be
harmed because of him or for his sake.
With the meek person, mutual understanding is very
easy. He causes no trouble to those who deal with him.
In dealing with others, he does not try to gain anything from
them but rather to let them win and profit. This is why he is
ready to surrender many things to others without sorrow or
distress.
Some people sometimes say that the meek person is a
simple person!!
Perhaps you may ask yourself, "What forces me to be
simple?"
Believe me, if you are so, God will be with you. He will give
you more than you give up.
But if you are difficult with others, God will leave you to
experience how useful your obstinacy will be to you. This is
why the Holy Bible says "Blessed are the meek."
If you hold a discussion or a conversation with a meek
person you will find him simple and unpretentious.
He does not argue or interrupt. In dialogues or discussions he
does not try to obtain victory but gives you the chance to speak
74
as you like and say what you want as long as the conversation
has nothing to do with creed or faith.
If the conversation includes some matters pertaining to faith,
he will give his opinion with serenity and simplicity and without
hurting the feelings of the one with whom he argues.
Perhaps he may say to him "What is your opinion?" "Is it not
right to say such and such?"
He gives his opinion in the form of a question and leaves that
powerful, correct and strong opinion to express itself without
severity or pride.
As for general matters, one opinion or another makes no
difference to him.
The affairs of this vain world are of no importance to him. He
does not care for victory in conversations or discussions. He
lets others say what they wish to say. He leaves them to do as
they like.
This is why he does not discuss any subject or argue with
them about matters which are not connected with the salvation
of the soul and its eternity. Indeed, he has nothing to do with
material and earthly affairs.
In meetings, he sometimes sits silent. No one feels his
presence.
As long as he is not charged with any affair; why does he
come into view?
75
If anyone asks him to speak he may say, "I prefer to listen to
others and benefit from what they say.", or he may say, "Mr. So
and so is blessed and is better than me."
If he speaks he will praise those who preceded him and he
may comment and say "It is according to Mr. X opinion." He is
very much a gentleman. When he is silent, people love his
calmness and silence; and when he speaks they love the style of
his speech.
Someone may ask "Does the meek person's silence mean
that he is self-absorbed?"
The answer is no. The self-absorbed person does not know
how to deal with members of society. This is why he is self-
centred and displeased with anyone and anything around him.
But the meek person will be successful in his dealings with
people. He loves them and they love him.
If he keeps silent, this will be due to his humility and love, and
not because of self absorption. He wants to give others a
chance to speak. He gives preference to others. (Rom 12: 10)
He keeps silent in order to benefit from the words of others.
He does not like to take part in conflicts or arguments. He
prefers peace and gives satisfaction to all who wish to speak.
The meek does not pressure anyone or use violence.
76
He does not push hard to win the approval of others in a
certain matter against their will. He does not protest or use
pressure to fulfil his wish...
He does not seek his own comfort but other people's
comfort.
This is why those who are associated with him feel
comfortable with his companionship.
Anyone who deals with him would say, "Mr. so and so has a
gentle spirit. I feel comfortable with him." If you can behave in
such a way, then you will be meek.
The meek person does not insist on his own ideas or
opinions prevailing.
However, he does not give up his sound principles, nor does
he fight with others to defend them. This matter perhaps
requires wisdom mingled with meekness.
This is why Saint James the apostle speaks of meekness
and wisdom and says "Who is wise and understanding among
you? Let him show by good conduct , that his works are done
in the meekness of wisdom." (James 3:13) because there are
wise men who may insist on the validity of their opinions
jealously and with partiality, while boldly explaining them. Such
wise men may cause division and confusion!
The apostle says about these men "Such wisdom does not
come down from heaven." That is because it lacks meekness.
77
This is why, the apostle says "wisdom mingled with
meekness" "But the wisdom that is from above is... first pure
then peaceable, gentle, willing to yield, full of mercy and good
fruit ... " (James 3:17).
This is the meek, submissive wisdom with which the apostle
concludes his comment saying "Now the fruit of righteousness
is sown in peace by those who make peace." (James 3:18).
It is strange indeed to find that when some people attain some
wisdom, or imagine themselves wise men, they lose the life of
meekness and serenity and become severe when they defend
their opinion.
They hurt the feelings of anyone who disagrees with them!!
Violence may be an easy shortcut which helps a person to
reach his aim quickly, but the meek person cannot use it.
If God grants him the wisdom that comes from heaven he will
deliver it to people mildly, gently, quietly and in a good way. If
he is contradicted at any time, he does not become angry or
agitated.
If they are slow to carry out any task he will be patient with
them and give them the chance to do what he requests.
This is why it is said that the meek person's ropes are
long. It means that he is a man of tolerance. The one who is
not meek wishes a task to be carried out quickly, whatever the
result.
78
But the meek person gives his listener a chance, and gives
whoever learns from him the chance to gain knowledge
according to their abilities; if not today, perhaps tomorrow or
the day after. This is dependant on time, over which we have
no control.
Forgiveness is one of the meek person's qualities.
If you do him wrong, he will not repay in kind or behave
wrongly toward you. If you insult him, he will not rebuke you.
He has a special temperament and certain limits, beyond which
he cannot venture.
According to the words of Saint John the Beloved, he cannot
infringe his principles or do anything wrong but preserves
himself, and the evil one cannot harm him (1 John 5:18) and
God's seed remains in him. (1 John 3:9).
The meek does not speak from above or in an
authoritative manner.
He always forgets his post, however high or advanced it may
be. He deals with his subordinates as if he were one of them.
These employees, with such a meek boss, feel that he is a
sincere friend. They consider him their elder brother and feel
that he gives his instructions in a quiet way and without
insolence. This is why they obey him and carry out his orders
out of love and not because they are forced to.
The meek person does not defend himself; other people
defend him.
79
If people attack him, they will oppose them saying "Couldn't
you find anyone to attack except that good man?"
Perhaps the aggressor's conscience may not even trouble him
because of his gross injustice against a violent person but, even
after a while, his mind will trouble him because he behaved in an
aggressive manner towards a meek person who could not
defend himself.
The meek person is the one who can carry out God's
commandment "Do not resist an evil person." (Matt 5: 39).
The people surrounding that meek person may become
annoyed by what happens to him, while he himself meets such
harms calmly, without losing his peace.
In spite of any harm he undergoes, he does not grumble or
make any complaint, but accepts all these matters with patience,
leaving everything to God.
The meek person is an obedient person but does not
trouble anyone. If anyone draws him to an evil thing he will
refuse them and make his apologies. He quietly refuses the
demand without rebuking anyone.
If people ask him to go with them to a place which causes him
to stumble he will say to them, "Weak people like me are
troubled by such places. They may fall into depravity. I am
sorry; I cannot go with you." In this manner, he expresses his
pure opinion without hurting anyone.
80
The simple, meek person accepts any matter in good
faith.
He puts the words of the Holy Bible before him "To the pure,
all things are pure" (Tit 1:15).
If anyone says something to him which others would consider
to be harmful or a show of contempt, he will accept it in good
faith and without resentment.
If anyone tells him that what was said to him is sarcastic, he
will pay no attention to them. "Love thinks no evil." (1 Cor.
13:5).
The person who is meek by nature does not attempt to
change his kind temperament into an irritable one.
If he tries to make any changes he may not be able to do so,
and it may not work in his favour.
Each living being has his own temperament that suits him.
The mild temperament is suitable for a pigeon, while the daring,
brave temperament suits the lion.
It is unsuitable for the lion to imitate the pigeon in its
mildness. It is also not fitting for the pigeon to be as
ferocious as the lion.
This reminds me of God's commandment "A woman must not
wear men's clothing, nor a man put on a women's garment."
(Deut 22:5).
81
Each of them wears what is suitable for him. As this applies
to clothes, so also it applies to one's temperament.
Meekness And Holy Zeal:
Here is an important question about meekness.
Isn't the meek person required to carry out the words of
the Psalm "Zeal for your house consumes me. " (Ps 69:9)?
Must he be quiet in the presence of heretics and those
who devise ways of doing evil and who attack the faith?
E The answer is that the meek person can defend the faith
with holy zeal and face the heretics and opponents with
complete politeness, without insulting anyone or making a
mockery of them. He speaks in an objective way. In this
respect I have a high opinion of Saint Dedimus, the blind.
E He used to argue with philosophers and heretics in order to
convince them, not conquer them. At his hands, many
philosophers adopted Christianity and many heretics gave up
their heresies. He used to convince them in meekness without a
stinging word, insult or reproof. He is not like those who insult
the enemies of religion to such an extent as to cause them to
hate religion!
Therefore, let jealousy be prudent, full of love and
humility.
82
Beside the phrase "Zeal for your house consumes me." we
place "Let all that you do be done with love." (1 Cor. 16: 14)
and the words of the apostle "I did not cease to warn everyone
night and day with tears." (Acts 20:31).
Here, in this field, I'd like to give a piece of advice:
The Christian virtues are not separated from each other,
but are connected. They are incorporated with each other.
The virtue of "holy zeal", for example, is not separated from
or independent of a spiritual life, but is mingled with the virtue
of meekness and with that of wisdom. It is also combined with
gentleness and love.
In this way we attain a complete spiritual life.
Indeed, virtues do not contradict each other, but
complete one another...
This is why the spiritual person can attain the ideal form of
perfection.
Blessed are the meek, for they will inherit the earth.
What Kind Of Earth Is This?
1. It is the land of the Living about which the chanter sang
in the Psalm and said "I am still confident of this: I will see
the goodness of the Lord in the land of living." (Ps 27:13), or it
83
is "the new land" which Saint John saw in his Revelation (Rev
21: 1) or it is "the land of the living." in which the saints live.
2. The meek person will inherit the same earth in which we
live. In addition to winning the heavenly inheritance, he is
loved by all who live on this earth because of his meekness.
This is why it is more agreeable to say:
3. The meek person inherits both this earth and the new
one:
It means that he will win both earth and heaven together: both
the blessings of those who live on this earth, and the
companionship of those who have departed this life and gone to
the land of the living...
84
CHAPTER FOUR
"Blessed Are Those Who Hunger And Thirst For
Righteousness"
The Meaning Of 'Those Who Hunger And Thirst For
Righteousness':
This phrase describes the person who is eager for
righteousness. He wants to be nourished by it, eat it, drink
it and grow with it.
It also refers to those who hunger and thirst for God, for His
ways and commandments, for virtue in detail and for all spiritual
things.
The chanter says to the Lord in his long psalm: "How sweat
are Your words to my taste, sweeter than honey to my mouth."
(Ps 119:103)
The same meaning is repeated in many verses of the Holy
Bible. The Lord Himself speaks about this same point, saying
that He is the living water, that whoever drinks it will never
thirst (John 4:14), and that He is the bread of life (John 6:35).
He also says, rebuking the Israelites: "They have forsaken me,
the fountain of living water and hewn themselves cisterns,
broken cisterns that can hold no water." (Jer 2:13).
85
Blessed are those who thirst for the spring of living water,
that is God Himself. They feel eager for Him, to abide in Him,
to enjoy His delightful companionship, and to talk with Him.
David the prophet says in his Psalms: "O, God You are my
God, early I seek You,. my soul thirsts for You." (Ps 63:1).
He also says "As the deer pants for the water brooks, so pants
my soul for You, O' God. My soul thirsts for God, for the
living God." (Ps 42:1).
This, of course, is holy thirst. The chanter says about food:
"I will lift up my hands in Your name. My soul shall be
satisfied as with the marrow and fatness" (Ps 63:4,5).
This is godly love which fills the soul. Man is made of a
body, made of dust and spirit. The body is satisfied with
material bread, but the spirit lives on every word that comes
from the mouth of God. (Matt 4:4; Deut 8:3).
This is why the spirit becomes hungry and is in great need of
the word of God which feeds it.
He who abstains from food and does not feed himself on
spiritualities, feels hunger of the body.
But he who is fed with spiritual food does not easily feel
bodily hunger.
This is why we do not feel any hunger during the holy Pascha
in Passion week .Although our bodily fast is severe and difficult,
86
we do not feel any hunger because we feed ourselves on the
mournful tunes which deeply affect the soul, and on the holy
readings and rituals of this week.
We feed ourselves on its remembrances, sensations and
contemplations.
Our souls become hungry and thirsty and need those holy
days with their filling spiritual food.
Our souls are not in need of food; on the contrary, they feel
hunger and thirst for fasting.
There is a great difference between hunger and thirst for
bread and water to support the body, and hunger and thirst for
righteousness in order to feed the soul which is nourished on
virtue, contemplations, tunes and readings.
The soul is also fed with the sacrament of Eucharist, so it
hungers for it...
About this subject, Our Lord Jesus Christ says "I am the
bread of life" "I am the bread that came down from heaven." "If
anyone eats of this bread he will live forever. And the bread
that I shall give is My flesh, which I shall give for the life of
the world." "Whoever eats My flesh and drinks My blood has
eternal life and I will raise him up at the last day." "He who
eats My flesh and drinks My blood abides in Me and I in him."
(John 6:33-56).
Blessed is the man who hungers for this holy sacrament
and finds nourishment in it.
87
He likes to take Holy Communion, which sanctifies both his
heart and his mind and prepares him spiritually.
It gives him a strong will to abide in God and makes him
careful not to fall and live a correct life for the sake of the
dignity of this great sacrament.
This is why he hungers for it and is eager to have it and says
in his heart, "When can I have that holy flesh and noble blood?"
The Life Of Heavenly Love:
To hunger and thirst for righteousness means that you
are longing for God, because there is nothing more
righteous than to be in love with God.
About this matter, says the Virgin in the Song of Solomon: " I
charge you O' daughters of Jerusalem, if you find my beloved
that you tell him I am lovesick." (Song 5:8).
How strong and deep is this love which delights man's heart
and senses so tenderly that he becomes sick with love.
If he prays, his prayer will not be compulsory, but a
declaration of love which expresses the inner feelings that
come from the heart and not from the lips.
This man feels thirsty to talk to God, to quench his thirst with
prayers.
88
Because he is filled with a great desire for God, he says with
David, the chanter "When can I go and meet with God?" (Ps
82:2).
This man, who has such a strong desire for God, also has the
same longing for the house of God. This is why he says along
with David the prophet: "How lovely is Your tabernacle, O'
Lord of hosts! My soul longs, yes, even faints for the courts
of the Lord" (Ps 84:1).
Then he does not go to the house of God merely as a habit, or
to perform a spiritual duty, but because his soul longs to enter
the courts of the Lord.
This is a hunger and thirst for the church. This is why, the
prophet, also, says "I was glad when they said to me, Let us go
to the house of the Lord." (Ps 121:1) "Blessed are those who
dwell in Your house, they will still be praising You." "For a day
in Your courts is better than a thousand." (Psalm 83).
Also, David said "One thing I have desire of the Lord, that I
will seek: that I may dwell in the house of the Lord all the days
of my life." (Psalm 27).
Perhaps you may ask "What is this you long for, O' great
king, though you have all the luxuries of kings? Why do you
feel hungry? Why do you feel thirsty? What attracts you to
long for such a life?"
He answers "To behold the beauty of the Lord and to inquire
in His temple." (Ps 27:4).
89
This prophet, deep in his love for God, did not only long for
the courts of God, His word and to speak to Him, but he was
hungry and thirsty for God himself.
This is why he says "Your face, Lord, I will seek. Do not
hide Your face from me." This is the true spirituality
followed by those who love the Lord, who hunger and thirst for
Him.
If this is so, what can we say about the persons who do not
go to His house unless we try many times to convince them,
bring them back, and compel them using many different
methods?
What can we say about those who pray or read the Holy Bible
by force and do not fast without first conquering the will and
subduing the body?
Spiritual people hunger and thirst for God because He is
the tree of life.
He is the true vine (John 15:1) and the cluster of life. We
thirst to be united to him as the branch is to the vine, the branch
into which the vine's sap flows to give it life.
Our food is to do His will (John 4:34). This is why our hearts
rejoice at His satisfaction and His heart is pleased with our
obedience.
It is understood from the continuance of hunger and
thirst for righteousness that a believer cannot reach
90
spiritual satisfaction, because the search is continuous. The
more he lives with God, the more he feels new spiritual
enjoyment which ignites him so hotly that he becomes more and
more eager to live deeply with the Lord.
This is why he continues to hunger and thirst for more and
more spiritual enjoyment which cannot be expressed.
Aren't there many kinds of material foods about which some
say: "One cannot become satisfied with eating this kind of food,
whatever its quantity may be?" How much more, then, is
spiritual food?
Did St. Paul the Apostle feel satisfied with what he attained in
his spiritual journey?
Even after being caught up to the third heaven and hearing
inexpressible things that man is not permitted to speak of (2
Cor. 12:4), he says " Brethren, I do not count myself to have
apprehended; but one thing I do: Forgetting those things which
are behind and reaching forwards to those things which are
ahead. I press towards the goal to win the prize of the upward
call of God in Christ Jesus." (Phil 3:13-14).
This continuous attempt, and this desire to strain towards
what lies ahead are undoubtedly hunger and thirst for
righteousness.
The true spiritual life is a journey towards perfection which
has no limits. This is why it requires continuous effort and
perpetual longing for the infinite kingdom.
91
What we receive on earth is a mere taste of the heavenly
kingdom. The taste is never satisfied. It makes man hungry and
thirsty and anxious to get much more of what he has tasted.
This does not affect him alone, but he calls the others saying:
"Taste and see that the Lord is good." (Psalm 33).
Satisfaction with spirituality certainly leads to laziness.
Hunger And Thirst With Respect To Prayers:
Our fathers the saints were not satisfied at all, but used to
escape from people to be alone with God; to be detached from
the whole and united with the One. The more they enjoyed
association with the Lord, the more thirsty they became. In this
way, their unity with God, their being alone with Him and their
discourse with Him increased.
We have two great examples: Saint Arsanius and Saint
Macarius the Alexandrian.
Saint Arsanius was always silent so as not to sever his
attachment to God because of his speech with people. He used
to spend the whole night standing and praying from sunset to
sunrise.
But Saint Macarius, the Alexandrian suppressed his mind and
trained it not to keep any other thought except for those
concerning God and divine matters.
92
These are some of the models of love for heaven about which
we can say. "Sweet is Your name and blessed in the mouths of
Your saints."
This is a phrase taken from Saturday's Psalmodia. It might
have been taken from David's Psalm 119 which says, "Beloved
is Your name which is my recital all the day." The saint feels
such spiritual delight in God's name that he reiterates it with
love.
It is not only a mere law of prayer or a liturgy or a religious
rite, but also a sentiment ... hunger and thirst for this name
which alleviates the thirst of the heart and all its feelings.
Hunger and thirst in regard to love may sometimes cause
tears to be shed...
Hence, weeping during prayers may take place. It is the
weeping resulting from love and great longing, which reminds
me of the story of Jacob, the father of fathers when he met his
son Joseph after longing to see him for decades.
The holy Bible says "So Joseph made ready to meet his
father; and he presented himself to him, and fell on his neck
and wept on his neck a good while. (Gen 46:29).
These are the tears of joy and longing. They express hunger
and thirst of feelings in a manner clearer than language and
words.
Sometimes, longing of the heart becomes too strong for it to
bear, and for this reason man weeps because such longing
93
cannot be borne even by the eyes... It is a hunger and thirst that
cannot be quenched or satisfied except by tears.
Perhaps, most of the saints' tears were a result of thirst to
depart to God where they could enjoy His companionship
for eternity, without hindrance.
Hunger and thirst may express longing and yearning.
The person who prays because of his longing is not like the
one who performs it as a duty.
Likewise, the person who fasts because of his longing differs
from one who does it as a duty.
Here is an example for each of them:
What feelings would a spiritual person have during the fifty
holy days before Pentecost, when there is neither fasting nor
prostration, for which he longs, and while the laws of the
church prevent him from doing these things? How would he
feel, then, when those holy days come to an end and the fast of
the holy apostles begins? With what sentiments and longing will
he fast and begin his prostrations?...
The one who longs for prayers holds a special memento
which is shown to him when he prays. Whenever his
prayer comes to an end, he finds himself unable to stop
praying. He clings tighter to God.
He refuses to conclude his talk with the Lord. He tries to
prolong his prayer by adding phrases and verses to it.
94
He is like the child who is going to be weaned from his
mother's breast. Forcibly, they take him away from the bosom
of his mother while he completely refuses to do so as all his
longing is for his mother's breast.
The vital force of prayer will remain in the mind and in
the heart of this person even if he ends his time of standing
up to pray.
Even if he leaves his house and goes onto the road, the words
of his prayer will follow him and flow into his mind. They
accompany him in his walking and in his sitting down. They
permeate his work and offer him sacred silence. Anyone who
speaks to him feels as if he is taking him away from his mother's
bosom by force. It is as if someone comes and tries to snatch
John, the apostle, from Jesus' bosom to have Him do something
needed by the brethren.
It is also as if Martha wishes to prevent Mary from sitting at
the Lord's feet.
One of the signs of hunger and thirst with respect to
prayers is that the person who prays almost has no sense of
what is going on around him.
Because he is engaged wholly with God, he senses none of
the things around him. It is like the story of Saint John the
Short and the camel keeper, who spoke to him many times
without John hearing what he had said.
95
All his senses were concentrated on his prayer and nothing
else, as if he and the Lord were alone in the. universe. He
looked like a starving person who had found an appetising meal
before him.
Sentimental people are nearer to God than others.
When they form a relationship with the Lord, they pour out
their feelings, and it becomes an informal relationship, unlike
those of whom God said "These people draw near to Me with
their mouth and honour me with their lips, but their heart is
far from me". (Matt 15:8).
To show how important feelings are, we say that the
adulterers who turned from sin turned towards God. They very
quickly became saints because, through their complete
repentance, they presented to God their sentiments which they
had previously given over to sin, and became hungry and thirsty
for God. If man's heart is filled with worldly affairs he will
never feel hungry or thirsty for God.
He cannot love both God and the world. Either he loves one
or the other, because anyone who chooses to be a friend of the
world becomes an enemy of God (James 4:4).
If man is met by a certain sin and loves it, he will have no
longing for God, nor will he feel hunger nor thirst for Him.
Repentance therefore precedes hunger and thirst for God,
then it accompanies him on the journey. Also, hunger and thirst
for to God leads to repentance.
96
When can we attain all these sentiments?
We, at whose doors God is still knocking, and we have not
yet opened to Him.
"Blessed are those who hunger and thirst for righteousness for
they will be filled."
They Will Be Filled:
They will be filled with heavenly love; with spiritual
enjoyment and with consolation from heaven. They show their
longing for God while God longs for them much more. This is
why He grants them His love and they in turn feel the pleasure
of God's companionship ... things which words cannot express.
But I say that this fullness is a temporary one. It is a
mere taste.
"Taste and see." The more God reveals Himself and opens His
heart to them the more He gives them, the more hungry and
thirsty they become, because man can never be satisfied with
God's love.
I wonder if we shall we feel complete satisfaction in eternity?
Or will it be a temporary satisfaction which will cause us to be
more eager? And will eagerness satisfy us or bring us more
thirst?...
In truth, I don't know.. God alone knows.
97
CHAPTER FIVE
"Blessed Are The Merciful For They Shall Obtain
Mercy"
Mercy Is One Of God's Qualities:
Mercy is one of God's qualities and the merciful one bears
a His likeness.
It was said about God "The Lord is merciful and gracious,
slow to anger, abounding in mercy. He will not always strive
with us, nor will He keep His anger forever. He has not dealt
with us according to our sins. Nor punished us according to
our iniquities. For as the heavens are high above the earth, so
great is His mercy towards those who fear Him; as far as the
east is from the west, so far has He removed our transgressions
from us." (Ps 103:8-12).
God's wonderful mercy was manifested strongly and
clearly on the cross.
There He took the sins of all human beings upon His
shoulders and forgave them. He is the merciful, good God,
who does not take any pleasure in the death of the wicked.
Rather, he is pleased when they turn from their ways and live
(Ezek 18:23).
98
He is the God who pronounced the judgement of destruction
on the Ninevites, and when they repented and turned from their
evil ways He had compassion on them and did not bring upon
them the destruction He had threatened (John 3:10).
It is God who sometimes threatens, then becomes overcome
by His compassion.
In His mercy, God received the repentant people without
insulting them.
In Chapter 15 of the Gospel of Saint Luke the Evangelist, He
presented three stories about His acceptance of the repentant,
the lost and the straying: The lost sheep, the lost son and the
lost coin.
He mentioned how God searched for them and how He
rejoiced at their return without rebuking anyone.
The Lord received Simon Peter in the same way after the
resurrection. He did not hurt his feelings or mention how Peter
had denied Him by saying "I don't know the man.", but restored
him to his apostolic rank and said to him "Feed My lambs,. take
care of My sheep." (John 21).
In His mercy, the Lord had compassion on the scattered
people.
About this, the Holy Bible says "But when he saw the
multitudes, He was moved with compassion for them, because
they were weary and scattered, like sheep having no
shepherd." (Matt 9.36).
99
In the midnight absolution found in the Agpeya (prayers of
the canonical hours), we pray for the sake of such people saying
"O' God, remember the helpless, the bedridden and those who
are not remembered by anyone."
God is merciful. He helps those who are helpless.
In our prayers we say "O' God, helper of the helpless, hope of
the hopeless, consolation of the poor in spirit and harbour to
those who struggle in the tempest."
Is there any other mercy we can ascribe to God? The person
who takes care of such miserable people follows the example of
the Lord.
Because the Lord is merciful, He made mercy superior to
adoration. He said: "For I desire mercy, and not sacrifice."
(Hos 6:6).
In every place and at all times, people knew that God was
merciful.
When Nathan the prophet laid three options before David for
him to choose from, David said: "Let us fall in the hands of the
Lord, for His mercies are great, but do not let me fall into the
hands of men." (2 Sam 24:14).
How strange this is!?! If we are in the hands of the all Holy,
the perfect in His Holiness, in His Goodness and in His
Righteousness, He will protect us and will not deal with us
100
according to our sins but will respond to us when we say
"According to Your mercy and not to our sins."
But if we fall into the hands of man, he will not sympathise
with us, and although he resembles us in our sins and
weaknesses, he would insult us at every turn.
The Importance Of Mercy:
Because mercy is so important, God made it a measure
for condemnation in the final judgment.
On the last day, God will say to those on His left "Depart
from Me, you cursed, into the everlasting fire prepared for the
devil and his angels" (Matt 25:41).
Why did He give this sentence? He says immediately after
this "For I was hungry and you gave Me no food, I was thirsty
and you gave Me no drink, I was a stranger and you did not
take Me in, naked and you did not clothe Me, sick and in
prison and you did not visit Me.
Then, he explains the reason saying "Whatever you did not do
for one of the least of these, you did not do for Me." (Matt
25:42-45).
Therefore, those people perished because they did not
show mercy to the needy.
This means that although you have your prayers,
contemplations and hymns, i