Why, then, does the interpreter of His mysteries place His help to the tempted in a kind of dependence on His own temptation?
Because by the merit of His own temptation, borne for mankind, He acquired a special right to give help to the tempted, even when they are unworthy.
Because through the struggles of His own temptation He entered, so to speak, into the realm of temptations. He entered into closer communion with those who toil there, and so can more freely extend to them His beneficent and saving influence.
Could He really not help those who are tempted if He had not suffered and had not Himself been tempted? Undoubtedly He could, according to His omnipotence and goodness.
But the law of righteousness and wisdom, and the order of the divine economy of our salvation, required that the Savior enter into contact, as it were, with our temptations, struggles, and sufferings.
He did this through His own temptations, struggles, and sufferings according to His human nature. Through this, with deep love for mankind, He took upon Himself our temptations and sufferings in order to lighten them.
In our own experience, one who has suffered himself sympathizes and suffers all the more deeply with one who suffers. So by the merit of His pure sufferings, undertaken out of love for mankind, He acquired the right and opened the way.
He extends even to us, who are tempted, struggling, suffering, and always not without guilt, a gracious participation in the divine power. By this power He undertook for us His immeasurably great temptations, struggles, and sufferings.
What exists in Christ the Savior by His nature and His own power, in fullness and without measure, has something similar and corresponding in those saved and being saved by Him. In them He is "formed" (Gal 4:19).
In them it exists by grace, by gift, by participation, and according to measure. Therefore one may suppose that in them also, especially in the elect among them, the law revealed by the Apostle acts according to its kind and degree.
It is the law of the gracious divine economy: "For in that He Himself has suffered, being tempted, He is able to help those who are tempted."
Whoever, with faith and love toward God and His law, and with hope in God's gracious help, has stood firmly against temptation, has truly received gracious help to repel it.
Whoever has zealously and constantly exercised himself in some pious struggle or virtue, and has truly received gracious help to complete that struggle and virtue, has likewise received this gift.
Whoever has courageously resolved to suffer and die rather than betray truth and righteousness, and has truly received gracious help to pass victoriously through the course of innocent suffering, can also help others who are tempted and struggling.
In general, this is because "the power of Christ" (2 Cor 12:9), drawn by his faith and struggle, dwells in him and acts not only in him, but also through him.
In particular, by the experience of his own temptation and struggle, he sympathizes and suffers more deeply with others in a similar temptation and struggle. Therefore he seeks help for them more zealously.
By the experience of gracious help found for himself, he intercedes before God for others who need similar help. He does this with greater boldness of faith and greater success, finding in the joy of doing good the reward for his struggle.
The Holy Apostle, under the cover of an example, has shown us the law of blessings effectively extended and spiritual helps bestowed. He said of Christ our Savior: "For in that He Himself has suffered, being tempted, He is able to help those who are tempted" (Heb 2:18).
Since He Himself endured, being tempted, He is able to help those who are tempted.
Even without His own temptation or trial, is not Christ God almighty, so that He can help those who are tempted or tried? Is He not all-wise, able to devise sure and inexhaustible means for this help?
Is He not all-good? Is not the desire to give help to the tempted immeasurably stronger in Him than their desire to receive it?
Why, then, does the interpreter of His mysteries place His help to the tempted in a kind of dependence on His own temptation?
Because by the merit of His own temptation, borne for the good of mankind, He acquired a special right to give help to the tempted, even when they are unworthy.
Because through the struggles of His own temptation He entered, so to speak, into the realm of temptations. He entered into closer communion with those who toil there, and so can more freely extend to them His beneficent and saving influence.
Christ is the image for Christians, and especially for those who are sanctified and holy.
Here, then, is the law for them. Whoever on the path of spiritual life has borne temptation with firm and pure faith, has accomplished a struggle, and has endured a spiritual trial without weakening, has certainly received gracious help and strength for this.
This is according to the Lord's word: "Without Me you can do nothing" (Jn 15:5). As a reward for fidelity in struggle, according to God's bounties, the help and strength given to him are established in him as a gracious gift.
By this gift he can, openly or secretly, extend a beneficent influence, blessing, and help upon those undergoing temptation and struggle, and upon those who require help.
In accordance with this law, our venerable father Sergius was tested and perfected in common Christian virtues. He has the gift of gathering around himself thousands and myriads of Christians of every rank, calling, and condition.
He draws them by nothing other than this: they experience for themselves his gracious help in their temptations, trials, and struggles, both in life in the world and in spiritual life.
He was tested and perfected especially in the struggles of monastic life. He received the gift of being father and forefather of their spiritual lineage.
Perhaps in our time this lineage is no longer as strong as his nearest children were. Yet even now, by manifest, significant, and living experiences, it recognizes the gracious presence, action, guidance, help, and protection of its founder here.
THEOSIS