Created in the image of the Infinite One, man is not satisfied with what is finite. If he pursues what appears desirable among creatures, even after attaining it he does not remain content. He soon finds it too small and insufficient for him.
The mind, created in the image of the Infinite One, can quench its thirst for knowledge only with eternal truth. The heart, created in the image of the Infinite One, can satisfy its hunger for well-being and blessedness only with infinite good.
Surely the royal prophet thought thus when he cried to God: "I shall be satisfied when Thy glory appears to me" (Ps 16:15). Therefore another prophet exhorts: "Draw near to thy God continually" (Hos 12:6). The Apostle also encourages this with the promise of a reciprocity that makes it easier: "Draw near to God, and He will draw near to you" (Jas 4:8).
But how can man draw near to God, who is invisible and incomprehensible? Clearly, he cannot fly at will with his whole being from earth to heaven, from the visible into the invisible.
Yet he can and must direct toward God the movements of those powers and faculties especially marked by the image of God. They are not bound by the bodily, nor limited by space.
He can and must direct his thoughts and desires toward God. He must draw near to God with mind and heart, by contemplation and prayer, by faith and love.
On this straight path we meet difficulties. They arise partly from the innate corruption of our nature, which easily extends even to our will, and partly from the assaults of powers acting outside us, themselves also corrupted and turned from the Creator's good order.
We know that we have power to think about what we wish. Yet does it not happen that, when we wing our thoughts toward God, we cannot keep them long and steadily on high?
Do they not sometimes fall down as if unintentionally? Do they not even, against our efforts to raise them, plunge downward to low and vain objects?
We feel that no external power moves our desires. We ourselves voluntarily extend them toward one object or another.
Yet does it not happen that, when we direct our desires toward spiritual, heavenly, and eternal goods, we experience strong opposition from other desires? These draw us toward earthly and perishable things, toward sensual pleasures, and they weaken and impede our striving toward God.
Against these and similar difficulties, the proverb wishes to give us help. It proposes that we bring our works near to God, and it assures us that through this our thoughts will be established. "Commit your works to the Lord, and your thoughts will be established."
Indeed, can we draw near to God without wavering by our thoughts, desires, and spirit, if we neglect to direct our works accordingly?
The spirit should be stronger than the flesh, for "the spirit is willing" by its very nature, "but the flesh is weak" by its nature (Mk 14:38). Yet can spiritual thought have full strength when works alien to the spiritual direction oppose it?
Joined to such works is the power of the thoughts and desires that produced them. If they multiply, there is also the power of habits and attachments.
Therefore, if you desire to draw near to God with feet that neither limp nor waver, and to stand firmly before Him in meditation on God, prayer, faith, and love, then strive to give a spiritual direction to all your works.
Enliven them with thought that strives toward God. "Commit your works to the Lord, and your thoughts will be established."
Will you ask: how can I bring my works near to God? I have already said: by enlivening them with thought directed toward God.
I am not now speaking of unlawful and evil deeds. They cannot be brought near to God. They must be repelled and rejected with the whole force of the will, as things that remove us from God.
I speak of good works, or at least innocent works, ordinary in life, which do not appear to have an immediate relation to God. Strive not to do them in forgetfulness of God, by self-will, whim, or passion.
For by doing this you remove them from God. Then, visibly or invisibly, they remove you from God.
If, for example, you wish to do good to your neighbor, do not do it for glory or honor. By this you bring your work near to men, not to God.
Do not do it without attention, thought, and feeling. Such a work will be without life, and therefore without motion toward God.
Give your mite to the poor man with a heartfelt thought of Him who said: "Be merciful, as your Father is merciful" (Lk 6:36). Then your mite will pass through the poor man to God, and will lead you to God.
If you are called to the duties of a public vocation and service, do not seek the arousal of your zeal in the desire for rewards or in the hope of rising above others.
Find your moving power in the thought that the official person in society "is God's servant for good" (Rom 13:4). Serve the king and the kingdom with faithfulness and truth, so as to render service thereby to God.
Then your works for the earthly fatherland will bring you near to the heavenly fatherland.
If you labor for the needs and well-being of earthly life, beware of setting as your goal that you may finally say with the rich man of the parable: "Soul, you have many goods; eat, drink, be merry" (Lk 12:19).
The parable has already said that this is the path of folly and leads to sudden destruction.
Take as your guide the apostolic word: "Godliness with contentment is great gain" (1 Tim 6:6). Learn to "be rich toward God" (Lk 12:21) by righteousness in acquiring, moderation in using what is acquired, and service from your abundance.
Sometimes serve needy neighbors even from your poverty.
"Whether you eat," says the Apostle, "or whether you drink, or whatever you do, do all to the glory of God" (1 Cor 10:31).
Notice how even the act that lowers the glutton beneath the lowest of irrational creatures can be enlivened by the prudent man with an exalted thought. In Solomon's expression, he can "bring it near to the Lord."
Do you see a work that must be begun? Before you bring it into the realm of events, bring it near to God by prayer for blessing on its beginning and for help in its completion.
Do you look upon works already accomplished by you with success, dignity, benefit for yourself and others, and glory? Do not bring them too close to yourself. Do not feed your self-opinion with them.
Bring them near to God, confessing over them the goodness of His providence and raising to Him the incense of a grateful heart.
Today, for consolation and edification, we can see this last meaning and application of Solomon's proverb in a living and majestic action.
Turning from the new year now beginning in the life of our most pious Autocrat to the year that has passed, we see there a day upon which preceding days looked with expectation. Following days look upon it, and will look upon it, with reverence.
It is the day on which the twenty-fifth year was completed since he became the king crowned and anointed by God.
How many memories this day brought him of struggles and memorable deeds accomplished for the good of the Church and the kingdom. They were done in war and peace, in legislation and governance, and in elevating the good order of ranks and estates.
They were done in the outpouring of mercies and bounties, in care for suffering and helpless humanity, and in easing private and public calamities that human strength could not avert.
They were done in calming storms and the tumult of the sea of nations, sometimes only by his own personal steadfastness and strength of spirit.
How then did he celebrate this day? With what did he mark these memories?
His spirit rose above every earthly solemnity. He "brought his works near to the Lord."
With the empress crowned together with him, and with the assembly of the second and third generations of his family, he was carried on wings of fire from his new capital to his ancient capital.
He did this solely to offer God the incense of a reverent and grateful heart in that very temple where he had received from Him the sacred crowning and anointing.
A triumph beyond dispute most high, because it ascends directly to God. A triumph supremely joyful, because the joy in it is heavenly.
Righteously, O Russia, you call your king most pious. Rejoice in this, and preserve your joy for yourself by ceaselessly striving to be worthy of the name with which you adorn him.
Strive to be and to remain actively pious, "bringing your works near to the Lord" by living faith and steadfast following of His commandments.
Then with firm hope you may cry to Him in the prophetic voice: "Then I shall not be ashamed," nor shaken, but established in strength and glory, "when I look upon all Thy commandments" (Ps 118:6). Amen.
THEOSIS