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On the Sunday of Romanian Saints, the Epistle reading is from the Holy Apostle Paul’s Second Epistle to the Corinthians. This Epistle reading characterizes the servants of God. “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (5:17). To make an aside, this is also our journey, from the old man to the new man, which is also a birth. Like any birth, it is not easy because it implies a death, death to the old man.

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God” (vv. 18-20). Saint Paul tells them to be reconciled with God. And we see in us, that although we seem to be at peace with everyone, at the level of our heart we can detect some motions: our heart can hurt and be hurt within a second, it can repel someone very fast. Although people give the impression that they don’t detect this, this is something very important. Father Arsenie Papacioc said that when we repel someone away from our heart, Christ suffers an entire crucifixion.

Through Saint Paul, God tells us to be reconciled with Him. From other apostolic writings, we know that we are not reconciled with him. For example, we know that sin is enmity against God. And “friendship with the world is enmity with God. Whoever therefore wants to be a friend of the world makes himself an enemy of God” (James 4:4); “the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be” (Romans 8:7). And regarding sin, I don’t think it possible for man to live one day and not sin. So, if we sin, we ask forgiveness and recover. Abba Pimen from the Desert Fathers has a hope-giving word: “Abba, how long does sin have power over a person?” and Abba Pimen replies: “Until he says, ‘forgive me’.” That is how our Lord is. When we say to Him, “forgive me,” then He immediately forgives us. That is why we always need this mind in order to be reconciled with God.

Saint Paul continues: “We then, as workers together with Him also plead with you not to receive the grace of God in vain. […] But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings; by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed” (2 Corinthians 6:1-9).

The definition of God’s servant begins with negatives and ends with positives. Maybe we would have expected otherwise. This is the difference between our world and God’s world. Between our perception of good and His. A young mother commented that before having kids, they had some leisure time, but now they had none. Likewise, some students in ASCOR noticed that each of them has some sort of misfortune, as if they’re all cursed. Well, that’s not quite true, but rather if these stressors exist, we’re on our way to becoming God’s servants. Father Abbot Iachint Unciuleac would say that suffering is for the chosen: God doesn’t grant it to everyone because not everyone can bear it. So, if we see suffering in someone’s life, especially if that person claims to be a faithful Christian, then God has already heard that person’s prayer and is working with power.

Saint Paul searches his heart and continues: “As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (v. 10). In other words, although we appear sad and maybe we feel sadness in our heart, yet paradoxically, we rejoice. This is because the cross is paradoxical. This cross which we name life-giving. If we live it for Christ, if we take it on for Him, then the grace of the Holy Spirit comes to dwell in us. Because God is near His servants by His grace. Grace always brings joy, but always via the cross.

And from here, he uses divine language: “Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you” (13:11). The text is extraordinary. And it is good for us to read it often, because it reflects our life as Christians. There is no servant of God throughout history who did not pass through such trials. There is no other path to God. And it is cause for rejoicing, because through all these, God works with us. But only through suffering we take on for Christ’s sake. Otherwise, suffering mutilates us. Only in Christ can our heart shed the scales of sin and become free, soft, feeling.

In suffering, we seek help. In general, we seek grace, but even more so amid suffering. We seek solutions and we find them, and then our heart clings to God and that is our salvation. Through all these things, our heart becomes good and clings to God like a suction cup, and then no longer departs from Him. When it has discovered God, other pursuits cease. This is the paradox, when amid afflictions, our heart discovers Christ. It is a different law. Our fathers lived it in the prisons. Elder Sophrony witnesses to it. In the depth of repentance, of despair, of self-accusation, that is where we discover God. So, not as we would expect: in good times, in happiness, in the second half of the Epistle. No. Rather, we meet God in the first half of Saint Paul’s message. As the Holy Apostle Peter said: “Humble yourselves under the mighty hand of God” (1 Peter 5:6). This will cleanse our heart and give us life.