Wednesday. [I Cor. 16:4-12; Matt. 21:28-32]

   In the parable about the two sons, the second promptly said, “I go,” and went not. This is an image for all hasty good intentions that lack the constancy, will and patience to fulfil them. A light heart is immediately ready for every good thing presented to it, but a soft and lazy will refuses to do it from the very beginning. This infirmity is found in nearly everyone. How can one avoid such unreliability before one’s own self and others? This is how: do not begin anything without thinking it over and calculating whether there will be enough strength for the undertaking. This is what the Lord asked us to do in the parables about the man who set off to war, and the other who set about building a house. In what lies this calculation? These parables are related by the Lord in order to instruct us to arm ourselves in advance with self-denial and patience. Look to see whether you have these buttresses that all laborers for goodness have. If you have them, begin the undertaking; but if not, then first store them up. If you stock yourself up with them, then no matter what you meet on the path to what you intend to do, you will endure and overcome it all, and you will bring what you have begun to a finish. Calculating does not mean that as soon as the deed becomes a bit difficult you drop it, but rather that you should inspire yourself for every labor. From this there will come firmness of will and constancy in deeds. And it will never be the case with you that you say—“I go,” and then go not.

Tuesday. [I Cor. 15:29-38; Matt. 21:23-27]

   When the Lord asked the question about John the Baptist, the chief priests and the elders thought, “If we answer this way or that, either way is disadvantageous for us,” and that is why they decided it would be better to use ignorance as a cover. Their self-interest tied their tongue and did not enable them to witness to the truth. If they loved truth more than themselves, there would be different words, and different deeds. Their interest covered up the truth and would not let it reach the heart, interfered with forming a sincere conviction, and made their heart indifferent to it. And it is always this way: egotistical strivings are the original enemies of truth. All other enemies follow them and act due to them. If one investigates how all delusions and heresies arose, it turns out that the source of all of them is precisely this. In words we want nothing but the truth; but in fact the truth is a hindrance which must be eliminated, and a lie set in its place which is more favourable for us. Why, for example, are there materialist-nihilists? Because the idea of God the Creator, Provider and Judge, together with the idea of the spirituality of the soul, hinders those people from living more broadly according to their inclinations, so they push the idea aside. It is clear from the worthlessness of their premises that the nihilists are not guided by the truth—it is desirable for them that everything be just as they think, and every phantom that reflects their thoughts they put out for show as witness to the truth. If they would sober up but a little, they would immediately see their lie. But they pity themselves, and therefore they remain as they are.