Understanding Christ’s Command “Do Not Love the World”

Jesus said, “Do not love the world or the things in the world” (1 John 2:15). 

What did He mean by this?

He is reminding us that we live in a fallen world—a world marked by sin, corruption, and death. This is the fallen condition we have inherited from Adam and Eve, and it touches every human life. We live amid its temptations and illusions, but our goal as Christians is not to embrace the norms of this world or to try to conform to its values, but to transcend it—to purify ourselves, unite with Christ, and become worthy of eternal life in His Kingdom.

Blessed Theophylact explains that “it is usual for Scripture to call the world the life of sinful people of carnal outlook living in it.” In other words, “the world” refers not to creation itself—which God made good—but to the way of life of those who live apart from God, following passions rather than Christ. We could restate this teaching as: Do not live as those who love the world and its sinful ways, but strive instead to overcome the world within yourself.

Saint John continues, 

For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. (1 John 2:15-17)

These “three lusts” summarize the passions that dominate fallen humanity. They are not from the Father, because they draw our hearts away from divine love. Everything worldly passes away—but whoever lives according to the will of God abides forever.

This path is not an easy one, even though Christ says, “My yoke is easy and My burden is light.” It is light when borne with humility and love, yet it remains a struggle. We are all sinners, no matter how good we think we are. Our self-confidence in our own goodness is a delusion born of pride and a great obstacle to spiritual growth. To overcome this fallen nature, we must struggle within the life of the Church—through the sacraments, repentance, prayer, fasting, and the other spiritual disciplines Christ has given us.

Jesus affirms that this path is difficult:

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” (Matt 7:13-14)

One of our greatest challenges is to recognize our condition and embrace the path that leads to salvation. When we accept that we are sinful and in need of healing, we can begin to change through repentance. As we take a few steps along this path, we start to see our true state and learn not to love the world or to follow its ways, but instead to live according to the Gospel. This is not necessarily a monastic path, but a way of life that can be lived in the world—guided by Christ and following the Holy Spirit who dwells in us.

Saint Ignatius Brianchaninov said that the “world” we must renounce is not merely external, but within us:

“This does not mean going off to live in a cave or, if you are married, to go to a monastery. The world we must leave is a condition that exists in us. It’s our separation from god and our delusion that we are a “good” person. It’s a difficult task to embrace the reality that we are of the world that Jesus speaks. Once we are awakened to our fallen nature, we discover how much work we need to undertake to become like Christ.” 

We must live in this world with awareness of its fallen nature—the same fallen world we inherited after Adam and Eve. It is a world of trials and tribulations that God allows so that we may perfect our will to love, no matter the circumstances. Every difficulty becomes an opportunity to grow in patience, humility, and compassion.

Saint Ignatius also warns:

“Do not allow fallen spirits to deceive and seduce you… Do not expect and do not seek praise and approval from human society. Do not hanker after fame and glory. 

 Do not expect and do not seek an untroubled life with plenty of latitude and scope, replete with every convenience. That is not your lot. Do not seek and do not expect love from people. Seek earnestly and demand from yourself love and compassion for others. Be content with the fact that a few true servants of God whom you meet from time to time in the course of your life love you…”

This is what Christ meant when He told us to bear our cross and follow Him. The cross is a life of self-denial, struggle, and at times persecution. We should not expect that the way of God will be welcomed by most people around us. To follow Christ is to accept that the world may reject us, just as it rejected Him.

This path He has given us requires that we bear many trials and learn to submit our will to His. This means learning to constrain our desires and resist temptations. The Church provides us with ascetic practices—prayer, fasting, confession, and sacramental worship—to train our will and strengthen our love for God.

When we struggle against the passions, we can remember the Apostle Paul and the early Christians who lived faithfully in a hostile, pagan world. They lived in an awareness that at any moment they might be captured or killed, yet they rejoiced in Christ. We too can learn to overcome our passions and become “crucified to the world,” living no longer for its pleasures but for the love of God.

We resist taking this path because it is natural to us to love the pleasures in this life, but we must become attached to or expect them. The entire economic system and popular culture are built upon the pursuit of comfort, pleasure, and self-satisfaction. Through constant advertisements, social media, and entertainment, we are lured to love the world and to forget God. But Christ calls us to be free from these illusions—to live differently, to love differently.

Saint Ignatius points to the many passions that keep us enslaved:

“Love of riches, desire for possessions, bodily pleasures from which come sexual passion, love of honor which gives rise to envy, list for power, arrogance, and pride of position, the craving to adorn oneself with luxurious clothes and vain ornaments, the itch for hungry glory which is a source of rancor and resentment, and physical fear. Where these passions cease to be active, there the world is dead.”

Now is the time, life is short, to uncover the passions that control our behavior. As you commit yourself to a life of prayer, repentance, and worship, you will begin to see the nature of this fallen world more clearly. You will discern how its values differ from the Gospel, and you will come to understand what it means not to love the world, but to love Christ above all.

As St Ignatius reminds us: 

“The right use of earthly life consists in preparing oneself for eternal life—making it our one business to please God, borrowing from the world only what is essential.”

As you live a life of repentance within the Church, you will cease to be a servant of the world and become instead a servant of Christ. Your heart will find joy in worship, your soul will be nourished by the sacraments, and your mind will be illumined through prayer and spiritual discipline. In this way, you will make the Gospel your highest priority and the Kingdom of God your true home.

Then you will understand what it means when Christ says, “Do not love the world.”

It is not a rejection of life itself, but an invitation to real life—to live in this world while belonging to another, to walk through its fleeting shadows while being filled with the light of the eternal Kingdom.

References: Saint Brianchaninov, The Harvest, Collected works volume IV

Why is Ongoing Forgiveness of Sins Needed

In Orthodox theology, grace (the Holy Spirit) is understood as the uncreated energy of God that both saves and sanctifies us. It is not a one-time event but an ongoing process throughout a believer's life. After the Incarnation followed by the Cross, Christ’s victory over sin and death, made the grace of God abundantly available to all who believe in Him. This grace is not only about the initial forgiveness of sins but also about the continual transformation of the believer into the likeness of Christ (theosis).

Grace empowers believers to live a holy life, to repent, and to grow in their relationship with God. It is through grace that we are healed from the effects of sin and enabled to participate in the divine life. While the Cross offers the ultimate sacrifice for the forgiveness of sins, Orthodox Christianity teaches that repentance remains an essential part of the Christian life. Repentance is not a one-time act but an ongoing attitude of turning away from sin and turning toward God. This is reflected in the regular practice of repentance and the sacrament of Confession, where believers receive absolution for sins committed after baptism.

The Orthodox Church teaches that the sacraments, especially the Eucharist and Confession, are means by which God’s grace is imparted to believers. The Eucharist is particularly important as it is considered the "medicine of immortality," cleansing and renewing the believer. Confession provides a means for the faithful to receive forgiveness and be reconciled with God and the Church. This sacramental life is central to how Orthodox Christians understand the ongoing process of receiving grace and forgiveness. It is through these sacraments that believers are continually nourished and healed.

Orthodox Christianity places a strong emphasis on askesis, or spiritual struggle, as part of the Christian life. This struggle involves prayer, fasting, almsgiving, and other spiritual disciplines that help believers grow in virtue and resist sin. This is not about earning God’s grace, but about cooperating with it and allowing it to transform every aspect of our lives. The struggle against sin is ongoing, and through it, the believer learns to rely more fully on God’s grace. We must give our effort in cooperation with Grace or the Holy Spirit. The Cross provides the victory over sin, but the Christian life involves actively participating in that victory through spiritual struggle and growth.

Orthodox Christianity acknowledges that even after the Cross, believers continue to sin due to human weakness. However, God’s love and mercy is always available, and His grace is sufficient to forgive and restore us whenever we repent and turn back to Him no matter how serious the sin. He is not seeking to punish us but to heal our soul. The Church Fathers often spoke of the Christian life as a continual journey of repentance and renewal. The Orthodox understanding is that salvation is not a one-time event but a dynamic process of being saved, where the believer continually receives God’s mercy and grace throughout their life. This process culminates in the final judgment, where God’s mercy and justice are fully revealed.

In contrast to the Protestant focus on justification by faith alone, the Orthodox Church teaches that justification and sanctification are inseparable and ongoing. The believer is justified by faith, but this justification is an entry point into a life of sanctification, where the believer is gradually transformed into the likeness of Christ (theosis). The Incarnation, Cross and Resurrection of Christ are the foundation of this process, but the believer’s response through faith, repentance, and participation in the sacramental life is essential for experiencing the fullness of God’s grace.

Orthodox Christianity teaches that grace and forgiveness are ongoing realities in the life of a believer. After the Cross, the grace of God continues to work in believers, calling them to repentance, healing them from sin, and transforming them into the likeness of Christ. The sacraments, especially Confession and the Eucharist, are central to this ongoing process along with spiritual discipline like prayer and fasting. While the Cross provides the victory over sin, the Christian life involves a continual response to God’s grace through repentance, spiritual struggle, and participation in the life of the Church. God’s mercy is always available, and through His grace, believers are continually forgiven and renewed.

The Healing Power of Repentance: Embracing the Light of God

Repentance is more than mere remorse or self-reproach; it is a profound turning of one's entire being towards God, fueled by love and a sincere desire for divine union. It is the gateway through which the healing of the wounded human nature begins. Through repentance fallen man turns wholly to God, starting the process of fulfilling His commandments. As the Prophet Isaiah expressed in his prayer, seeking God earnestly even "in the night of sin" illuminates the soul with the divine commandments, which are themselves a light upon the earth. This imagery underscores the transformative power of God’s commandments, which are not burdensome but are the very means by which we come to experience the Uncreated Light of the Godhead.

The Necessity of Repentance for Bearing the Divine Light

The journey of repentance is not just about turning away from sin but is fundamentally about preparing to bear the Light of the Face of God. Without repentance, man remains incapable of enduring this divine radiance. The teachings of the Church emphasize that both humans and angels require the grace of God and the strengthening power of the Holy Spirit to sustain their praise and worship eternally. This is echoed in the Anaphora of the Liturgy of Saint Basil the Great, which proclaims that all creatures, endowed with reason and understanding and strengthened by the Holy Spirit, are able to offer an unceasing hymn of glory to God.

Saint Silouan’s reflection, as recalled by Saint Sophrony, further elucidates this concept, noting that our earthly beings are too fragile to sustain the fullness of divine grace permanently. Thus, the manifestation of God in His eternal glory can only be endured momentarily, and even then, only when the body and psyche are fortified by the grace of the Holy Spirit.

The Transformative Shaking of Repentance

The transformative process initiated by repentance is likened to a violent wind or a mighty earthquake, as described in the Epistle to the Hebrews, where everything that can be shaken is removed, so that only the unshakeable remains. This metaphor illustrates the profound and sometimes tumultuous nature of true repentance, which shakes the believer’s existence to its core. The purpose of this spiritual shaking is to clear away all hindrances that prevent the humble God of love from residing in the believer's heart, preparing them for the Kingdom that cannot be moved.

The Lifelong Journey of Repentance

Repentance is not a one-time act but a continuous, lifelong process that involves daily turning towards God and away from sin. It is through this ongoing spiritual practice that believers are gradually healed, sanctified, and prepared to receive and bear the divine Light. The experience of repentance, while challenging, brings about a profound internal renewal that aligns the believer with God's will and readies them for eternal communion with the Divine. This journey of repentance, marked by both despair and hope, pain and joy, is essential for anyone seeking to fulfill the commandment to love God with every aspect of their being and to live in the light of His eternal love.

Reference: Alive From the Dead: Homilies on Great Lent, Archemandrite Zacharias Zacharou

How Can We Identify Weaknesses that Lead us to Sin?

Understanding our weaknesses that often lead us to sin is crucial, but all too frequently, we are blind to these flaws. This recognition requires introspection and an earnest desire to identify both your strengths and weaknesses. This is a task that demands tranquility and solitude. Find a quiet place where you can reflect and pray. Begin by asking the Holy Spirit to illuminate your understanding.

Remember, everyone has weaknesses similar to yours. As you identify your weaknesses you will make significant strides in your spiritual journey. It's important not to let feelings of despair creep in. You may grapple with feelings of worthlessness in God's eyes, but as you identify and overcome these issues, you'll gain confidence experiencing God’s Love. We are never wholly worthy in God's sight. God calls us to become perfect, but is joyful knowing you are continually working toward this aim out of your love of Him. Perfecting ourselves to become more Christ-like is a lifelong endeavor called Theosis.

If you find it difficult to identify any obvious weakness, consider the traits you criticize in others. What you dislike in them is likely a reflection of what lurks within your own soul. Such insights may provide vital clues about your path.

While you sit in quiet reflection, review the guidelines for living provided by Jesus in Scripture. It's especially beneficial to study the Sermon on the Mount (Matthew 5-7) where Jesus expands on the Ten Commandments' demands (Exodus 20:1-17). I have provided specific verses for your reflection from both sections below. There are other Scripture verses you can use as well.

A helpful way to engage in this self-discovery process is to make a list. Write the behaviors outlined in Scripture in one column and in the column opposite, note down how you currently live up to each of these expectations. Don't be discouraged. Be gentle with yourself. What you're undertaking is a task God will regard with joy.

Once you've completed this, look over what you've written and identify any patterns. Ideally, you will start to recognize one primary passion or tendency that's influencing your behavior. This will be the root of your sinfulness and the first thing you should begin to address. It's important to identify one key weakness to start overcoming.

Remember, as you embark on this journey, seek divine guidance. Ask the Holy Spirit to lead you. Pray for the insight you need to make necessary life changes. Go to Holy Confession and seek the advice of your spiritual father, who will welcome you with great joy knowing you're striving to make changes to please God.

This process doesn't end here. Ideally, it should become an ongoing journey of self-discovery and improvement. It's like peeling an onion; as you uncover and overcome each weakness, you'll reveal a new layer, a new set of opportunities to become more like Christ. As you continue on this path, you'll find yourself drawing closer to God. Each step will bring more grace and aid to your journey.

Here are some passages to contemplate:

A. The Ten Commandments 

These provide foundational principles for moral living. Here are the commandments with related points for self-examination:

1. You shall have no other gods before me. Reflect on whether God is truly at the center of your life, or if other "gods" (work, money, hobbies, etc.) have taken precedence.

2. You shall not make for yourself an idol. Consider if there is anything in your life that you prioritize or revere more than God.

3. You shall not take the name of the Lord your God in vain. Reflect on your respect for God's name in your speech and actions.

4. Remember the Sabbath day, to keep it holy. Examine your observance of the Sabbath or Sunday rest and worship.

5. Honor your father and your mother. Reflect on your relationship with your parents and if you treat them with due respect.

6. You shall not murder. This can be expanded to examine whether you harbor anger or resentment towards others.

7. You shall not commit adultery. Consider your purity in thoughts, words, and deeds, whether you're single or married.

8. You shall not steal. Reflect on your respect for others' property and rights.

9. You shall not bear false witness against your neighbor. Examine your truthfulness and honesty.

10. You shall not covet. Reflect on contentment and gratitude in your life.

B. Sermon on the Mount

These are key points in the Sermon on the Mount (Matthew Chapters 5-7), which could serve as points for self-examination:

1. The Beatitudes (Matthew 5:3-12): These blessings pronounced by Jesus describe the attitudes that characterize a Christian life – humility, meekness, righteousness, mercy, purity of heart, peacemaking, and willingness to endure persecution.

2. Salt and Light (Matthew 5:13-16): Jesus calls his followers to be the "salt of the earth" and the "light of the world," to influence the world positively by their good deeds and upright character.

3. Fulfillment of the Law (Matthew 5:17-20): Jesus explains that he has come to fulfill the law, not abolish it, and exhorts his followers to pursue a righteousness that surpasses that of the scribes and Pharisees.

4. Teachings on Anger, Adultery, Divorce, Oaths (Matthew 5:21-37): Jesus goes deeper into the spirit of the law, explaining that anger is as destructive as murder, lustful thoughts as adulterous as the act itself, and emphasizes the sanctity of marriage and the importance of keeping one's word.

5. Teachings on Revenge and Love for Enemies (Matthew 5:38-48): Jesus teaches the radical love of not resisting an evil person and loving one's enemies.

6. Teachings on Giving to the Needy, Prayer, and Fasting (Matthew 6:1-18): Jesus advises that acts of righteousness should not be done for show, and provides guidance on prayer (including the Lord's Prayer) and fasting.

7. Teachings on Treasures in Heaven (Matthew 6:19-24): Jesus encourages his followers to store up treasures in heaven rather than earthly wealth, and warns against serving two masters – God and money.

8. Teachings on Worry (Matthew 6:25-34): Jesus counsels against worry, teaching reliance on God who cares for all our needs.

9. Judging Others (Matthew 7:1-6): Jesus warns against judging others while ignoring our own faults.

10. Ask, Seek, Knock (Matthew 7:7-12): Jesus encourages persistent prayer, seeking, and knocking, and reiterates the Golden Rule: "So in everything, do to others what you would have them do to you..."

11. The Narrow and Wide Gates (Matthew 7:13-14): Jesus describes the narrow gate and difficult path that leads to life and the wide gate and broad road that leads to destruction.

12. True and False Prophets, and True and False Disciples (Matthew 7:15-23): Jesus warns about false prophets and the importance of discernment, and emphasizes that only those who do the will of the Father will enter the kingdom of heaven.

13. The Wise and Foolish Builders (Matthew 7:24-27): Jesus concludes his sermon with the parable of wise and foolish builders, emphasizing the importance of not just hearing his words, but acting upon them.

C. The Great Commandment

While the Great Commandment that Jesus gives in Matthew 22:36-40 is not technically part of the Sermon on the Mount, it is fundamental to Christian ethics and is certainly an excellent addition for self-examination. It can indeed be viewed as a summary of the main messages of the Sermon on the Mount and the Ten Commandments. The Great Commandment says:

1. Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. Here, you can reflect on your relationship with God. Do you put God first in your life? How does your love for God manifest in your thoughts, words, and deeds? Do you dedicate time for prayer, reading Scripture, worship, and other spiritual practices?

2. Love your neighbor as yourself. The second commandment is equally important. In your reflection, consider your relationships with others. Do you treat people with kindness, respect, and generosity? Are there relationships in your life that need forgiveness or reconciliation? Do you show care for the poor, the sick, the marginalized?

Remember that love in the Christian understanding is not just about feelings, but actions. The Apostle John wrote, "Dear children, let us not love with words or speech, but with actions and in truth" (1 John 3:18). As you reflect on the Great Commandment, think about the ways your love for God and neighbor translates into concrete actions in your daily life.

D. Other important Passages

Throughout the New Testament, Jesus often expands on the key teachings presented in the Sermon on the Mount. While the Sermon provides a concise and powerful blueprint for Christian living, the Gospels as a whole offer a richer and more detailed picture of Jesus' teachings. Here are a few examples:

1. On Loving One's Enemies: In the parable of the Good Samaritan (Luke 10:25-37), Jesus expands on the command to love one's enemies and neighbors by illustrating that everyone, even those who may be culturally, religiously, or socially different from us, is our neighbor and deserving of our love and help.

2. On Judging Others: In John 8:1-11, Jesus responds to those ready to stone a woman caught in adultery by stating, "Let any one of you who is without sin be the first to throw a stone at her," emphasizing the message against judging others.

3. On Giving to the Needy: In Matthew 25:31-46, the Parable of the Sheep and the Goats, Jesus expands on the idea of giving to the needy by saying that whatever we do for the least of our brothers and sisters, we do for Him.

4. On Praying: Apart from the Lord's Prayer given in the Sermon on the Mount, Jesus also models a life of constant prayer and teaches about persistency in prayer (Luke 18:1-8), praying in faith (Mark 11:22-25), and the importance of humility in prayer (Luke 18:9-14).

5. On Seeking God's Kingdom: Jesus frequently teaches about the kingdom of God in His parables (e.g., the Parable of the Mustard Seed, Matthew 13:31-32; the Parable of the Hidden Treasure, Matthew 13:44). These parables offer various insights into what it means to seek first the kingdom of God.

6. On Living out God's Word: In John 15:1-17, Jesus speaks about the importance of remaining in Him (like branches on a vine) to bear much fruit, underscoring the necessity of living in accordance with His teachings.

This is by no means an exhaustive list. The teachings of Jesus found throughout the New Testament all work together to provide a comprehensive guide for Christian living, and can serve as additional material for personal self-examination and spiritual growth.

Reference:

Preparing for Confession:

https://www.stgeorgegreenville.org/our-faith/catechism/mysteries/confession

Are There Any Sins That Cannot be Forgiven?

 

Orthodox Christians believe the only unforgivable sin is the rejection of God's mercy and forgiveness. This is often referred to as "blasphemy against the Holy Spirit." This rejection signifies a deliberate and persistent refusal to accept God's love and forgiveness. The Church teaches that as long as a person remains unrepentant and unwilling to seek forgiveness, their sins cannot be absolved.

Through the sacrament of Holy Confession, it is believed that all sins, no matter how grave, can be forgiven. This sacrament is where believers confess their sins before a priest and receive absolution. When a person confesses their sins to a priest, they are opening up to God's presence and seeking reconciliation. The priest, as a representative of the Church and in the person of Christ, listens attentively and provides guidance and counsel, helping the penitent understand the nature of their sins and offering advice on how to grow in their spiritual life.

After the confession, the priest, by the authority given to him by the Church, offers the prayer of absolution. The absolution is the work of the Holy Spirit (grace), a formal act of God's forgiveness, acknowledging the penitent's repentance and expressing God's mercy and forgiveness. 

The priest does not himself have the power to forgive sins, but acts as an instrument through which God's grace and forgiveness are imparted.

Jesus granted authority to the apostles to forgive sins (John 20:22-23) which has been passed down to the bishops and priests through the laying on of hands in the sacrament of Holy Orders. This unbroken chain of succession is seen as preserving the apostolic authority and ensures the continuity of the Church's teachings and sacraments. This is know as Apostolic succession.

Forgiveness does not negate the consequences of our actions in this earthly life. There may still be temporal consequences or effects of our sins that we have to face. However, in terms of our relationship with God, Orthodox Christians believe that sincere repentance and acceptance of God's forgiveness restore our communion with Him.

The Orthodox Church encourages believers to continually seek forgiveness and repentance throughout their lives. 

In summary, while the Orthodox Church believes that all sins can be forgiven through repentance and God's grace, the rejection of God's mercy and refusal to seek forgiveness are seen as the primary obstacles to forgiveness. The emphasis is on the importance of genuine repentance through the sacrament of Holy Confession based on a sincere desire to reconcile with God. In this way all sins are forgiven.

Christ said, “every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven” (Matthew 12:31)

Symeon the New Theologian on Repentance

Why is repentance so central to a Christian way of life? It is because the aim of Christian life is to be perfected in virtue through God’s grace so we can return to Paradise with eternal life in His kingdom. Repentance is the path to perfection. We need to remember that there will a Judgment that must be faced. Saint Symeon points out what Paul writes, “We must appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body (2Cor 5:10).”

Saint Symeon says, 

Let us repent with all our heart and castaway not only our evil deeds, but also the wicked and unclean thoughts of our hearts and obliterate them in accordance with that which is written: ‘Rend your hearts and not your garments (Joel 2:13).’ Tell me: what use is it if we distribute all our goods to the poor, but fail to make a break with evil and to hate sin? What [use is it] if, while we do not actively commit bodily sin, we mentally engage in shameful and unclean thoughts and invisibly commit sin and are governed controlled by restrained passions of the soul?

Saint Symeon knows there are many who ignore the teachings of Jesus. There are those who do not want to be bothered by clergy or anyone who reminds them what a Christian way of life requires. Some will even say, “I did not want the kingdom of heaven.” Clearly we have to have a desire to be united with God, to do as God commands, and to prepare now for the Judgment and life in Paradise. But the reality is that there are many who reject the teaching of the Incarnate and Triune God. They see no need for repentance or any ascetic practices.

There are others who try discredit the teachings of Christ and see the ways taught by the Church as foolish. Saint Symeon says, 

How will they defend themselves? Will they say, we have not heard? Or nobody warned us?  Or we did not know the name, O Master, nor Thy might, Thy strength, Thy power? He might then justly say to us, “How often have I told you beforehand and exhorted you, O miserable ones, through prophets, through apostles, through all my servants, even through Myself.

Saint Symeon then gives a list of teachings we have received from the Lord. It makes a good list for our own review:

Have you not heard Me say, “blessed are those who weep now, for they shall laugh (Lk 6:21).”  Have you not heard Me cry aloud, "blessed are those who mourn (Mt 5:4)?” But you have laughed unrestrainedly as you discussed among yourselves and prolonged your idle conversations, inviting each other to dinner and ministering to your stomachs. 

As Jesus says, “I say to you that for every idle word men may speak, they will give account of it in the day of judgment (Mt 12:36).”

Have you not heard Me say, “How narrow the gate and how hard is the way that leads to life” (Mt 7:14) and “The kingdom of God suffers violence, and men of violence take it by force (Mt 11:12).” Yet you lie on soft beds and seek comfort by any means.

While Jesus says, “If anyone desires to be first, he shall be last of all and servant of all (Mk 9:35),” you have chosen “the best seats and the places of honor (Mk 13:39).” Have you not chosen positions of power and leadership and offices and high honors, and been unwilling to be subordinate and to serve in humility of spirit...

While Jesus said, “whatever you want men to do to you, do also to them, for this is the Law and the Prophets (Mt 7:12)” have you not been concerned solely with your own comfort and lusts?

Have you not been covetous, rapacious, and unjust  and served no one but your selves? Think about what Paul says, “Do you not know that the unrighteous will not inherit the kingdom of God (1 Cor 6:9)?” 

When I told you Jesus said, “whoever slaps you on your right cheek, turn the other to him also (Mt 5:39)”, have not some of you laughed and others even refused to listen to this? Did you not say that I commanded you something bad and unjust?

When Jesus told you, “whoever compels you to go one mile, go with him two (Mt 5:41),” not only have you not done so but most of you have not even instructed others.

When I told you, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake (Mt 5:11f),” did you not welcome praises and honor and glory to the extent the other would make you weary of life itself.

When I mentioned, “Blessed are the poor in spirit, For theirs is the kingdom of heaven (Mt 5:3),” did you ever heartily wish to be poor.

When I said, “Blessed are the meek, For they shall inherit the earth (Mt 5:5),” did you not act angrily towards those who did not do at once what you wanted?

When I said to you pray for those who ill treat you, “love your enemies, bless those who curse you, do good to those who hate you (Mt 5:44),” have you not said, ‘This is fine for the apostles?”

There are many more. We need to study Scripture and examine our lives always seeking ways to improve our way of life. When we realize how difficult this is we will find humility and then seek His grace, the Holy Spirit, to help us. 

The lesson is, if we love God and want to be united with Him, we need to listen carefully to what He has taught us. We need to be aware of the Judgment that will come. Knowing what is necessary through His teachings, and accepting that the gate is narrow to Paradise, we will seek repentance always. As Jesus taught as He began His public ministry, “Repent, for the kingdom of heaven is at hand (Mt 4:17).”

Reference: Saint Symeon the New Theologian: The Discourses, pp 103-104.