As the Savior's words show, the question of faith is directly connected with the question of spiritual life as such. What does it mean to increase faith? How did the disciples themselves understand an increase in faith? They must have meant something connected with the confidence they experienced when, at their Teacher's command, they preached the Kingdom and joyfully saw that not only people, but also spirits obeyed them. In those days, this sense of power was usually associated with faith, with its presence or absence. Jesus, however, is speaking of something somewhat different. He speaks of faith as a spiritual state. Precisely and only a spiritual one. After all, any manifestation of inner strength in a person is a natural phenomenon as much as a spiritual one. Here there is not only the spiritual impulse as such, not intention alone, but also nature and the psyche, which also respond to spiritual influence. But Jesus speaks only of the spirit. Only of the will. Only of intention.

Spirit is not nature. Quantitative measurements are impossible here. Spirit, or will, does not come in larger or smaller amounts. If the will is not fragmented, if it is not scattered through inner, psychological space or outer, physical space, it has absolute force. Not in the whole universe created by God, of course; only the will of the Creator Himself has that kind of power. But at one concrete point, it certainly does. That is why faith the size of a mustard seed is enough to move a mountain from its place. Faith here is not inner strength, and certainly not conviction about anything at all, but the fullness of relationship with God. It is that same fullness which, when directed toward creation, becomes the source of an infinitely powerful force, if only it is fully concentrated on something specific. But reaching that kind of concentration is not easy. No psychological techniques will help here.

This concentration is a derivative of that fullness of the life of the Kingdom which, in principle, has been opened after Christ's coming to everyone who seeks. It is the same fullness whose experience lets a person serve without counting merit: we have done what we were supposed to do; we are only servants who do not deserve a reward. It is the fullness in which one understands that every sin is absolutely destructive, and that, although sin is inevitable in the fallen world, complicity in it is always an existential catastrophe for a resident of the Kingdom. It is the fullness that is possible only in the Kingdom and without which there is no Kingdom. The fullness for which alone it makes sense to live.

"If your brother sins against you, rebuke him..." the Lord tells us today. To an unbeliever, someone not living in God but reading the Gospel with a certain external interest, these words can appear to contradict other words of the Gospel. "Why do you see the speck in your brother's eye, but do not notice the log in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye?" (Matt 7:4). How can you rebuke someone for anything if you yourself are no better?

In reality, this visible discrepancy reflects a very serious and deep problem of the soul, or a tension of the soul, in every real Christian. It is very rare for someone to offend us consciously and seriously while we are completely innocent. Of course, that happens, but it happens rather rarely. As a rule, we are dealing with ordinary conflicts in which each side is guilty of something. And of course each one considers it his "sacred" duty to call the opposite side to repentance. He rejoices at the thought that now he will forgive. This only leads to an escalation of the conflict.

This is not what the Lord wants from us at all. It appears to us that these words of Jesus contain a very serious warning to people of a very different kind. The point is that among Christians there are very often vulnerable, kind people who are, however, inclined toward depression and excessive self-abasement. If someone offends them, the first thought that arises in their head is, "It is my fault; I did something wrong." In reality, these are people with a huge deficit of love directed toward them, lonely people. If one looks closely, among physically healthy young people who attend churches, they are the overwhelming majority. Because of this kind of self-perception, their sorest spot is often the fear that they will be loved even less. Therefore, if someone around them offends them, they will never "rebuke" him, because they are afraid of bringing that person's displeasure on themselves, of losing some part of his love. That is the essence of it. But in their minds they cover this fear with pious exhortations to themselves about their humility, about their Christian love capable of enduring humiliation, and, in the end, with those words from the Gospel of Matthew that we cited today in an antithetical key. Such people remember small offenses for years. But not because they are vindictive; it is because passing through these offenses was connected for them with the layering of many different fears and pains.

And this is what the Lord does not want. He wants us to understand soberly that we, that I, am not the last and most terrible sinner in the world, and that the people around me can also make mistakes and sin. He wants us to overcome our own egocentrism and remember that our goal, in working together with God, is to lessen evil, and that we must recognize the responsibility of this work together with Him. He wants us to perceive both our own repentance and another person's repentance as the joy of renewed mutual love. It is something like the moment in childhood when we made peace with our parents after punishment. Joy and love are what God wants. He does not want tears and sufferings, and still less does He want tears and sufferings to be covered with piety and placed on a pedestal, as became customary in the great psychological literature of the late nineteenth and early twentieth centuries, a custom that comes from the traditions of eighteenth-century Romanticism. "Suffering ennobles the soul," how often one hears this in half-educated circles... They simply have not seen people whom suffering crushed and twisted so badly that one can barely make out the person's personality. The Lord certainly does not want that.

Today we read the evangelist Luke's account of a somewhat mysterious dialogue about faith between the Lord and His disciples. At first glance, Christ's answer is hard to connect with the disciples' request that He increase their faith. Perhaps, as the evangelists often do, Luke reports Christ's words much more fully than the essence of the disciples' question. In such a situation, we should try to understand from what the Lord answers what the disciples had in mind. In addition, the evangelists often tell us about dialogues in which a person coming to Christ asks Him a question, while the Lord intentionally answers not the outward form of the question spoken aloud, but what deep in the heart moved the person to ask it. It is very possible that today we are seeing just such a dialogue.

So the disciples ask Him to "add" faith to them. The "increase" of the Synodal text renders a Greek word that, in an arithmetic sense, means addition rather than multiplication. So to speak, they ask Him to increase the quantity of faith, to give them more of it than they and other people have. Judging by Christ's answer, the disciples' request sounds like a request to sit at His right and left hand. The Lord says that the "quantity" of faith is not what matters. Even a small "quantity," faith the size of a mustard seed, in the Savior's words, transforms the world.

After this the Lord tells the disciples that a person should not expect a reward for doing what he is obliged to do. How does this thought agree with the previous one? Most likely the point is that the disciples, who have already grasped what the Lord says about the importance of faith for a person's salvation, are asking Him to give them faith that would "advantageously distinguish" them in God's eyes.

They have already understood that God needs not outward reverence, but faith. "See, we have left everything and followed You," Peter once said to Christ... Now the disciples, it appears, are asking Him to give them such faith that they could say: "See, we have great faith; what then will there be for us because of this?" It is precisely to such a question that the Lord answers with the words that faith capable of moving mountains is comparable to fulfilling one's duty before the Master and does not allow one to speak of merits. This is, of course, a very important revelation about God and the human person, especially if it is compared with the parable of the workers of the eleventh hour.