NOTES for Rom 14:3-4

Today's reading from the Letter to the Romans is one of the most important passages of Scripture, if among them there can be any more or less important than others. It should lie at the foundation of Christian ideas about which means of spiritual life should be used and how they should be regarded. In practice, divinely revealed religion differs from idolatry first of all in that its means do not become its goal. To the question of what must be done to inherit eternal life, the apostle twice says "put on" (ενδύω, endyo, means to put something on oneself or to give oneself wholly to something): put on the armor of light and put on the Lord Jesus Christ. Not "bring the flesh into the proper condition" through a vegetarian diet or other means, but put on the armor of light. A person's material nature requires a certain care; its powers must be sustained, and it must also be restrained so that it does not become the main thing. But: do not turn care for the flesh into lusts. Unlike the Stoics and Epicureans, the apostle asserts that a good life and wise care (πρόνοια, pronoia, wisdom, prudence, care) for the flesh do not automatically lead us to the goal. Strictly speaking, this text approves neither a lack of control over the fleshly side of the person nor mortification of the flesh as the chief meaning of life. In our time, however, as in the apostle's time, the first danger is more pressing than the second.

The second and no less important point in today's passage is this: receive the one who is weak in faith, without disputes over opinions. The apostle affirms that we should not argue about the means of spiritual life (specifically, the issue is fasting). We give account for them before God, not before one another. Incidentally, one cannot help noticing that throughout our history, as also at the present time, fulfilling these words is an impossible task for many of us. On the other hand, the apostle extends this freedom to the realm of the means of spiritual life, but by no means to the content of the faith, as some sometimes try to present it.

Finally, it is useful to hear the word in the original: in the first verse of chapter 14 the apostle says, "the one who is weak in faith..." Άσθενής τή πίστει, astenis ti pistei, asthenic in faith. And there arises before the eyes, as in a mirror, a gaunt asthenic figure with a bloodless face and limp, hanging hands. In Russian we call this a pale infirmity. That is how we believe. And that is why we concentrate on ourselves, on our own spiritual infirmity, and on the outward manifestations of piety. This is overcome, as is known, only by the Blood of Jesus Christ.

"For now salvation is nearer to us than when we first believed." From the moment of our conversion to Christ, we look at the world with different eyes. For each of us something changes in life. And, receiving Communion, we become closer to Christ: we receive Him and the path of salvation that He offers us. And each of us "will be upheld, for God is able to make him stand."

We fall and rise on our path after Christ. A fall in the eyes of this world is prepared for us as the path of salvation. We ourselves will see the depth of our fall in repentance - but He will raise us up by His mercy, raise us on the day of the resurrection of the dead into eternal life.

“Blessed is the one who does not condemn himself for what he approves.” To condemn oneself is to fail to carry out what we undertake before God. Not to condemn ourselves in our choice means not looking back or indulging in fantasies, not wondering, “What would have happened if...?” It is the habit of walking directly before God in the secret of the heart. It is the ability to live patiently and not envy those who live differently. Sometimes we look at people who do not keep the fast and think that their lives are easier, more cheerful, and simpler. We retreat from our choice of Christ. Through doubt and fantasy, we let deceit and distrust of God into our lives.