I would like to share a letterof a man who knew what I know, and he had his tongue and right arm cut out andoff to stop him from sharing.
Thefollowing is a letter by Saint. Maximus the Confessor and it explains in a veryunique way what I have been saying, that people who know God do not sin.
Themanner of birth from God within us is two-fold: the one bestows the grace ofadoption, which is entirely present in potency in those who are born of God;the other introduces, wholly by active exertion, that grace which deliberatelyreorients the entire free choice of the one being born of God toward the Godwho gives birth. The first bears the grace, present in potency throughfaith alone; but the second, beyond, also engenders in the knower the sublimelydivine likeness of the One known, that likeness being effected preciselythrough knowledge. Therefore the first manner of birth is observed in somebecause their will, not yet fully detached from its propensity to the flesh,has yet to be wholly endowed with the Spirit by participation in the divinemysteries that are made known through active endeavor. Theinclination to sin does not disappear as long as they will it. For the Spirit does not give birth to anunwilling will, but converts the willing will toward deification. (So a person doesn’t stop sinning justbecause they will not to sin.) Whoever has participated in thisdeification through cognizance experience is incapable of reverting from rightdiscernment in truth, once he has achieved this in action, to something elsebesides, which only pretends to be that same discernment. (Once a personcomes to know God, through the Holy Spirit, they are incapable of reverting totheir sinful ways.) It is like the eye, which, once it has looked upon thesun, cannot mistake it for the moon or any of the other stars in theheavens. With those undergoing the(second mode of) birth, the Holy Spirit takes the whole of their free choiceand translates it completely from earth to heaven, and, through the trueknowledge acquired by exertion, transfigures the mind with the blessed lightrays of our God and Father, such that the mind is deemed another “God,” insofaras in its habitude if experiences, by grace, that which God himself does notexperience but “is” in his very essence. With those undergoing this second mode of baptism, their free choiceclearly becomes sinless in virtue and knowledge, as they are unable to negatewhat they have actively discerned through experience. So even if we have the Spirit of adoption, who is himself theSeed for enduring those begotten (through baptism) with the likeness of theSower, but do not present him with a will cleansed of any inclination ordisposition to something else, we therefore, even after being born of water andSpirit (Jn 3:5), willingly sin. Butwere we to prepare our will with knowledge to receive the operation of theseagents-water and Spirit, I mean-then the mystical water would, through ourpractical life, cleanse our conscience, and the life-giving Spirit would bringabout unchanging perfection of the good in us through knowledge acquired inexperience. Precisely for that reasonhe leaves, to each of us who are still able to sin, the sheer desire tosurrender our whole selves willing to the Spirit.
St. Maximus the Confessor
Phffff !
