June 27, 1999
Times of Desolation -- Part V
Today we will continue with the writings of a more
recent "Desert Father," namely St. Theophan the Recluse, a Russian father of the
19th century who lived in the frozen deserts of the Russian north. Although he is a modern
saint in chronological terms, he is spiritually at one with the ancient Desert Fathers of
Egypt and Palestine. The first week we began this series with “War With
Passions,” and followed that with "Know Yourself." Part III looked at
“Inner and External Work,” and in Part IV we studied “Solitude.” In
this issue, we will consider the issue of "Times of Desolation." Much of St.
Theophan’s teachings come to us in the form of letters he wrote to lay persons so his
advice is very practical and down-to-earth for those who are trying to grow spiritually.
Unless otherwise noted, all quotations are from St. Theophan.
BEGIN: -- The abiding of our soul with the Lord, which is the whole essence of inner work,
is not something that depends upon us. The Lord visits the soul, and the soul dwells with
Him; the soul rejoices before Him and He fills it with spiritual warmth. Then the Lord
withdraws and at once the soul is empty, nor does it lie at all within its power to make
the Good Visitor of souls return. The Lord withdraws to put the soul to the test, or
sometimes to punish it, not so much for external trespasses but for some inner evil to
which the soul has granted admission. When the Lord withdraws to put the soul to the test,
He quickly returns once more when it begins to call out to Him. But when He withdraws as a
punishment, He does not soon return – not until the soul has realized the sin it has
committed, has repented, has wept over it and done penance.
-- Above all, watch carefully when the soul grows cool. This is a bitter and dangerous
state. The Lord uses it as one of His means of guidance, instruction, and correction. But
it can also be a kind of punishment. The reason is usually an open sin, but since in your
case no such sin is in evidence, the cause should be sought in inner feelings and
dispositions. It may be that a high opinion of yourself has stolen into you, and you think
that you are not like the others? Maybe you are planning to tread the path of salvation by
yourself and to ascend on high by your own efforts?
-- You undertake different tasks, so you tell me, “in most cases unwillingly and
without any eagerness – I have to force myself.” But this, after all, is a basic
principle in the spiritual life – to set yourself in opposition to what is bad and to
force yourself to do what is good. This is the meaning of the Lord’s words, “The
kingdom of heaven suffereth violence, and the violent take it by force” (Matthew
11:12). This is why following the Lord is a yoke. If all were done eagerly, where would be
the yoke? Yet in the end it so comes about that everything is done easily and willingly. .
. .
-- As soon as you turn away – however slightly – from God, and no longer place
your trust in Him, things go awry; for then the Lord withdraws, as though saying,
“You have put your trust in something else – very well, rely on that
instead.” And whatever it may be it proves utterly worthless.
-- You see how cold it is without grace, and how listless and inert the soul is towards
anything spiritual. This is the state of good pagans, of Jews faithful to the Law, and of
Christians who lead blameless lives but do not think about their inner life and its
relation to God. Yet they do not feel an ache like yours, because (unlike you) they know
nothing of the effects of grace. Since from time to time it falls to their lot to
experience a kind of spiritual consolation – natural, not grace-given – they
remain at peace.
What keeps grace in the soul more than anything else? Humility. What makes it withdraw
more than anything else? Feelings of pride, a high opinion of oneself, self-reliance.
Grace departs as soon as it senses this evil stench of inner pride.
-- We grow cold within when our heart is distracted, when it cleaves to something other
than God, worrying about different things, getting angry and blaming someone – when
we are discontented and pander to the flesh, wallowing in luxury and wandering thoughts.
Guard against these things, and the coldness will diminish.
As to the heart – where else is life if not in the heart?
-- How many times already have you been made aware of the duty which your conscience
dictates to you – the duty to remain with the Lord, not preferring anything else to
Him? Perhaps your awareness of this duty no longer ever leaves you. May the actual
practice of it likewise prevail constantly within you; for this, after all, is our true
aim. When we are with the Lord, the Lord too is with us; and everything is bright. When
the window curtains are drawn apart in a room and the sun shines, the room is full of
light. If you draw the curtain over one window it will be darker, and when you draw them
all the room will be in total darkness. It is the same with the soul. When it is turned
towards God with all its powers and feelings, everything in it is bright, joyful, and
calm. But when it turns its attention and feeling to something else this brightness
diminishes. The greater the number of things that occupy the soul, the greater the
darkness that invades it; and then complete darkness may result. It is not so much
thoughts that bring this darkness, as feelings; while a single instance of being carried
away by the feelings is less likely to bring darkness than is a continued passionate
attachment to some object. The greatest darkness of all comes from external acts of sin.
END
From "The Art of Prayer: An Orthodox Anthology," (London: Faber &
Faber, 1966), pp. 257 - 261
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