When the Saints Sinned They Did Not Suffer Melancholy and Depression (Metr. Athanasios of Limassol)

 

By Metropolitan Athanasios of Limassol

 

You see, the Saints, even when they sinned, had the strength to rise again with a certain simplicity and with a healthy attitude.  

 

If they sinned, they repented from the bottom of their hearts and to the point of death, but they did not suffer from melancholy and depression.  

 

"My Life Was All Darkness and Totally Meaningless" - Testimony of a Miracle of Saints Raphael, Nicholas and Irene

A woman named Paraskevi Ch. related the following to the fathers of the Monastery of Saint Raphael in Ano Souli, about how the Saints had led her to visit their monastery:

"A very difficult situation in my life had made me break down, without being able to find support anywhere. My life was all darkness and totally meaningless. None of the people close to me could give me the slightest help or hope.

It was at that difficult moment that Saint Raphael had taken pity on me and had approached me. His presence was so frequent and vivid, that I could not consciously realize what I was experiencing. They were the most soul-stirring moments of my life.

An Interpretation of the Lenten Prayer of Saint Ephraim the Syrian: On Despondency (3)

By St. Luke, Archbishop of Simferopol and All Crimea

"Lord and Master of my life, give me not a spirit of despondency."*

What is the spirit of despondency? This is what is called discouragement. People who do not understand Christianity at all, who do not understand our spiritual life, think that the entire Christian religion is full of a spirit of despondency. Looking at the monks walking around in black clothes with downcast eyes and turning the prayer rope, they think that the whole religion is dull, like the monks. This is not so at all. This is contrary to the spirit that permeates all of Christianity, for tell me, can a person with a spirit of despondency have the spiritual strength, spiritual vigor necessary to walk along the narrow path, tirelessly struggling with demons? Of course not.

Saint Iakovos Tsalikes and the Suicidal Teenager

 

A priest narrated the following related to Saint Iakovos Tsalikes and a suicidal teenager:

One day a young boy came to confession and was in despair for a recurring sin he was committing, and the temptation got him to the point of finding a gun and wanting to commit suicide.

I tried for a long time to persuade him with love and patience to remove the temptation of despair from himself, but in vain.

Then I suggested that he go to the Monastery [of Venerable David the Elder in Evia] to rest for a few days, if he had a blessing from the Elder [the Abbot of the Monastery, Elder Iakovos], since it was a feast day.

Four Arguments to Free a Sinner From Despair (St. Nikodemos the Hagiorite)

By St. Nikodemos the Hagiorite

The arguments with which you will be able to free the sinner from despair are these, Spiritual Father.

1) That despair is the greatest and worst of all evils, because it is opposite to and extremely opposed to God. And even though every sin is opposed to God in some way and partially, despair is entirely opposed to God and in every way, because it negates God, and by taking Him out of the picture it makes evil as another God, as well as the cause of evil, the devil. It would make evil stronger than the goodness of God, more infinite than His infinity, and for despair to even be in the place of wherever God is. What can be found that is more impious or more mindless? To believe that powerless sin is more powerful than Power Himself? That the finite is more infinite than the Infinite Himself? And for non-being to be above the Eternal Being? For this reason the Orthodox Confession writes that despair is opposed to the Holy Spirit. Therefore say to the sinner, Spiritual Father, that which Basil the Great says, that is, if it is possible to measure the fullness and the magnitude of the compassion of God, let the sinner then despair, comparing and measuring the amount and magnitude of his sin: “If it is possible to number the multitude of God’s mercies and the greatness of Gods compassion in comparison with the number and greatness of sins, then let us despair” (Lesser Rules 13, PG 31, 1089C). Even if one’s transgressions are measured and counted, the mercy and compassion of God being immeasurable, why should one despair and not know the mercy of God and blame his transgressions: “But if, as is obvious, the latter are subject to measure and can be numbered, but it is impossible to measure the mercy or number the compassions of God, there is no time for despairing, but only for recognizing mercy and condemning sins; the remission of which is set forth in the blood of Christ" (ibid.).

A Prayer for Those Who Have Fallen Into Melancholy

 

By Metropolitan Chrysostomos of Mani

Master Lord Jesus Christ, our Savior, Slow to Anger, Very Compassionate, and Almighty, whose philanthropy is as an incomprehensible sea, whose goodness is as an inexhaustible well, the mighty aid and help of the hopeless.

Send down Your rich compassion on this Your servant (...), who has fallen into melancholy, and deliver them from all afflictions and depression, stress and anxiety, frustration, bitterness and sorrow.

Give them healing of this continuous sickness and weakness, dizziness and turmoil. Grant them deliverance from all grief and state of listlessness.

Despair

He who "fights" us with conceptions and thoughts, constantly putting "obstacles" before us, aims to throw us into despair. Despair deprives us of our disposition, disappointing us and keeping people in perpetual inactivity, where all is black and nowhere is there light and hope.

The mind and thought remain focused only on the obstacle that is presented and does not believe that there is anything beyond.

The One-Hundred Texts of Saint John of Karpathos: "For the Encouragement of the Monks in India"

For the Encouragement of the Monks in India

One Hundred Texts

By St. John of Karpathos

When making a request to an earthly king, sometimes men bring with them as an offering nothing more than a bunch of spring flowers; yet often, so far from rejecting their request, the king has even presented them with gifts in return. In the same way I, at your command, have gathered from various sources a century of spiritual texts: this is my offering to you who are 'citizens of heaven' (Phil. 3:20). I hope that you will accept what I offer and grant me in return the gift of your prayers.

Saint Erasmus of the Kiev Caves Monastery (c. 1160)

Saint Simon, Bishop of Vladimir (May 10), wrote about Saint Erasmus to his friend Saint Polycarp of the Kiev Caves (July 24):

"At the Caves was Erasmus the black-robed. He acquired a legacy of fame because he used everything he possessed for the adornment of the monastery church. He donated many icons, which even now may be seen over the altar.

The Horrific Act of Abba Apollo of Scetis

1. It was said of a certain Abba Apollo of Scetis, that he had been a shepherd and was very uncouth. He had seen a pregnant woman in the field one day and being urged by the devil, he had said, 'I should like to see how the child lies in her womb.' So he ripped her up and saw the foetus. Immediately his heart was troubled and, filled with compunction, he went to Scetis and told the Fathers what he had done. Now he heard them chanting, 'The years of our age are three score years and ten, and even by reason of strength fourscore; yet their span is but toil and trouble.' (Ps. 90.10) He said to them, 'I am forty years old and I have not made one prayer; and now, if I live another year, I shall not cease to pray God that he may pardon my sins.' 

Despair and Hope in the Great Supplication to the Theotokos

By Protopresbyter Fr. Thomas Bambinis

August is the month of the Panagia, a month rich in hymnographic material to the Mother of God, in which one can see depicted the theology of our Church, as well as the life and suffering of the world. We celebrate the Panagia, the cause of joy, out of whose heart came the sword of the cross. Saint Nikodemos the Hagiorite, summarizing the teachings of the Holy Fathers, writes: "The entire invisible and sensible world was made for this end, namely the Lady Theotokos." This is why Joseph Bryennios, "the wise and most theological," according to Saint Nikodemos, calls her the "flower" of all creation, and writes: "Of our entire race and every tribe of people, from all ages and at all times, the Lady Theotokos is the flower, and her most beautiful fruit is her only-begotten Son (according to His humanity)."

The character of the hymnography of August - most especially of the first fifteen days - is the connection between theology and the suffering of the world, the struggle with daily problems, physical and mental illness, and the temptations of demons. There is the paradoxical connection of despair and hope, which is achieved in the atmosphere of faith and the theology of the Church. This is done mainly in the known Services of the Small and Great Supplications (Paraklesis).

An Interview With Elder Sophrony About Saint Silouan the Athonite (3 of 4)

...continued from part two.

Would you like to speak to us about your relationship with Saint Silouan? When and how did it begin?

Elder Sophrony: I had regular contact with him for about eight years, until his death in 1938. Before, I always nurtured respect for him, but I never approached him. Our first true meeting took place on Pascha in 1931. On the second day of Pascha I received into my small cell in the Monastery the monk Vladimir, an educated man, an engineer, who lived in the wilderness. Our conversation was quite merry and this is what he told me: "Fr. Sophrony, tell me, how can someone be saved?" At that moment I had brought hot water into my cell and I offered him tea as if I was serving an ambassador, and I told him: "Hold on to the brink of despair, and when it passes, and you have no more strength, retire and have a cup of tea." I said this without really understanding it. But when he left me he went to visit Elder Silouan. I don't know what they said. The next day, the third day of Pascha, an incident occurred that was the beginning of my relationship with the Elder. I descended from the large building to the courtyard of the Monastery when the Elder entered the door. I always had a feeling of reverence for him, and out of deep respect for him I made room for him to pass, but he came directly to me and said:

An Interpretation of the Beatitudes of Christ (2 of 9)

...continued from part one.

By His Eminence Metropolitan Hierotheos

of Nafpaktos and Agiou Vlasiou

"Blessed are they that mourn, for they shall be comforted" (Matt. 5:4).

After the sense of spiritual poverty, which comes to us by the Grace of God, as stated in the first beatitude of Christ, there follows the second beatitude, which refers to mourning, repentance, tears and weeping. Indeed, anyone who understands their spiritual condition, that they have fallen from the spiritual life, will begin to mourn.

People usually praise and bless those who rejoice, who have plenty of material assets and enjoy being honored and having a reputation from people. Christ, however, praised those who mourn. This will truly sound strange to modern ears.

Why Our Souls Become Darkened

By Hieromonk Makarios Maroudas

A few months ago I found myself in an Athonite monastery, and we gathered in the hospice to receive treats for the celebration of the name day of the Abbot of the monastery. Among other things there dominated in the conversation information from the internet about the happenings in the world, about the satanic plans of Masons, politicians, economists, the Pope, and so on and so forth. Complete darkness.

How Did St. John Chrysostom Understand the "Wrath of God" and "Divine Punishment"?

By John Sanidopoulos

St. John Chrysostom probably more than any other Father of the Church speaks about the "wrath of God" and "divine punishment". Most who read these passages often do so through the lenses of western medieval or reformation theology, even many Orthodox Christians, who are unable to read the depths of the spirit behind the letter. The reason for this is because, as St. Symeon the New Theologian explains, when speaking about matters of divine judgement, "the interpretation is difficult because it is not about things which are present and visible, but about future and invisible matters. There is therefore great need of prayer, of much ascetic effort, of much purity of the nous, both in us who speak and in those who listen, in order for the first to be able to know and speak well and for the others to listen with understanding to what is said." Therefore, those of a carnal, simplistic and overly literal understanding of these passages fail to understand the depth of divine judgement, inflicting upon the nature of God human-like passions, which is exactly what the ancient pagans did with their gods in order to make the impassioned state not only a natural state, but to deify it as well.

Saint Porphyrios and the Depressed Man with AIDS

At one time, I took a sick person to him [Elder Porphyrios] who was diagnosed with AIDS. Some of my friends who knew that I was friendly with Elder Porphyrios of Athens and Oropos, Greece (+1991) asked me to help this sick person who was extremely depressed. The AIDS victim was in really bad shape and he wanted to commit suicide. When I heard that he wanted to commit suicide, I sent him to another priest who was also a doctor. His name is Fr. Stamatis. The sick person went to this priest but the priest advised him to go and see Elder Porphyrios.

Saint Prokopios the Great Martyr as a Model for our Lives

St. Prokopios the Great Martyr (Feast Day - July 8)

By Protopresbyter Fr. George Papavarnavas

At the dismissal of the Marriage Service, our Church has appointed the commemoration of the name of the Holy Great Martyr Prokopios, because it wants the newly-married couple to have the blessing of the Saint at the beginning of their common journey in life and to prosper. The name Prokopios was given to him to prosper [prokopsi means to prosper or thrive]. And indeed it was given to him from Christ while the Saint was in prison due to his public confession that he was a Christian and his refusal to make a sacrificial offering to idols. Saint Nikodemos the Hagiorite says that Christ loosed him from shackles and named him Prokopios in order for him to thrive in his martyrdom.

St. Porphyrios of Kavsokalyva: "Where You Despair, There God Helps"

Where you despair, there God helps.

Difficulties, temptations and despair...know my child that when the evil one cannot defeat us internally, then he makes these external attacks with various events, allowed by God, in order to frighten us.

Saint Haralambos as a Model for our Lives

Holy Hieromartyr Haralambos of Magnesia (Feast Day - February 10)

By Protopresbyter Fr. George Papavarnavas

Saint Haralambos came from Magnesia in Asia Minor. Born in the late first century he was martyred at the age of 113. When persecution broke out against the Christians during the reign of Septimius Severus, certain spiritual children of Saint Haralambos tried to persuade him to escape, so as not to be caught. He, of course, refused, because it is impossible for a good shepherd to abandon his flock in time of danger and because he was ready at every moment to give his confession and be martyred. He was arrested and tortured inhumanly, but faced the horrific torture with admirable bravery, after boldly confessing his faith. Several soldiers, among those ordered to torture the elder priest, seeing him endure inhumane torture with such bravery, but also with incredible tranquility, as well as the wonders that came about due to his prayers, believed in Christ and confessed Him as their Lord and God. The prefect was alarmed by the change in the group and ordered that he be set free. Later, the same Severus, unable to endure the boldness and the bravery of the elder, ordered for his beheading.

Don't Put Yourself In Despair Over Salvation

By St. Symeon the New Theologian

If you ignore these things, my beloved one, don’t put yourself in despair, saying:

"I have not seen these things, nor can I ever know them; I will never have the power to reach and rise up to the height of this knowledge, contemplation and cleanness."

Don’t you say, furthermore:

"If someone won’t become like this, that is, to put on Christ and see Him as God in this life, and take Him to dwell in himself, then one won’t enter in His Kingdom. Of what use, then, is it to me to fight, even a little, or even to lose the current pleasures?"

Don’t say this; don't even think about it, but if you wish, listen to my advice and I will announce to you the way of salvation, with the help of the grace of the All-Holy Spirit.

First of all, believe with all your soul that whatever we said according to the divine and God-inspired Scriptures, are all true, and that whoever believes in the Son of God has to become this, because He granted us power to become sons of God, and if we want it, nothing can stop us... For it is certain, that if you won’t believe in these, that they happen indeed this way, you won’t ask for them to happen at all, and if you won’t ask you won’t receive. Because He says, "Seek, and ye shall find, ask, and it shall be given you" (Matt. 7:7).

If you believe, follow the divine Scriptures and do what they say and you will find everything without exception as it is written - rather, you will find much more than what is in the godly Scriptures. And what are these? "What eye hath not seen, nor ear heard, neither have entered into the heart of man", the gifts "which God hath prepared for them that love him" (1 Cor. 2:9).

These gifts, if you believe with certainty, as we said, you will see, without any doubt at all, just as Paul, so you too - and not only this, but you will also hear ineffable words, since, as you understood, you will be seized to Paradise, even now. Which Paradise? Where the thief entered together with the Christ, and there now remains.

- Moral Speeches, 3 (Translated by John Sanidopoulos)