“He who has died to all things remembers death, but whoever is still tied to the world does not cease plotting against himself.”
—St. John Climacus
Category: DESPONDENCY
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If you want to change and eliminate the problems which you have encountered because of your upbringing, enter into a loving relationship with God and others [in your life], and these problems will be resolved. When I learn how to love God, and train myself to love my brother, I will change and become conformed to the image of His Son.
—H.E. Metropolitan Youssef, How to Develop Your Personality
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If you are suffering from a trial, which you are going through because of [your] upbringing and education, and if you endure this suffering with your true self and you expose it to the light of the grace of Christ, then Scripture says to you, “That you may be perfect and complete, lacking nothing.”(James 1:4) The following will take place: your true self will grow and become complete and lacking nothing, through this suffering.
As for the grumbling soul, which is not joyful, but is always complaining about its upbringing in such a home, it will neither grow nor be healed.
—H.E. Metropolitan Youssef, How to Develop Your Personality
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People look at their homes as a place to complain about and to reject, and unfortunately, in the recent days, the culture that we live in encourages more of that. But My home is a place for me to be holy, to be saintly. And if I don’t realize this, I will be lost. I’ll be truly confused. I’m not living with my family so one day I could go to another family—that’s my goal. That’s terrible, as if almost I’m not able to embrace and enjoy the life I’m living. Same thing when I’m married, same thing with my spouse, my house—I have to look at this place—this is the place of my holiness, this is the place of my purity, the place of my charity, the place of my discipline, the place of my obedience. Where else can I pray and practice real virtue, unless I am with the people that I love the most.
—Fr. Mina Dimitri -
58. Any circumstance in which a man finds himself unwillingly is a prison and a punishment for him. So be content with whatever circumstances you may now be in, lest by being ungrateful you punish yourself unwittingly. This contentment can be achieved in but one way: through detachment from worldly things.
St. Anthony the Great: On the Character of Men and on the Virtuous Life: One Hundred and Seventy Texts
Philokalia -
Of the eight principal spirits or faults, dejection and acedia most effectively link the monastic world with today’s psychological suffering. The spirit or demon of dejection is described as one that attacks at random, and prevents the monk from having gladness of heart.[32] It makes the monk impatient and rough with the brethren and causes him to feel angry, crushing and overwhelming him with despair.[33] Cassian also locates the origin of dejection as being from “previous anger” or a previous “lack of gain that has not been realized.”[34] The monk isolates himself and no longer desires to engage in discourse with others, so that Cassian labels dejection the “gall of bitterness that is in possession of every corner of their heart.”[35] Interestingly, Cassian discusses how this demonic spirit is not necessarily a result of the actions of others, but actions of the self. Cassian elaborates that one in this state should not isolate himself, but rather continue to interact with his fellow monastic brethren. This in itself is a remedy against this spirit.[36]
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However, Cassian goes on to discuss that some dejection is acceptable and therapeutic. This is the sorrow that leads an individual to penitence for sin.[39] Finally, he ends the relevant chapter by noting that the way to terminate devilish dejection is spiritual meditation, and keeping the mind occupied with the hope of the future. In examining this chapter of Cassian’s work, clear symptoms emerge, as well as treatment modalities for what is considered depression in the modern world.
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In Book X of the Institutes, Cassian begins to describe accidie, or acedia, known as the “midday demon,”[40] as Evagrius had also done, although in more detail in specific relation to the emotions.[41] While similar to the demon of dejection, acedia consists of the added features of apathy, sluggishness, sloth, and irritability. In naming acedia the “midday demon,” Cassian posits that these demonic attacks often occur around the sixth hour and seize the monk. Carelessness and anxiousness are the main components of acedia, as well as frequent complaining.[42] The monk looks anxiously and often sighs at his other brethren. There are also moments where he is idle and useless for spiritual work. Cassian notes that sometimes the midday demon can manifest in different forms: sometimes one may isolate more, and in other times one may become a busy-body and seek consolation from others — an action which Cassian describes as entanglement in secular business.[43]
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Cassian similarly recognized that often, anger and the lack of accomplishing a goal can lead to the demon of dejection. Anger and failure are, after all, often linked to stressful situations in an individual’s life.
John Cassian, Diabolical Warfare, and Psychological Health
Abraham Ghattas
Doss Press -
Repeatedly dwelling upon something that has offended us, say the saints, will greatly increase our anger, and can produce a despondency that’s very hard to overcome. The ways of those who preserve the recollection of wrongs are towards death, says Scripture (Prov. 12: 28 LXX).
—Dee Pennock, God’s Path to Sanity
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There are two paths. One, the path of self-reproach and humility. And two, the path of self-justification and despondency.
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Some people walk around all day with unexplained sadness, unreasonable anger, unreasonable hatred, unreasonable jealousy, envy—what is all this garbage from? Some walk around all day in the word of God, in the spiritual life, in the thoughts of the heavenly, in the desires of eternity, in fulfilling the commandments, in seeing light, in rejoicing always.
—Fr. Mina Dimitri
