Tag Archives: despondency

People are weeping – St. Tikhon of Zadonsk

On this day we remember St. Tikhon of Zadonsk, a man born into a poor Russian family in 1724. He excelled in school, and after attending seminary became a teacher, and then a monk. After being elevated to the bishopric, at one time he had over 800 churches under his care; the story of his life is well told: here.

It was a huge job, and he accomplished a great deal, but his health began to suffer to the point that he wasn’t able to carry out his duties. He was transferred to a monastery in Zadonsk, and in solitude and relative rest continued to write. Bodily afflictions didn’t cease, but changed, and he became plagued with insomnia and depression, as this article “Victor over Melancholy” explains:

“It was a time of desperate and total battle with his thoughts, of overcoming the spirit of melancholy, despair, and despondency, and of a reassessment of his life circumstances; in the end, his soul acquired the priceless experience of overcoming, and with that the boldness to comfort the despairing….”

Being in seclusion was in some ways harder than overseeing hundreds of parishes, and the saint considered a petition to go back to his former overly-busy life. But eventually he gave up trying to change his situation, and gave himself to ministering to the many needs of the people in the community:

“In the small house where he lived, he organized a type of hospital for those who contracted any kind of illness on the way to work or on pilgrimage. He also offered spiritual alms, tearfully praying for the needs and illnesses of those closely and not so closely known by him.”

His writings were widely read by this time; in one of his compilations of “spiritual treasures” he exhorts us:

“We see in the world that people are weeping… They are born with weeping, live with weeping, and die with weeping. People weep because they live in the world—a place of weeping, the vale of tears… And you weep, Christian!… Weep, while time yet remains, while tears are yet beneficial. Weep, and you will not weep eternally. Weep, and be comforted.”   Source

The first Orthodox monastery established in the United States is dedicated to St. Tikhon of Zadonsk: St. Tikhon’s Monastery in Pennsylvania was founded in 1905 concurrently with an orphans’ home, and the current campus is shared with St. Tikhon’s Seminary and Bookstore as well.

Annual Memorial Day Pilgrimage to St. Tikhon’s Monastery, May 2024

Before falling asleep in death, at the age of 59, St. Tikhon was delivered of his melancholy. But in the years previous, during which his writings were proving beneficial to so many, it’s clear from them that his spiritual struggles were already bearing fruit. His example is inspiring, and his words confirm it:

“A manifest sign of love for God is a heartfelt gladness in God, for we rejoice in what we love. Likewise love of God cannot exist without joy, and whenever a man feels the sweetness of the love of God within his heart, he rejoices in God. For so sweet a virtue as love cannot be felt without joy. As honey sweetens our throat when we taste of it, so the love of God makes our heart glad when we taste and see that the Lord is good (LXX-Ps. 33:9 [KJV-Ps. 34:8]). –“On Love for God”

Saint Tikhon was glorified on Sunday August 13, 1861.

Hope is not a program for reform.

What is the difference between optimism and hope? One difference is that the word “optimism” is not in the Bible, and the word “hope” is. They are two distinct words and at least one of them is worth contemplating. I like to quote Fr. Alexander Schmemann on this topic:

“If there are two heretical words in the Christian vocabulary, they would be ‘optimism’ and ‘pessimism.’ These two things are utterly anti-biblical and anti-Christian…. Our faith is not based on anything except on these two fundamental revelations: God so loved the world, and: The fallen world has been secretly, mysteriously redeemed.”

Hope is one of the three foundational virtues of the Christian life, as this article, “Hope,” explains. Its description of the absence of hope tells us:

“The opposite of hope is despondency and despair. According to the spiritual tradition of the Church, the state of despondency and despair is the most grievous and horrible condition that a person can be in. It is the worst and most harmful of the sinful states possible for the soul.”

That’s why the title of an article in the current issue of The New Atlantis got my attention: “How Tech Despair Can Set You Free” by Samuel Matlack.

The author of this article discusses the philosophy of Jacques Ellul, and quotes him as saying, in Hope in Time of Abandonment, “You cannot talk about hope. The question is how to live it.”

Jacques Ellul, 1912-1994

Matlack comments, “The reason you cannot talk about hope — or rather, cannot describe the action it takes — is this: Hope is not a program for reform, a solution to implement, or a prescription to follow. To borrow from the farmer and writer Wendell Berry, hope means ‘work for the present,’ whereas optimism means ‘making up a version of the future.'”

“What we do know is that Ellul’s own life bears ample testimony to hope. Here is one episode of many. Having lost his university position during the Nazi occupation of France, Ellul and his wife Yvette settled on a farm in a small village near the demarcation line, opening their door to Resistance fighters and Russians escaping German prison camps. With the help of neighbors — since Ellul knew nothing about farming — he grew potatoes and corn, with his wife raising chickens. As he once told the story, “I spent most of my time helping people get across into the free French zone. I was in cahoots with an organization that dealt in forged papers. So I was able to provide a whole series of people with forged identity cards.’”

About their own aims the editors of the journal from which I quote write: “Dystopian dread is the shadow of utopian dreams. The hope of The New Atlantis is to help steer away from both — and instead toward a culture in which science and technology work for, not on, human beings.”

In another article on this general subject, of how to live in a technological age, Alan Jacobs wrote in last winter’s issue; he also mentions Jacques Ellul as one of the early critics of the technological society in “From Tech Critique to Ways of Living.” It is accessible to read right now. And Samuel Matlack has written previously about Ellul, in 2014: “Confronting the Technological Society.”

There he writes, after Ellul: “What is needed is a true revolution, which Christianity by its essence is uniquely equipped to effect — being in the world but not of it, living the hope of a kingdom already here but not yet.”

True revolution is not a change in the political order, but has to be something far beyond that realm, and deeper; may the Lord show us the basis for our true Hope, and teach us how to live it.

Our soul waits for the Lord; He is our help and shield.
Yea, our hearts are glad in Him, because we trust in His holy name.
Let Thy steadfast love, O Lord, be upon us, even as we hope in Thee.

-Psalm 33

Prayer of a Sojourner

 

I am a sojourner on the earth,
hide not from me Thy commandments.
My soul hath longed to desire Thy judgments at all times.
…..
Remove from me reproach and contempt,
for after thy testimonies have I sought.
For princes sat and they spake against me,
but Thy servant pondered on Thy statutes.
For Thy testimonies are my meditation,
and Thy statutes are my counsellors.
My soul hath cleaved unto the earth;
quicken me according to Thy word.
…..
My soul hath slumbered from despondency,
strengthen me with Thy words.

-From Psalm 118/119

 

Tedium is the granddaughter.

Tedium is the granddaughter of despondency, and the daughter of slothfulness. In order to drive it away, labor at your work, and do not be slothful in prayer. The tedium will pass, and zeal will come. And if to this you add patience and humility, then you will be rid of all misfortunes and evils.

–St. Ambrose of Optina

 

 

From the archives.