The Sinner's Condition

Expulsion from Paradise

Expulsion from Paradise

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,

By Saint Theophan the Recluse, from The Path of Salvation, A Concise Outline of Christian Ascesis translated by Hieromonk Seraphim (Rose), published by the Holy Monastery of St. Paisius, Arizona (2016), pp. 88-92.

For the most part, the Logos/Word of God depicts the sinner, who is faced with the necessity of renewal in repentance, as being submerged in deep slumber. The distinguishing characteristic of such people is not always outright depravity, but rather the absence in the strictest sense of inspired, selfless zeal for pleasing God, together with a decided aversion for everything sinful. Devotion is not the main concern of their cares and labors; they are attentive about many other things, but are completely indifferent to their salvation, and do not sense the danger they are in. They neglect the good life and lead a life that is cold in faith, though it be occasionally righteous and outwardly irreproachable.

Particular for a Person Who Lacks Grace

That is the general characteristic. Here are the particulars for a person who lacks grace: Once he has turned away from God, the person dwells on himself, and makes self the main goal of his life and activity. This is because at this point, after God, there is for him nothing higher than self, especially because, having previously received every abundance from God and having now forgotten Him, he hurries and takes care to fill himself up with something.

The emptiness that has formed inside him because of his falling away from God causes an unquenchable thirst inside him that is vague but constant. The person has become a bottomless abyss. He makes every effort to fill this abyss, but he cannot see or feel it getting full. Thus, he spends his entire life in sweat, toil and great labors; he busies himself with various occupations in which he hopes to find a way to quench his unquenchable thirst. These occupations take up all his attention, all his time and all his activity. They are the highest good, in which he lives with his whole heart.

Thus, it is clear why a person who makes self his exclusive goal is never himself; instead, everything is outside him, in things either created or acquired by vanity. He has fallen away from God, Who is the fullness of everything. He himself is empty; it remains for him to seemingly pour himself out into an endless variety of things and live in them. Thus, the sinner thirsts, fusses, and troubles himself with occupation and numerous things outside himself and God. This is why a characteristic trait of sinful life is, in its disregard for salvation, "the care and trouble about many things" (St. Luke 10:4).

The Care and Trouble About Many Things

The nuances and distinctions of this care and trouble about many things depends on the kinds of emptiness of the mind formed in the soul. There is the emptiness of the mind that has forgotten the One Who is everything; this gives rise to care and trouble about learnedness, inquisitiveness, questioning and curiosity. There is the emptiness of the will that has been deprived of possession by the One Who is everything; this creates desire for many things, the longing to possess many things, so that everything is in our control, in our hands; this is self-interest. There is the emptiness of the heart that has been deprived of the enjoyment of the One Who is everything; this forms a thirst for the satisfaction of many and various things, or a search for an infinite number of objects in which we hope to find pleasure for our senses, both internal and external. Thus, the sinner is continually troubled about learnedness, the possession of many things, and the desire for many pleasures. He amuses himself, he possesses, he questions, he goes around in circles his entire life. Curiosity beckons, the heart hopes to taste sweet things, and he is enticed by the will. Anyone can convince himself of this if he observes the movements of his soul over the course of only a single day.

If left alone, the sinner will continue going in circles, because this is our nature when it is enslaved to sin. However, when the sinner is in the company of others, the circles he goes around increase in number a thousand-fold and become more convoluted.

There is an entire world full of people who are continually doing things, questioning, amusing themselves, and scrounging about, whose every way in all of this has led to a system, placed everyone under its laws, and made these laws a necessity for everyone who belongs to this sphere. In this common alliance, they inevitably come into contact, rub up against each other, and in this rubbing succeed in elevating inquisitiveness, self-interest, and self-pleasure to the tenth, hundredth and thousandth degree, thereby placing all happiness, joy and life in this frenzy. This is the world of vanity, in which occupations, amusements, concepts--everything, from the smallest to the greatest thing--are permeated by the spirit of these three friends of many cares and trouble mentioned above. It is what constitutes the dreary going around in circles by the spirits of worldly people. Being in living communion with this entire world, each sinner is caught up in its thousand-fold net, and is so deeply entangled in it that it is invisible to him.

Such a heavy burden lies on each worldly person and each of his parts, that he does not have the strength to be stirred in the smallest way by anything that is not worldly, because this would seem like raising a thousand-pound weight to him. Thus, no one undertakes such an unmanageable task, and no one thinks to undertake it; instead, everyone lives on, moving n the rut into which they have fallen. (Source: Orthodox Heritage)

(To be continued)


"Glory Be To GOD For All Things!"--Saint John Chrysostom


With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George