From his book, HiLife is Mine, chapter #11

…. appear unto us, O Light of the world,

To reveal unto us the mystery of the ways of thy salvation,

That we may become sons and daughters of thy light.


It is with this prayer that Sophrony starts this chapter.

We are of course sons and daughters of God but becoming what we were created to be is different from just being. “Becoming” means comprehending and fulfilling this potential. This is not automatic. It requires both God’s intervention and our ability to focus our lives on him.

Stay your mind upon God, and the moment will come when you feel the    touch of the Eternal spirit in your heart.

Fulfilling our potential, “lifts the spirit into the spheres of uncreated Being and pierces the mind with a new vision of all that is. Love streams like a light on all creation.”

Yet even if we experience God’s light in this way, we cannot take it for granted because it can suddenly leave us. Having experienced the fulness of light, its departure leaves us bereft and empty.

Our study group questioned the idea of God departing from us. Hasn’t he promised that he will never leave us? Yet experiencing the presence of God within us is different from God simply dwelling in us, without us even perceiving it.

Experiencing eternity, as a member of our group remarked, does not refer to a sustained, emotional high. This is the mistake we often make, resorting to forced or artificially induced emotional highs. Light is not a state of emotion but a state of being in which we become transformed and see the world differently, with absolute clarity.

While we cannot count on when and in what form “the character of [God’s] coming” will appear to us, we can make its absence increasingly rare by resorting to prayer. Sophrony talks about “one spiritual adventure after another” to refer to the frantic and aimless pursuit of meaning without God. I remember the constantly changing face of my pursuit that exhausted and frustrated me—from hippie “farmer,” to ironic intellectual, conflicted mother and urban professional.

Sophrony tells us that for a Christian, a prayerful life encounters steep obstacles but has a steady goal and direction as we “press on toward the goal shown us by Christ, not dismayed but inspired by the magnitude of the task before us.”

Sophrony grieves for a modern world in which Christ is forgotten and seems irrelevant.  Why isn’t everyone burning with the desire to reach God and attain a higher level of being? asks Sophrony and answers his own question.

I suggest,” he says, “that it is less because the testimony is false and does not correspond to actual fact than because majority of us, satisfied with the things of the flesh, feel little desire for higher knowledge.” He concludes with a quote from the Corinthians:

“…flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (I Cor 15.50)

As Westerners, we may be moved by the artistry of a single move by a ballerina, while remaining indifferent to nuanced moves in, say, Thai dancing, or the hard-to-discern tonal modulations of Indian music. These non-western art forms, in fact, may strike us as “weird,” cacophonous and irrelevant to our entertainment.

To fully appreciate the beauty of a piece of art or the brilliance or a scientific concept, Sophrony suggests, one must have some training or familiarity with these fields. It is the same with the Spirit.

Man is an enigma, torn by the contradiction between the pull for the stopgaps of superficial comfort and the “everlasting glory” many of us do not dare to even consider. Yet, having forgotten the meaning and “vocabulary” of eternal life in Christ, we cannot visualize, or converse with, that realm.  Sophrony advises to exert ourselves, in order to become proficient in this higher “language.”

He urges us to think of a huge, old tree whose branches seemingly reach into the sky. He asks us to contemplate its roots and realize that they are at least as deep as the tree is high.

He concludes that “to contemplate this glory we must needs be in glory. Otherwise, we cannot see. To apprehend even dimly “Who this is” (Matthew II 11.27), we must become like him.”

It is through prayer that we experience Eternity, Sophrony concludes. And it is by descending into humility like the roots of a large tree that we will ascent to the glory of God.  

Through Dark to Light, St. Sophrony

From his book, HiLife is Mine, chapter #10

Sophrony makes clear in his very title that to get to the light, one must traverse the darkness. Yet he probes beyond that, starting with the question of why desire light in the first place. Why is it worthwhile to devote our lives to the hard and perilous journey toward light?

It is because we are the pinnacle of God’s creation, he explains—”more precious than all the rest of the cosmos.” We were intended to be perfect so that, unless we strive toward the light of perfection, we will never know our true, authentic selves. Man, in fact, “is more than a microcosm—he is a microtheos.”

Yet man is not simply the crown of creation in the sense of a created object that, once made, is independent of the creator. Instead, there is what Sophrony calls, commensurability—complete synergy between creator and his creation of man.  

If man by the nature of his spirit is not “like unto God,” then neither could God have been made man.

We can only grasp our likeness to God, and understand our proper relationship with Him, when we have abandoned darkness for light:

In prayer we glimpse into ourselves divine infinity, not yet actualized but foreknown.

As we ascend toward the light, all becomes clear and “the image of Man eternal is revealed to us as we become more sharply aware of our benighted state.”

Darkness, on the contrary, obscures not only goodness but our own, true identity.

Instead of clarity and stability in our relationship with God, we experience “perpetual instability,” which Sophrony sees as the “tragedy of creation.”

We are torn by internal conflicts, anguish and uncertainty and often feel “fake” as our “narrative” does not match reality. We rise and fall based on external factors, such as career success and others admiration, and keep changing directions in search of the right one. St. Paul aptly describes this state of instability:

15 For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. 16 But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. 17 So now, no longer am I the one doing it, but sin which dwells in me. 18 For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. 19 For the good that I want, I do not do, but I practice the very evil that I do not want. 20 But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. (Romans 7:15-20).

Sophrony considers pride as the gateway to darkness and the “root of every sin.”

Somehow what are considered “sins” in Christian thought, define normalcy in our world:” pride in our wealth, appearance and achievements; control and domination that allow us “wins;” competition, self-promotion, prioritization of work, material ease and admiration of others over love, spiritual progress and humility—all these are considered the norm and denote strength.

If you think about it, Christianity proclaims a radical departure from “business as usual.” Humility, far from being a weakness, is our greatest strength and a prerequisite to reaching the light while external shows of strength and achievement are weaknesses and indications of loss of one’s true self and direction. As Sophrony puts it:

Christ began by preaching on earth by a call to repentance—to a radical alteration in our approach to life.

This is why, Sophrony tells us, Christ “is the one and only solution of the apparent insoluble conflict.”

Christian “radicalism” embraces suffering rather than devoting an enormous amount of effort to prevent it and make our lives as comfortable as possible.

In fact, our “pilgrimage” from darkness to light “must start with a descent into the pit of hell.” This was the course of Christ’s journey from life to death to eternal life. Sophrony has made clear in other chapters that it is through suffering that we hone our faith and character, acquire empathy for others, humility, patience and the resourcefulness of transforming suffering into joy.

By embracing suffering, the early Fathers of the church did not mean apathy, resignation or despair. Quite the opposite. Unlike resignation, we are filled with hope and faith that allow us patience. We know that a disaster or hardship may hide somewhere a blessing, though we do not know what it is and when it will manifest itself.

However, in Christianity’s radical approach to life, we do not need to exert our will and live lives of anxiety and anguish to reach the light.

The light that follows darkness comes mysteriously, unexpectedly and independently of our will.

This divine light, hidden, mysterious by natura, imparts new life to the soul…

This Light is the Light of Divinity. Ineffably tender, one is unaware of its approach. It may come in the night watch. Or at bright noonday As even light, entire, it is the breath of love, It brings peace, It brings and experience of resurrection, The spirit of man enters the realm where death is no more. Time is at a standstill. The world   hitherto devoured by death, comes to life.

This is another manifestation of the synergistic relationship between God and man. It is the Holy Spirit that allows us to cross from darkness to light, but it is our efforts at patience, the shedding of passions, humility and hope that enable the Holy Spirit to act within us. ‘’

Sophrony, explores the psychology of human soul and anthropology of Christianity to make his thesis applicable to all—Christians and non-Christians, faithful and atheists. We all struggle with darkness and long for the light.

But his message is clear and irrefutable:

Christ is the light of the world.


Before Christ’s coming the whole world, all the people of the earth walked in darkness, ignorant of the way which leads to the kingdom of God and our Father.   

The Choice of Inner Freedom: Sophrony

From his book, His Life is Mine, chapter #9

In life we have become skilled in hiding our dark thoughts and deeds, even from ourselves. In fact, as the early fathers tell us, we have so justified, misinterpreted or concealed our sins that even distinguishing evil from good is extremely difficult.

Upon our death, however, our entire earthly life will be entirely visible and concise. No dark corner, no matter how small, will be hidden.

Hence, we must see our lives as preparation for that moment of complete nakedness; journeys in which we must gradually excise darkness from within us, so that we can stand before God without fear.

While we cannot enter God’s presence with the burden of our sins, He has given us the precious gift of confession and repentance. All sins will be forgiven in the face of true repentance.

To avail oneself of God’s gifts requires more than mere acceptance. It requires cooperation.

Though God grants us opportunities for repentance, we can only avail of them through the exercise of our free will. We must freely choose spiritual warfare over consent to sin, repentance over justification of, or indulgence in, it.

God does nothing with man without man’s cooperation.

The spiritual warfare required to clear our inner darkness and replace it with light is enormous. Sophrony, like a skilled behavioral therapist, lays out a battle strategy that targets our motivation and creates new habits of thought and action.

Straight forward resistance is not always the most successful way of trying to defeat wicked or simply idle thoughts,” he tells us.

Instead of only resisting, he suggests, try being inspired. For example, we are unmotivated when we are unable to see in ourselves “permanent virtue.” We give up all too easily, justify sins with the thought that it is only “human to sin,” and behave toward each other like “jungle beasts.”

What if we kept at the forefront of our conscience a higher goal to work toward?

When we are faced with various possibilities our choice should be conditioned by the final aim that we have in view: the kingdom of the father.

What if we always kept alive in our memory that God meant the world “to be perfect?”

We would derive encouragement and inspiration from the realization that permanent virtue within us is the natural mode of being.

To belittle God’s initial idea for us is not just mistaken: it is a sin.

Repentance from sin is not the same as paying a traffic fine and being relieved of the penalty. We must remember that sin is not a transgression to be punished by law but the distance from God that brings about the death of our soul. Conversely, abstinence from sin or repentance is not a transaction through which we reserve a seat in Paradise. It brings about profound transformation, the pinnacle of which is deep, inner stillness and peace.

The first sign of emancipation,” Sophrony tells us, “is a disinclination to impose one’s will on others.”

This sentence stopped me in my tracks. How many times have I patted myself on the back for my spiritual progress, when my behavior toward others remained the same? How profound is our need to control others and how often do we use euphemisms to disguise it?

It’s not control! It is my duty as a parent to guide my children and their choices.

I am not trying to manipulate others’ impressions of me. I am only stating facts when I list the names of all the important people I met.

I had to try to change his mind. His politics are dangerous and misguided.

If my sister made the right choices, I wouldn’t need to send her articles and clippings every day, trying to make her change her behavior.

The other side of the same coin — what Sophrony calls the second sign of emancipation — is “an inner release from the hold of others on oneself.” If you are constantly under pressure to impress, direct and force the outside world to conform to the narrative you constructed about it, it means that you are dependent on this world for your life to feel worth living. You are, thus caught in an endless up-and-down course that is determined by others.

Those who are possessed by the lust for power cloud the image of God in themselves. When the Holy Spirit by its gentle presence in our soul enables us to master our passions, we realize that to look down on others is contrary to the spirit of love.

The ultimate purpose of repentance is not entrance to an elite group in Paradise but the achievement of true spiritual freedom that will enable us to unite with God.

Spiritual freedom is a sublime grace. Without it there is no salvation…

In us lies the freedom of choice to let our soul die or accept God’s gift of life:

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. Romans 6:23

Suffering and the Bliss of Knowing the Way: St. Sophrony

From his book, His Life is Mine, chapter #7

Sophrony acknowledges the shared human need for inner peace by both Christians and non-Christians. We both share, in a way, a longing for heaven; something beyond ourselves. We have a need to know the way.

He empathizes with those who seek to escape the “banality and emptiness of contemporary world” and understands why so many are turning to Eastern religions and meditative practices.

Sophrony, however, draws a distinction between Christian mysticism (such as the Hesychastic tradition of the Eastern Orthodox church), and non-Christian forms of meditation, many influenced by Eastern mysticism.

Like other meditative traditions, Hesychastic practices aim at achieving inner stillness through dispassion, the practice of virtues and a life of prayer. This is a journey of continuous ascendance and transformation until we finally reach theosis—complete union with God and participation in his divinity.

Sophrony calls this a “profound mystery.”

He tells us that we are “blessed,” as Christians, because “His life is become ours.” We do not simply gain knowledge or divine attributes but participate in his essence. Because we now see the world through his eyes, we can truly see and hear what was hidden from us before, and perceive the unity where there were once only contradictions.

Blessed are your eyes, for they see and your ears, for they hear. (Mt 13.16-17)

While Christians share with all humans the longing for freedom and the quest for peace and joy, there are major differences between Christianity and other spiritual practices, especially in their view of suffering. The problem Sophrony sees in many of these practices is the underlying desire to leap directly to the result—joy and peace—and bypass any pain or suffering.

By contrast, Christianity embraces rather than avoid suffering. It sees the divine wisdom of a complex ecosystem in which opposites and equals have a synergistic relationship with each other, when seen in the right order and perspective.

Suffering, for example, produces humility and empathy, as we understand our shared humanity with all human beings.

An enhance recognition of human suffering begets intense prayer, which transfers all things into the realm of the spirit

Spiritual knowledge, in fact, cannot be achieved without humility. We cannot “empty” ourselves from passions and allow God to dwell within us if our minds are preoccupied with self-generated, rambling and obsessive thoughts of resentment, jealousy, ambition, fear, self-pity or the pursuit of others’ admiration. We cannot be open and receptive to seeing the world through new eyes, if we are attached to our own opinions and proud of our achievements and life choices.

When we become so conscious of our frailty that our spirit despairs, somehow, in an unknown fashion, a wondrous light appears, proclaiming life incorruptible. When the darkness within us is so appalling that we are paralyzed with dread, the same light appears, proclaiming life incorruptible. When the darkness within us is so appalling that we are paralyzed with dread, the same light will turn black night into bright day.

The man “with a humble opinion of himself will be given greater knowledge of the world to come.”

The way to love, Sophrony tells us “lies through the depths of hell.”

Thus the first vision of darkness and mortality changes to a vision of light and light indestructible.

There is no greater tragedy, Sophrony concludes, than the conflict between our world and Christ. He suggests turning on their head our criteria for assessing the quality of our lives. What if, instead of considering pleasure, the absence of discomfort and pain and pleasant or intense emotions as the signs of the good life, we judged our lives by our ability to discern truth and achieve inner peace.

If we assess the quality of life not by the extend of the quality of life not by  the sum of agreeable psycho-physical sensations but by the extent of our awareness of the realities of the universe and, above all, all of the First and Last Truth, we shall understand what lay behind Christ’s words “My peace I give unto you (Jn 14-27)

Those who achieve a state of theosis do not enjoy only positive feelings and a constant state of ecstasy and enlightenment. Both the senses and the soul, good and bad, pain and joy co-exist but they are no longer pulling us in different, contradictory directions. In the light of the truth that we are capable to see, these no longer seem contradictory and, thus, we are not torn by doubt, ambivalence, hesitation or the tumult of being constantly blown in different directions. Our world is whole.

…the soul will be eventually be able to contain within herself at the same time sorrow and joy; despair and hope. There is no more alternating between elation and depression, since all states are gathered into a simple whole. Through knowledge of God the soul has acquired profound peace.

Prayer of the Spirit and Inner Freedom: St. Sophrony

From his book, His Life is Mine, chapter #6

Allusions to “prayer” are heard almost daily, even by our politicians who assure us they will pray for whatever disaster has befallen us.  

“Prayer” connotes for most of us a series of requests made to God, especially during difficult circumstances such as loss, economic misfortune or illness.

Sophrony, however, points out to us that there is a different type of prayer—the prayer of the spirit—which he contrasts to the prayer of petitions. Unlike petitions, spiritual prayer does not focus on the fulfillment of our needs and desires but on our relationship with God. This is an essential distinction.

The prayer of the spirit is “fastened on eternity.” It is transformative, not because of our changed circumstances, but because of our changed perception. Everything we see and experience “will take on a different character.”

Sophrony does not speak of esoteric truths or cosmic visions of heaven as the results of the prayer of the spirit. He describes, instead, a complete transformation of our perception and experience of everything, no matter what the circumstances and place, including minute details of our daily life.  This is because prayer of the spirt, eventually, becomes the “normal state of the soul” and, thus, alters and renovates our lives.

The man of prayer beholds the surrounding scene in another light. Concern is quickened and the quality of life enhanced. In time, prayer will penetrate our nature until gradually a new man is born of God.

This state of prayer cannot be attained through our own means alone, but with the grace of the Holy Spirit which “may visit [our souls] suddenly, inscrutably, bringing a foretaste of eternity.”

Though we cannot achieve Grace alone, the Holy Spirit cannot dwell in us without our consent.  

The Holy Spirit comes when we are receptive,” Sophrony writes. God does not impose it on us “without our consent.” This is because “God respects and does not constrain man.”

Freedom through consent and cooperation undergirds the state of spiritual prayer.

Sophrony understands our all-consuming need for praise and acceptance; the fear of making the wrong impression, revealing vulnerabilities or loss of status and, hence, losing others’ respect and admiration. He also understands the context of the world we live in. Being a man of God, after all, could immediately brand you as weird or “behind the times” by your colleagues, clients or “sophisticated” neighbors.

The prayer of the Spirit, however, frees us from our dependence on others’ approval or material things to feel that our lives are worth living.

Don’t be afraid that others may perceive you as odd or even dislike you, he advises. The goal is for God, rather than man, to accept you. Popularity and the praise of others means nothing if God does not abide in us.

Immersion in the love of God frees us from aimless speculations and obsessive thoughts:

…a man in love with Christ has no desire to philosophize. He only wants one thing—to love for all eternity.

Prayer of the spirit, unlike a prayer of requests, focuses us on our true priorities. It does not remove us from worldly life but gives us the discernment to put things in perspective, in light of eternity.

Those who are graced by the Holy Spirit “perceive in their prayer that every single moment of our life is enveloped in divine eternity.

Sophrony is a modern man who understands our difficulty to achieve prayer of the Spirit in today’s environment.

It is no simple matter to preserve inspiration while surrounded by the icy waters of a world that does not pray.

He gives practical advice: pray with your heart and all your attention. Ask God’s help to ignite the fire within you.

…(Pray to God) to fire our hearts so that we not be overcome even by the cosmic cold, that no black cloud blot out the bright flame.”

Sophrony places the fruits of spiritual prayer in the modern context. He acknowledges, and does not dismiss, the benefits of science and art but puts them in the right order. However inspiring and thrilling artistic creation or scientific discovery may be, they operate on a different realm than prayer and “cannot be compared to [the state] of the man of prayer brought face to face with the Living God.”  Art and science may reveal glimpses of truths about us but do not aspire to the “integral knowledge of being, in the deepest and widest sense” as the prayer of the spirit does. They do not transform the state of our soul and lives.

To maintain the state of prayer of the spirit and, thus, the closeness to God, we need to achieve inner freedom. We must not allow our spiritual state to fluctuate between the highs and the lows that depend on others’ approval or disapproval.  

The only imperative is to preserve this loving tie with God. We shall not care what people think of us or how they treat us. We shall cease to be afraid of falling out of favor. We shall love our fellow men without thought of whether they love us…The end result of prayer is to make us sons of God, and as sons we shall abide for ever in the house of our Father.

Renewal through Contemplation: St. Sophrony

(His Life is Mine, chapter #5)

True contemplation,” Sophrony tells us, “begins the moment we become aware of sin.

This awareness, along with the choice to repent, is essential to our understanding of who we truly are and our ability to participate in God’s nature.

It is important to first understand Sophrony’s concept of sin. The conventional way of defining sin is in terms of transgression of a set of rules. Sin, in this broad conceptual framework, seems largely removed from our daily lives. After all, as long as we do not kill, steal or disrespect our parents we should be fine with God.

Yet the true, Christian definition of sin is far from a mere violation of regulations. It refers to our submission to the thoughts, habits or actions that put a distance between us and God.

Sophrony, like Alexander Schmemann, adopts a more psychological approach to delve into the soul of man and casts sin in a context that resonates with our times. This means that we are now shifting from the external to the internal, and from flagrant violations to the state of the “inner man.”

The New Testament transferred the concept of sin to the inner man.

We are alert to the nuances of thought, feeling and action that do not appear, in themselves, to be sinful. This makes it harder to identify. As the seemingly innocent slips — moments of laziness, control, indifference, a sense of entitlement, jealousy, daily small indulgences and justifications—take hold of us, they turn to obsessions and are, eventually, crystallized into habits that take control of our lives. Over time, God is no longer present within us, and we become prey to fear, despair, hatred, anger and isolation.

 While most sins start innocently and imperceptibly, without identifying and stopping them, they become avalanches we can no longer control.

This is why, contemplating sin involves daily examination of any sickness of the soul, no matter how it is manifested. We thus become spiritually aware and live in the presence of God.

…we know where we stand spiritually at the particular moment.

Contemplation, Sophrony tells us is quite different from intellectual or philosophical contemplation. This is because contemplation goes beyond theoretical understanding to an existential experience.  

Sin is not merely a legalistic concept but an experience of pain and loss as we become cut off from the love and light of God.

We become acutely conscious of sin as a sundering of the ontological sense of our being.

The dismayand devastation we experience,” Sophrony tells us, “is so large that it brings repentance.”

Though contemplation of sin and repentance involve pain and fear, they are also our opportunities for renewal. We experience exultation as we “enter into the domain of divine eternity.”

In fact, it is contemplation and repentance, and a personal relationship with God, that enable us to fulfill our potential and find our authentic selves.  

An exquisite flower unfolds within us: the hypostasis—persona. …The persona transcends earthly bounds and moves in other fears.

It is not the lack of perfection that dooms us, then, but the lack of contemplation and repentance.

Only sin can stifle the divine breath within us.

Paradoxically, sin also becomes the springboard to renewal and deification when it brings about repentance. It is through repentance that we rise to our hypostasis and can participate in God’s nature.

Through contemplation we travel from external to internal, from “appearance” to the heart.

Persona “is the hidden man of the heart in that which is not corruptible… (1 Pet. 3.4)

Without contemplation we are a collection of fragments that do not coalesce or connect with God. With contemplation and repentance, we become whole and unite with God.

Man as hypostasis is a principle uniting the plurality of cosmic being; capable of containing the fulness of divine and human life.

This divine revelation is “startingly authentic,” and occurs on a palpable, existential level. We experience a transformation as grace is increased within us and freedom from the tyranny of attachments and obsessions.

With repentance and the consequent increase of grace within us, the reality of the Divine World preponderates over the visible cosmos. We contemplate the First Reality

The Tragedy of Man: St. Sophrony

From his book: His Life is Mine, chapter #4

For Sophrony, the true tragedy of man lies beyond physical suffering, natural disasters, or economic injustice. “The tragedy of our times,” he says, “lies in our almost complete unawareness, or mindfulness, that there are two kingdoms, the temporal, and the eternal.

If our world is limited to only what we can see and feel through our senses, it will close in on us sooner or later. Without an eternal perspective, things like a job promotion, having the last word in an argument, finding the right answer to a perceived insult or the proper house and social status become all-consuming preoccupations. They clutter our lives leaving no space for God and no sense of inner peace.  We become frantic and exhausted as we run through life checking items off our list. Sophrony mourns the loss of the kingdom and our unfulfilled potential.

Adam lost the kingdom for all of us through his disobedience to God. Sophrony sees the dynamics as well beyond disobedience and punishment.

It is not that God and Adam had different plans for mankind. It is that Adam wanted to achieve them on his own, without God. In the end, his longing was not for God but, as Sophrony puts it, for “self-divinization.”

His sin was to doubt God, to seek to determine his own life in independently of God, even apart from him …. Herein lies the essence of Adam’s sin—it was a movement toward self-divinization…he sinned in seeking this divinization not through unity with God, but through rupture.

Sophrony believes that the “seeds of tragedy” are sown when a man is “captivated by some ideal.”  He is not suggesting abandoning all goals or ideals. Instead, he admonishes us not to use them as substitutes for God.

When we become self-divinized, we fill the holes in our heart—emptiness, loneliness, unrequited desire, fear, longing—with substitutes of our own choice.

We may be completely consumed by efforts at career advancement, a political or humanitarian cause, an idea or artistic creation, to such an extent that there is no lomger room left for intimate, personalized relationships with God, family or friends.

“Self-divinization” is a gradual process of substitution and forgetfulness of the things that most matter. The longing for God is replaced with the search for causes and ideals which, often, aim at self-glorification rather than union with God. This is our tragedy, according to Sophrony.

Sophrony makes an important and startling distinction between the tragedy of self-divination and suffering. His definition of tragedy is a state that “can be found solely in the fortunes of the man whose gaze has not gone beyond the confines of this earth. He applies this definition to Christ’s suffering and concludes:

Christ himself by no means is tragedy…. He lived the tragedy of all mankind; but in himself there was no tragedy.

We live in an age in which avoidance of pain and suffering is considered the path to happiness and fulfillment. We guard ourselves from pain and suffering at all costs. Everything around us—products, philosophies, therapies, services, marketing slogans—promise ease, convenience, pleasure and the elimination of all hassles and pains.

We have, thus, lost the capacity of gratitude and humility because we now consider happiness, pleasure and convenience our birthright. We become infuriated when unpredictable events interfere with our “right” to a hassle-free and happy life and blame others for them. This is what Sophrony would call the tragedy of self-divination and of paradise lost.

For Sophrony, the greatest of evils is not suffering but emptiness and despair. He quotes Matthew:

Fear not them which kill the body but are not able to kill the soul. (Mt 10.28)

Commitment to self-made ideals, no matter how noble, will not unite us with God and broaden our perspective beyond the realm of the physical and visible.

This is how it is with the Christians: for all his deep compassion, his tears and prayers for the world, there is none of the despair that destroys.

It is when “the prayer of divine love becomes our very being, our body” that  will allows us to rise above physical life and participate in God.


From his book: His Life is Mine, chapter 2: The Risk in Creation

Imagine setting a trapped bird free. You nurtured it when it was wounded. You know that it would be safe from predators if he remained under your control and in the safety of the little cage you bought for it. Yet because you have come to love it, you know that his life, confined in your home, would be limited. Even though you know that your bird may never again return to your home or, worse, may be eaten by a predator, you still want to free it from a life of confinement and stifling predictability. This is why you choose to put his life’s choices in his own hands. It is a risk you are willing to take out of love.

Sophrony finds that there was also a risk for God in his creation. It was not that the universe risked instability or harm. It was that the gift of “godlike freedom” of choice which He granted us “shut the door to predestination of any form” and made man’s decisions and behavior unpredictable.  Man was now free to choose evil over good and to even decide not to return God’s love. 

Allowing us this freedom and enabling us to participate in His nature, are among the most compelling indicators of His love for us, which Sophrony is inspired to express in a veritable love poem.

He loves us in spite of our senseless behavior. He calls to us, is always ready to respond to our cries for help and guide our fragile steps through all the obstacles that lie in our path. He respects us as on a par with Him. His ultimate idea for us is to see us in eternity verily his equals, his friends, and brothers, the sons of the Father…

While man can abandon God, God cannot abandon the being He created. “He lives with us our human tragedy,” Sophrony writes.


God’s risk is rooted in the true nature He endowed us with. We come into the world as unformed potential, endowed with the capabilities for fulfilling it and, at the same time, with the freedom of choice to reject it.

We are meant to accept our gift of freedom and fulfill our potential through a path of constant growth and ascent toward Him. Our choice to go against our nature and squander God’s magnificent gift is what Sophrony calls our human tragedy.

Actualizing this potential is not as painless as, say, a meditation exercise or artificially induced ecstatic experience. It is a process of inner transformation that, Sophrony notes, involves pain and suffering. In the Christian framework of salvation, pain and suffering also serve to motivate our growth and help us actualize our potential.

If all our needs were automatically met so that we never suffered deprivation, pain or discomfort, we would have no motivation to hone our skills for spiritual welfare, grow, change, seek, feel compassion and experience true love.  If we were already perfect, we would not experience longing for perfection or undertake the hard journey toward it.

…suffering discloses to his contemplative mind both his own imperfection and that of the world around him. This forces him to recognize the necessity for a new form of creative effort to perfect life in all its manifestations.


In undertaking the journey to perfection through union to God, we cannot rely on science and intelligence alone.

Sophrony does not disparage science. Neither does he imply that science and religion are mutually exclusive. He simply presents and compares the various types and levels of knowledge.

Since science deals with measurable facts, its purview is limited to “only where the laws of nature prevail absolutely,” he says. Yet not everything in the world is measurable and predictable, such as the Primordial Being and the actions and decisions of the “free, non-determined” beings which He created.

We know that Primordial Being lies outside the preserves of science, which can tell us nothing even of the meaning of our existence.

Our relationship with God is personal and cannot be quantified. Additionally, His presence within us cannot be willed, predicted or scientifically proven. It is manifested rather than simply understood theoretically: 

When the Holy Spirit by taking up his abode in us accords us to live the love commanded of us by Christ, we know in our bones that this is the only normal state for our immortal spirit; that in this state we comprehend the divine universality of Christ and his precepts. This is the Truth, the like of which leaves no room for doubt in heart or mind.


Our God-given potential is realized by accepting God’s invitation to participate in His nature. The journey toward Him is mystical, personal and subject to His grace. Our understanding increases with each step of the journey– not by absorbing new facts and theories but by experiencing the “rapture” that contact with Him generates.

With him our path lies through a great and intricate spiritual culture: we traverse cosmic chasms more often with much suffering but not seldom in rapture as understanding increases.

We are not meant for stasis, isolation, and alienation. Accepting God’s invitation to be one with Him is not a solitary journey. It involves a personal relationship with Him that will allow us to share his nature and, through it, our salvation.

…in him lies our immortality; in him we shall arrive at everlasting Truth. He will grant us the indescribable joy of sharing in the very act of the divine creation of the world.

Speaking to Him Intimately: St. Sophrony

From his book: Your Life is Mine, chapter 2: The Enigma of I am

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Sophrony builds this chapter around the full revelation and manifestation of the nature of God in the statement I AM THAT I AM (Ex 3.13-14).

Theology is not sufficient to elucidate its meaning, he tells us. Knowledge must be “generated by prayer inspired from above,” and descend to us through love.

Instead of relying on complicated definitions, Sophrony dives into experience. Marveling at the impossibility of describing the state of the spirit of someone to whom God has been manifested in the fullness of I AM, Sophrony attempts to convey the meaning of this manifestation in terms of an intimate connection with Him.

His closeness to one’s heart is so tangible that joy in him is light. He is kind and gentle, and I can speak to him intimately, face to Face, address him — “thou who art.”

This is the state we must achieve as preparation for “the spirit’s entry into living Eternity compact of love.”  

Spiritual knowledge, Sophrony tells us, is not achieved in one fell swoop. Unlike historical facts that can be absorbed in just one reading, the revelation of God’s true nature is gradual and progressive through periods of history and phases in a person’s life.

Even the revelation of God to Moses was not complete. Sophrony argues that Moses and the prophets did not fully appreciate “the full blessing bestowed on them.” That is, they didn’t understand that “I AM is one being and at the same time Three persons.”

The paradox he uncovers is that to understand God as unified One, we must understand the 3 hypostases of the Trinity.

Without the Trinity, God is solitary. No cooperation would be needed for Him to be manifested. The movement from God to man would be one-dimensional. The Trinity, on the other hand, enables man to participate rather than simply receive, by allowing him to strive to acquire God’s image and likeness.

On occasions, he would even speak of Himself as Three: “and God said Let us make man in our image, after our likeness”(Gen. 1.26). “Behold, man is become as one of us (Ex. 3.22)

To experience the “Triune Godhead” is to experience love fully, with every inch of your soul and body.

The man who by the gift of the Holy Spirit has experienced the breath of his love knows with his whole being that such love is peculiar to the Triune Godhead revealed to us as the perfect mode of Absolute Being.

This is because the Trinity is not an exclusive, solipsistic club. On the contrary, the manifestation of the Trinity is a manifestation of connectedness and unity between man and God, among the three hypostases and among men.  

With the Trinity, the world around us is transformed through love into absolute oneness, transcending divisions between human and divine, spiritual and material.

Love leads to singleness of Being.

We see God’s presence in all things, no matter how small and insignificant.

His consciousness penetrates all that exists. We have to find it in all that we know and see.

Yet, “conversely all things are manifest to him… Every moment of our life, our every heartbeat, is in his hands.”

Hence, when God is revealed and manifested in us, we are no longer exiles in a strange land but active participants in God’s world and its meaning.  

The enigma of I AM is solved, not through history or theology, but in our personal, mystical relationship with Him.  

Knowledge of the Personal God bears an intrinsically personal character. Like recognizes like. There is an end to the deadly tedium of the impersonal…

He fills the soul, binding it her ever more intimately to himself.

In the end, the manifestation of I AM is experienced through a transformed soul and heart, rather than through words.  It is the Trinity abiding in us that will give us true knowledge of God and experience of unity.

 Contemplation is a matter not of verbal statements but of living experience. In pure prayer the Father, Son and Spirit are seen in their consubstantial unity.


Elder Sophrony

From his book: Your Life is Mine, chapter 1: Knowledge of God


For Sophrony, God’s presence was ever present in humankind. If worship differed in various parts of the world and communities, it was only because people did not have full knowledge of Him.

Our fathers and forefathers reverenced Him in different ways because they did not know him “as He is…”

Sophrony thus begins to establish the importance of the knowledge of God to which he devotes his very first chapter.

Since Christ is “the focal point of the universe and the ultimate meaning of the entire history of the world,” if we lack knowledge of Him, we are disoriented, lost, disconnected floundering through lives without meaning.

While we are not born with knowledge of God, Sophrony makes it clear that we do not come into the world as blank slates. This because we are given capabilities that can be employed to gain spiritual knowledge and participate in God’s essence.

“There can never be any factors or circumstance,” Sophrony remarks, “that would make it impossible to observe the commandments.

Not only are we gifted with the ability to know God, but we share a hunger for such knowledge.

The human spirit hungers for knowledge- for entire, integral knowledge

Knowledge of God is revealed little by little through history and through an individual’s life. Even the manifestation of God to Moses, considered by Sophrony to be a watershed moment in human history, was not complete.

Moses realized the incompleteness of the revelation as… “he continued to pray for better knowledge of God …for Moses could not contain the whole revelation.”

Sophrony goes on to consider the true essence of the knowledge of God.

To know God is to understand, first of all, that He is a personal God.

God was not some general entity, some cosmic process or supra-personal, all transcending “Non-being.” …. This Being had a personal character and was a living and life-giving God.

Even the Holy Spirit,” he tells us “needs a dwelling place of a tangible nature.” Hence the necessity of a tangible church whose “function is to lead the faithful to the luminous sphere of Divine Being.”  

Sophrony draws a comparison between Moses and Jesus.

Moses needed the authority and stature given by God, to persuade and lead. Christ, on the other hand, has no such need. He came in meekness and humility. He saved Adam, not as a superior being willing down grace from a position of power, but by becoming man. “He saved Adam through Adam,” as Fr. David says.

Because our God is personal, Sophrony implies that true knowledge of God is also personal and experiential rather than only theoretical. Rational understanding cannot by itself advanced to true knowledge of God which can only be achieved through participation in Him.

Even in our day we are continuously made aware that reason per se cannot advance us over to the threshold of the “Unknown.”

Ultimately, spiritual knowledge departs from factual and historical understanding and is manifested in the love of God that now lives within us. Love is the fulfillment of the knowledge of God.

Now the divine sphere was reflected in the searchless grandeur of the love and humility of God, our Father.

We have all read about the differences between the Old and New Testament as if one replaced the other. Sophrony creates a continuum between the two.

So for us Christians is the coming of Jesus Christ who did not repudiate the archetypes of the Old Testament but vindicated then, unfolding to us their real significance and bringing new dimensions to all things—infinite, eternal dimensions

This transition is significant.

Instead of linear replacement, Sophrony talks of transformation as an important dimension of the knowledge of God. True spiritual knowledge allows us to see the world transformed though its appearance may remain the same. This is because we no longer know God through theological concepts but through our experience of love in our hearts as we partake of His essence.  

We sense His divine presence both within us and without…

He opens our eyes that we may behold and delight in the beauty of his creation. He fills our hearts with love toward all mankind. His indescribably gentle touch pierces our heart. And in the hours when his imperishable Light illumines our heart we know that we shall not die. We know this with a knowledge impossible to prove in the ordinary way but which for us requires no proof, since the Spirit itself bears witness within us.