1- Introduction

Among the great Christian philosophers we know Father Daniel, who not only imitated the inhabitants of the Scetis wilderness in all their virtues, but was especially distinguished by the grace of humility.

Despite his young age, because of his purity and holiness, Blessed Paphnutius, the head of the church in the wilderness, presented him as a deacon... He longed to see him as a partner with him in the priesthood and to become his successor after him... When Daniel attained a higher rank in the priesthood, he did not abandon his humility, as he did not share with the father. Paphnutius served the sacrifice as a priest and even served with him as a deacon...

2- A question about the cause of spiritual apathy

We asked Blessed Daniel: Why does it happen sometimes when we are in the cell and we are immersed in complete heartfelt happiness, inexpressible joy, and abundant holy feelings that words cannot express, but even feelings cannot comprehend, so pure prayers come out and the mind is filled with spiritual fruits? We pray even during sleep, and we feel that the requests are coming out energetically and powerfully. It happens that, for no reason, we are suddenly filled with deep sadness and fall into grief for no reason, so that not only are we overcome by feelings, but our prayers become terrifying for us, and the readings flee from us. Yes, our prayers become useless. Righteousness and ambiguity, and as we sigh seeking to return to our first life, our mind is unable to do so, our passion with which we wish to stand firm before God goes astray, our minds deviate to misleading thoughts, the fruits of the spirit are completely withdrawn, and we become helpless through longing for the kingdom or fearing hell?!

3- He mentioned parents Three reasons for spiritual apathy (dryness). What we are talking about:

a. Either due to negligence on our part.

B. Or due to a demonic attack.

C. Or with God's permission.

Apathy comes through our negligenceBecause of our mistakes or negligence, acting negligently or recklessly. When we are in a state of laziness, we feed on bad thoughts, and thus the ground of our heart produces thorns and thistles... making us barren and without fruit or spiritual contemplation.

It comes through demonic attackThis is when we strive towards good desires. Our enemy is cunning. He enters our hearts without our knowledge and against our desire, and takes away our good resolve.

4- Apathy with God’s permission

As for the apathy that God permits, there are two reasons...

Firstly: God leaves us a short period to pay attention to the weakness of our heartsThen we do not deny the previous purity of our hearts It is a gift from God. By falling into temptation through God's abandonment of us and being unable to return to the previous state of purity and joy through our sighs or efforts, we learn that the former happiness of our heart is not the result of our own activity, but rather a gift from God, and that we must seek it from God's grace and enlightenment.

secondly: As for the second reason It is to test us in terms of perseverance and mental stability And real jealousy. When he leaves us, he reveals himself in us with any heartfelt purpose and activity in our prayers, we search for the Holy Spirit. In order to know how, we must strive in search of spiritual happiness... and learn to preserve the joy of purity with the greatest care and preservation, and to hold on to it with the greatest steadfastness. People in general are not keen on preserving what they think they can easily obtain.

5- The superiority of grace upon us

This clearly reveals that God's grace and mercy always work for our good. If God's grace abandons us, all working efforts will be of no avail. No matter how energetically a person strives, he cannot reach his initial state without God’s help, and this is demonstrated by the saying: “For then, it is not of him who wills, nor of him who runs, but of God who has mercy” (Romans 9:16).

This abandonment, on the other hand, does not prevent the divine and holy lack that we are talking about... as he exhorts the undeserving, exhorts the sleepy, enlightens the eyes of the blind with ignorance, and with his mercy convicts and disciplines us, pours into our hearts what rebukes us and pushes us to wake up from the sleep of laziness.

Finally, we are often filled with a sudden divine awe of His sweet scent with exceeding force... so much so that the soul is caught up in such delights, and is held as if in a state of spiritual astonishment until it forgets that fact that it is still in the body.

6- David experiences the state of apathy as an opportunity for jihad

Blessed David knows that this temporary abandonment on the part of God towards us is sometimes to our advantage, and in his prayer he asked that this not be permanent (because he knows that God’s abandonment of man is harmful since human nature is unable to move towards perfection), so he pleaded that it be within limits. certain, saying:Don't leave me forever” (Psalm 119:8). In other words, he says: I know that you leave your saints for their benefit and that is to test them... Therefore, I am not asking that you do not leave me, because it is not beneficial for me not to feel my weakness (hence He said, “It is better for me that I have been afflicted” Psalm 119:71), nor is it beneficial for me not to have the opportunity to I have a chance for war. This opportunity will certainly not be available to me as long as I am filled with God’s constant protection. Satan does not dare to fight me as long as I rely on your protection, so he comes forward, objecting and accusing me and you: “Does Job fear God for free? Did you not make a hedge around him and his house and all that he had on every side?” (Job 1:9-10). I implore you to leave me, but “not very much” (the Greek pronunciation is “not much”), because it is beneficial for me if you leave me for a little while, so that the stability of my love can be tested.

It is dangerous for me to leave me too much for my sins and my merits, because if your care leaves a person in the wilderness for a long time, he will not be able to bear it and will surrender to the enemy. You know the strength and endurance of man, so do not let us be tempted beyond what we are able, but with the temptation you will also provide a way of escape so that we can endure it (1 Corinthians 10:13).

We also read in the Book of Judges about something like this Icon picture (Judg. 1:3,4)... He left the nations not to prevent the safety of the (Jewish) people, nor to harm them, but because he knew that it would be for their good. When the nations harass them with attacks, they feel their need for divine providence. That is why they continue to look to God, asking for His help, and do not neglect laziness, and do not lose the virtue of endurance and work, striving for virtue.

7- The conflict between the body and the spirit for our good

We read about such a battle existing in our members for our good, as the Apostle says: “For the flesh lusts against the spirit, and the spirit against the flesh. And these two oppose each other, so that you do what you do not want” (Galatians 5:17). this too We find a conflict established in our bodies by God's arrangement.

Since there is something in common between all human beings without exception, what do we think except that this pertains to human nature itself since the fall of the first man... And as we find this common thing growing with the growth of man, We believe that this permission from God is not to harm man, but to help him...

This conflict exists in us, arranged by the Creator in a way that benefits us, and He has called and urged us to transcendence. If there were no conflict, there would be peace, but it would be full of danger (because we would not strive and seek transcendence).

8- Question

GermaniusAlthough some have hinted at the meaning that was explained to us, we were not able to fully understand the apostolic meaning, so we would like you to explain it to us more clearly. It seems that the Messenger pointed out three things:

Firstly: The conflict of the body against the spirit.

secondly: The lust of the spirit against the flesh.

ThirdOur free will, which seems to stand between the two, and it has been said that they cannot do what they want...

9- Daniel

In order to understand the matter, it is important for us to clarify the questions... Even though the one who asks the questions does not know the answer to them, when he asks wisely and learns what he did not know, then this is counted as wisdom for him.

According to the division that I explained, the Apostle seems to be referring in the phrase to three things: the lust of the flesh against the Spirit, the lust of the Spirit against the flesh, and mutual conflict between each other until the saying appears that they are not able to do what they want, as if that were a cause of conflict.

There is also an order fourth You may have overlooked it, which is that “we do what we do not want.”

Now we must first know what these two desires are, i.e. the desire of the body and the desire of the soul, and then we will discuss our free will that stands between the two, and finally we will know in the same way what we cannot attribute to our free will.

10- The concept of the word “body”

The word “body” is used in the Bible in many senses.

1- Sometimes it means “man,” that is, the body and spirit he includes. For example, “and the Word became flesh” John 1:14, and “and all flesh will see the salvation of God” Luke 3:6.

2- Sometimes it is intended The sinful, lustful person Such as “My Spirit shall not condemn man forever.” For his transgression is flesh (flesh)” Genesis 3:6.

3- Sometimes it is used To express the sins themselvesFor example, “But you are not in the flesh but in the spirit” Romans 8:9, and also “Flesh and blood cannot inherit the kingdom of God” 1 Corinthians 15:50, followed by “And the corruptible will not inherit incorruption” 1 Corinthians 15:50.

4- And sometimes he means it Kinship and lineageFor example, “Behold, we are your bone and your flesh” 2 Samuel 1:5, and the apostle says, “Perhaps I will convert my relatives (my flesh) and save some of them” Romans 14:11.

We need to know which of these four meanings is meant by the word “body.” For, without a doubt, the intended meaning is not what came in the phrase “And the Word became flesh,” nor what came in the phrase “My Spirit does not condemn in man forever because he is human (flesh),” since the word “flesh” in the saying “the flesh desires Against the spirit and the spirit against the body” is not used in the sense of an evil person as stated in the previous verse (meaning 2), and the Messenger was not talking about tangible matters, but rather about matters within him that from time to time resist him.

11- We must not take the word “body” here to mean a human being or a tangible substance, but rather it is intended Lustful will and lustful desire.

Likewise, the word “soul” does not mean anything material, but rather the spiritual goodness and desires of the soul.

This meaning was previously announced by the blessed Messenger at the beginning of his speech: “But I say, Walk in the Spirit, and you will not fulfill the lust of the flesh.” For the flesh desires against the spirit, and the spirit against the flesh, and these two oppose each other, so that you do what you do not want.” Since the two, that is, physical desires and spiritual desires, exist together in the human soul, they engage in daily internal combat.

Carnal lust drives us recklessly towards sin, so that we can enjoy those delicacies that are gathered in present composure. On the other hand, it is opposed by spiritual lust, wanting to engage in spiritual struggle, to the point that it longs to get rid of even the necessary needs of the body, wanting to excel in these things without being preoccupied with the weaknesses of the body.

The body delights in debauchery and desires, while the soul does not desire even natural desires.

One of them wants to fall asleep and be satisfied with food, while the other is refreshed by staying up late and fasting, to the point that he wishes he did not even get the sleep and food necessary for life.

One of them yearns to be enriched by having everything in abundance, while the other is content with obtaining meager daily sustenance.

One of them seeks entertainment and being surrounded by hypocrites every day, while the other does not want entertainment and seeks isolation in the harsh desert and avoids people.

One of them lives on human honors and human praise, and the other glorifies himself through the persecutions and harassments that are brought against him.

12- The benefit of conflict between spiritual and physical desires

The attitude of the free will of the soul, which is a middle position between these two kinds of desires, is somewhat reprehensible, for it does not delight in the abundance of sins, and does not strive to suppress itself from the passions of the flesh, unwilling to endure the necessary trouble.

She wants to maintain the chastity of the body without any fatigue to the body. It seeks purity of heart without striving.

She desires to adhere to spiritual virtues while preserving physical pleasures. She wants to receive the gift of patience without causing distress. She asks to have the humility of Christ without losing earthly glories. She longs for the simplicity of faith along with her love for world fame. Desire to serve Christ with a desire to praise people...

In short, she desires to enjoy future blessings without losing present blessings.

This free will will not lead us to true perfection, but rather descends us into a desperate state of apathy. It makes us like those whom God rebuked in the Book of Revelation, saying: “I know your works, that you are neither cold nor hot. I wish you were cold or hot. So because you are lukewarm and neither cold nor hot, I will spit you out of my mouth” (Revelation 3:15,16).

In this case, we stand between the two sides, and our circumstances become disturbed and we perish due to apathy. When we leave work to our free will, and wish to lead it in this direction of laziness, carnal desires appear and harass us with their evil desires, making us intolerable to remain in the state of purity we used to enjoy, and tempting us with listlessness and thorny means of pleasure that drive us to fear.

Likewise, if we are inflamed with the activity of the Spirit, we desire to uproot the deeds of the body, and without (the Spirit) paying attention to human weakness, it tries to elevate us in excessive effort beyond the limits of virtue, but the weakness of our human will pulls us back and pushes us back from the excessive limit that the Spirit wants and which harms us.

Accordingly, the result is that the contradiction between the two types of desires becomes a conflict of this kind... This leads to a kind of balance in the balance of the body, where the limits of the body and the limits of the soul are revealed more precisely. The mind is not allowed to be inflamed by the spirit’s striving to gain power from the right side (i.e., it strives beyond limits, forgetting the necessities of the body), and the body is not allowed to tend towards the thorns of sin from the left side (i.e. it is not allowed to rush towards the desires of the body, ignoring the desires of the soul).

While this works Struggling day by day for our benefit, we withdraw to the fourth stage... We gain purity of heart not through laziness, but through continuous struggle and contrition of spirit. We restore the chastity of our bodies through fasting, hunger, thirst, and constant staying up late, and we achieve the goal of our hearts through readings, staying up late, constant prayers, and the labors of solitude. We gain patience by enduring hardships, we serve our Creator in the midst of enduring insults, and we follow the truth even if the world hates us and becomes hostile to us...

This conflict creates a balance, opening for us a sound and guaranteed path to virtue, moderating the two paths, teaching the soldiers of Christ to walk in the royal (divine) path.

Therefore, if the lukewarmness in the dull will that we talked about appears, the mind becomes preoccupied with carnal desires, and then it collides with spiritual inclinations that do not accept earthly sins by any means.

Likewise, the excessive desires of the soul lead our spirit to excessive activity, and tend to rise to an impossible height without limits, but the weaknesses of the body make it submit to the correct considerations of our free will while obtaining an appropriate share on the path to perfection...

13- Thus, this conflict (between the desires of the soul and the body) causes us great benefit... While resisting the body, we protect ourselves from those evil things that our mind thinks about, and we return to a better state through repentance...

14- The benefit of struggling with the lust of the flesh

…The soul that is not linked to physical matter[1]You do not find forgiveness for the sin into which you fall... because it does not encounter physical motives like us, but rather sins through corruption of the will. Therefore, her sin is unforgivable and her weakness is untreatable. When it falls without earthly weaknesses, it finds no place for repentance or forgiveness. And accordingly The conflict between body and spirit is not only harmless, but actually beneficial to us.

 15- Firstly: Because he Through it (the lust of the flesh) we blame ourselves for our laziness and neglectIt is like an active officer who does not allow us to deviate from the correct path of the system... If we neglect even a little, the impulse of desire erupts within us, and thus brings about a reprimand that brings us back to correct moderation.      

secondlyBecause in the state of complete chastity and purity that divine grace gives us, we find ourselves protected from physical adultery, to the point that we think that we are no longer disturbed by any carnal desires, and thus we sin and become puffed up within our hearts, as if we do not carry the corruption of the body. But with the thorns of desires, we submit and remember that we are only human...

16- Pride combined with chastity is worse than the desires of the flesh

In fact, pride that follows purity is more dangerous than all sins and evils. Accordingly, he will not receive any reward in achieving the heights of chastity... in which a person thinks that he will not submit to any physical desire, so he falls from his transcendence and spirituality to eternal destruction because of the pride of his heart.

Therefore, we would have no hope left if we had not found in us a harbinger of laziness on our part in our body or mind (which are carnal desires), nor would we have striven to attain the glory of perfection and maintain correct management and asceticism if the stimuli had not worked in us. Physically, it gives us humility and makes us skilled and eager to purify our souls from spiritual sins.

 18- Germanius: What is the difference between the carnal man and the natural man and how is the natural worse than the carnal?

19- Daniel: The Bible talks about three types of spirits: The physical, the natural, and the spiritual.

The Messenger says about The physical “I fed you with milk and not with solid food, for until now you were not able to do so; even now you cannot, because you are still carnal...” 1 (Colossians 3:2,3). And again, “Since there is envying and strife and divisions among you, are you not carnal?”

As for the Natural He says: “But the natural man does not receive the things of the Spirit of God, for they are foolishness to him” 1 (Colossians 2:14).

As for the The spiritual He says: “But he who is spiritual judges all things and is not judged by anyone” (1 Corinthians 2:15). And also, “You who are spiritual mend such a one in the spirit of meekness” (Galatians 6:1).

Through asceticism, we abandon what is carnal, that is, we begin to separate from what is related to the affairs of this world, and we do not do anything related to the impurity of the body. Despite this, we must carefully strive with all our might to obtain spirituality, lest we deceive ourselves with happiness, since it seems that our outer man has left this world and gotten rid of the filth of physical adultery, and that we have reached the heights of perfection, so we neglect and do not care about the purity of our souls from other influences. With this backwardness, we become unable to reach the stage of spiritual progress, as we think that it is sufficient for our perfection to isolate our outer person from what is connected to this world and its pleasures... and thus we find ourselves in a state of apathy that is considered more evil than any other state. Thus, we find God wanting to vomit us when He says: “Because you are lukewarm and neither cold nor hot, I will vomit you out of my mouth” (Revelation 3:16).

It is not in vain that God declares about those whom He had previously received into the depths of His love, and who have unfortunately become lukewarm. He will vomit them up and remove them from His bowels... He wants to remove them from His heart, and thus they will become worse than those who never walked as food in the bowels of God, for He will bring them back again by vomiting them out.

What is cold becomes warm when it enters the mouth and is kissed, with satisfactory and good results. As for what recoils because of its miserable apathy, I do not say that the lips cannot taste it, but rather we are very disgusted to look at it from afar. Indeed, he is worse than the carnal man, that is, the secular or the Gentile. Because the latter is more prepared to repent and reach heights than the one who works half-heartedly without following the path of perfection according to what the laws guide him, retreating in an instant from the fires of spiritual activity.

When the first (carnal) is defeated by physical sins, he knows his filth, and through remorse of his conscience, he accelerates from physical filth to the source of true purity and the heights of perfection. In his sadness over the condition in which he finds himself, he is ignited by the fires of the soul and rises with the greatest readiness for perfection.

But when a person begins to be lukewarm (the natural person), he insults his name as a monk and does not proceed in this profession with the necessary humility and energy. Being afflicted with this miserable disease, he is unable to distinguish what is true, nor does he learn from what others say. He says to himself: “I am rich, and have become wealthy, and have need of nothing,” and the continuation of the saying applies to him: “And you do not know that you are wretched, miserable, poor, blind, and naked” (Revelation 3:17). Thus, his condition is worse than that of the worldly man (the lover of the world), because he is unaware of the truth about himself. He is wretched, blind, and naked, and in need of purification and learning from others. That is why he does not listen to any advice, because he does not realize that even if he took the name of a monk, he is less than everyone else. While everyone looks to him as a saint and a servant of God, he will be subjected to greater judgment and more severe punishment.

20- I am ashamed to say that we found a large number who built their abandonment (asceticism) in such a way that they did not leave behind any of their sins or abandon their old customs, but rather contented themselves with changing their way of living and dress... And while we find them longing to be better than their brothers, they do not submit to their fathers...

Although their pride is of one type, it takes two forms:

The first is an image of seriousness and (diligence), and the second is an image of complete liberation in a comical and funny way (and in both he does not want to submit to the monastery system and his spiritual father).

The first is an image of silence, and the second has no objection to speaking freely about inappropriate and foolish matters, considering it difficult to maintain silence.

The first, with pride, searches for a job (in the monastery or in the priesthood) that suits him, while the other turns a blind eye to it.

In any case, disobedience in both cases makes a person break the teachings of the fathers, whether through his desire to work or his love for inaction.

He insists on violating the rules of the monastery, whether for the sake of sleeping or staying up late, and transgressing the orders of his fathers whether for the sake of reading or laziness.

What we say about pride also occurs in terms of a person’s hatred for his brother, whether because he is fasting or breaking his fast (i.e., he revolts against his brother because he is fasting or because he is breaking the fast).

However, those who sin and have the appearance of virtue in a spiritual guise are worse and their treatment is more difficult than those who clearly sin because of physical pleasures. The latter condition resembles an apparent disease that is easily treated, while the former condition is disguised as virtue and therefore remains incurable, and its victims become in a deadly and dangerous condition.

21- People leave a lot behind, but the heart is preoccupied with trivial things

How can we reveal the amount of absurdity we see on the part of some, who were zealous in their asceticism, abandoning the service of this world, their possessions, and their great wealth, to go to monasteries, and yet they are still passionate about things that are completely uninterrupted from it, and their lives are completely linked to it, whatever these things may be? Small and trivial, until we find in these cases that their interest in trifles is much more than their love for all their possessions, and thus they do not benefit anything as they shift their interest from their possessions and their great wealth to simple, trivial matters. While they do not sin in the sin of greed and miserliness in great matters, they sin in trivial matters. Thus, they did not get rid of greed, but rather changed the substance of sin.

If they become too preoccupied with their mat, their chains, their blanket, their books, or any trivial matter, the same passions will captivate them and return them to their previous state...

Thus, merely abandoning the affairs of this world does not bring us perfection of heart, because even though it makes us poor, it requires us to maintain intellectual wealth.

Summary of principles

The believer goes through periods of apathy, feeling unable to talk to God or feel His love or response to Him... Treating apathy requires identifying its type.

The first type: Apathy caused by negligence and laxity on our part It is as if a person becomes lax in praying the Agpeya little by little, and the person does not realize until after a period of time that he finds himself not praying it, and if he tries to do so, he finds it burdensome and finds it like a boring, dry routine, and does not feel the sweetness and strength of the Psalms...

What we say about the Psalms applies to contemplation and study of the Holy Bible, fasting, or enjoying participation in the Divine Liturgy, etc.

This happens in the opposite way with regard to vices. Negligence, no matter how small its size, by continuing, a person falls into the spiral of sin and makes the person regret what he has lost in terms of a life of chastity, purity of heart, etc.

The second type: Apathy caused by Satan's war. Here we must have a spirit of discernment to know what is from us and what is war from the enemy, Satan. Because the enemy often spreads extremely impure thoughts or blasphemous thoughts, sometimes in the most sacred moments of prayer... and then the person falls into despair, saying to himself, How can I think like this?! Although in reality, he hates her, abhors her, and never wants to accept her.

The third type: Apathy with God's permissionThis is for one of two things:

1- For those who rely on their self-righteousness, they must learn that their initial zeal and previous purity are not from them, but rather thanks to God’s care and grace upon us.

2- As for those who are lax and reckless under the guise of God’s love and grace, God allows them to be abandoned and lethargic for a while so that they can learn a life of struggle and perseverance in periods of lethargy, even if they do not feel inner consolation or joy... because it is necessary to strive for the sake of God Himself.

God allowed it to exist The lust of the flesh is against the spirit For our good.

1- When we become spiritually weak, the lust of the flesh erupts within us. Then we feel weak and it becomes a reason for repentance. This is what Satan does not have because he has no body.

2- Even in moments of spiritual growth, the desires of the flesh fight us (but without power over us), and this drives us to contrition, humility, and a feeling of need for God’s work.

3- The desires of the body prevent a person from exaggeration. Without the body, the soul longs for us not to ask for even the necessary needs necessary for the body, such as eating, drinking, and sleeping... and this leads to exaggeration and lack of moderation.

Human Spiritual He is a person who is fervent in worship and burning with love for God.

And the physical He is the one who has clear weaknesses in his life.

And the natural He is a lukewarm person who thinks he is not needy. He is a person who is deceived by certain formalities, such as being a memorizer of the Holy Bible or an influential preacher who moves the hearts of many, or being content with being a monk... or having certain forms of worship or service, without living as a repentant, contrite-hearted person enjoying fellowship with the Lord. This type is dangerous because its outside deceives people and even deceives people themselves.

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[1] Like the fallen angels (Satan and his soldiers).