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Sophrony Sakharov Biography

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“The Father- blessed be His Name world without end- showed me His Son in the Light that never sets, and thus made me so forcefully perceive my sin - I had disdained God - that for long years I wept, prostrate in despair over my wickedness. I recognised my behaviour in departing from God in all its abomination, and felt bitter shame. I become abhorrent to myself, and my self-contempt found a fellow-traveller - self-hatred. I cannot say that I hated my father or my mother, my family or my friends. It was enough for me to detest myself, I somehow did not even think about anyone else. My longing for God caused me intolerable pain - such pain that I lost all awareness of the material world, as I sojourned alone with Him. I do not know whether the Lord altogether forgave me my sin but I could not forgive myself for what I had done. Through my personal tragedy I lived the tragedy of our forefather Adam - the heritage handed down from generation to generation of the inhabitants of the earth. Through this channel prayer came to me for all the world.”

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Book:On Prayer
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“Unable to glimpse the divine truth in the destinies of mankind, of people in general, and tormented by my own dark ignorance, I was like a small, utterly helpless child. Feeling that there was something that I had to understand, I writhed impatiently and looked to God for help. And the Lord took pity on my ignorance and was not angry at my temerity but like a mother had compassion on me and was quick to respond. And this not once but over and over again. In like manner He had handled Job who suffered so much and protested so stormily.”

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Book:On Prayer
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“The Lord justified and sanctified the line of His forefathers. Likewise, every one of us, if we follow Christ, can justify ourselves in our individual being, having restored the Divine image in us through total repentance, and by so doing can help to justify our own forefathers. We bear in ourselves the legacy of the sins of our ancestors; and, by virtue of the ontological unity of the human race, healing for us means healing for them, too. We are so interjoined that man does not save himself alone.”

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Book:His Life Is Mine
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“In our day non-Christian mysticism attracts many who despair at the banality and emptiness of the contemporary scene. They are ignorant of the true essence of Christianity. Christianity entails suffering; but through suffering we penetrate the mysteries of Being. Suffering makes it possible to comprehend one’s own humanity and freedom. In times of distress the Christian remembers that ‘the whole creation groaneth and travaileth in pain’ (Rom. 8.22) and his spirit is conscious of the same life flowing through all of us. To extend the range of our consciousness makes us kin with millions of fellow-beings scattered over the face of the earth. An enhanced recognition of human suffering begets intense prayer which transfers all things into the realm of the spirit.”

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Book:His Life Is Mine
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“When one reduces the dimensions of the divine revelation concerning mankind, one thereby excludes the possibility of attaining true repentance. If men regard themselves only as weak beings, they permit and condone a multitude of transgressions. Because they are thinking of themselves as inferior to Christ, people then refuse- and let this not appear a strange exaggeration- to follow Him truly to Golgotha. To abase in our consciousness our Creator's plan for mankind is not a proof of humility, but an error and even a great sin. We must have the courage to approach the content of divine revelation 'with face uncovered', and 'beholding the glory of the Lord', be 'changed into the same image from glory to glory, even as by the Spirit of the Lord' [2 Cor. 3:18]”

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Book:Truth and Life
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“Contemporary man has not been able to organize his life in such a way as to allow himself sufficient leisure- free time- for prayer and the contemplation of Divine Being. The reason for this is covetousness, that passion which St. Paul called 'idolatry' and St. John Climacus 'the daughter of unbelief ... blasphemy against the Gospel, a turning aside from God'. True Christian 'poverty' is unknown and uncomprehend by the world. And if we go on to say that this spirit of non-acquisition grows and develops until it embraces not only the material but 'intellectual' possessions too, to the majority of people this will seem madness. Men regard their learning as spiritual riches, not suspecting the existence of a higher knowledge and riches quite incomparable, since they bring with them a deep peace. In pursuing material comfort men have lost spiritual comfort. The materialistic dynamism which dominates our century is rapidly acquiring a demoniacal character; which is not surprising, since it is nothing else but the dynamics of sin.”

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Book:Truth and Life
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“To produce something new is always a gamble, and God’s creation of man in His image and after His likeness involved a certain degree of risk. It was not that He risked introducing an element of instability or shock into His Eternal Being but that to give man god-like freedom shut the door against predestination in any form. Man is at full liberty to determine himself negatively in relation to God — even to enter into conflict with Him. As infinite love, the Heavenly Father cannot abandon man whom He created for eternity, in order to impact to him His divine plenitude. He lives with us our human tragedy. We appreciate this risk, so breath-taking in its majesty, when we contemplate the life of Christ on earth.”

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Book:His Life Is Mine
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“The omnipotent God summoned us from the void. By nature we are of the void; yet even from God we expect consideration and regard. Suddenly the Almighty reveals Himself in boundless humility. The vision floods our entire being and instinctively we bow in adoration. Even this does not seem enough but however much we try to humble ourselves before Him we still fall short of His humility. Prayer to this God of love and humility rises from the depths of our being. When our heart is filled with love for God we are wholly aware of our closeness to Him — although we know full well that we are but dust (cf. Gen. 3.19). Howbeit, in the visible form of our nature the immortal God described the likeness of His invisible Being, and thus we apprehend eternity. Through prayer we enter into Divine life; and God praying in us is uncreated life permeating us.”

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Book:His Life Is Mine
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“To apprehend sin in oneself is a spiritual act, impossible without grace, without the drawing near to us of Divine Light. The initial effect of the approach of this mysterious Light is that we see where we stand ‘spiritually’ at the particular moment. The first manifestations of this Uncreated Light do not allow us to experience it as light. It shines in a secret way, illuminating the black darkness of our inner world to disclose a spectacle that is far from joyous for us in our normal state of fallen being. We feel a burning sensation. This is the beginning of real contemplation — which has nothing in common with intellectual or philosophical contemplation. We become accurately conscious of sin as a sundering from the ontological source of our being. Our spirit is eternal but now we see ourselves as prisoners of death. With death waiting at the end, another thousand years of life would seem but a deceptive flash. Sin is not the infringement of the ethical standards of human society or of any legal injunction. Sin cuts us off from the God of Love made manifest to us as Light in Whom there is no darkness at all (cf. 1 John 1.5). To behold one’s pitiful reality is a heavenly gift, one of the greatest. It means that we have already to a certain extent penetrated into the divine sphere, and have begun to contemplate — existentially, not philosophically — man as he is in God’s idea of him before the creation of the world.”

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Book:His Life Is Mine
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