It used to be a very familiar concept in times gone by, and remains so to this day in monastic circles. Those of us unacquainted with monastic life, however, may never even have heard of it. I am speaking of ‘accidie’ (also widely known as acedia): a state of inner restlessness that makes it hard to pray and which gradually robs people of their desire to serve. So far from being an obscure medieval matter, some have suggested that it is one of the biggest challenges facing the Western church today.

In this post, I want to help us understand what it is and the way it takes hold of us, and to offer some ways in which we can overcome it. Since it can affect any and every believer, it is clearly very important that we are aware of it, both for ourselves and for those around us.

Pronounced ‘ak-si-dy’ in the case of ‘accidie,’ or ‘a-seed-ee-a’ for acedia, with the stress laid at the beginning of the word, accidie describes the state of a soul that has become characterised by an inability to care for things that once mattered a great deal to it. A drab greyness descends, and an inner emptiness replaces the life that once flowed within, leaving the affected person feeling increasingly detached and disinterested in the things of God, so that even the most devout feel as though they are just ‘going through the motions’ in their religious pursuits.

Whereas times of acute danger often serve to rally people’s seeking of the Lord, accidie dims and dulls the senses to the point where the soul loses its joy in the daily rhythms of life, along with any clear sense of purpose and direction, even to the point of wanting to run away from everything. Far more than a temporary ’fit of the blues,’ it often looks (and feels) like depression, but it has none of the chemical imbalances associated with that illness, although it sometimes plays a part in its onset.

No respecter of persons, we might logically expect accidie to primarily afflict the aged and the ill. In practice, it is just as likely to attack young and virile ‘movers and shakers,’ and to be a prime factor in provoking those very real ‘mid-life crises’ which beset so many, and which seem to be affecting people at an increasingly young age. No wonder one sufferer described this wasteland as feeling ‘a bit like dying in advance.’

Accidie in the Old Testament

In my series on the Hebrew word chazaq (strength) I charted the experiences that the virile-but-exhausted thirty-year old David went through during the sixteen-months of his self-inflicted exile in Philistia. For reasons that I explore especially in parts 2 and 3 of that series, it was a time of prolonged and unusual spiritual leanness, which did not come to an end until David ‘strengthened himself in the Lord,’ despite being under the most intense pressure. (1 Sam. 30:6)

This was the moment that marked an all-important turning point in David’s life, lifting him out of spiritual aimlessness even at a time of intense grief, and it is because he deliberately chose to strengthen himself in God in this moment, that a long series of immensely significant breakthroughs became possible: victories that the followers of Yahweh have drawn on ever since to strengthen themselves in their own spiritual frays.

Why was David experiencing this bout of accidie? Because he had fled to Philistia without seeking the Lord’s specific counsel, and was reaping the consequences of no longer looking to Him for strength and guidance.

I would suggest that Jeremiah too, who had been called to sit apart from others and to pray and seek the Lord, was one who experienced deep pangs of accidie, though for entirely different reasons. So aware of the Lord’s indignation toward His people for their failure to seek Him, the prophet alternated between times of deep joy and delight in taking whatever God showed him to heart, and deep depression at the thought that the Lord might yet be as a ‘deceptive brook’ to him, leaving the wounds in heart both ‘grievous and incurable’. (Jer. 15:16-18 NIV)

Several times, he bemoans the rigours of his calling, and I think it very likely the devil was tempting him toward acedia. (See Jer. 9:1-2, 20:7-10,14-18) You will remember that on one occasion, the Lord replied with a bracing – almost a stern – instruction not to indulge in his negative thoughts and feelings. The cost of his calling was high, but so too would be his reward.

“If you repent, I will restore you that you may serve Me;
if you utter worthy, not worthless, words, you will be My spokesman.
Let this people turn to you, but you must not turn to them.
I will make you a wall to this people, a fortified wall of bronze;
they will fight against you but will not overcome you,
for I am with you to rescue and save you,” declares the Lord.
“I will save you from the hands of the wicked
and deliver you from the grasp of the cruel.” (Jer. 15:19-21)

May the Lord help us to recognise the onset and creeping effects of accidie, and distinguish it from those other times of greyness where we must just, as it were, ‘ride the waves’ and plough on through the wilderness sands, confident that the Lord will bring us out the far side again. Here by contrast, it is really important to find ways to actively resist and overcome the baleful influence of acedia. I have just been pulling ivy off my favorite tree. I will not have it being strangled! Perhaps this is a picture of how we should approach removing the strangleholds of accedia from our life! Even better, Jesus knows how to remove the roots rather than just the shoots of such things!

Let’s examine how the condition of accedie was first identified, and at some of its key characteristics, before moving on to explore a series of measures we can take to overcome it. For whatever we may be going through, or feeling like, Jesus has promised that ‘the Kingdom of God is among and within us’ – and as we turn to Him with all our heart, we will find the true rest that comes from knowing that He is with us. (Lk. 17:21; Joel 2:12; Matt. 11:29, cf Jer. 20:11a,13)

How accidie was first identified – and an overview of how it takes hold

From the coastlands of what is now modern-day Turkey, a monk called Evagrius Ponticus (c.346-399) wrote about a condition he named accidie, drawing on the Greek words a (not) and kêdos (care). Deeply concerned at the effects of various temptations he could see afflicting his fellow monks, he encouraged them to stand back from their daily experience, and to examine their souls dispassionately in order to recognise what was really going on.

To help them do this, he devised a list of eight ‘evil thoughts’ or ‘terrible temptations’ as he called them, from which he considered that every type of sinful behaviour proceeded. There is a lot to be said to for this approach; the use of this sort of template can help us examine our hearts and spot any harmful habits developing in our lives. Evagrius’ eight evil thoughts (which Pope Gregory later reconfigured in his much better known list of ‘seven deadly sins’) included:

Gluttony,
Lust (or Fornication – (πορνεία, porneía in Greek),
Avarice, or love of money,
Dejection or Sadness,
Anger,
Despondency or Listlessness (ἀκηδία, akedía),
Vainglory and
Pride

As Dallas Wolf writes,

‘The order in which Evagrius lists the ‘thoughts’ is deliberate. Firstly, it reflects the general development of spiritual life: beginners contend against the grosser and more materialistic thoughts (gluttony, lust, avarice); those in the middle of the journey are confronted by the more inward temptations (dejection, anger, despondency); the more advanced, already initiated into contemplation, still need to guard themselves against the most subtle and ‘spiritual’ of the thoughts (vainglory and pride).’(i)

Evagrius was not saying that the ‘bad’ thoughts are sinful in and of themselves: it is the giving way to them that opens the door to satan, who, as the accuser of all believers carefully selects both his weapon and his moment to launch temptations, whether by soft and subtle deception or by full front ferocious broadsides of accusation.

It was a calculated decision that brought the devil across Jesus’ path in the wilderness to tempt Him in the way that he did, at a time when the Lord was on His own, hungry, and therefore, humanly speaking, at His lowest point of resistance. Do we too, not often find that it is when we are feeling vulnerable or overwhelmed that he finds ways to send fiery darts that oppress and demoralise? In the case of accidie, he is willing to play the long game, so that we may not even notice subtle changes that are happening until we are left well and truly ‘acidified:’ spiritually sour and slothful, with little heart or interest left for spiritual things.

In barely perceptible whispers, satan sets about making us believe that the repetitive rounds and spiritual habits of our life are neither making any great difference to the people around us, nor bringing God any glory. Whether by brash and brazen condemnation, or by more delicate undertones, he suggests that we should step aside from trying so hard, and settle for an easier and more pleasant lifestyle, finding our solace in pursuits less demanding than seeking God’s face.

Step by step, he cultivates not so much the prospect, but the habit, of a different existence: the change of scene that will do us good, the pursuits that will improve our mental health, the reward of doing our own thing once in a while . . . “After all,’ he whispers, “you have tried so hard to serve God, and He has given you back so little in exchange.”

The discerning are alert to the fact that satan is skilfully mixing truth and lies here: it may well benefit us to make the most of an opportunity for a change of scene, or to take some time out to enjoy something entirely non-spiritual; it is when these things become our sole diet that we find ourselves firmly enwrapped in his spider’s web.

In the early stages, of course, he does his best to conceal what is happening, so that, like the proverbial frog in a pan that is being brought to the boil, the victim fails to notice the process. His aim is to disillusion the soul to the ways and truth of God to the point where, although it appears to be spiritually active in Christian circles, the life of prayer is actually no longer a living reality, and the door is wide open for all manner of other pursuits.

Unconsciously or, very sadly, consciously, the life and giftings that God has given them are set aside, with no spiritual energy being summoned up to start seeking the Lord again. The specific details of how this state of backsliding is brought about are of no particular interest to the powers of darkness: one means is just as good as another if it leads to a soul no longer kindling to the touch of the Lord, nor finding its delight in the Word. Rather as a dying star becomes first a red giant, and then a white dwarf star, is this not a picture of a soul that is already on its way to dying in advance?

Who is at risk of accidie?

As Evagrius noticed amongst his monastic brothers and sisters, the devil is adept at finding ways to develop an overlay of accidie in the hearts of those engaged in worshipping the Lord of Heaven and Earth, and in seeking to extend the Kingdom of God in any way, shape or form. Whereas most of us can usually ‘lose ourselves’ for a while in something entirely different, this may not be so readily achieved in a community where every moment is geared and regulated to seeking God ‘full-time.’

Accidie is by no means confined to monasteries and convents of course. Anyone who cares deeply about people and projects, whether they be parents, carers, scientists, intercessors, teachers or social workers can be affected when they, as it were, run out of steam – or fear that they may be doing so. As result, over a period of time, they find themselves inclined (tempted!) to discard the spiritual rhythms and practices that have hitherto served them well.

As we have seen, a true rest from the daily round and from that environment – a mini or a longer sabbatical – can be wonderfully timely and restorative. When seeking out rest and restoration becomes our daily and all but exclusive priority, however, then it is almost certainly a sign of something serious being amiss.

Accidie, then, is no minor matter. The enemy of our souls is strategic in the way he sets about waging war against us, choosing his moment to creep up on us when our bodily and emotional resistance are at a low ebb. Many feel its pangs during the long night hours, as he injects and bombards us with negative and troubling thoughts. Since these can induce hopelessness and despondency if left unchallenged, it is really important to be proactive in lifting the shield of faith and to declare, along the lines of Psalm 89:21-23, ‘Your hand will sustain me, Lord; Your arm will strengthen me. The enemy will not get the better of me; You will crush and overcomes these foes and these pressures.’

The slow encroachment of reduced expectation and passion that affects many in their middle years is certainly fertile ground for accidie. The ‘midlife crisis’ is a real experience, and can set in sooner than we might have expected. Accidie can afflict those who have fulfilled their main goals in life, with the tormenting fear that they will be unable to repeat past successes, or that their best days lie in the past. Whilst not omniscient, satan clearly keeps a record of the tactics that have previously proven successful in diminishing or diverting our passion to love and serve Jesus. He knows the temptations that will keep our focus earth-bound, and draws these out afresh from his storehouse in a bid to drag us aside into the wastelands of accidie. (ii)

Accidie can also set in through an increasing sense of exasperation with someone or something, to the point where we find it difficult to think of think of anyone or anything else, or to maintain positive outlook on life.

Selah. Pause and pray – and remember that it is all but impossible to resent anyone for whom we are praying deeply. But it can also come toward those who have not succeeded in achieving what they set out to do. Imagine the enemy of our soul slinking towards us with a quiver full of accidie-tipped arrows on his back, ready to fire them at those who are already in a state of inner disappointment.

For example, if we have worked flat out for something, and maybe even obtained it, and yet found that little appears to have changed, he will draw out an arrow, pull back his bow and send the temptation toward accidie flying our way. Isn’t that what happened to Elijah in the aftermath of his epic battle against the prophets of Baal on Mt Carmel? He experienced a profound downer as he contemplated that the wicked queen Jezebel was not only still on her throne but very actively pursuing him.

Seeking rest when the enemy is prowling . . . 

Like David running away to Philistia, Elijah wished for nothing more than to slink away under a tree and die. Praise God for His great willingness to go more than the extra mile to rescue us from these crippling feelings of dejection when the full weight of unrealised hopes and expectations crushes in upon us. He came to Elijah and gave him time to sleep as well as food for his body. And, just like David, the strength came to enable him to continue. (1 Kgs. 19:5-8) (See Chapter 15 of my book Ravens and the Prophet, ‘The Temptation to Despair,’ See too the earlier chapter The Importance of Rest.)

As Eugene Peterson memorably paraphrases Jesus’ words,

“Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”
(Matt. 11:28-30 The Message.

See and listen here to the wonderful song I will seek Your face, O Lord.

. . . but don’t be afraid to tussle with God either

Given the words that come to mind by mental association when we think of accidie, the last thing we want to do is to become in any way acidic or acerbic in the way we think or relate to the Lord. Only too many who have felt led down by Him have gone on to become deadly opponents of the faith. Think of Marx, the one-time choirboy, who was turned off by Christians, and Joseph Stalin, five years a seminarian but who did not complete his course and become a priest, but became instead the man responsible for ordaining the death and imprisonment of vast numbers of believers.

Because accidie is a sign that our soul is disturbed and discombobulated, God does not in the least mind if we ‘tussle’ with Him about things He is allowing to happen to us, or the steps which we believe He is asking us to take – just so long as He knows that at the deepest level, we do desire Him to do what He most wants to do. He invites us to reason together, even to argue and have it all out together (Is. 1:18 TM)

What this comes down to is that in any instance of accidie, there is a crucial great need to combat disappointment and to activate hope. As the husband of a midwife, it ought to be easy for me to remember the acronym PUSH: Pray Until Something Happens – and to seek the Lord for Him to turn our struggles and disappointments into His appointments.

Diagnosing what accidie is . . . and is not

Just as a doctor is concerned to correctly diagnose the cause of the symptoms in a person’s body, so we must take care to correctly diagnose the causes behind the symptoms in our soul. This is a vital matter, as I point out in the chapter on Wildernesses in Intimacy and Eternity, because a wrong diagnosis will hinder our ability to deal effectively with the root issues

Bishop Hugh Gilbert compiled an alphabetical list of symptoms that makes a good starting point for examining ourselves to see if we, or someone close to is, have allowed more than a foothold for acedia into our lives. Why not set aside some time with the Lord to examine your own heart with regard to each point Bishop Hugh raises?

Some of us might read these pointers to accidie and suppose that we must be immersed in this waterless wilderness when, in actual fact, no such thing is happening. All sorts of things can affect us which make us likely to care less for certain things than we used to, but it is important not to confuse these with the state of accidie.

Illnesses such as ME or clinical depression, for example, which leave us struggling to motivate or even to care for ourselves, are not per se the same thing as accidie. Those who have suffered an accumulation of blows from prolonged trials and traumas may likewise end up being less able to care for a season. (iii) Likewise those who have too many choices to make – or, paradoxically, those who have too few options open to them in some important situation.

Age, which reduces our ability to pursue the devotional life, with its rhythms of grace and the acts of caring that once sprang up so naturally is also no automatic harbinger of accidie, unless accompanied by other signs that we are beginning to act and believe that everything about our lives is pointless. Not sharing the deep concern of others for particular situations in the world – even major things like the environment, famines, wars or the rise of dictators is not necessarily a sign of accidie either.

The dark night of the soul – which is profoundly disorientating to people undergoing its rigours – is likewise not to be confused with accidie. What it is, and how it is to be distinguished from other forms of wilderness, merits extensive consideration in its own right. (iv)

Dealing with accidie

Accidie is clearly too serious a condition to ignore or to attempt to sweep under the carpet. When composing his rule for monks living in community, Benedict was quite clear that it required addressing head on. Monks who displayed the outward signs of acedia over a period of time were to be reproved for it a first and a second time, but if a third warning became necessary, they were to be punished.

Behind this firm response lay not so much an oppressive and punitive regime as a great desire to drive out the emotional and psychic pain that were impeding the flow of the Spirit in the monk’s heart. While few would think to deal with accidie in this way today, the principle remains remains that if, as, and when we discern a creeping indifference or a sliding hopelessness developing a in our hearts, it is never too soon to address the matter directly.

Benedict, of course, was also concerned for the whole community, and was unwilling to allow the weight of one monk’s indifference, discouragement or even cynicism to drag the other members into the same pit. Nowadays, we in the West are often so focused on the individual that we tend to forget (or ignore!) the effect such emotions – such sins – can have on our families and communities.

It is rapidly becoming culturally unacceptable to talk about sin nowadays, even in the Church – but what an awful mistake that is. The moment we deny its existence, we deny our need to keep a short account with the Lord, and rob ourselves of the freedom that Jesus has won for us – and which both He and we appreciate so much when we live in the good of it.

Yes, accidie is an affliction, and yes, we may walk into and in it unknowingly, but the fact remains, to be in a state of accidie is to be falling short of the glory of God. It makes sense to call a spade a spade, a therefore, and to call it a sin. ‘If we confess our sins, is He not faithful and just to forgive us our sins and to cleanse us from all unrighteousness?’ (1 Jn. 1:9) Wherever we have fallen prey to temptations that leads to accidie, may we be quick to repent of them.

That includes making room to address the wounds in our souls that leave us vulnerable to his distractions and discouragements: any unforgiven rejections and offences that we rehearse constantly in our minds; any deep-seated envy that longs for what we do not have, and which resents others for what they have; any anger that festers and flares at the slightest inconvenience; any lusts that objectify a person made in the image of God, and seek only that they should pander to our needs . . . These are the hindrances that make it impossible for us to ‘offer pure prayer to God,’ as Evagrius warns, and which pave the way for ‘the demon of acedia to fall upon us without delay . . . snatching away the soul as if it were a fawn.’ Ouch!

Monks were directed to fight against accidie with a rugged intentionality, a persevering resolve to stay in the place they belonged. This is something we can do too. Kathleen Norris, an Anglican who has spent extended time in a Benedictine community, and who is very familiar with the pall of accidie in her own life, puts it like this:

We want life to have meaning, and want to be fulfilled, and it is hard to accept that we find these things by starting where we are, not where we would like to be. Our greatest spiritual blessings are likely to reveal themselves no in exotic settings but in everyday tasks and trials. (v)

Kathleen quotes Gerard Manley Hopkins, the author of much exotic and praise-filled poetry, who paints here a vibrant portrait of the beauty of God in the humdrum:

It is not only prayer that gives God glory but work. Smiting on an anvil, sawing a beam, a whitewashing a wall, driving horses, sweeping, scouring . . . To go to communion worthily gives God great glory, but to take food in thankfulness and temperance gives Him glory too. To lift up the hands in prayer gives God glory, but a man with a dungfork in his hand, a woman with a slop-pail, give Him glory, too. He is so great that all things give Him glory if you mean they should. (ibid. p191)

Instead of wishing we were somewhere else then, or doing something else, there is glory to be found and offered as we resolve to live in the here and now, with all its repetitions and mundanities. This is the place, and these are the tasks (well, even if we do not carry a dungfork, we do at least have to clean the loo!), and to make, as Peter directs us,

. . . every effort to add to your faith virtue; and to virtue, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. (2 Pet. 1:5-7)

Unlike certain other forms of greyness, accidie is something to overcome rather than just to endure, or allow to become part of the furniture of our lives. As we strengthen ourselves in the Lord to overcome accidie, we will not only find our first love again, but be storing up testimonies that help our brothers and sisters.

To strive or not to strive?

One of the things that first attracted me about Ros was the way she would deliberately set herself to make the world a better place for someone else whenever she was feeling a bit down herself. Again and again, I have also observed the Lord honouring that readiness to go the extra mile for people. Because, as Peter continues,

. . . if you possess these qualities and continue to grow in them, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. (2 Pet. 1:5-8)

Though our routines may seem tedious, and our hopes impossibly far off, we wait for their fulfilment with an active and intentional waiting that is full of faith and trust. There is a striving in our ‘every effort’ that God delights to honour.

As Jesus and the apostles remind us,

‘Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able.’ (Luke 13:4)

Make sure that nobody pays back wrong for wrong, but always strive to do what is good for each other and for everyone else.’ (1 Thess. 5:15)

Therefore, beloved, while you are waiting for these things, strive to be found by Him at peace, without spot or blemish. (2 Pet. 3:14)

‘I strive always to keep my conscience clear before God and man.’ (Acts 24:16. Romans 15:30 and 1 Cor 4:1 take up this theme too.

Many spiritual teachers rate this level of determined perseverance as the major (some would say the only) antidote to accidie. In the New Testament, perseverance is the essence of that great Greek word, huponomē, which is also sometimes translated as endurance in our English Bibles. To me, perseverance conveys the idea of overcoming (as opposed to just enduring) the obstacles we encounter as we journey with the Lord.

In our striving and persevering, however, it is important not to fall into the trap of what I call a ‘hardening of the oughteries!’ That is, to be careful not to give in to an inner ‘ought’ that demands that we conform to some particular course or path of action. Instead, let’s take a breath and willingly become as little as the children Jesus took on His knee, and listen to what He has to say to us. Let’s remind ourselves of familiar prayers and rhythms; say the Lord’s Prayer aloud perhaps and draw on the simple refrain of the ‘Jesus Prayer’ that so many have found helpful.

As I mentioned earlier, it really helps to make room for rest and creative pursuits, as they are as much a sign of life as accidie is of listlessness. Commenting on St Thomas Aquinas belief that,

‘Whatever restores the bodily nature to its due state of vital movement is opposed to sorrow and assuages it,’

As I mentioned earlier, it really helps to make room for rest and creative pursuits, as they are as much a sign of life as accidie is of listlessness. We are body soul and spirit, and when our bodies are not functioning well, it is bound to have detrimental effects on our soul. Taking a nap or a bath, going for a walk or to a concert, reading a novel or doing some sowing or embroidering or some other pleasurable or physical activity can do a great deal to refresh our desire to remain at the ‘soul face’ and in our calling. These fallow moments – and even entire fallow seasons – are as necessary to our soul as they are to the land which farmers husband in their concern to preserve the long-term fertility and fruitfulness of the soil. (vi)

When accidie ‘bites’ it is good to recall the wise words God spoke through Isaiah: ‘Who among you fears the Lord? . . . Let the one who walks in the dark, and who has no light, trust in the name of the Lord and rely on their God.’ (Is. 50:10) Just as He alone knows the path to true wisdom, so He knows the path to restore and reinvigorate us, and to empower us to escape the clutches of accidie. (Job 28:23, 2 Pet. 2:9)

A rather different approach would be to take the opposite course of action from starting with the sins that are wrong, as in Bishop Hugh’s long list, but in taking positive qualities and in praying for them in such a way as to activate them in our heart. These words from Peter would make an excellent place to begin:

His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires.

For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. But whoever does not have them is near-sighted and blind, forgetting that they have been cleansed from their past sins.

Therefore, my brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble, and you will receive a rich welcome into the eternal kingdom of our Lord and Saviour Jesus Christ. (2 Pet.1:3-11)

We can do the same with many passages of Scripture – this one, for example, from Romans 12:9-19:

Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honour one another above yourselves. Never be lacking in zeal, but keep your spiritual fervour, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. Share with the Lord’s people who are in need. Practice hospitality.

Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn.  Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord.

Or this reinterpretation of the beautiful words of Isaiah 12 to help to stir our soul to run once again after Him whom we love:

“May I praise You, Lord!
Although I was angry with You,
I will turn away from these feelings
because You are the One who has always found ways to comfort me,
and I will not be unfaithful to You. (vii)

You are still my salvation; therefore, I will trust and not be afraid.
Yes, You, the Lord God Almighty are still my strength and my defence;
and You have become my salvation.
With joy I will draw up water from the wells of salvation.

I will give praise to You and proclaim Your name;
and make known among the nations what You have done.
I will sing to the Lord, for all the glorious things that You have done,
I will shout aloud and sing for joy,
for great is the Holy One of Israel in my heart and in our midst.

Light the fire Lord, and take not Your Holy Spirit from me!

These three videos of Keith Green are such a cry to God’s heart to light the fire within our hearts, and to move in the power of His Holy Spirit from us. Taken together, they are a mega powerful antidote to accidie. This first is more a short preach than a song.

Then here is his raw and beautiful original recording of O Lord you’re beautiful

And how can this passionate request for the Lord to cleanse our hearts and put a right spirit within us fail to revive our our heart’s desire?  

The final piece is an excerpt from a chapter of the book No Compromise by Keith’s wife, Melanie, about the effect of Charles Finney on his life and ministry, published after his death at the age of only 28.

These are all excellent anti-accedia material!

Links for further reading
Articles
https://www.wordonfire.org/articles/fellows/acedia-beating-back-the-noonday-devil/

https://www.spiritualityandpractice.com/books/features/view/18373/a-conversation-with-kathleen-norris

https://imagejournal.org/2010/01/12/translating-acedia/

In parts 2 and 3 of my series on ‘Chazaq Strengthening ourselves in the Lord’, I have looked at some of the reasons why David made the major decision to flee to Philistia without specifically seeking or obtaining the Lord’s approval to do so. It is a good example of acedia at work in the life of a key servant of the Lord. Part two and Part Three

Acedia & me by Kathleen Norris

The Noonday Devil: Acedia, the Unnamed Evil of Our Times by Jean-Charles Nault, O.S.B.

The Book of Human Emotions – An Encyclopaedia by Tiffany Watt Smith and search for the entry on acedia.

Endnotes

(i) https://firstthoughtsofgod.com/tag/evagrius-ponticus/

(ii) In his brilliant Screwtape Letters, CS Lewis, has the older demon write to his young apprentice,

The long, dull, monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and the inarticulate resentment with which we teach them to respond to it – all these provide admirable opportunities for wearing out a soul by attrition.

If, on the other hand, the middle years prove prosperous, our position is even stronger. Prosperity knits a man to the World. He feels that he is “finding his place in it,” while really it is finding its place in him. His increasing reputation, his widening circle of acquaintances, his sense of importance, the growing pressure of absorbing and agreeable work, build up in him a sense of being really at home on Earth, which is just what we want. You will notice that the young are generally less unwilling to die than the middle-aged and the old.

(iii) I would highly recommend Amy Carmichael’s book Rose from Brier in that context, because it was inspired by the fact that most books that set out to offer comfort for sick people are actually written by people who are well. As a result, they all too often lack sufficient personal authenticity to hit the mark for those enduring chronic conditions of any kind. This is a valuable treasury of helpful insights and reflections from someone who spent twenty years in pain in one room as the result of an accident.

(iv) Where we are coming under demonic assault, may we resist it.

Where we are weak and vulnerable because we are suffering severe psychological pain, may the Lord direct us to whatever inner healing, counselling, or medical intervention will best address it.

(v) There are many other forms of striving that spring only from the flesh and which deplete rather than empower. The balance can between a proper desire for excellence, and falling into the trap of perfectionism is a delicate one, and we will not always get it right. See the chapter ‘Beyond Striving’ in Intimacy and Eternity.

(vi) I have written about the positive value of such things in Intimacy and Eternity. See in particular these two chapters (The pace of life) which highlight the contrast between allowing oneself to go more slowly (which can be prove highly beneficial) versus the lack of desire, which is a serious spiritual condition. (Beyond striving)

(vii) Polycarp, the second century Bishop of Smyrna, declared as he refused to save the poison-tipped offer to save his life if only he would renounce and reproach Christ, “I have served my Lord for eighty-six years. What wrong has He ever done me?’ Swear,” urged the Proconsul, “reproach Christ, and I will set you free.” “86 years have I have served Him,” Polycarp declared, “and He has done me no wrong. How can I blaspheme my King and my Saviour?”