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Newsletter, March 2019

Conference on problems of dependence

Below are papers read at the conference on Theological Understanding of the Addiction Problem:
Orthodox and Catholic Approaches
October 1-2, 2018, Sankt Petersburg (continuation)

Theological aspects of psychoactive substances dependence

Archpriest Maxim Pletnev

Theological reflection on the phenomenon of dependence on psychoactive substances (PAS), as I see it, can proceed along the following three lines:

  1. Dependence on PAS as a passion (Christian anthropology);
  2. Dependence on PAS as a religious phenomenon (Comparative Theology);
  3. Dependence on PAS as spiritual care for those who suffer from drug and alcohol addiction (Pastoral Theology).

In reflecting on dependence on PAS as a passion, it is necessary to begin with a brief consideration of the Christian teaching on evil, sin and passion.

Having created the world, God gives this characteristic to the creation: "It is very good" (Gen. 1:31). The entire created world is created as perfect. Ontologically, the creation has nothing evil in itself. Primordially, evil was not created. Evil has no substance. St. Athanasius the Great, in his "Homily on the Heathen", teaches: "Evil has not from the beginning been with God or in God, nor has any substantive existence" [1].

Evil is rooted not in substances but in personalities. "For evil is not any essence nor a property of essence, but a voluntary deviation from what is natural into what is unnatural, which is sin. Whence, then, comes sin? It is an invention of the free-will of the devil" [2], says St. John Damascene.

Evil is a state of a personality. St. Gregory the Theologian notes, "The Deity being good by His nature, is not the cause of evils, neither of him that prefers the things of wickedness…" [3].

"Every man is tempted, when he is drawn away of his own lust, and enticed" (Jam. 1:14), says St. James.

The consequences of evil are sin, corruption, illnesses, suffering, destruction and death. Those who do evil become theomachists.

"Evil and sin are indissolubly united… When a person decides to commit an action contrary the will of God (thus generating evil in himself), he commits a corresponding action - a sin and thus inflicts on himself the fullness of consequences… Sin is an apostate action or actualization of evil" [4].

For our reflection, it is important to realize that a sinful action is indissolubly linked with Satan and the demonic world. "Committing sin estranges us from the Lord and leagues us with the Devil" [5], St. Basil the Great teaches us. The human being is limited from the beginning because of his created origin. Man is limited in meeting his natural needs, which, while growing, tend to turn into a source of suffering.

The patristic tradition divides passions into natural and unnatural. Natural passions (primarily, man's need of food, air, rest, sleep, home, cloths, etc.) are not in our power and meeting them has nothing sinful in it.

Unnatural passions are sinful conditions that arise as a result of the perversion of natural passions. Normally, the term "passion" in religious literature implies precisely unnatural passions.

Passions (unnatural ones), just as evil are not created by God. Every passion has one or more natural grounds and it is a perversion of them. Passions parasitize on human nature, miming and destroying it.

Man originally is created by God for blissfulness. The desire of happiness is so natural in man that people often are not aware of it.

Interpreting Psalm 118, St. Theophan the Recluse teaches, "To be blissful is such a great blessing that it is desired by both the good and the evil; and it is not at all surprising that good people are good for it, but what is absolutely surprising is that both the evil ones are evil out of the desire to be blissful and those who are committed to sensual pleasures and seek richness and honours and those who are entangled in all kinds of vices - all seek blissfulness" [6].

The true happiness is a life with God, eternal bliss. Without living with God, without having a firm foundation in faith, a person seeking happiness finds surrogates of happiness, its substitutes. Instead of true bliss, which can be achieved through work and God's grace, a person gets anti-bliss - a sinful pleasure.

For clarity as to the differences between bliss and sinful pleasure, let us address comparative characteristics given in the "Basics of Orthodox Anthropology" by Archpriest Vadim Leonov [4].

Bliss in God:

  • is eternal and is given once and for good;
  • grows as one grows in perfection;
  • reinforces love of God and grants eternal life.

Sinful pleasure:

  • is transient, for this reason, sins have to be repeated many times;
  • diminishes with each repetition of the sin; therefore it has to be not just repeated but also gradually intensified in the measure of sinfulness to make it possible to experience the desired pleasure again;
  • generates suffering and advances death and hell.

The above reasoning is fully applicable to the passions of drug and alcohol addiction. On what exactly do these passions parasitize? It seems that the passions of drug addiction and drinking parasitize on the human ontological aspiration of achieving bliss. And the experienced pleasure from using PAS is essentially anti-bliss excited by anti-grace that leads a person not only to death but also communion with devils.

In the light of this reasoning, the primary task in helping those dependent is to lead them to the true understanding of bliss.

Dependence on PAS as a religious phenomenon

Let us ask the question: Does it make sense to speak about drug dependency as a religious phenomenon justified?

Such discussions make sense with regard to any passion, especially the passions of drug and alcohol addiction.

To confirm this statement, let us cite the words of a contemporary theologian, Raphail (Karelin): "Human sin refers not so much to anthropology as to demonology… The mysticism of sin lies in its theomachism… We can find an explanation of sin only in understanding that sin is not an isolated human action but rather a condition for communion with the devil" [7].

Notable are special destructive consequences of the PAS dependence, just as a dependent's easily observable unconscious, irrational and sometimes even conscious desire of self-destruction.

Archpriest Sergiy Bulgakov, a Russian philosopher and theologian, in his article "The Feast of the Gods. Pro and Contra. Modern Dialogues", describes the Russian Revolution as an "unprecedented", "black miracle" [8]. I see the dependence on PAS as a "black miracle" as well.

The thought is often heard that dependence on PAS is based on a lack of spirituality. Despite the seeming obviousness of this idea, let us state an antithesis: the dependence on PAS is not based on a lack of spirituality but on a false spirituality.

In 2002, a paper was presented at a conference by Archdeacon Igor Ivonin, M.A., on "Theological Reflection on the Problem of Drug Addiction in the Light of Orthodox Doctrine". I will cite the principal conclusion of his paper: "It is quite obvious that drug addiction is a religious phenomenon representing one of the forms of idololatria (i.e., idolatry), in which the principal goal of religious search which is the Truth is unconsciously substituted by a search for delight and pleasure" [9].

The statement that passions of drug and alcohol addiction are a special form of idol-service appears to be well justified.

Looking into the history of the use of PAS, we will see that humanity has used PAS throughout its history, also for sacral, religious purpose. This magical use of PAS has continued to this day; it is practised also at present in some sects and neo-heathen cults, by modern magicians and sorcerers. This continued use of PAS is not accidental. It has persevered due to the capability of these substances to bring those who use them to the communion with devils.

Let us reflect on this capability. After the fall, man inherited death "…in the day that thou eatest thereof (the tree of the knowledge of good and evil) thou shalt surely die" (Gen. 2:17). The fall has changed both the human soul and body, the whole human nature. In the proper sense, the fall at the same time became death. We are born already killed by the fall; we do not feel that we are killed, just as the dead do not feel that they are dead.

"In this state of deadness, for the reason of extreme grossness and crudity, the bodily feelings are incapable of communicating with spirits; they do not see them, nor hear them, nor feel them… The holy spirits evaded communicating with human beings as unworthy of such communication; the fallen spirits, who drew us into our fall, mixed with us… the spirits that sensually appear to human beings in their sinfulness and fall are essentially demons, not holy Angels at all" [10], writes St. Ignatiy Bryanchaninov.

St. Isaac the Syrian teaches: "The defiled soul does not enter the pure kingdom, nor does it come into union with the spirits of saints" [11].

In the Holy Scripture's Book of Genesis there is a description of how God, after the fall of the first human beings and still before their expulsion from Eden, "made coats of skins, and clothed them" (Gen. 3:21). "According to the explanation of holy Fathers (St. John Damascene, "An Exact Exposition of the Orthodox Faith", Book 3, Chapter 1) the "coats of skin" means the grossness of our flesh, which changed in the fall, losing its fineness ... to become incapable of the sensual vision of spirits to whose realm we had fallen" [10].

"Grossness" is not something final since man is capable of transfiguration, and it is exactly the meaning of religious life. Man can acquire the ability to see spirits. There is the sensual vision and there is the spiritual vision. In uniting with God spiritually and purifying his heart in piety, man acquires the spiritual ability to see spirits. Only after that comes the sensual vision of spirits with reasoning. However, there is another way leading to the vision of spirits.

I will again cite the words of St. Ignatiy Brenchyaninov: "It is only true Christians who attain the spiritual vision of spirits, while the sensual vision is attainable for people of the most vicious life. Who see spirits and communicate with them sensually? - The magicians who have rejected God,… those who indulge in passions and, to satisfy them, resort to magicians and through them enter into overt communication with fallen spirits… those who are exhausted by drinking and licentious life…" [10].

Another way leading to the vision of spirits - exhaustion by sin

What happens to those dependent on PAS cannot be explained as a mere illness. Any other illness does not change the human nature so radically.

Human beings are religious by their nature, i.e. the Lord has laid in us the ontological quality of faith, of the worship of God. And again let us address St. Ignatiy Brenchyaninov's legacy: "Satan was not satisfied with the fact that he subjected man with the earth to his power, that he held him captive, provoking in him various passions and using them to shackle him… The idea that gripped the angel in heaven did not leave him also on the earth… the idea to become equal to God. He executed it by introducing idolatry into the earth… The human being, sunk into earthly cares and pleasures and becoming only the flesh, lost the very notion of true God. But the worship of God is a feeling inalienable from the human heart as it is inborn and natural to him: it is not eliminated by the fall - it is just deprived of rightness. Led by this unconscious feeling, human beings rendered the worship of God to the inventor and parent of sin - the fallen angel and the host of his demons. Man idolized the sin that killed him in all its forms, idolized demons as representatives of sin" [12].

The awareness of human ontological religiosity with regard to life is necessary for the true understanding of the phenomenon of dependence on PAS.

Our epoch is an epoch of the emergence of pseudo-religious cults, for instance, corporative cults, cults based on psychological practices or political cults based on ideology.

The ideology of communism and its implementation in the recent past of our state can be understood as a religious phenomenon. It is a peculiar totalitarian sect that came to power with its own dogmata, "saints", rites and sacraments.

The same is going on in our today's world: if there is no God in one's heart, then it is idolatry that takes place in it. We begin to serve not God but rather demons in some image.

Having lost the Christian view of life, man generates elemental unconscious religions. Today it is possible to say that we live in an age of prevailing and conquering hedonism.

"From now on, not the priority of truth, not even the priority of benefit, but the priority and primacy of pleasure has prevailed over the minds and feelings of people like a heathen hedonism that perverts the very modus of human life. Drug dependence is a logical consequence of this hedonism, an edifying destruction of life that levels freedom and destroys the principal components of human personality - human self-awareness and otherness" [9], Archdeacon Igor Ivonin writes.

Those who suffer from drug or alcohol addiction are not just slaves of passion; they become servants of passion. There is even a peculiar asceticism - those dependent on PAS can overcome many things and do much to find and acquire a desired substance.

The behavior of those dependent, the structure of their psyche, their withdrawal and attitude to the external world are similar to the consciousness of sectarians. A dependent person, however, is not aware of the underlying religious cause of his or her own deeds and actions.

But in the 20th century there were also examples of conscious worship of a psychoactive substance. It happened in sects in which the drug was worshipped as "god", and the first injection as initiation of a convert.

Proceeding from the above reflection, I believe that dependence on PAS is one of the forms of unconscious and sometimes even conscious idolatry arising in today's religious space due to the fact that human beings have lost traditional religious values.

Pastoral care for those who suffer from drug and alcohol addiction

Consideration and study of the experience of pastoral care for those who suffer from drug and alcohol addiction is part of theological discipline "Pastoral Theology".

In Russia, there is an age-long church tradition of helping those who suffer from the illnesses of drug addiction and alcoholism. By 1910, there had been over 1700 church temperance societies in Russia with some 500 thousand members.

Given all the diversity of church temperance societies, they all were united by having their activity focused around the church and carried out under the guidance of clergy through religious and moral education.

The first rehabilitation center for drug addicts in the Russian Empire was opened in the territory of what is now Finland in the late 19the century.

In the 20th century 80s-90s, the church social service was actively regenerated, including the assistance to those dependent on PAS.

In the Russian Orthodox Church today, there are some 70 rehabilitation centers for drug addicts, over 400 church projects assisting to those dependent on alcohol and their families.

Base on the above, we can speak of the serious church pastoral tradition of helping those dependent on PAS.

This considerable church experience is reviewed and studied; methodological guidelines and educational courses are developed for theological schools.

Among the fundamental texts concerning the task of pastoral care for drug-addicts is the document adopted by the Holy Synod of the Russian Orthodox Church on December 26, 2012 (Minutes No. 128) "On the Participation of the Russian Orthodox Church in the Rehabilitation of Drug Users".

Standing out in this document are three fundamental principles of the Church's understanding of a Dependent Person:

"Principle 1. The rehabilitation in the Church is, first of all, a result of the work of Divine grace revealed in the fullness of church life.

Principle 2. Inclusion of the rehabilitation process in the life of a church community.

Principle 3. Competence (professionalism) of the members of a church community participating in rehabilitation" [13].

I believe, these principles are applicable not only to the rehabilitation of drug users but also the whole range of the Church's activities to help those dependent on PAS and to oppose drug addiction and alcoholism.

It is also necessary to point to differences in the religious and secular approaches to helping drug users. I will cite a quotation from the above-mentioned document: "Drug addiction is a chronic progressive illness difficult to heal and is manifested on biological, psychological, social and spiritual levels. Bringing a drug-addict into a sustainable remission requires his or her own desire and effort, as well as a competent aid of specialists - medics, psychologists, social workers and clergy" [13].

Today we can establish the fact that there is a demand for developing a single complex methodological approach, a single conception of dependence on psychoactive substances as a bio-psycho-socio-spiritual illness. In this conception there appear to be a potential for developing a comprehensive aid of specialists and for cooperation between the Church and society. However, this conception has its own "hidden rocks" and, above all, it is not a particularized definition of "spiritual level", "spirituality" and "things spiritual". In the Christian paradigm, "the spiritual" and "spirituality" is unthinkable without Christ and the Church. Healing "a spiritual illness" is the rebirth in God's image in a person expressed in participation in the life of the Church and involvement with God, according to St. Peter, so "that by these ye might be partakers of the divine nature" (2 Pet. 1:4). And the 'spiritual illness" is a consequence of passions provoked in the human soul by dark spirits.

How does the secular consciousness understand the terms "spiritual" and "spirituality"? In particular, how do secular specialists who participate in helping overcome a dependence on PAS understand these terms? Obviously, we cannot give a clear answer to this question. The answer will depend on the extent of the religiosity of specialists who consider this problem.

Concluding my presentation, I will cite the words of St. James: "Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (Jam. 5:19-20).

It seems to me that these New Testament words underscore the value and saving nature of the Christian service of mercy in helping those who suffer from drug addiction and alcoholism.

Bibliography

  1. St. Athanasius the Great. Homily on the Heathen [Афанасий Великий, свт. Слово против язычников // Творения: в 4 т. Репринт. Т. 1. - М., 1994. С. 133].
  2. St. John Damascene. An Exact Exposition of the Orthodox Faith [Иоанн Дамаскин, преп. Точное изложение Православной веры. Кн. 4. Гл. 20. - М., 1992].
  3. St. Gregory the Theologian, Orat. 4. First Invective against Emperor Julian [Григорий Богослов, свт. Слово 4. Первое обличение на царя Юлиана // Собрание творений: В 2 т. Репринт. Т. 1. - СТСЛ, 1994].
  4. Archpriest Vadim Leonov, Basics of Orthodox Anthropology [Леонов Вадим, прот. Основы православной антропологии. - М., изд. Московской патриархии. 2019].
  5. St. Basil the Great. Selected Works. Moral Rules. Rule 22 [Василий Великий, свт. Избранные творения. Нравственные правила. Правило 22. Гл. 1. - М., Сретенский монастырь. 2008].
  6. St. Theophan the Recluse, A Commentary to Psalm of David 118 [Феофан Затворник, свт. Псалом Давида 118-й. Толкование беседовательное. - М., Правило веры. 2008].
  7. Archimandrite Raphail (Karelin), About the Eternal and the Transitory [Рафаил (Карелин), архим. О вечном и преходящем. - М., 2007].
  8. Archpriest Sergiy Bulgakov, The Feast of the Gods. Pro and Contra. Modern Dialogues [Булгаков Сергий, прот. На пиру богов. Pro и contra. Современные диалоги // http://www.vehi.net/bulgakov/napirubogov.html].
  9. Archdeacon Igor Ivonin, Theological Reflection on the Problem of Drug Addiction in the Light of Orthodox Doctrine [Ивонин Игорь, протодиак. Богословское осмысление проблемы наркомании в свете православного вероучения // Теория и практика противодействия наркомании, выпуск первый. - СПб, 2003].
  10. St. Ignatiy Bryanchaninov, A Word about Sensual and Spiritual Vision of Spirits [Игнатий Брянчанинов, свт. Слово о чувственном и о духовном видении духов // Собр. сочинений. Т. 3. - М., 2001].
  11. St. Isaac the Syrian, Homily 74 [Исаак Сирианин преп. Слово 74 // Цит. по: Игнатий Брянчанинов, свт. Слово о чувственном и о духовном видении духов // Собр. сочинений. Т. 3. - М., 2001].
  12. St. Ignatiy Bryanchaninov, Word about Man [Игнатий Брянчанинов, свт. Слово о человеке // Собр. сочинений. Т. 3. - М., 2001].
  13. On the Participation of the Russian Orthodox Church in the Rehabilitation of Drug Users [Об участии Русской Православной Церкви в реабилитации наркозависимых. - М. 2015].

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