Washington, D.C. Newsroom, Sep 10, 2024 / 17:38 pm (CNA).
The “spiritual darkness” that Mother Teresa describes in her writings can be difficult to comprehend, but this feeling of emptiness was not caused by either depression or a loss of faith, according to a lecturer at an academic conference organized by the Mother Teresa Institute.
St. Teresa of Calcutta’s “dark night of the soul” was a distinct charism that helped her build her faith and serve others rather than a mere chemical imbalance that induces depression or an abandonment of the Catholic faith, said Loyola University Maryland philosophy professor Derek McAllister at a Sept. 6 symposium held at The Catholic University of America in Washington, D.C., one day after the saint’s feast day.
“If it’s a mental emotional problem, they do not of themselves promote virtue or increase depth of relationship with God,” McAllister said. “Whereas we know with the dark night, the nights do of themselves greatly increase love, humility, patience, and the like. And they decidedly prepare one for deeper prayer.”
The lecture focused on some of Mother Teresa’s letters, which describe an emptiness and a spiritual darkness — essentially an inability to feel the presence of God. St. Teresa, who founded the Missionaries of Charity, was an Albanian sister who spent most of her life serving the poor in Calcutta, India. She was canonized in 2016.
“The darkness is so dark, and I am alone,” St. Teresa wrote. “Unwanted, forsaken. The loneliness of the heart that wants love is unbearable. Where is my faith? Even deep down, there is nothing but emptiness and darkness. My God, how painful is this unknown pain? It pains without ceasing.”
St. Teresa wrote that “the place of God in my soul is blank, there is no God in me” and “I just long and long for God and then it is that I feel he does not want me — he is not there.”
McAllister noted that other saints have had such feelings and referenced St. John of the Cross’ 16th-century poem “Dark Night of the Soul” and his subsequent commentaries on that poem. It describes the Spanish mystic’s crisis of faith and an inability to feel the presence of God even though God was truly present and guiding the experience.
“In darkness and secure, by the secret ladder, disguised — oh, happy chance! — in darkness and in concealment, my house being now at rest,” St. John’s poem reads.
McAllister cited St. John’s descriptions of his experience, noting that “he identifies, by name, melancholy and says that’s not what I’m talking about.” McAllister argued that an “affective condition that overwhelms people” does not accurately describe those experiences, but rather that the experience actively pushed St. John to grow closer to God.
“While you may experience desolation of God’s felt presence of the senses, you’re being purgated and drawn closer to God, but you don’t feel that you are while you’re experiencing that,” McAllister explained.
In the case of Mother Teresa, McAllister compared and contrasted the symptoms described in her writing with the criteria used to diagnose major depressive disorder.
According to McAllister, depression often includes an unhealthy introspection and a lack of realism, which he said “advice does little to remedy.” Further, someone who has clinical depression, he noted, will often experience chronic fatigue, insomnia, and a depressive affect. He also argued that depression does not promote virtue in and of itself: “That’s why it’s called a disorder.”
He cited her writing to show that she was seeking answers to her spiritual darkness, as when she said to her confessor: “Each time your yes or no [to a question] has satisfied me as the will of God.” He also said that she did not experience the other symptoms that commonly accompany depression or depressive affect in everyday activities. The fruits of her experience, he noted, also do not point to a disorder such as depression.
“What’s this [spiritual darkness] for in and of itself?” McAllister asked rhetorically. “Does it bring about humility, charity, kindness, and growth in Christ? And just look at what happened. Yes, absolutely [it did].”
The conference was attended by numerous sisters in the Missionaries of Charity along with lay members of the order, some priests, and a few professors and graduate students.
It was held a short walk from the St. John Paul II National Shrine, which is displaying a Mother Teresa exhibit until Nov. 11. The exhibit contains a first-class relic of St. Teresa and many of her personal items.
Father Brian Kolodiejchuk, the president of the Mother Teresa Institute, told CNA that the organization functions as “the academic arm of the Mother Teresa Center” that focuses on her writings and her words. He said there is “a lot more depth to Mother Teresa’s holiness” than many realize.
“I think she has a message for the Church,” Kolodiejchuk said. “She was one of the great figures of the last century.”
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From what I’ve read and heard prayer was an important part of St. Teresa of Calcutta’s ministry. Her order is supposed to have a contemplative branch. She is a heroic example of spiritual aridity.
Every believer will experience a “Dark Night of the Soul” multiple times in their lives. I know I did.
I’m glad you wrote that. I seem to be going thru it myself, right now. I’m having trouble even believing, or finding cause and effect in prayer. Everything seems to be going wrong in my life, too. In my case, I was treated for depression for years, but those stupid pills made everything worse; recently I had a psych evaluation, and no one found any sign of depression or anxiety. However, I think at times, I may have had those conditions. So I wonder now if I have a bit of both states, ie., dark night and depression? Wouldn’t that be possible? Why does it have to be either/or– for saints, or for anyone? Someone could be holy or sincere, prayerful, but also depressed? The Church ought not to bifurcate so the human spirit.