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Archbishop
John's Attraction was His Love
Archbishop John
needed to give
Obedience in Light of Law, Rules and Canons
“If by obedience, by faithfulness to the letter
of the canons, or by any other good in itself, the spirit of a man is
crushed and is extinguished, then there is something terribly wrong.
Vladika Artemon has already accused us of a tendency to 'disobedience' and
'self-will' – and, while admitting that we are in all ways sinful, we can only
say that in the present case these accusations are beside the point. Before
such virtues have any meaning, they must have a place in a definite context, in
a common task, in a fruitful work. Such a context would be, for example, ...an
established working monastery such as Jordanville; in our case, the context is The
Orthodox Word and our missionary printing labors, which for seven years now
we have followed with great labor and sacrifice, in everything being obedient
to the Church and to each other, so that never did one of us exercise his 'own
will,' obeying rather each other and the common task that united us. Without
this we would never have survived; but with this and the blessing of Vladika
John we have survived this long and now called by the Church to expand our work
and bing forth greater fruit.” (p. 418-419)
One's Personal Responsibility as an Orthodox
Believer
Feeling their inadequacy and inexperience as
editors of an Orthodox journal, however, the brothers wanted some kind of
insurance against making errors. Knowing they could find no better safeguard
than a living saint like Archbishop John, they asked him to carefully approve
each issue before publication. They hoped this would also bring them into
closer contact with him and thereby enhance their missionary endeavors. The
outcome, however, was not what they expected.
When Gleb explained the contents of the first
issue before printing it, Archbishop John approved without hesitation and
emphatically said, “Print!” And when asked about subsequent issues, he approved
before the brothers could even tell them what was in them!
Gleb was puzzled. Why didn't the Archbishop try
to exercise the power of censorship, since the magazine was being published
within his diocese? Gleb's consternation increased when, after the publication
of the fifth issue, a reader became quite incensed at a certain article that
Eugen had written. The article, in the “Orthodoxy in the Contemporary World”
section, had been about Pope Paul IV's address before the United Nations, which
we have recounted elsewhere. Expressing his indignation, the reader returned
the issue with notes in the margins. Here was a magazine full of the treasures
of the Orthodox Faith, and at the end of it one is faced with an article
comparing the Pope to th Antichrist! Who did these “pipsqueak” editors think
they were to make such outlandish statements about world-recognized spiritual
leader?
Hurt by this bitter response, the brothers told
Archbishop John what had happened. As Eugen looked on, Gleb asked the
Archbishop, “Why didn't you check over this issue so we would have known before
we printed it?!”
Having learned the contents of the article in
question, the Archbishop looked keenly into Gleb's eye. “Didn't you attend the
courses at the seminary?” he asked.
“Yes,” Gleb said.
“And didn't you complete them?”
“Yes.”
“Did you have Archbishop Averky as your
instructor?”
“Yes.”
“And weren't you taught that in times of
trouble, each Christian is himself responsible for the fullness of
Christianity? That each member of the Orthodox Church is responsible for the
whole Church? (emphasis mine) And that today the Church has enemies
and is persecuted from outside and within?”
“Yes, I was,” Gleb affirmed.
This, the Archbishop went on to tell the
brothers, was why he deliberately did not censor their magazine. He wanted them
to be responsible for what they printed; otherwise, they would not be following
their own consciences, but just someone else's opinion. If they made mistakes,
they would be the ones to answer for them before God, and would not be tempted
to blame others. In times like these, he said, it is crucial for the
preservation of Christianity that Orthodox workers be able to work for
Christianity independently. It is praiseworthy when they do creative work
waiting for instructions. (p. 281)
Contours of Christianity
In The Orthodox Word Fr. Seraphim wrote:
“Christianity in practice, and monasticism above all, is a matter of staying
in one place and struggling with all one's heart for the
Comfort, Convenience and Satiety
“There is a certain opinion in the air,” Fr.
Seraphim related, “that of course, when you come to church you must be warm,
because you cannot think about church services and prepare yourself for
Communion when you have to think about cold feet. People tell us this. 'It's a
great drawback,' they say. 'You cannot go and have cold feet and expect any
spirituality to come out.' This happens to be an opinion, and its totally off.
The Holy Fathers have been living throughout the centuries in all kinds of
conditions; and, though there is no deliberate plot of torturing oneself with
cold feet – still, this is something which helps to make one a little more
sober about the spiritual life, perhaps helps one to appreciate what one has,
and not just take for granted that one is going to be comfortable and cozy and
that's it.” (p. 453-454)
Orthodoxy is a “Living Transmission” Not
Scholarship
As Fr. Seraphim stated, Fr. Schmemann was
paving the way for a rootless Orthodoxy for new generations of Americans who
“will not even know what they have lost.” He was seeking to build American
Orthodoxy on the autonomous “theology” of modern scholars rather than on a living
transmission of spiritual wisdom from holy bearers of the tradition. Fr.
Seraphim knew from experience how vital that transmission was: without it he
would never have entered the “heart of hearts,” the deeper dimension of
Orthodox life for which it was worth giving up “all that is in the world.” Once
this transmission was lost, it could not be restored.
As a case in point, not twenty miles from [Fr.
Schmemann's] home in
Orthodoxy is an Ascetic Faith
As Archbishop Averky had said, “Orthodoxy is an
ascetic faith that calls to ascetic labor in the name of the uprooting
of sinful passions and the implanting of Christian virtue.” And according to
the teaching of St. John Climacus and other Holy Fathers, one must conquer the
passions before even attempting to theologize.
In almost every issue of The Orthodox Word,
the fathers presented the Life of an ascetic laborer, a true knower of God.
They knew that, more than anything else, it was love for the ascetics
themselves that inspired one to podvig. Fr. Seraphim did not see
this love for ascetics coming from the journals of the new theologians. “And
without love for saints,” he wrote, “one's Orthodoxy is crippled and one's
sense of direction is off – for they are the examples one has to follow.” (p.
474)
Example of Orthodoxy's Difficulty
Alexey first came to the St. Herman Hermitage
in 1971. While trying to find it he took a wrong road and got his car stuck.
When he finally arrived on foot, Fr. Herman told him that his getting stuck was
a good sign.
“Why?” asked Alexey.
“Because Orthodoxy is tough – you have to
struggle for it.” (p. 480)
Orthodoxy Alone
“Don't mix Orthodoxy with anything else. If you
want Orthodoxy, go into it deeply; if not, leave it alone and don't take
anything from it – not icons or Jesus Prayer or anything else. (p. 582)
No Prayer without Love and the Controlled
Passions
“In
Having the Faith Entails Sharing it and not
Dialoging About it
In later years, when Fr. Seraphim was asked
about the Orthodox attitude toward non-Christian religions, he replied that
each person is responsible for what he is given: “Once you accept the
revelation [of the Gospel], then of course you are much more responsible than
anyone else. A person who accepts the revelation of God come in the flesh and
then does not live according to it – he is much worse off than any pagan priest
or the like.”
And yet, as Fr. Seraphim wrote in his book,
“for the Christian who has been given God's Revelation, no “dialogue” is
possible with those outside the Faith. Be ye not unequally yoked with
unbelievers... What communion hath light with darkness... or what part hath he
that believeth with an infidel? (II Cor. 6:14-16) The Christian calling is
rather to bring the light of Orthodox Christianity to them, even as St. Peter
did to the God-fearing household of Cornelius the Centurion (Acts 10:38-48), in
order to enlighten their darkness and join them to the chosen flock of Christ's
Church.” (p. 641)
How to be Orthodox
This path, however, requires far more than just
wearing robes, doing all the “right” monastic things, and thinking that thereby
one is somehow “spiritual.” “Unfortunately,” Fr. Seraphim wrote, “the awareness
of Orthodox monasticism and its ABC's remains largely, even now, an outward
matter. There is still more talk of 'elders,' 'hesychasm,' and 'prelest'
than fruitful monastic struggles themselves. Indeed, it is all too possible to
accept all the outward marks of the purest and most exalted monastic tradition:
absolute obedience to an elder, daily confession of thoughts, long church
services or individual rule of Jesus Prayer and prostrations, frequent
reception of Holy Communion, reading with understanding of the basic texts of
spiritual life, and in doing all this to feel a deep psychological peace
and ease – and at the same time to remain spiritually immature. It is
possible to cover over the untreated passions within one by means of a facade
or technique of 'correct' spirituality, without having true love for Christ and
one's brother. The rationalism and coldness of heart of modern man in general
make this perhaps the most insidious of the temptations of the monastic
aspirant today. Orthodox monastic forms, true enough, are being planted
in the West; but what about the heart of monasticism and Orthodox Christianity:
repentance, humility, love for Christ our God and unquenchable thirst for His
Kingdom?”
Here is where the monasticism of ancient
“Finally, Orthodox monastic
“The monastic life, indeed, even in our times
of feeble faith, is still above all the love of Christ, the Christian
life par excellence, experienced with more patient sufferings and much pain.
Even tody there are those who penetrate the secret of this paradise on earth –
more often through humble sufferings than through outward 'correctness' – a
paradise which worldly people can scarcely imagine.” (p. 673-674)
The “Principle” that Guides “Living Orthodoxy”
“If you wish to know the 'principle' on which
Vladika Nektary (and others who practice living Orthodoxy) have acted,
and which inspires even us poor ones just to go on under extremely
difficult and unfavorable spiritual climate – it is the principle of catacombness,
of nourishing in secret those sprouts of true Orthodoxy which are not being
encouraged in Official Orthodox circles.” (p. 687)
Education for Hearts and Souls, Not Always Minds
For Fr. Seraphim, it was such a consolation to
be able to transmit Orthodoxy to spiritually thirsty people that it mattered
not how many there were or how “intelligent.” His concern was not to create
“experts” in Orthodoxy. He was less concerned with what people's minds did with
what he taught as with what their hearts and souls did with it. Thus, although
his own mind could grasp things faster than just about anyone else's, he was
exceedingly patient with “slow learners” who yet struggled to understand. (p.
746)
Simplicity – Our Salvation
“The one thing that can save us is simplicity.
It can be ours if in our hearts we pray to God to make us simple; if we just do
not think ourselves so wise; if, when it comes to a question like, 'Can we
paint an icon of God the Father?' we do not come up with a quick answer and
say, 'Oh, of course it's this way – it says so in such and such Sobor[council],
number so and so.' Either we, knowing that we are right, have to excommunicate
everyone, in which case we will go off the deep end, or else we have to stop
and think, 'Well, I guess I don't know too much.' The more we have this second
attitude, the more we will be protected from spiritual dangers.” (p. 775)
“Accept simply the Faith you receive from your
fathers. If there is a simple-hearted priest you happen to be in connection
with, give thanks to God. Consider that, because you are so complex,
intellectual and moody, you can learn a great deal from such simplicity. The
more you 'get your own wings' in Orthodoxy by reading more, being exposed to
more and having more contact with Orthodox people, the more you will begin to
be able to 'feel your way' in the whole realm of Orthodoxy, and begin to see
that there are many wise things which in the beginning you might have thought
were not so wise. Even if the people involved in these things are not
consciously wise, nevertheless God is guiding the Church. We know that He is
with the Church until the end, and therefore there is no reason to go off the
deep end, to fall into apostasy and heresy. If we follow the simple path –
distrusting our own wisdom, doing the best we can yet realizing that our mind,
without warmth of the heart, is a very weak tool – then an Orthodox philosophy
of life will begin to be formed in us.” (p. 775)
Orthodoxy is Dynamic – There are no Formulas
Father Seraphim was never to complete his
“Manual for Converts” project. The more he thought about and struggled with it,
the more he became convinced that the very idea of a “manual” was wrong in this
case. As he so often reiterated, there are no formulas in spiritual life.
Christianity is not like Islam in promising salvation to those who follow the
“regulations.” Christ gave no detailed “recipes,” but only gave the most
awesome commandment of all: to love – even to love our enemies. (p. 787)
Today Compared to the Holy Fathers
We, the last Christians, are not worthy of the
inheritance which they (the Holy Fathers) have left us... we quote the great
Fathers but we do not have their spirit ourselves. (p. 848)
Keep in Mind the Martyrs
If a man be not crowned (with martyrdom), let
him take care not to be far distant from those who are. - Blessed Clement of Alexandria
(+223) (p. 856)
Responding to the Spiritually Zealous in
Unexpected Ways
Not too many years ago a young monastic
aspirant went to Mount Athos. In talking with the venerable abbot of the
monastery where he wished to stay, he told him, "Holy Father! My heart
burns for the spiritual life, for asceticism, for unceasing communion with God,
for obedience to an Elder. Instruct me, please, holy Father, that I may attain
to spiritual advancement." Going to the bookshelf, the Abbot pulled down a
copy of David Copperfield by Charles Dickens. "Read this, son," he
said. "But Father!" objected the disturbed aspirant. "This is
heterodox Victorian sentimentality, a product of the Western captivity! This
isn't spiritual; it's not even Orthodox! I need writings which will teach me
spirituality!" The Abbot smiled, saying, "Unless you first develop
normal, human, Christian feelings and learn to view life as little Davey
did-with simplicity, kindness, warmth, and forgiveness-then all the Orthodox
'spirituality' and Patristic writings will not only be of no help to you-they
will turn you into a 'spiritual' monster and destroy your soul." (p.
894-895)
The Two Differing Types of Orthodoxy
In his times Fr. Seraphim discerned two
principle types of Orthodoxy. The first is “slick” or “successful” Orthodoxy,
the type that wins acclaim, acceptance and recognition for itself, which looks
first of all to organization, officiality, and outward success.
The second type is “suffering Orthodoxy,” the
kind that is looked down upon and persecuted by the world because it disregards
the values of “slick” Orthodoxy. Though not as prominent as the “successful”
type, suffering Orthodoxy is found in humble pockets all over the world. Fr.
Seraphim wrote: “In the midst of sufferings and struggles of preserving and living
by our precious Orthodox Faith in other parts of the world, let us put a
resolve in our hearts – that we will be among the strugglers, no matter what
the cost.”
Suffering Orthodoxy is burning with an
inspiration which makes it not afraid to take chances. “Enduring pain of heart
in the spirit of devotion,” it reaches out to the pain of mankind. “Being
filled with the Gospel teaching and trying to live by it, “Fr. Seraphim said,
“we should have love and compassion for the miserable humanity of our days. Probably
never have people been more unhappy than the people of our days, even with all
the outward conveniences and gadgets our society provides us with. People are
suffering and dying for the lack of God – and we can help give God to them. The
love of many has truly grown cold in our days – but let us not be cold. As long
as Christ sends His grace and warms our hearts, we do not need to be cold.”
When the institution of the Church falls (in
the words of St. Ignatius Brianchaninov) terribly and suddenly, suffering
Orthodoxy alone will remain. New Martyr Bishop Damascene saw this in the years
right after the Russian Revolution, when, beholding the darkness enveloping his
land and indeed the whole world, he called for the building of an invisible
“City of God” that does not necessarily depend on official channels. In a
passage translated by Fr. Seraphim for Russia's Catacomb Saints, this
Martyr wrote: “Without many words, without loud phrases, create first a small
nucleus of a few people who are striving towards Christ, who are ready to begin
the realization of the evangelical ideal in their lives. Unite yourselves for
grace-given guidance around one of the worthy pastors, and let everyone
separately and all together prepare themselves for yet greater service to Christ....
Just a few people united in such a life already makes up a small Church, the
Body of Christ, in which the Spirit and Love of Christ dwell.”
Fr. Seraphim ended the last talk of his life
with the words of the modern-day Romanian confessor of suffering Orthodoxy, Fr.
George Calciu, about what it really means to be a member of the Orthodox
Church, the true body of Christ:
“The Church of Christ is alive and free. In her
we move and have our being, through Christ Who is her Head. In Him we have full
freedom. In the Church we learn of truth and the truth will set us free (John
8:32). You are in Christ's Church whenever you uplift someone bent down in
sorrow, or when you give alms to the poor, and visit the sick. You are in
Christ's Church when you cry out: 'Lord, help me.' You are in Christ's Church
when you are good and patient, when you refuse to get angry at your brother,
even if he has wounded your feelings. You are in Christ's Church when you pray:
'Lord, forgive him.' When you work honestly at your job, returning home weary
in the the evening but with a smile upon your lips; when you repay evil with
love – you are in Christ's Church. Do you not see, therefore, young friend, how
close the Church of Christ is? You are Peter and God is building His Church
upon you. You are the rock of His Church against which nothing can prevail....
Let us build churches with our faith, churches which no human power can pull
down, a church whose foundation is Christ.... Feel for your brother alongside
you. Never ask: 'Who is he?' Rather say: 'He is no stranger; he is my brother.
He is the Church of Christ just as I am.'”
“With such a call in our hearts,” Fr. Seraphim
concluded, “let us begin really to belong to the Church of Christ, the Orthodox
Church. Outward membership is not enough; something must move within us that
makes us different from the world around us, even if that world calls itself
'Christian' or even 'Orthodox.'... If we truly live the Orthodox world view,
our Faith will survive the shocks ahead of us and be a source of inspiration
and salvation for those who will still be seeking Christ even amidst the
shipwreck of humanity which has already begun today.” (929-931)
An Overall Attitude for Today
Our attitude, beginning right now, must be
down-to-earth and normal. That is, it must be pplied to real
circumstances of our life, not a product of fantasy and escapism and refusal to
face the often unpleasant facts of the world around us. An Orthodoxy that is
too exalted and too much in the clouds belongs in a hothouse and is incapable
of helping us in our daily life, let alone saying anything for the salvation of
those around us. Our world is quite cruel and wounds souls with its harshness;
we need to respond first of all with down-to-earth Christian love and understanding,
leaving accounts of hesychasm and advanced forms of prayer to those capable of
receiving them. (940)
“Your heart has not brought you to where there
radiated the gleam of majestic divine services, where there were heard
intricate melodies, from where there were preached learned sermons. Into a poor
and tiny church each one of you has come, and each in his own time has
perceived the truth of the way of the ancient Holy Fathers.... With that
self-denial have you given up your youthful years, your years of strength and
zeal and your years of tranquil old age, for the building of your temples in
this repentant family of ours....
By other paths has the bridegroom led His
Bride, the Church. Having Himself partaken of the cup of death. He now offers
Her the rejuvenating torments of the cross.”
New Martyr Fr. Sergius Mechiev (999-1000)