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The Relevance and
Importance of Tradition
Some time after Archbishop
John's repose,
“Not too many years ago,”
“A young Western convert who
had learned Russian was present when this sermon was delivered. He himself had
though about this very subject, having seen icons in the traditional
icongraphic style depicting the Apostles being transported on clouds to behold
the Dormition of the Theotokos; and he had asked himself the question: are we
actually to understand this 'literally,' as a miraculou event, or is it a
'poetic' way of expressing the coming together of the Apostles for this
event... or perhaps even an imaginative or 'ideal' depiction of an event that
never occurred in fact? (Such, indeed, are some of the questions with which
'Orthodox theologians' occupy themselves in our days.) The words of the
righteous Abbess therefore struck him to the heart, and he understood that there
was something deeper to the reception and understanding of Orthodoxy that what
our own mind and feelings tell us. In that instant the tradition was being
handed down to him, not from books but from a living vessel which contained it;
and it had to be received, not with the mind or feelings only, but above all
with the heart, which in this way began to receive its deeper training in
Orthodoxy.
“Latter this young convert
encountered, in person or through reading, many people who were learned in
Orthodoxy theology. They were the 'theologians' of our day, those who had been
to Orthodox schools and had become theological 'experts.' They were usually
quite eager to speak on what was Orthodox and what was non-Orthodox, what was
important and what was secondary in Orthodoxy itself; and a number of them
prided themselves on being 'conservatives' or 'traditionalists' in faith. But
in none of them did he sense the authority of the simple Abbess who had spoken
to his heart, unlearned as she was in 'theology.'
“And the heart of this convert,
still taking his baby steps in Orthodoxy, longed to know how to believe,
which means also whom to believe. He was too much a person of his times
and his own upbringing to be able simply to deny his own reasoning power and
believe blindly everything he was told; and it is very evident that Orthodoxy
does not at all demand this of one – the very writings of the Holy Fathers are
a living memorial of the working of human reason enlightened by the grace of
God. But it was also obvious that there was something very much lacking in the
'theologians' of our day, who for all their logic and their knowledge of
Patristic texts, did not convey the feeling or savor of Orthodoxy as well as
simple, theologically uneducated Abbess.
“Our convert found the end of
his search – the search for contact with the true and living tradition of
Orthodoxy – in Archbishop John Maximovitch. For here he found someone who was a
learned theologian in the 'old' school and at the same time was very much aware
of all the criticisms of that theology which have been made by the theological
critics of our century, and was able to use his keen intelligence to find the
truth where it might be disputed. But he also possessed something which none of
the wise 'theologians' of our time seems to possess: the same simplicity and
authority which the pious Abbess had conveyed to the heart of the young
God-seeker. His heart and mind were won: not because Archbishop John became for
him an 'infallible expert' – for the Church of Christ does not know any such
thing – but because he saw in this holy archpastor a model of Orthodoxy, a true
theologian whose theology proceeded from a holy life and from total rootedness
in Orthodox tradition. When he spoke, his words could be trusted – although he
carefully distinguished between the Church's teaching, which is certain, and
his own personal opinions, which might be mistaken, and he bound no one to the
latter. And our young convert discovered that, for all of Archbishop John's
intellectual keenness and critical ability, his words much more often agreed
with those of the simple Abbess than with those of the learned theologians of
our time.” (p. 201-202)
Acquiring the Mind of the
Fathers
This comes over years by
attentive reading of the Holy Fathers with a notebook, writing down those
passages which seem most significant to us, studying them, finding how they
apply to us, and, if need be, revising earlier views of them as we get a little
deeper into them, finding what one Father says about something, what a second
Father says about the same thing, and so on. There is no encyclopedia that will
give you that. You cannot decide you want to find all about some one subject
and begin reading the Holy Fathers. There are a few indexes in the writings of
the Fathers, but you cannot simply go to a spiritual life in that way. You have
to go at it a bit at a time, taking the teaching in as you are able to absorb
it, going back over the same texts in later years, reabsorbing them, getting
more, and gradually coming to find out how these spiritual texts apply to you.
As a person does that, he discovers that every time he reads the same Holy
Father he finds new things. He always goes deeper into it[...] (p. 457)
“The right approach [into the
mind of the Fathers],” wrote Fr. Seraphim, “is found in the heart which tries
to humble itself and simply knows that it is suffering, and that there somehow
exists a higher truth which can not only help this suffering, but can bring it
into a totally different dimension.” In the words of
“A man who does not express
desire to link himself to the latest of the saints (in time) in all love and
humility owing to a certain distrust of himself, will never be linked with the
preceding saints and will not be admitted to their succession, even though he
thinks he possesses all possible faith and love for God and for all His saints.
He will be cast out of their midst, as one who refused to take humbly the place
alloted to him by God before all time, and to link himself to that latest saint
(in time) as God had disposed.” St. Symeon the New Theologian (Writings From
the Philokalia on Prayer of the Heart p. 135) quoted on p. 464
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
An Example of “Living
Transmission” in Archbishop Averky
After Archbishop John's death,
Fr. Seraphim's own guide to the Holy Fathers had been Archbishop Averky, to
whom Archbishop John had once told the brothers to turn whenever they had
questions. “Archbishop Averky,” Fr. Seraphim wrote, “is in the genuine
Patristic tradition as few other living Orthodox fathers. A disciple of the
great 20th -century theologian and holy hierarch, Archbishop
Theophan of