Monasticism and spiritual fatherhood

[Fr Seraphim (Black)]

I would like to share some of the experiences of my brothers in the monastic life in hope that it will be of benefit to all, monastics and laity.

Not desiring to speak of myself, I shall first turn to a disciple of the late, blessed Archimandrite Sophrony (+1993). The following are quotations from the book: 'Christ, Our Way and Our Life, a Presentation of the Theology of Archimandrite Sophrony', by Archimandrite Zacharias.

I have chosen this as a possible new thread since I have noticed considerable discussion on the role of a Spiritual Father, the need for one, and how this comes about.

I would like to make it clear that though I am beginning with Archimandrite Zacharias and his exposition of the teaching of Father Sophrony, what follows applies equally to Spiritual Motherhood.

"Monasticism as a gift of the Holy Spirit"

'...Monastic ascetic struggle is dedicated wholly to the acquistion of the perfection that the Heavenly Father seeks from the children of His Kingdom. Thus, the theme of monasticism leads inevitably to consideration of Christian perfection, as Christ revealed it through His word and the example of His Life.

'Christian perfection surpasses human measure. It is not an attribute of created nature, but a gift of the Holy Spirit. Perfection was manifested in the human nature assumed by Christ from the holy Virgin, yet it remains unattainable to us within the limits of earthly life. However, Christ desires this perfection for man, created by Him, and sets it forth as a commandment (Matt. 5:48).

'Perfection is above all perfection in divine love. Fr. Sophrony identifies it with the 'greater love' (cf. John 15: 12-15) of Christ's sacrifice. He admires more than anything the example of Christ making his way alone to Golgotha, and enduring extreme sufferings to deliver mankind from death and bestow eternal, divine life upon all. Fr. Sophrony envisages as the 'ultimate perfection' the perfection of Christ's love, which overturns the pyramid of all created being and places Him at its inverted summit. Thus, Christ takes away the sin of all humans and takes upon Himself the curse of death, which had wounded them. This perfection flows from the incomprehensible love of Christ (cf. Eph. 3:18-19). It is the 'one eternal Act' of Christ's decent to the lowest places of the earth and His ascent 'above the heavens.' In a single act the 'only-begotten Son, co-eternal with the Father embraces heaven and earth and the nether regions' (Eph. 4:8-13). The descent and ascent of Christ are the source of all the gifts of the Holy Spirit, and in those who follow Christ, they are the confirmation of the Spirit's presence. These charisms are heavenly gifts (cf. Jas. 1:17) and they lead those who partake of them with humility to the perfection of the 'stature of the fulness of Christ' (Eph. 3:13).

'The path leading to the acquistion of perfection is the one traced by Christ. It is the path of the Cross; the path of Christ's self-emptying. For Fr. Sophrony, kenosis and perfection are closely bound together; as Christ Himself showed, 'utter self-emptying precedes the fulness of perfection.' If monasticism is not a human invention but 'the third grace', (St. Theodore the Studite, quoted in 'Principles', p. 260) it is because it ensures the conditions for a man's potential downward progression, which leads to spiritual perfection.

'The path of monasticism presents three great virtues: obedience, virginity and chastity, and poverty or 'non-acquisitiveness'. Practicing these virtues, the monk becomes an imitator of Christ's kenosis, and consequently also a participant in His heavenly perfection. It was not the omnipotence of God, but the 'weakness' (1 Cor. 1:25) and the 'passibility' (cf. Acts 26:23 '...that Christ be subject to suffering') of His Love, which saved the world from the proud delusion of the enemy. The 'reproach' (Heb. 11:26. 13:13) borne by the meek and lowly Christ restored glory to humanity, which had been dishonoured by sin, and He re-established love as the 'bond of perfection' (Col. 3:14). The power of this promise is contained precisely in the humble spirit of the self-emptying path that He followed.

'According to an expression of Father Sophrony, monasticism 'constitutes a categorical imperative of the spirit' of someone who tastes the gift of the Spirit of God and comes into contact with the fire of the 'greater love' of Christ - love which sacrifices itself for the life of others and receives death from them. ('Conversation on Monasticism', English translation not yet published.) This contact quite naturally provokes in man's conciousness a requirement to respond in his turn by an inclination to follow the 'model' of Christ. It is in this manner that someone is led by the Holy Spirit to monasticism as the most appropriate route towards likeness to Christ. It is the path which most closely imitates the self-emptying love of Christ, who 'endured the cross, despising the shame' (Heb. 12:2), and who thereby proved Himself to be 'wisdom, and righteousness, and the sanctification, and redemption' (1 Cor. 1:30). Along this way, the humble movement towards 'self-diminution' prevails, and the proud tendency towards 'self-exaltation' disappears. The direction is downwards, and this heals man from the consequences of orginal sin. ('On Prayer', Fr.Sophrony, pp. 24, 174)

'The Lord Jesus, in order to sanctify the faithful by His divine blood, showed the 'exceeding greatness' (Eph, 1:19) of His humble love and suffered 'outside the gate' (Heb. 13:12). Monks likewise, in order to repay their debt of humble gratitude towards their 'Lord that bought them' (1 Pet 2:1), 'go forth unto Him outside the camp' of this world. There they 'bear His reproach' (Heb. 13:13) and endure the shame of their spiritual poverty. Thus, in this noble and God-befitting repayment, the monastery becomes a place of thanksgiving and a place of repentance. It furnishes the monk with the possibility of being trained in the practice of self-emptying descent like that of the Only-Begotten. However, just as His descent was voluntary and sinless, so also the monk's downward path gains advantage from the fact that he is following the example of the divine Redeemer voluntarily. Sharing in the descent of Christ, he becomes also a partaker in His ascent. He becomes familiar with the gifts and charisms of His Spirit.

'Going outside' gives monasticism an otherworldly character and situates it in an eschatological perspective. Monastic life provides favourable conditions for release from many earthly cares and inspires a firm devotion to the commandments of Christ. A monastic model of life is presented by Fr. Sophrony as an imitation of angelic life, and even as 'the descent to earth of the angelic world'. (St. Theodore the Studite, 'Principles', p. 260) This furthers the one and only will of God. According to the word of the Apostle, 'the fashion of this world passes away' (1 Cor. 7:31); the only thing that has permanent value is the fulfilling of God's commandments (cf. 1 Cor. 7:19). Single-minded consecration of one's life to this task is what justifies monasticism. Fr. Sophrony envisages the aim and meaning of monasticism as the utmost dedication to the keeping of the Gospel commandments, so that they become for the believer 'the sole and eternal law of his being'. ('Conversations on Monasticism') This state is expressed by perfection in the charisms of the Holy Spirit and by 'greater love', which witness to Christlikeness in the most complete way possible.

'Thus, we see that the way of monasticism is a gift of the grace of the Holy Spirit. It secures the possibility for a way of life in which 'God is well-pleased' (Heb. 13:6). A monk's life is a sacrifice to God, which glorifies His name and His love for mankind. It attracts divine grace, which purifies the heart and prepares it to become a dwelling-place of the Holy Trinity. On this path, by fruitful fulilment of the monastic vows, the monk is conscious, as we shall see below, that this being broadens to include the whole Adam, and this renders him truly hypostatic, a bearer of the fulness of all being, both human and divine. ('Conversations on Monasticism') Man becomes universal, and this universality is stamped with the seal of his prayer for 'all Adam as for himself'. ('Conversations on Monasticism)

'Particularly through the ascetic effort of monastic obedience, the monk learns to accept within himself the will and the life of his fellow-ascetics. In his prayer be bears in his heart the entire brotherhood. He progresses from the 'I' of self to the 'we' of all humanity. He experiences its pain and its personal destiny as a matter of burning human concern. Thus, monasticism becomes the spiritul 'locus', where man can be introduced into the hypostatic form of existence. By bearing within him a small brotherhood, in the end the monk comes to be in the likeness of Christ; he becomes capable, like the Lord, of embracing the totality of humanity in time and space.' (pp. 126-131)


The following excerpts will deal with: 'Fidelity to the monastic vows heals the estrangement brought about by original sin,' 'The Vow of Obedience,' 'The Vow of virginity or chastity', 'The Vow of Poverty', 'Spiritual Fatherhood as a ministry of reconciliation between man and God.'

That which I would like to ask, is this, essentially "Life in Christ" to quote St. Nicholas Cabasilas known in its fulness only to monastics? Or is this "descent to earth of the angelic powers" open to all Christ's sons and daughters?

[Fr Raphael Vereshack]

Fr Seraphim asked


That which I would like to ask, is this, essentially "Life in Christ" to quote St. Nicholas Cabasilas known in its fulness only to monastics? Or is this "descent to earth of the angelic powers" open to all Christ's sons and daughters?

Certainly what is described above in the theology of Fr Sophrony is open to all whether monastics or not. But this then involves a life of self-sacrifice, a life of humbly putting oneself 'at the bottom' as Fr Sophrony puts it. All must respond to this call which ultimately is similar for all.

I guess the question arises though because of the degree of monastic obedience and asceticism. The laity rightfully ask to what degree they should be following this also?

The answer I think is, 'to the degree that is right for them'. At first sight this might seem like a lot less than a monastic. But if pursued faithfully it could well be that it is actually as great as anything offered by monasticism.

Take obedience which Fr Sophrony sees as emulating Christ's obedience to His Father and humbling of Himself before humanity. This also is what all are called to within the Church.

And the end point of obedience or its purpose which Fr Sophrony sees as being a love which embraces all of creation is also certainly a calling common to us all.

In Christ- Fr Raphael

[Theopesta]

If the spiritual father loses his inernal light and getting busy to satisfy a large number of people no more, to be always the father, if he loses the basic signs in the way that necessery to his children, Is it right for the spritual child to remain in his trust even he still keep his love and respection to his father?

[Fr Raphael Vereshack]

If the spiritual father loses his inernal light and getting busy to satisfy a large number of people no more, to be always the father, if he loses the basic signs in the way that necessery to his children, Is it right for the spritual child to remain in his trust even he still keep his love and respection to his father?


The tie between spiritual father and child should never be broken except for cases of heresy or immorality. Faith & obedience overcomes the human weakness which in any case cannot be completely avoided.

It can happen though that a spiritual relationship allows for also seeking spiritual advice from others besides ones own spiritual father. Whatever the reason for this though it should be blessed by ones spiritual father. The point is that one should not lose trust in ones spiritual father as that special intercessor for us before God.

In Christ- Fr Raphael

[Fr Seraphim (Black)]

I am grateful to Fr. Raphael for both of his posts on this thread.

His first response draws attention to a pressing need and in my personal experience an often expressed concern of the laity. In the writings of St. Silouan (+1938) he makes it very clear that our Lord gives to each the proper vocation, whether monastic or lay, and neither is to be understood as superior. Thus, salvation is to be found in the fulfillment of the vocation given to each by our Lord.

Fr. Raphael's second response to Nun Theopesta's concern is very important: 'Faith & obedience overcomes the human weakness...' and 'The point is that one should not lose trust in ones spiritual father as that special intercesssor for us before God'.

I would like to quote from Father Sophrony's book, 'Saint Silouan the Athonite':

'Concerning Spiritual Fathers

'At Vespers during one Lent at the Monastery of Old Russikon-on-the-Hill the Lord allowed a certain monk (St. Silouan, speaking in the third person - my note) to see Father Abraham, a priest-monk of the strict rule, (Great Schema - again my note) in the image of Christ. The old confessor, wearing his priestly stole, was standing hearing confessions. When the monk entered the confessional he saw that the grey-haired confessor's face looked young like the face of a boy, and his entire being shone radiant and was in the likeness of Christ. Then the monk understood that a spiritual father ministers in the Holy Spirit, and the sins of the repentant sinner are forgiven him by the Holy Spirit.

'If people could behold in what glory a priest celebrates the Divine Office they would swoon at the sight; and if the priest could see himself, could see the celestial glory surrounding him as he officiates, he would become a great warrior and devote himself to feats of spiritual endurance, that he might not offend in any way the grace of the Holy Spirit living in him.

'As I pencil these lines my spirit rejoices that our pastors are in the likeness of the Lord Jesus Christ. But we, the flock, though we have grace but in small measure - we, too, are in the likeness of the Lord. Men ignore this mystery but St. John the Divine told us clearly: "We shall be like him", (1 John iii:2) and this not only after death but even here and now, for the merciful Lord has given the Holy Spirit on earth, and the Holy Spirit lives in our Church, lives in all virtuous pastors; lives in the heart of the faithful. The Holy Spirit teaches the soul to fight the good fight; gives the strength necessary to fulfill the commandments of the Lord; stablishes us in all truth; and has so adorned man that he has become like unto the Lord.

'We must always bear in mind that a father-confessor performs the duties of his office in the Holy Spirit, wherefore we must venerate him. Know this, brethren, that if anyone should die with his confessor present, and, dying, say to him: 'O holy father, give me the blessing that I may behold the Lord in the Kingdom of Heaven,' and the confessor should answer, 'Go, child, and look upon the Lord,' it would be with him according to the confessor's blessing, for the Holy Spirit both in heaven and on earth is one and the same.

'Great power lies in the prayers of a spiritual father. For my pride I suffered much from devils but the Lord humbled me and had mercy on me because of my spiritual father's prayers, and now the Lord has revealed to me that the Holy Spirit dwells in our father-confessors, wherefore I hold them in deep respect. Because of their prayers we receive the grace of the Holy Spirit, and joy in the Lord, Who loves us and has given us all things needful for our soul's salvation.

'If a man does not open his heart to his confessor, his will be a crooked path that leads not to salvation; whereas he who keeps nothing back will go straightway to the Kingdom of Heaven...

'Whoever would pray without ceasing must have fortitude and be wise, and in all things consult his confessor. And if your father-confessor has not himself trodden the path of prayer, nevertheless seek counsel of him, and because of your humility the Lord will have mercy on you, and keep you from all wrong. But if you think to yourself, 'My confessor lacks experience and is occupied with vain things, I will be my own guide with the help of books,' your foot is set on a perilous path and you are not far from being beguiled and going astray. I know many such who reasoned thus and so deceived themselves, and they did not thrive because they despised their confessors. They forgot that the saving grace of the Holy Spirit is at work in the sacrament of confession. In such wise does the enemy delude those who fight the good fight - the enemy would have no men of prayer - while the Holy Spirit gives good counsel to the soul when we harken to the advice of our pastors.

'Through the father-confessor the Holy Spirit operates in the sacrament (of confession), and this is why the soul, on leaving her confessor, feels renewed through peace and love for her neighbour. But if you are troubled when you leave your confessor, it means that you have not made a clean confession of your sins, and have not in your soul forgiven your brother his transgressions.

'A confessor should rejoice when the Lord brings him a soul for repentance, and according to the grace given to him he should heal that soul, wherefore he will receive great mercy from God, as a good sheperd of his sheep.'
(pp. 403-406)

[Fr Seraphim (Black)]

I would like now to continue with Father Zacharias' exposition on 'Monasticism and spiritual fatherhood'.

'Fidelity to the monastic vows heals the estrangemnt brought about by original sin.

'Monasticism is a gift of grace. When someone receives this charism, he or she becomes capable of following the example of the Lord and of emulating the angelic way of life. The 'extreme humility' which Christ's Face inspires, and the unbridled desire for God which monastic life cultivates, attract divine grace towards man, freeing him from passions and making him, in the likeness of Christ, supra-cosmic.
'In paradise, man was in communion with God, and God was life and security for Him. Disobedience, and the fall into sin, disrupted this life-giving union with God, and thus death entered the life of man with all its devastating consequences. Man lost the security and support that he had from God, the Giver of life. Out of fear and the struggle for survival, he then conceived his own way of life, based thenceforward on his natural created powers. Previously, he had kept the commandments of God and enjoyed every good thing and lived in incorruption. After the transgression, however, wishing to be protected from the threat of extinction, he took refuge in the following three substitutes of pseudo-supports: i) self-will and the persuasiveness of his logical reasoning; ii) the pleasure of the senses and the desires associated naturally with reproduction; iii) the possession of material goods.
'Each of these three 'alienated him from the life of God' (Eph. 4:18) in their respective fashions. i) By relying on the persuasiveness of his own logical judgement and his own will, man undergoes the first estrangement and falls into the luciferic delusion of self-deification, building a wall between himself and God. ii) In succumbing to the lure of procreation and the pleasure of the senses he puts on the 'garments of skin' (cf. Gen. 3:21) and undergoes the second estrangement. Although life is maintained, it is changed into death, that is, into a life of self-love combined with spiritual death. iii) Finally, through his attempt to acquire 'much goods for many years (Lk. 12:19) so as to feel secure, he undergoes the third estrangement, which completely darkens his intellect and hardens his heart. He is thus given over to vainities and to the folly of idolatry.
'The fall into the whirlpool of these three forms of alienation disposes the conscience of man negatively with regard to God, to his neighbour, and to the world. In his relationship with God, he gives preference to himself. In his relationship with his neighbour, he is led by the passionate desire to dominate, and in his relationship to the material world, he is given over to the frenzy of acquistiveness.
'Monasticism aims to annihilate the above threefold alienation and thus to restore man to a genuine hypostatic form of existence. This aim is realized by the accomplishment of the three corresponding monastic vows: i) obedience; ii) virginity or chastity; iii) poverty. Obedience is of particular importance, because the other two vows draw their power from its natural corollaries. (St. Theodore the Studite, 'Principles' p. 270.) - Archimandrite Zacharias, 'Christ, Our Way and our Life' pp. 132-133

'Concerning Obedience' - Saint Silouan

'Rare are they who know the mystery of obedience. The obedient man is great in the sight of God. He follows in the footsteps of Christ, Who in Himself gave us the pattern of obedience. The Lord loves the obedient soul and affords her His peace, and then all is well and the soul feels love towards all men. - 'Saint Silouan the Athonite' by Archimandrite Sophrony, pg. 420

'On the Will of God and on Freedom'

'How are you to know if you are living according to the will of God?
'Here is a sign: if you are distressed over anything, it means that you have not fully surrendered to God's will, although it may seem to you that you are living according to His will. 'Saint Silouan the Athonite' by Archimandrite Sophrony, pg. 335


After the fall of humankind, which of the three substitues of pseudo-support most undermine humankind now? Which of these defense mechanisms most severely damage each of us in our pursuit for the Life in Christ? In light of the supreme importance of Obedience for all, laity or monastics, which 'support' most undermines us?

[Fr Seraphim (Black)]

Some sayings of Father Sophrony which I pray will be helpful to us all:

'To learn the science of life in Christ, it is not necessary to read dozens or hundreds of books. My spiritual father advised me only to read a pew pages per day. To read for a quarter of an hour; half an hour, but being careful to apply in life what I read.

'What Saint Peter says of the Royal Priesthood can be effectuated by our participation in the Liturgy. Be seriously afraid to attend the Liturgy from mere habit. Make an effort to live more deeply each time what Christ lived during the Last Supper, when He established this great mystery of the eucharistic sacrament. In this way the Liturgy will become salutary not only for you but for all those taking part. It is not only the priests who should live in their heart the sufferings of God for the whole world held fast by sin and death.

'If you seek the will of God with simplicity and humility, God can transform any situation whatsoever, even the most negative. For example, if you obey your spiritual father, if you trust him, you need not be afraid of being badly guided. God will always find the way to reveal the truth to you. To proceed with obedience is to make your heart more sensitive to the way your spirit moves at every moment in your life.

'It does not matter if our spiritual father's insight is imperfect. To the extent that our actions are accomplished in obedience and faith in Christ, God will correct them. What seems wrong will turn out right. On the other hand, what seems to our reason to be perfect will very often be merely the reflection of our sinful will, and God will not be with us.

'The simplest way is to obey, not to give orders. Obedience is the most powerful war against the passions.

'In order to understand the mystery of salvation in Christ, we must travel the path of obedience. And we must do so with great attention. To the extent that a person's spiritual vision is correct, he can have a very high degree of inspiration even while accomplishing the simplest work, such as cooking. On the contrary, without obedience, even if he is a patriarch, a bishop, or a priest, he may perish.

'We bear in us original sin, that poison of the first temptation of Adam ("Ye shall be as God"), but obedience can free us from it.

'Everything depends on our relationship with God. If we have confidence in His providence, we will have the courage to follow the world of our spiritual father. The logic proper to everyday life and to our reason is not enough. God abandons the person who has too much confidence in his own intelligence. It does not matter if a word goes against what we would wish, or if the advice we are given seems to contradict "good sense"; if we are ready to follow it, if we trust our spiritual father, God will in the end always arrange things in a positive way. The mystery of obedience is one of the most cardinal realities on the path of salvation.

'May the Lord preserve you! As for you, keep a correct attitude! Outwardly, nothing is visible; our life is such that nothing particular can be said about it. But inwardly, thanks to obedience, we are in a state of permanent tension. That is what a Christian should be: a high tension "cable" on which a little bird can perch without the least harm, yet through which passes an energy capable of blowing up the whole world. This is how we will gain entry to the eternal kingdom of Christ.

'By the small ascetic effort of obedience, man passes into the eternal Being of God who is without beginning.

'Obedience is necessary for eternal salvation. Prepare your heart and your mind for this effort; keep a positive interior attitude.

"To be in the likeness of God". One cannot attain this except by obedience like that of Christ, of the Holy Virgin, and of all those who have followed in their steps.'

from "Words of Life", Archimandrite Sophrony, pp. 36-38

[Fr Seraphim (Black)]

From Archimandrite Sophrony (Sakharov):

'The Role of Father-Confessor (from the Notes of a Spiritual Father on Mount Athos)

'Divine Providence - suprisingly, inscrutably - placed me in circumstances which meant that over a long period I was witness to the spiritual life of many an ascetic of the Holy Mountain. (A number of them were disposed to reveal to me matters which they surely did not speak of to other people.) I was deeply moved to come upon God's elect behind their humble appearance. Sometimes they themselves, preserved by God, did not realise the rich blessing that enveloped them. First and foremost it was given to them to preceive their own short-comings - at times to such an extent that they did not presume even to imagine that God dwelt in them, and they in Him. A number of them were led to contemplation of the Uncreated Light without recognizing its spiritual reality, partly because they were little acquainted with the works of the Holy Fathers describing this form of grace. Their ignorance protected them from any possible vainglory. In keeping with the custom for the Orthodox monastic confessor I did not explain what in fact the Lord was bestowing on them. To foster an ascetic's piety one must talk to him in such a way that his heart and mind are humbled - otherwise any further ascent is halted. I remember how Staretz Anatol on Old Russikon exclaimed to the young Silouan, "If you are like this now, what will you be when you are an old man!" (The Monk of Mount Athos, p. 25) In saying this, Anatol for many a year cast Silouan into fiery temptation. True, Silouan emerged victorious but at a bitter price. The power of the vision of God granted to him transcended the dynamism of the assaults of the enemy, and he issued from his exceptional spiritual battle enriched as were only a few in the whole history of the Church, and he left for our instruction his message regarding the difference between ascetic humility and the 'indescribable humility of Christ'. But for him, too the risk of downfall was great, as it is for every Christian, every human in general. Pride is the root of spiritual disaster. Through pride we become like demons. Humble love is natural to God, bringing redemption for them that are fallen away from the Kingdom of the Heavenly Father.

'A confessor must sense the rhythm of the interior world of each and every man who turns to him. With this aim he prays the the Divine Spirit to guide and inspire him to give the necessary counsel to each.

'The work of a spiritual father is both a dread and a fascinating one. Painful but inspiring. He is a 'labourer together with God.' (cf. I Cor. iii: 9) His is fecund work of the highest order, of incomparable honour - creating gods for eternity in the uncreated Light. In all things, of course, Christ is his example. (John xiii:15) Here is Christ's teaching:

"Verily, verily, I say unto you, The son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth; and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." (John v: 19-21)

'It is enormously difficult to find the right words in which to communicate spiritual conditions to the listener. It is vital that the confessor himself should have personal experience of, if possible, the whole gamut of spiritual states concerning which he ventures to speak to others. In his 'Counsels to a Spiritual Pastor' St. John of the Ladder says this: 'The spiritual guide is he who has received from God, and through his own ascetic striving, such spiritual strength that he is able to rescue the storm-tossed soul from the very depths...The true teacher is he who has received directly from God the volume of spiritual wisdom traced in the mind by the Divine finger - that is, through the action of enlightenment - and has no need of other tomes...It ill befits teachers to recommend precepts taken from the works of others...If you are going to instruct the lowly, you must first study that which is from on High...For the earthly cannot heal the earthly.' Chapter 1:2 et seq.

'It was this very admonition that was given to me when I embarked on the ascetic struggle of spiritual service. Intrinsically, this envisages the begetting of God's word in the heart through prayer. Thus, when someone told St. Seraphim of Sarov that he had second sight, he replied that it was not so at all but that while he was talking to the penitent he prayed, and the first idea that came into his heart he accepted as coming from God.

'Hearing confessions is awesome work, because if people come to the priest in the hope of clearly learning God's will, and instead of that the priest offers advice of his own, which may not be pleasing to God, he thereby puts the penitents on the wrong track and does harm. St. Seraphim again said that when he spoke his own thoughts, mistakes could occur. And Blessed Staretz Silouan once added in a discussion on the subject that the 'mistakes' might not be fearful but they could be extremely consequential, such as he himself suffered at the beginning of his monastic life.

'Conscious of how far I was from due perfection, I myself prayed the Lord long and painfully not to let me blunder: to keep me in the ways of His real will, to inspire me with the right words for my brethren. And in the course of the confession I would try to keep my mind alert in my heart, in order to detect God's thinking, and often even the words in which to convey it.

'Investigation of the sacred principle of Orthodox tradition in practice is incredibly difficult. People, educated people, cling to a different starting-point - their own understanding. Every word the priest utters is simply that of another human being, and so subject to scrutiny. Blindly to comply with the spiritual father's injunctions would appear absurd to them. - (Bold highlighting, mine)...to be continued.

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father-Confessor':

'What the spiritual man discerns and accepts is rejected by the pragmatist because the latter lives on a different plane. (cf. I Cor. ii: 10, 13) I myself, when I remember people who are quided by their own impulses and who reject the counsel that the priest has received through prayer, refuse to solicit God to reveal to them His holy and all-perfect will. Thus I do not place them in a situation of conflict with God, merely telling them my own personal opinion, which may be reinforced by reference to the works of the Holy Fathers or the Holy Scriptures. I do not cause them to be impious - I allow them the right, as it were, sinlessly to refuse my advice as being merely that of another man. This, to be sure, is far from what we seek from the sacramemts of the Chrurch.

In these days of mass apostasy from Christianity the priestly function becomes more and more difficult. In his striving to extract people from the hell which their own contradictory passions have created, he constantly finds himself up against the death that has befallen them. The very feeling of time takes on a strange character - now tediously slow, now apparently non-existent, in the absence of any intelligent purpose.

'It is impossible to understand people. Either they are blind and 'know not what they do,' (Luke xxiii: 34) or they suffer from spiritual and mental daltonism. Often they see things in diametrically-opposed lighting, like a photographic negative. Like this, it is impossible for them to discover the actual reality of life, and their condition leaves no room for any word of counsel. They are hostile to any impulse of godly love. Patient humility they consider to be hyprocrisy. Any disposition to help them must spring from petty self-interest. The Christian spirit of not rendering evil for evil (cf. I Thess. v: 15) encourages them almost to insolence and they affront the clergy unwarrantably, attributing designs to them that had never occured to them, mercilessly humiliating them and accusing them of arrogance. Their whole ambiance is ill-suited to the presence of a priest, whom they yet criticize if he declines contact in such circumstances. And so on, and so on.

'I thank God Who opened up this enigma to us. The Lord forewarned us by His teaching, guided by His example. And were it not so, we should fall into utter despair. A bishop wholly devoted to helping the suffering, who rescued many souls from inner and outer catastrophe, once wrote to me: 'I have come to fear love.' (Bold-highlighting, mine)

...to be continued.

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father-Confessor':

'Some time later on I came to understand what he was saying. He meant that people who we helped by him attached themselves to him, and at first were of assistance to him in his sacred office. But later on, become self-confident and indispensible, they encroached upon his indepenence and made difficulties when he wanted to turn his attention to newcomers. At the time I received his letter I did not understand the dreadful significance of his words, which became clear to me afterwards, when I was serving as a priest in Europe. More than once was I reminded, and still am, of his paradoxical words: 'I have come to fear love.'

'But at the same time there is another aspect to our mission. People relate to a priest in the same way as they do to God - carelessly rejecting Him as superfluous, yet taking for granted that the moment they need Him, they will call on Him, and He will be back. 'Father, forgive them, for they know not what they do.'

'In France, having arrived from Greece, I met with the sort of people I had become unfamiliar with during my twenty-two years on the Holy Mountain - especially during the latter period when I was spiritual confessor to several hundred monks representing every aspect of the ascetic life on Mt. Athos. I make no secret of the fact that I was completely disorientated. The psychology of the monks, their patience and stamina, so far excelled all and everything that I encountered in Europe that I simply could not find either words or outward forms for contact. What the monks accept gratefully, in Europe shattered people. Many of them spurned me, considering me abnormally hard-hearted, a distortion, even, of the Gospel spirit of love. And I concluded that the 'norms' of monastic ascetics and those of people of Western culture differed profoundly. There can be no doubt that the most 'abnormal' of all, both for the world of the 'Great Inquisitor' and our own contemporaries, would be Christ. (bold-highlighting, mine)

'Who can hear Christ, or even more follow Him? What monks acquired after decades of weeping, our contemporaries think to receive after a brief interval - sometimes even a few hours of pleasant 'theological' discussion. Christ's words - His every word - came to this world from on High. They belong to a sphere of other dimensions and can be assimilated only by means of prolonged prayer with much weeping. Otherwise, they will continue incomprehensible to man, however 'educated' he be, even theologically. Someone once said to me: 'Weighed down by the incomprehensible, one suffocates.' Yes, we are all, every one of us, stricken when we try our utmost to understand Christ's word. The Lord Himself said: 'Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.' (Matt. xxi: 44)

(As a personal aside, during a certain period, in the 1970's, everytime Father Sophrony saw me, he would take me aside, and ask me, what did I think our Lord meant by this. Needless to say, I grappled with this for a long time.)

'Encountering this constituent of Christ's word, we gradually comprehend that it opens up to us the eternal spheres of the unorignate Spirit. And then everything in us that resists Christ's word, we sense like the presence of death in us. And so, we carry on in a state of profound dichotomy - on the one hand, gratitude like a sweet pain pierces us to the heart; on the other, we feel unbearable shame for ourselves, and are appalled at the remoteness of our goal.

'Both constant striving towards the Light of Christ and determination to endure all the consequences of this striving here on earth are imperative for every Christian. Only then do we reach understanding of the Gospel word - but we cannot observe how this happens because we are concerned with the real presence of God with us which is indescribable.

'In every other sphere of human culture it is possible to observe 'progress' but this is not so in our life. Often the Holy Spirit withdraws from us because of one or another impulse of our heart, or perhaps a thought. But this withdrawal may occur because the Spirit sees us relaxed and content with what we have received or attained, and so retires, in order to show us how far distant we still are from what we ought to be.

'It is not at all easy for a monk to bear the burden of being a confessor. On the one hand it is beneficial for him personally when people think poorly of him, since censure fosters humility. More urgent prayer rises to God from the ailing heart. It is easier for him to cry to God for the salvation of the world, since he himself exists by suffering, like the suffering of the great majority of the inhabitants of the earth. On the other hand, if he is engaged in the work of a spiritual father, every negative word about him instills distrust in him on the part of people in need of exhortations, comfort and support. His sorrow is twofold: for himself as being unworthy of his calling, and then for the harm brought on the whole Church, on all mankind, when the authority of the priest is undermined. Unheeding a spiritual father's injunctions is tantamount to rejecting the word of Christ Himself. ('He that heareth you heareth me; and he that despiseth you despiseth...him that sent me.' [Luke x: 16]) (bold-highlighting, mine)

(May our Lord protect and guide us!)

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's ' 'The Role of Father-Confessor':

'It is vitally important that priests and bishops should have the most genuine mutual respect and deference; that they should stop accusing each other, struggling for supremacy and envying superior talents. Even if one or the other servant of the Church exhibits certain shortcomings (and who is perfect?), it is better to encourage the penitent to have confidence in the priests who are available to them, either georgraphically or for some other reason. The very fact of being trusted will inspire a priest to utter true counsel. (italics, mine) We know from the Lord's own words that unworthy men 'sat in Moses' seat', (cf. Matt. xxiii: 2) yet Christ enjoined the people to observe and do whatsoever they bid, without emulating their way of life or their works.

'Staretz Silouan did not have a settled spiritual father (in the sense of one only - note, mine) during all the years of his monastic life. He turned to whoever was at hand and available at the particular moment. He would pray beforehand that the Lord would be favourable unto him, and through the confessor grant him remission of sins and healing for his soul.

'When I am dealing with the sick my attention concentrates on their spiritual state: whether they know God and do they trust Him? Their sufferings, their pain and even life's catastrophes recede into the background.

'However trifling their cause may seem, a man's woes cannot be ignored. Often - too often even - the source of people's misery lies in their indefatigable pursuit of sinful pleasures. Even in such circumstances the confessor has only one thing in mind - how best to heal this soul that has approached him. The slightest incident may occasion acute pain to the destitute and overburdened, and the priest's prayer is directed to the heart of the suffering. Sympathy for every form of human grief naturally evokes prayer in the confessor's soul. And it is characteristic of the servant of Christ to see this preoccupation with the pleasures of the flesh as the root-cause of all the distress and difficulties of the universive. The sufferings of the whole world accumlate in his heart, and he prays with sorrowful tears for each and every man.

'Contact on the Holy Mountain with the monks who were ill was considerably easier than were encounters with the sick after my return to Europe. Monks are inwardly inclined towards God, and everything is translated on to the spiritual plane, whereas in Europe the psychological stresses prevail - which compels the priest to show interest on that level also, if he is to help people. Sitting at their bedside it would sometimes happen that I entered into their sufferings, in spirit, mentally and even physically, so that my body, too, prayed for them. It did not occur often but there were cases when God heared my prayers and fulfilled my petition.

'It is still not clear to me why less intense prayer on my part might occasionally cause the illness to take a favourable turn, whereas at other times more profound supplication brought no visible improvement.

'I noticed that if in the course of prayer for someone the grief in my heart resolved into peace and joy, that was always a sure sign that my prayer had been heard, and healing granted.

'I did not seek the gift of being able to heal physical illnesses. When praying fo the sick I would commit all things to the will of God, Who knows what each man needs for his salvation. I am not at all convinced that this avoidance on my part of any personal presence caused my prayers to be ineffectual. I had no wish whatever to be a 'miracle-worker' - the idea alarmed me. And yet, contrariwise, so to speak, there were occasions - when prayer bore no fruit and left the believer saddened - when the thought would occur that it is vital for priests to have confirmation from God that He hears their prayers and fulfills their petitions. Upgrowth for help for those who pray for help through a priest would strengthen the faith of many in the Church. Moreover, the Lord Himself prayed to the Father: 'Father...glorify thy Son, that thy Son also may glorify thee.' (John xvii:1)

(I remember an occasion in the '80's when Fr. Sophrony prayed over me intensely, as my health was in severe decline. The following day, as he entered the trapeza (refectory), he looked at me with alarm on his face. We met later that day, and I inquired as to why he appeared so alarmed and saddened as he entered the trapeza. He said: 'Because God has not heard my prayer - your health has not improved at all.' To which I replied: 'Whatever may be the case regarding my physical health, I feel, since your prayer, such an overwhelming peace throughout my being.' To which Fr. Sophrony replied: 'Then my prayer has been answered, just not in the way I expected.')

'It is more often in prayer for the living that our heart finds grief transformed into joy. But something similiar occurs also with prayer for the dead - even the long ago dead. It is a wonderful experience to meet in spirit with souls long since departed, whom we may not even have known when they were alive. Such contact with the other world occurs particularly in prayer to the saints. But it can happen, too, though not often, in prayer for the departed, whether we knew them or not, that the heart is informed of their condition, be it good or bad. Real unity in the Holy Spirit with the souls of people who died recently or hundreds of years ago testifies to their personal immortality in our God. The encounter of our love with the love of them who are in our mind in the hour of prayer 'imparts unto us some spiritual gift, to the end we may be established.' (cf. Rom i 11-12)

'People like darkness, wherein lies death, and reject the light which is life, both temporal and eternal. If the priest has a heart that loves God's people, his soul is filled with compassion when he finds it impossible to communicate to them the light which is life. I have more than once dwelt on the strange aspect of spiritual service. And this is natural since it accompanies the confessor during the whole time of his mission. 'Death worketh in us, but life in you,' wrote St. Paul to the Corinthians. (II Cor. iv:12) Nor is this all: because they carry the light of life many people detest the servants of Christ, as before they hated the Lord Himself: 'If the world hate you, ye know that it hated me before it hated you...Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will persecute you; if they have kept my saying, they will keep your's also.' (John xv: 18, 20)

...to be continued.

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father-Confessor':

'The same commandments have been given to every one of us, from which we may conclude that all men are equal in the sight of the Lord. Ascent to the top rung, to 'the measure of the stature of the fulness of Christ,' (Ep. iv: 13) is barred to none. (Italics - mine) In the coming age the hierarchy of this world, both ecclesiastical and social, may find themselves overturned: God hath chosen the foolish things of the world to confound the wise; and ...the weak things of the world to confound the things which are depised...and things which are not, to bring to nought things that are.' (I Cor. i:27, 28; I Cor. xv: 24-28)

'...Shifts from one state to another - often from acute suffering to profound joy, from despair to contemplation and inspired hope, from prolonged weeping to sweet peace and so on- are natural to one who prays long and fervently. Much and persistent prayer, together with abstinence in all things, refines perception - the soul becomes like the most sensitive hearing-aid, instantly reacting to the faintest sound, even to an inaudible stirring in the air. And when our spirit has hundreds of times repeated the same cycle of rise and fall, the soul assimilates both states that she continually lives both heaven and hell within her. This may seem paradoxical to many but in fact it is an indication of increasing love - an approaching to likeness to Christ. Here is St. Paul writing of himself: 'Who is weak, and I am not weak? who is offended, and I burn not?' (II Cor. xi: 29) And he bade the Romans: 'Rejoice with them that do rejoice, and weep with them that weep.' (Rom. xii. 15) According to the pastoral principle of the Fathers - one must not urge one's flock to try for what one has not achieved oneself. I do not think that St. Paul in this respect was less strict than the Fathers. Approach to the confessor of souls in trouble cannot be regimented or arbitrarily organized. It is impossible to appoint set hours - one time for hearing people in trouble and another for those who feel joyous. This means that every pastor must at all times be ready to weep with them that weep and rejoice with the joyous...to despond with them that are in despair and restore to faith those that have gone astray. But here, too, as all through our life, the Lord Himself is our paramount model. We see from the Gospels and especially from His last days and hours how He lived at one and the same time the fulness - unattainable for us - both of suffering and of triumphant victory: both death and Divine glory. 'Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified' (Matt. xxvi. 2)...'I will not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my Father's kingdom.' (Matt. xxvi: 29)...'My God, my God, why hast thou forsaken me?' (Matt. xxviii: 46) 'Verily I say unto thee, To day shalt thou be with me in paradise' (Luke xxiii: 43)...'and his sweat was as it were great drops of blood falling down to the ground' (Luke xx: 44)...'Father, forgive them, for they know not what they do' (Luke xxiii: 34)...'My soul is exceedingly sorrowful, even unto death.' (Matt. xxvi: 38) 'Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.' (Mark xiv 61-62)

'And if we really do Christ's bidding, all that He went through will be repeated in us, be it to a lesser degree. The intensity of Christ's sufferings cannot be gauged. Entering into them makes it possible for us to know the eminence of Divine providence for us and achieve the perfection of love. After death our sufferings will cease to be fatal, as may happen with us in our worldly state: they will no longer be able to injure our new life, so abundantly granted to us, our inheritance that cannot be taken away. The spirit of man retains the capacity to suffer with all who are deprived of Divine glory - genuinely suffer - but this will be merely one of the many different manifestations of all-embracing love - death has no power over those who are redeemed in Christ. Here on earth spiritual torment sometimes drives us to the threshold of death; but often in answer to prayer strength abundant descends on us and restores what has been destroyed - sometimes even intensifying the life energy in us. If we were even to a tiny degree capable of entering into the Mother of God's measureless grief as she stood by the cross, it would be clear to us that without help from on High the earthly body, could not bear such suffering. But the love of the Holy Spirit, abiding with her since the day of the Annunciation, prevailed over deathly pain - she stayed alive, and saw her Risen Son taken up to heaven, and from the Father sending down the Holy Spirit on the Church born in His blood.

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father Confessor':

'...Saint Isaac of Syria makes a fearful statement, difficult to understand and painful to grasp: "Do not liken them that work signs and wonders and powerful deeds in the world with them that elect to fast and pray in the desert. Prefer inner stillness rather than feeding the hungry in the world, and the conversion of many peoples to the worship of God." (Bold highlighting - mine)

'Prefer the apparent inaction of inner silence to feeding the hungry? (italics - mine) There are two kinds of hunger - physical and spiritual. '...Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again.' (Amos viii: 11-14) Now in our day we see dismay everywhere, and increasing despair. More books are published than ever before but, alas, most of them are syncretic, attempting to conjoin heterogeneous elements into a single whole - elements in their very core contradictory and in practice incompatible. Thus our ever-increasing confusion. St. Issac of Syria believed repentance and the silence of the anchorite to be a surer way to knowledge of God and life in Him. And it is just this - now so rare in the world - that for him was the most important thing of all. The loss of true knowledge of God - given to us by Christ and the Holy Spirit - would damage the whole world irreparably.

'...Not long before his demise Staretz Silouan quite unexpectedly said to me, 'When you become a spiritual confessor, do not refuse those who turn to you'. At that time I felt physically on my last legs, exhausted by malaria, a mild form of which harassed me throughout those years. I did not know how long I had to live, and so did not pay much attention to the Staretz' words. He does not realize, I thought, how ill I am. And indeed, his behest did not stay long in my mind.

'I remembered it four or five years later when, likewise unexpectedly, I was asked by Higoumen (Abbot - note, mine) Archimandrite Seraphim to be confessor to their Monastery of St. Paul. Naturally, obedient to Staretz Silouan I made no objection and agreed to go to them on the day appointed.

'The ascetic task of being a spiritual confessor radically altered my life - not making it more profound but causing me to lose grace. (italics - mine) The integrality of my former strivings was infringed. Focussing attention on what was said to me in confession interrupted my concentration on my inner being. I knew that there, within, was the beginning and there the end and the crowning. Thence the departure and thither the return. Without concentrated prayer from the heart, beseeching God all the time for His word and blessing, the office of the spiritual confessor is in vain. Without constant enlightenment from on High even the Church would become another of the half-blind powers of this world, the conflicts between which bring destruction to the life of the universe. Wherein lies the task of the spiritual confessor? Painstaking concern for every individual, to help him enter the sphere of Christ's peace; to assist in people's inner rebirth and transfiguration through the grace of the Holy Spirit; to give courage to the faint-hearted to strive to live according to the Lord's commandments. In short, the spiritual education of each and everyone. A Serbian bishop (Bishop Nikolai Velimirovich) wrote admirably on this theme: What or whose image is being created in our contemporary schools? Which of these schools knows that man was made in the image of God without beginning? And He appeared on earth and was revealed to man; and now we know that true education consists in restoring to the descendents of Adam the image of Christ that was destroyed in the fall.

'The spiritual confessor is bound by his calling always to pray for people close and far away. In this prayer he is plunged into a life novel for him. In praying for those in despair over the insuperable difficulties of the stuggle for existence, he worries and feels anxiety for them. Praying for the sick, he senses their fear in the face of death. Praying for those in hell (the hell of the passions), he himself experiences that infernal state. All of this he lives inside himself, as his own torment. But in reality it is not he himself - he merely takes on the burdens of other people. In the first instant he does not understand what is happening - why is it that again and even more than before he is attacked by passions, many of which he did not know in the past? (italics - mine) Only later does he discover that he has been brought into other people's battle for life; that his prayer has met with the spiritual reality of those for whom he prays to God. He is overwhelmed by the breath of death that strikes the human race. Both his personal and liturgical prayer takes on cosmic dimensions. The struggle for the life of those entrusted to him by Providence is sometimes of short duration - a few words from the heart to the God of love. But it can continue for a long time. Though he surrenders his own life, the spiritual confessor is still not entirely free from the passions. He prays for others as for himself, since their life has now merged with his. He repents for himself and for them. He prays for remission of sins for all of us. His repentance becomes repentance for the whole world, for all mankind. In this impulse of his spirit there is a likeness to Christ, Who took upon Himself the sins of the world. It is a difficult prayer - one never sees the sought-for outcome. The world on the whole spurns it. (italics -mine)

to be continued...

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father Confessor':

'In praying for people one's heart often senses their spiritual or emotional state. Because of this the spiritual father can experience their psychological state - contentment and happiness in love, exhaustion from over-work, fear of approaching hardship, the terror of despair, and so on. Remembering the sick before the Lord, in spirit he bends over the beds of millions of people at any moment looking into the face of death, and suffering agonies. Turning his attention to the dying, the priest naturally enters mentally into the other world, and participates either in the soul's tranquil going to God or her apprehension of the unknown which shocks the imagination prior to the actual moment of departure from this world. And if standing at the bedside of only one person dying in agony affords us a vision shattering in its contrast to our conception of the first-created man, the thought of all the suffering of earth is more than our psyche, even our body can endure. For the priest-confessor this is a crucial threshold - what must he do? Shut his eyes on it all, obedient to the instinct for self-preservation natural to all of us? Or continue further? Without the preliminary ascetic effort of profound repentance, the gift from on High, this 'continuing' is beyond man. In actual fact it is already a question of following Christ to the Garden of Gethsemane and on to Golgotha, in order to live with Him, by His strength, the tragedy of the world as one's own personal tragedy; of, outside time and beyond space, embracing in spirit with compassionate love, our whole human race bogged down in insoluble conflicts. The fact that we have forgotten, even rejected, our primordial calling lies at the heart of the universal tragedy. The all-destroying passion of pride can only be overcome by total repentance, through which the blessing of Christ-like humility descends on man, making us children of the Heavenly Father.

'Not only our psycho-physical make-up refuses to enter into Christ's world-redeeming prayer and sacrifice of love - our spirit, too, quails before this reality, and our mind lacks the strength to rise 'up there', to the highest, spiritually, of all other mountains, where the Lord surrendered Himself into the hands of the Father. "With men it is impossible, but not with God: for with God all things are possible." (Mark x: 27) Rising 'thither' occurs without any preliminary idea concerning this event. The soul is lifted up, naturally, as it were, in her prayer of repentance for her sins, for her fall, which unites her through this state with all the preceding centuries of the history of mankind. And this happens suddenly, unexpectedly, unwittingly. In intense weeping over herself the soul, by the gift of the Holy Spirit, is led existentially into the essence of our sinning, into its metaphyical dimensions, as the fall from blessed, imperishable life in the Light proceeding from the Countenance of the Father of all. This is not philosophical contemplation, nor intellectual theologizing - it is a fact of our being: in the fall of Adam mankind spurned God. The really dreadful thing is that in our blindness we do not see our sin. Its nature begins to be revealed to us through faith in Christ-God.

"Jesus said, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come...Ye are from beneath; I am from above; ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he [that was revealed to Moses on Sinai], ye shall die in your sins. Then they said unto him. Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning." (John viii: 21-25)

'Thus we see that our personal sin is the sin of all mankind. And the priestly prayer for forgiveness of sins for the world is repentance for all mankind. Everyone who truly repents of his offences against the Father's love, by the power of this same God is borne into this sphere that is mysterious for us now. I am an insignificant being but I belong to the great body of mankind, and cannot detach myself from it. My sin - I at first live it as only my sin. But later on it becomes clear to me that it is that selfsame sin described in the Bible, in the Book of Genesis. (Ch. iii) I am of no account but what is taking place inside me is not insignigicant - not worthless in the eyes of Him Who created me. Did He not 'empty' Himself to the utmost, give Himself over to humiliation that passes our understanding? This He did whilst in His nature continuing to be the infinitely great God. And He did so in order to save us.

'For many a long year now I have been trying to persuade those who turn to me to apprehend the trials that befall them not only within the bounds of their individual existence but also as a revelation of how mankind lives and has lived it its millennium existence. Every experience, be it of joy, be it of pain, can bring us new knowledge vital for our salvation. When in ourselves we live the whole human world, all the history of mankind, we break out of the locked circle of our own 'individuality' and enter into the wide expanses of 'hypostatic' forms of being, conquering death and participating in divine infinity.

'This amazing itinerary is unknown to all except the Christian. At first departure from the narrow prison of the individual can seem paradoxical: we ourselves feel crushed by our own sufferings - where shall we find the strength of spirit to embrace in compassion all the millions of people who at any given moment are suffering like us, and surely even more than we are? If we feel joyful, we can manage it better somehow but when we cannot cope with our own pain, sympathy for the multitudes only increases our already unbearable torment. Nevertheless, try this, and you will see how with the profound weeping of prayer for all suffering humanity energy will appear, of another order, not of this world. This new form of compassion, coming down from on High, differs from the first impulse shut tight inside oneself, in that now, instead of destroying, it quickens us. The horizons of our own individual life are immeasurably widened, and many passages in the Gospels and the Epistles we can interpret as applicable to our own case - even what we might remark outside ourselves. For instance, "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceful fruit of righteousness." (Heb. xii: 11) Or, "...Looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God..." (Heb. xii: 2) By opening ourselves to greater suffering in spirit, we surrmount our individual ordeal. Especially will it be like this at the end: death overcomes death, and the power of Resurrection prevails.

to be continued...

[Fr Seraphim (Black)]

continuation of Archimandrite Sophrony's 'The Role of Father Confessor':

'It is vital that we should all pray long and hard; that through years and years of fervent prayer - prayer of contrition, particularly - our fallen nature may be so transformed that it can assimilate the Unoriginate Truth made manifest to us. And this, before we depart from this world. Christ - Who showed us this Truth to us in our flesh - draws us to Himself and calls us to follow after Him. Our eternal abiding with Him in the unshakeable Kingdom depends on our response to His summons. The measureless grandeur of the task set before us inspires heart and mind with fear - the fear of love, since we may prove utterly unworthy of God. Fear because we are confronted with the painful ascetic effort - the kingdom of heaven suffereth violence . (Matt. xi: 12) The battle is indescripable. "Outer darkness" (cf: Matt. viii: 12; xiii: 41-43) threatens those who are mastered by pride or base passions. On the other hand, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith." (Rev. iii: 21-22.)

'We are faced with a mighty battle but an especial, holy battle, not like the fratricidal wars that crowd the history of our world ever since Cain killed his brother Abel. Our common and only real enemy is our mortality. We must grapple painfully with the death that prevades all things, first and foremost ourselves. The Lord's gospel belongs to another, higher, celestial plane, where everything is "not after man, and not of man." (cf. Gal i: 11-12). It would be criminal to belittle its eternal dimensions - that would cancel its power of attraction and even meaning for people. Of course, Christ's commandments, "Love your enemies...Be ye perfect, even as you Father which is in heaven is perfect" surpass our mind and our strength. But Christ in our flesh manifested this perfection: "He overcame the world." Which means victory can be given to us, too, when we are with Him. Speaking of His word, Christ said, "The seed is the word of God." (Luke viii: 11) May it be in us as seed not of this world. After death, having fallen in compatible soil, it will produce imperisable fruit.'

'The Role of Father-Confessor [from the Notes of a Spiritual Father on Mt. Athos], pgs: 87-118, "On Prayer" by Archimandrite Sophrony

[Fr Seraphim (Black)]

I would like now to return to Archimandrite Zacharias' exposition on 'Monasticism and Spiritual Fatherhood':

i) The vow of obedience

'Obedience is the first condition for monastic life; without it, monastic life has no solid basis. Obedience is cultivated by a human ascetic effort, but also, and primarily, it develops as a gift of God. ('Unless the Lord Himself instruct him in the way of obedience the novice can learn nothing of man.' St. Ignatius Brianchaninov, quoted in Principles, p. 274.) According to Fr. Sophrony, obedience is a 'sacred mystery', in two senses: it is a 'secret' revealed only by the Energy of the Holy Spirit, and it is a sacrament of the Church. The life into which it elevates man is indescribable and incomprehensibe. (Principles, p.270)

'It is Christ who first gave us the model and example of perfect obedience. He came into the world "in the Father's name" and not "in His own name" (John 5:43), which would have betrayed a luciferic tendency to self-divinization. (On Prayer, p. 155) He taught us that His Father's commandment is eternal life (John 12:50). He voluntarily (cf. Heb. 10:7; John 5:30) accepted this commandment and fulfilled it without sin (cf. John 14:30-31), as we learn from Scriptures. As only-begotten Son He was unceasingly and constantly the bearer of the good pleasure of the Father and the power of the Holy Spirit. Nevertheless, in order to save us He demonstrated perfect and exact compliance to the will of His Father, obeying unto death and accepting the shame of the Cross (cf. Phil. 2:8; Heb. 12:2). But the righteous God did not let His holy Child Jesus "see corruption" (Acts 2:27). He raised Him and exalted Him to be a Prince and Saviour of the world (Acts 3:15; 5:31; Heb. 2:10). By His obedience Christ, the New Adam, initiated a new law of life and became the healthy root of the "new humanity" (cf. Eph. 2:15, 4:24).

'When the monk fulfils his obedience, he is imitating Christ. He sets himself on the path of the Lord's will. Only a psychologically healthy soul can undertake obedience. Psychological health is demonstrated by the monk's awareness that he himself is unfit for immediate knowledge of the great and perfect will of God. He follows the wise exhortation of the Scriptures: "Ask thy father and he will show thee; thine elders and they will tell thee" (Deut. 32:7). He holds to the general rule of monastic ascesis: 'Do not trust in yourself.' He thus has recourse to his spiritual father, confident that to him has been given to know God's will more clearly. (Principles, p. 275) In this way, he recognises that the true God is the God of his father (cf. Gen. 31:5 et al.; Ex. 18:4) as well as the God of our Fathers, and he over-comes the disorder of "doubleminded" (Jas. 1:8) fallen man, who cannot discover a sure path of life. Having this humble predisposition the monk becomes fit enough to put his hand to the salutary plough of obedience (cf. Lk. 9:62).

'When the monk seeks the will of God with the disposition of a lowly disciple, he is prepared to accept the 'first word' (Saint Silouan, pp. 85-86) of his spiritual father as coming from the mouth of the Lord, in whose name, likewise, he had asked advice.

Since this 'first word' is so integral to discerning the will of God let us turn to the pages of the book 'Saint Silouan' quoted above. (bolding and underlining - mine)

'Discerning the Divine will and submission to the Divine will are bound up in the closest possible way with the question of obedience, to which the Staretz attributed the utmost importance, not only for monks and Christians individually but in the life of the whole body of the Church, in her fulness (pleroma).

'...He (Staretz Silouan) would pay quite exceptional attention to inner spiritual obedience to his Higoumen and spiritual father, considering this like a Church Sacrament, like a gift of grace. When he turned to his spiritual father he would pray that the Lord through His servant might have mercy on him, reveal to him His will and the way to salvation. And knowing that the first thought (italics - mine) that comes to the soul after prayer is a sign from on high, he would seize on his confessor's first words, his first intimation, and go no further. In this lies wisdom and the secret of true obedience (bold-highlighting - mine), the purpose of which is to know and fulfil God's will, and not man's. Spiritual obedience of this kind, with no objections, no resistance, expressed or unexpressed, is the sine qua non for receiving living tradition.

'Living tradition, flowing down the centuries from generation to generation, is one of the most vital and at the same time subtle aspects of the Church's life. Where he meets with no opposition the preceptor in response to faith and humility finds it easy to open up his soul, maybe fully. But the instant the spiritual father encounters resistance, however slight, the thread of pure tradition is broken (bold-highlight - mine) and the preceptor's soul closes up.

'Many people make the mistake of looking upon a spiritual guide as just an ordinary man like themselves, having like failings. (They think they must 'explain all the circumstances to him, otherwise he won't understand'. He may easily 'get it wrong' and must therefore be 'put on the right track'.)

'But those who contradict and correct their spiritual father place themselves above him and are no longer disciples. True, nobody is perfect, and there is no man alive who would venture to teach like Christ, "as one having authority" (Matt. vii:29), for teaching is "not of man" and "not after man" (Gal. i:11-12) but the potter's clay encompasses the priceless treasure of the gifts of the Holy Spirit - not only priceless but by their very nature not to be made known, and only he who pursues the path of true and absolute obedience can penetrate into this secret storehouse.

'The prudent novice or penitent approaches his confessor in this wise - briefly he mentions the thoughts that trouble him, or explains the essentials of his condition, and then leaves the confessor free. The latter, in prayer from the very outset, awaits enlightenment from God, and then if he feels inspired pronounces his judgement, which must be the end of the matter, because if the confessor's 'first word' is let slip, the efficacy of the sacrament is sapped and confession can become an ordinary exchange of opinions.

'...In the vast sea which is the life of the Church the true tradition of the Spirit flows like a thin pure stream, and he who would be in this stream must renounce argument. When anything of self is introduced the waters no longer run clear, for God's supreme wisdom and truth are the opposite of human wisdom and truth. Such renunciation appears intolerable, insane even, to the self-willed, but the man who is not afraid to "become a fool" (cf. I Cor. iii:18-19) has found true life and true wisdom. (bold-highlighting - mine)

continuing Archimandrite Zacharias:

'He gradually obtains knowledge of the divine will and becomes capable of discerning the machinations of the enemy (2 Cor. 2:11). This discernment is necessary if he is to refute every delusory suggestion, because the will of God in this world is manifested in the same relative outward forms in which the natural human will and the demonic will present themselves to the human mind. (Principles, p. 273)

to be continued...

(note: I failed to mention that 'Principles' is the shortened form of 'Principles of Orthodox Monasticism' in 'The Orthodox Ethos ' ed. Philippou (Oxford: Holywell Press, 1964). I apologize for any confusion.

[Fr Seraphim (Black)]

Today I received an e-mail from a good friend in England, who is also a member of Monachos. It was an excerpt from another Orthodox chat group, which basically summed up spiritual fathers as 'simple, old men who could not be relied upon'.

If there is anything that I have tried to bring to light in the above passages, it is that the wisdom of Spiritual Fathers and Mothers is absolutely dependent on the humility of the Spiritual Child: 'the thread of pure tradition is broken' at the very moment that we question or analyze.

God-willing, I will try now to continue with Archimandrite Zacharias' on 'Monasticism and Spiritual Fatherhood'

'It is worth emphasizing at this point that obedience, like every other Christian virtue, must be a free and voluntary act in order to have eternal value before God. Obedience means free denial of a man's will and opinion, a giving over of his logical judgement to the authority of another person - his Superior, his Elder, his father confessor. Not withstanding man's creation as a free being in God's image, when sin intervened in his life his will was distorted and his intellect was darkened. Instead of desiring to think on things Above, he wants to set his mind on things here below. He is attached to objects and values of this world, which are 'unprofitable' (Heb. 13:17) for his soul.

'The free will of man, together with his reason, are the most precious of his natural gifts, (Principles, p.273) and when obedience is at work, it offers both of these as the most pleasing sacrifice to God. Then the monk receives as recompense from God the supernatural gift of the knowledge of the good and perfect divine will. By the free exercise of obedience, the monk makes himself a servant after the example of the Son of God, and for this voluntary enslavement he is given the freedom of the children of God. The schooling of obedience aims at introducing man into the life-giving and saving will of God. (Principles, 272; cf. Ps. 30:5 (LXX) 'Life is in His Will.' see also Rom. 12.2) This initiation makes him like Christ (We Shall See Him, p. 41) and leads him to the perfection of Christian life, to the acquistion of the Holy Spirit. (Principles, pp. 271-272)

'When the monk accepts the word or the decision of his spiritual father, he learns to accept within him the life and will, firstly of God, and then of his brethern. By this means, the shell of his isolated individuality is shattered, and his being is expanded. He is perfected in love and he finds harmony and perfection in his relationships towards God and his brethren. (Op. cit., pp. 272-273)

'At first, he has to struggle to bear within himself the will of his confessor and his fellow monks. However, as he progresses in knowledge of the divine will, his hypostasis becomes enlarged, and he contains the life of the entire world, which he embraces in his prayer. His little 'individual' will is denied. He puts aside his broken earthly reasoning and receives as a gift the wisdom and the divine universality of Christ. This aspect of obedience qualifies it to be considered a sacrament of the Church, for it fashions hypostases who are truly universal. The spiritual father becomes a 'labourer together with God' (1 Cor. 3:9) in the sacred and never-ending task of creating gods 'for eternity in the uncreated Light'. (On Prayer, p. 88. See also Principles, pp. 272-275)

'By the practice of obedience, the monk crucifies his intellect and his will, and thus removes from his life the 'supports' and the 'security' by means of which he had previously hoped to oppose death. By obedience accomplished in God's name, he concentrates his spirit on the advice or commandment given him, and thus, freed from every care over transient matters, he directs his mind uninterruptedly to prayer. Because he is not relying on himself, he places all his trust in God 'who raises the dead' (2 Cor. 1:9). He is freed from bondage to all created things, and attains to purity of intellect. (Principles, p. 271)

'Purity of intellect is the most precious fruit of obedience. This purity is also a necessary precondition for pure prayer, which re-establishes the primordial living communion of the creature with the Creator, and brings his person face to Face before the unoriginate God.

to be continued...

[Fr Seraphim (Black)]

I would like to continue with Archimandrite Zacharias and his exposition on monasticism and spiritual fatherhood in the light of the teaching of Archimandrite Sophrony.

I would also like to ask the prayers of the Community as my health continues to be a major obstacle and many days pass in which I am able to accomplish very little.

continuing: 'The vow of obedience

'From the above it is clear that obedience is radically different from discipline, and surpasses it as heaven surpasses earth. Discipline means submission to a superior human will, for the sake of earthly benefit. Discipline subjects man in an impersonal way to a 'rule', to the 'Law', the 'Typicon', the 'Institution', the 'Administration'. Discipline favours the general over the particular, or the majority over the individual. In contrast, obedience is a free act of faith in God and is always accomplished in His name. (Principles, p.274)

'The most perfect form of obedience, which bestows on man the fulness of the hypostatic principle, is seen, as Fr. Sophrony observes, when his spirit is led by the the 'greater love' of Christ. Then a man attains to the grace of theology as a spiritual state and becomes a receiver of revelations. This obedience fulfils all the commandments and becomes the means whereby the Church's living tradition is assimilated. (Saint Silouan, p. 85)

'By cutting off his own will and denying his own reasonings the monk does not lose his personality, nor does he come to self-annihilation, (Principles, pp. 270-271) as it seems to people in the world. On the contrary, he rises above the limits of his created nature and becomes manifestly a true person-hypostasis. He becomes the bearer of divine life, and a bearer of humanity in its entirety.

'The vow of virginity or chastity

'Virginity or chastity constitutes the second vow of monasticism. The dogmatic basis for this is the life of Christ, who is indeed the prototype for the monk's ascetic effort. In its highest form, virginity is spiritual, requiring the fullest possible following of the first commandment of love for God, and purity of the intellect. For this reason, the state of spiritual virginity presupposes obedience and is unattainable without it. (Op. cit., p. 271)

'Christ was born of the Holy Spirit and the Virgin Mary. His birth did not involve sensual pleasure, which, according to the ancient law of life after the Fall, is followed by a just sentence of death. Neither did Christ ever base His conduct on kinship 'according to the flesh'; rather, He was consumed by zeal for His Father's House. He offered up the bonds of physical kinship in sacrifice for the sake of His heavenly patrimony.

'The monk, following Christ's example of unwavering obedience, attains to humility, and attracts the grace of God, which purifies the intellect. This purification is a necessary precondition of spiritual virginity, as is indicated by Christ's word about 'adultery in the heart' (Matt. 5:28). Furthermore, grace brings the sweetness of love for Christ. These two effects of grace, the purification of the intellect and the sweetness of love for Christ, instil in the monk's spirit the exigency to strive for spiritual virginity.

'In no sense do these sweetening effects of grace descend to the level of fleshly satisfactions or pleasures. Rather, they inspire unmitigated temperance, and they distance the monk's soul as if instinctively from every thought or act that does not conform to divine love. (Op. cit., p.281)

'They bring forth an unrestrained attraction towards God and an unquenchable thirst for Him. (Ibid) Then the monk desires to respond to the Lord's love by gratitude. Just as Christ lived His earthly life in virginity, so the monk too follows His example and emulates Him (John 13:15). He breaks every natural bond, and freed from every care, seeks only the presence of the loving God.

'According to the great Apostle Paul, our first concern in this life is to please the Lord perfectly. This goal is feasible for the monk who is without earthly cares and has 'presented his body as a living sacrifice, holy, acceptable to God' (cf. Rom. 12.1). Living in this way the monk is not reconciled to the law of corruption and death, which came into the world through the pleasure originating in disobedience. He transforms every energy into a spiritual force, so as to keep his spirit in constant association with the Spirit of God. A life of spiritual virginity is an exalted art and culture, whose fundamental value lies in the 'guarding of the intellect'. The most important rule in this contest is not to surrender the mind to passionate thoughts or images. (Op. cit., p. 281)

'The presence of the living God gradually dissolves the 'garments of skin' and vouchsafes the monk to be born anew into the kingdom that cannot be moved, where dwell 'the spirits made perfect', that is, the spirits that have become 'hypostatic' (cf. Heb. 12:23). The divine presence destroys the fraudulent security of fleshly kinship, and halts death in the monk's person. By steadfastly remaining in the presence of God, the monk is imbued with eternal life, and he becomes a temple of the Godhead.

to be continued by 'The vow of poverty'...

[Fr Seraphim (Black)]

continuing Archimandrite Zacharias:

'The vow of poverty

'The third condition of monastic life is 'non-acquisitiveness'. This is a natural consequence of observing obedience and chastity.

'During His earthly life Christ denied Himself any security from material things. He had 'nowhere to lay His head' (Matt. 8:20, Lk. 9:58); He taught people by deeds and words to 'seek first the kingdom of heaven' (Matt. 6:33) and to 'have no anxiety for the morrow' (Matt. 6:34). He pointed out to us that where our heart is, there our treasure is also (cf. Matt. 6:21).

'Monastic poverty derives its power from obedience. Practising obedience, the monk is trained to disregard, for the sake of pleasing God, both his own soul and body and anything else in his life that is precious to him. In this way, his spirit is liberated from the very desire for material possessions. (Principles, pp. 271, 283) He attains spiritual poverty, that is, he is freed from making any 'provision for the flesh' (Rom. 13:14), and the kingdom of heaven becomes his sole desire. He is thus healed of the alienation brought about by greed for possessions, and he vanquishes the temptation of its sham security. He becomes 'rich towards God' (Lk. 12:21), and keeps his soul 'unto life eternal' (John 12:25). He becomes one who 'having nothing, yet possesses all things' (cf. 2 Cor. 6:10).

'The observance of these three vows, together with the fourth vow of stability, has as its aim the attainment of pure prayer and perfect likeness to Christ, the Son of God. (Op. cit., p. 282) Monasticism offers man the possibility of emulating Christ in humility, in crucifixion, without being destroyed.

'All Christ's disciples, led by the Spirit of God, make their way downward, towards the apex of the upturned pyramid, in order to be united with Him. (Saint Silouan, pp. 237-239) The more deeply a monk goes downward by the practice of obedience and repentance, the higher he ascends, by the grace of Christ who exemplified this path. Monasticism is thus pre-eminently a spiritual gift of humility, which is cultivated in particular by the ascetic effort of obedience. The monk submits to 'every ordinance of man for the Lord's sake' (1 Pet. 2:13), and, united with the head of the inverted pyramid, he receives the gift of sharing the same state as that of Christ. That is, he takes within himself the whole human race and prays for it. This grace, the gift of a man's 'dilation' to the point of infinity, is the prize of the monastic vocation for those who fulfil it with exactitude. It transforms man into a true hypostasis like that of the New Adam, Christ.

'This path could seem to be self-centred. Such a claim is in a certain sense justified. At first man is in need of healing. He recognizes that Christ the Physician cannot be the 'minister of sin' (Gal. 2:17); it is he who must be conformed to the Lord and not the other way round. He also knows that He commanded: 'Do not give what is holy to dogs' (Mat. 7:6). But when he struggles legitimately and persuades God that he is not a 'dog', God then accepts him as His son and entrusts him with His 'holy things', that is, with all the riches of His eternal life. Christ condescends, and through that man operates His ministry to the world in the work of salvation. This is the most precious service offered by the monk to the world.

'The monk does not have a specific, liturgical priesthood. But through his humble life of repentance, he becomes the priest of his own salvation, and through his prayer for the world he becomes a partaker in the royal priesthood of Christ, the Saviour of the whole Adam.

'The forms of alienation, or pseudo-supports, creatd by the Fall of Adam became laws that determine how people relate to each other. They are recognized in terms of morality and even considered valuable in people's eyes. Even so, it is obvious that they do not witness to anything except love for this world and for the flesh. Scripture says that this love is 'enmity' towards God (Rom. 8:7, Jas. 4:4), and its tenets are an abomination in the sight of God (cf. Lk. 16:15). It is therefore easy to understand why the foundations of the earth are shaken when someone shows monastic leanings. He comes into collision with the ethos, the principles, and the ideologies that govern this world on a cosmic scale. But when, with the grace of God, he makes the leap of faith and follows the Lord on the road of monasticism, he too, like Christ, overcomes the world. The unutterable gifts of the Holy Spirit make him supra-cosmic, and declare him an immortal hypostasis who can share divine life in the bosom of the Trinity, the Father, the Son and the Holy Spirit.

to be continued with: 'Spiritual fatherhood as a ministry of reconciliation between man and God'

[Fr Seraphim (Black)]

Despite my health I hope to continue with Archimandrite Zacharias' exposition of Archimandrite Sophrony's theology, in particular regarding Spiritual fatherhood.

'Spiritual fatherhood as a ministry of reconciliation (2 Cor. 5:18) between man and God

'In Archimandrite Sophrony's ascetic theology and practice, spiritual fatherhood is linked with the mystery of the word of God, which is begotten in the heart of man through prayer. (On Prayer, p. 89) The prophet Isaiah says that when a word 'proceeds from the mouth of God', it does not find rest or return void unless it has first accomplished its work (cf. Is. 55:11). He also says that it is a fiery coal, which purifies and sanctifies those it touches (cf. Is. 6:7). Such prophetic ministry of the word of God is the service of the spiritual fathers of Christ's Church. Spiritual fathers are those who, with fear of God, remain 'unwavering in the pre-eternal current of the will of God' (From a Prayer for Spiritual Fathers - English translation not yet published) and are vouchsafed to hear the 'still, small voice' of Christ and to obey it with humility and discernment, overmastering their own 'psychological' inclination whether or not this coincides with what Christ inspires. They become bearers of the word of God, and they transmit it 'for the edification' of the people, and 'minister grace unto the hearts of the hearers' (cf. Eph. 4:29). This living word accomplishes the spiritual regeneration of the faithful.

'Christ was announced prophetically in the Old Testament as 'the Father of the world to come' (Is. 9:6). By His ineffable 'generation' (Is. 53:8) He came and 'spoke to us' the creative and life-giving 'words' of His Father. (cf. Jn. 6:63: "The words which I speak unto you are spirit and life.") Even more: 'He was led as a sheep to the slaughter' (Is. 53:7, Acts 8:32), and in His blood He 'purified unto Himself' a new 'peculiar people' (Tit. 2:14) The dread dispensation of His humble descent below all the creation, and His ascent 'above the heavens' (Eph. 4:10), has 'filled all things' with the deifying power of His presence. Nothing in the created world remained 'not manifest in His sight' (cf. Heb. 4:13). His living word sowed an 'incorruptible seed' (1 Peter. 1:23) and by the grace of His Spirit He gave to man the gift of adoption as sons; that is, He begot the Church and made the faithful into children of the resurrection and 'a kind of first fruits of His creatures' (Jas. 1:18). The completion of His way and His works set forth Christ as head and father of a new race, which 'awaits' Him (cf. Phil. 3:20) as 'Saviour of all men, especially those that believe' (1 Tim. 4:10).

'To redress the injustice of inequality, which infiltrated human life after the Fall, Christ overturned the pyramid of human authority and placed Himself as the head of the now inverted pyramid. He bore the sin and the infirmity of the whole world and restored true justice as an inalienable claim for the spirit and consciousness of man. He attributes equal value to each of us, giving to everyone the same commandments and His own unique example, which denies to no-one the 'ascent to the top rung' (On Prayer, p.98) of perfection.

'A spiritual father has himself trodden the path of obedience for long years. We have seen that the great value of monasticism lies in the path of humility which it follows, the downward path towards the 'summit' of the inverted pyramid. In the measure that the monk approaches Christ in his descent, he will also become a partaker of Christ's spiritual fatherhood.

'Obedience principally engages the heart of man, and its characteristic is to disclose the deep heart, where lies the principle and the centre of his hypostasis. This is the 'place' where the 'incorruptible seed' of God's word is sown, bringing forth fruit in the apprenticeship of the commandments of Christ. As Fr. Sophrony affirms, God is characteristically good to those of contrite heart. (Op cit., p. 178) This 'goodness' transmits to them the 'knowledge of the mysteries of the kingdom of heaven' (cf. Matt. 13:11). Such knowledge is necessary for a spiritual father, to enable him to differentiate clearly between created things and the uncreated gifts of God, so that in the light of these gifts he may weigh up with wisdom and exactitude every phenomenon in life, and raise it to the spiritual level. Greater benefit is derived when this knowledge is as full as possible, covering the whole gamut of spiritual states about which he ventures to teach others. (On Prayer, p. 89)

'Fr. Sophrony expresses with enthusiasm his admiration for the task of the spiritual father, saying that it is 'both a dread and a fascinating one. Painful but inspiring.' (Op. cit., p.88) It is a vocation and a gift of incomparable value and serves a supreme creative purpose: the spiritual father becomes 'a collaborator of God in the creation of immortal gods', (Prayer for Spiritual Fathers) who can be led into 'eternity in the uncreated Light'. (On Prayer, p. 88)

[Fr Seraphim (Black)]

continuing Archimandrite Zacharias' 'Monasticism and spiritual fatherhood':

'The spiritual father has his heart refined by repentance and continual abiding before God. At the same time, his intellect travels the length and depth and height of the way of the Lord. A 'world of indescripable magnitude is disclosed to [his] spirit through prayer. Prayer unfolds both the dark depths of hell and the luminous heavenly spheres.' (We Shall See Him, pp. 78-79) Knowledge of the Lord's way gives his life stability and deep peace. However, in order to be in a position to 'sense the rhythm of the interior world of each and every man who turns to him', (On Prayer, p. 88) it is still useful for him to take continual refuge in God with a painful heart, to seek fervently to find out God's will, and an appropriate word to express it in such a way as to bring benefit and inspiration to his brethren. Even during his conversations with people, he has the 'hearing' of his intellect alert in his heart so as to 'detect God's thinking', (Op. cit., p. 90) the first thought which is born there.

'The spiritual father's prophetic role, staying on the path of God's will through the prayer of repentance and announcing it to his brethren, comports many difficulties. A word that comes through prayer is given from on High. It 'opens up to us the eternal spheres of the unoriginate Spirit', (Op. cit., p. 93) which are in essence beyond description. Such a word is laden with the grace of the Holy Spirit, yet it must be addressed to 'psychological' human beings, who reject the 'things of the Spirit of God' and consider them as 'foolishness' (1 Cor. 2:14). If the word of God is to bring about the regeneration of man and not 'grind him to powder' (Matt. 21:44), the one receiving the word must be ready to make sacrifices. This word is a gift of God's love, and a call to the acquistion of such love. But this love begets within man 'a whole gamut of different torments for the spirit'. (We Shall See Him, p. 88) This spiritual martyrdom is metaphysical, and its dimensions are eternal. Because of this, when the spiritual father realises that the disciple is at a 'psychological' level and has not the resolution or the self-denial for struggle, he may not seek a direct word from God through prayer, preferring instead to condescend and speak from his own human experience. Out of pity for the person concerned, he thus avoids leading him into the grave sin of fighting against God. (On Prayer, p. 90)

[Trudy]

Father Seraphim,

As I've read and re-read a few of these exerpts, I keep coming up with the same question. Father Sophrony says that it is monastics who are spiritual fathers. I remember reading about Father Arseny who himself was a spiritual father yet was out of touch with his spiritual children until his release from prison.

Most Orthodox Christians have their priest as their spiritual father. Or is it that we turn to our priest during confession to seek his guidance, but not as a spiritual father. Is it fair to say that few Orthodox Christians have what is considered a "true spiritual father?" But all have as their father and guide, the priest of their church?


'Spiritual fatherhood as a ministry of reconciliation (2 Cor. 5:18) between man and God.

Though this quote indicates to me that priest's have this ministry.

Do you think that God calls (or perhaps better said, *uses*) those Orthodox not in monestaries as a spiritual father/mother? I don't know if that is even worth thinking of. I would think that if a person *thinks* they *can* be a spiritual father/mother, that pride is a good indicator that they don't have a clue. Ya know what I mean?

Thank you for continuing to post these exerpts. They have a way of quenching the thirst, yet making one thirst more.

Kissing your right hand,
Athanasia

[Fr Seraphim (Black)]

Dear Athanasia,

Thank you for your kind reply and your questions.

In general, the above quotes of Father Sophrony as interpreted by his disciple Father Zacharias are under the heading: "Monasticism and spiritual fatherhood". Thus, they have the atmosphere of a monastic approach and setting.

However, it is not the Church's teaching nor position that this ministry be confined or restricted only to monastics.

In the Greek Orthodox Church, those ordained to the priesthood, providing they have the blessing of their spiritual father, have a subsequent prayer read over them, blessing them with the ministry of spiritual fatherhood, which in a monastic setting, entails the daily 'hearing of thougts' and Confession; in a parish, this would be dependent upon the practicalities of the Priest, his responsibities both inside and outside the parish proper. It is also in a Parish setting up to the Priest, with his Bishop's blessing to be available to those parishoners who seek further counsel and spiritual nourishment.

In those Churches of the Slavic tradition, they being the Russian Orthodox, the Bulgarian, Serbian, Georgian, Ukrainian, Romanian etc., upon the laying on of hands by the Bishop during the ordination of the Priest, the responsibilities of spiritual fatherhood are therein present and operative. That is, there is no subsequent prayer enabling or not enabling the Priest to hear Confessions, as is the present practice in the Greek Church and on the Holy Mountain.

Thus, all Orthodox Christians have a spiritual father, their Parish Priest or Monastic Priest. And I might add that no matter how many years we have struggled to 'put on Christ' we all have need of a Spiritual mentor.

Sadly, and this is a point Fr. Sophrony brings up in a posting I wrote today, which has not yet appeared, the ministry of Spiritual fatherhood is a martyrdom and a daily crucifixion. Woe unto the person who feels himself capable of such a ministry. Thus, to answer your question: if a person 'thinks' they have the qualities necessary to be a spiritual mentor, this in itself is an immediate indication that this person is not called to this vocation.

The ministry of spiritual fatherhood/motherhood is a blessing bestowed upon those whose own spiritual mentors see and feel that this disciple is ready to take upon himself/herself this particular cross, which is both a source of boundless joy and the deepest sorrow.

Is it only a 'few' Orthodox Christians who have a 'true spiritual father'? This is dependent upon the humility of the one who approaches their Priest. Those who judge their priest, considering him unworthy to be privy to their inner most thoughts, are in severe spiritual danger. Whether one's Parish Priest is older or younger than oneself, the grace of the Priesthood is present, and the fulness of the Grace of the Holy Spirit is able to 'speak' through the heart of the Priest who is approached by the penitent with humility and trust in our Lord. How or rather the quality of the 'word' given by the Priest, is dependent upon both the Priest's deep prayer and repentance and the deep prayer, repentance and humility of the penitent.

The more 'simple' and undoubting the spiritual position of the penitent, the more so is the Priest's heart able to open to his spiritual child and the more enveloped the two are by the Grace of the Holy Spirit.

This is why Fr. Sophrony states that once he felt a 'resistance' in the penitent, he did not place the penitent in spiritual quandry. He would 'back away' and speak only from his own personal experience, not presuming to have caught the 'first word' from our Lord, which had entered his heart.

I pray this is of help and answers in some small way your very important questions.

May our Lord and His Most Pure Mother guide and comfort us all.

[Fr Seraphim (Black)]

continuing Archimandrite Zacharias:

'Even when the faithful show confidence in their spiritual father and 'receive him as a prophet in the name of a prophet' (Matt. 10:41), his ministry is not straightforward. He cannot rely on his previous successes or on the knowledge he has so far acquired. In every case, for every penitent, he needs to be led directly by the Holy Spirit. The spiritual father is pre-eminently a dispenser of the word of God, and the word given from Above is 'not after man' (Gal. 1:11). It goes beyond man's measure and thus appears 'hard' (cf. John 6:60). It is revealed in the sphere of eternal Light, and it bestows perfect knowledge. This word provokes a prophetic 'earthquake' (1 Kings 19:11) and, as the Gospel says, it 'cuts [a man] in two' (Matt. 10:35) by 'the sword of the Spirit' (Eph. 6:17). It causes his heart to break with unbearable shame over its own poverty, yet it also inspires man thereafter to sense 'everything in us that resists Christ's word' (On Prayer, p. 93) as the presence of death within him. If he resolutely and patiently bears the consequences and sufferings of this spiritual struggle, he becomes cleansed of all the corruption of the 'old man'. Then the presence of God within him increases, becoming like the 'voice of a light breeze (I Kings 19:12 LXX), without the possibility of being observed (cf. Luke 17:20). (Ibid.) This breeze is the humble love of Christ, which redeems fallen humans and opens to them the kingdom of the Heavenly Father.

'A spiritual father strives to bring the word of God to those who turn to him. When it is accepted, as we noted above, it cleaves the heart like a sword and allows man no rest; and yet it regenerates the whole man and renders him fit for the kingdom of heaven. This dividing asunder and tension created by the word of God must in no way be calmed or diminished by the spiritual father. On the contrary, according to Fr. Sophrony's understanding, it is profitable for him rather to intensify these effects to the highest possible degree and to quide his disciple as it were to 'the threshold of death', (On Prayer, p.101) so that he puts to death the old man, corrupt and sinful. This fearful and risky enterprise is undertaken by a spiritual father according to the measure of his discernment, his experience, and the power of the prayers he offers for his disciples.

'For his task, the spiritual father employs two methods: one positive and the other negative. Using the negative method, he points out the negative elements and insufficiencies in the conduct of the disciple. He tries with wisdom and finesse to preserve the disciple from vanity about the spiritual gifts he happens to have, because vainglory hardens the depths of the heart, the 'place of spiritual prayer.' (Op. cit., p. 11) When the disciple is made aware of his deficiency, his intellect and heart are humbled, while the desire for more profound spiritual knowledge is rekindled. (Op. cit., p.87) Of course, what is significant is the power of grace that accompanies the spiritual father's suggestions, rather than the expertise or eloquence of the words. If the word of the spiritual father is to transmit spiritual gifts, it must come from a burning heart, full of love for people and praying for them out of deep compassion. (Op. cit., p. 96) All the prophets applied this negative method, especially St. John the Baptist. He called those who came to him a 'generation of vipers' - yet the evangelist affirms that with such words 'by his paraklesis (this Greek word, usually translated here as 'exhortation', also has the meaning 'consolation', making for a paradox not apparent in English versions, translator's note - Sister Magdalen, Monastery of St. John the Baptist, Essex, England) he preached unto the people' (Luke 3:7, 18). The same method lies behind St. Paul's words when he says: 'Who is he then that maketh me glad, but the same which is made sorry by me? (2 Cor. 2:2). The 'hard words' of the Lord Jesus and all the spiritual who partake in Him have the purpose of breaking down the strongholds that man's arrogance erects, and of preparing in the faithful a humble disposition to learn from the meek and lowly Lord.

'The positive method is on a higher level; it is more creative, and more difficult to apply. It presupposes that the spiritual father knows not only the practice but also the theory of the ascetic life. This theorectical vision is the fruit of the 'greater love' of Christ, which His servant has assimilated and into which he strives to initiate his disciples. Theory that is informed by this love guarantees that everything be done for the glory of God and the good of man.

'The spiritual father, having accomplished in his personal repentance the descent to the point of the inverted pyramid, becomes one with Christ and shares in His very state. In His life in the flesh Christ 'lived at one and the same time the fulness - unattainable for us - both of suffering and of triumphant victory: both death and divine glory.' (On Prayer, p. 100) In the same way too, the servant of Christ becomes in his time capable of 'rejoicing with them that rejoice, and weeping with them that weep' (cf. Rom. 12:15). Christ took upon Himself the death of man, and His divine life swallowed it up (cf. 1 Cor. 15:54). In an analogical way the spiritual father too, firmly established in communion with the grace of Christ, takes on the death in his brethren and raises them up to divine life, (Op. cit., p. 96; cf. 2 Cor. 4:12) in which he himself is already a 'partaker' (2 Peter 1:4).

[Fr Seraphim (Black)]

I would like now to return to my first post #1 in this thread of "Monasticism and spiritual fatherhood" as I realize I should have quoted an essential part from the reference Father Zacharias makes in the paragraph where he writes:

'Perfection is above all perfection in divine love. Fr. Sophrony identifies it with the 'greater love' (cf John 15: 12-15) of Christ's sacrifice. (Converstaions on Monasticism, English translation not yet published, Translator's note - Sr. Magdalene, Monastery of John the Baptist, Essex, England) He admires more than anything the example of Christ making his way alone to Golgotha, and enduring extreme sufferings to deliver mankind from death and bestow eternal, divine life upon all. (ibid) Fr. Sophrony envisages as the 'ultimate perfection' (Saint Silouan, p. 237) the perfection of Christ's love, which overturns the pyramid of all created being and places Him at its inverted summit.'

Since so much of what will follow from Fr. Zacharias will refer to the 'inverted pyramid' and its understanding/role in the light of the ministry of spiritual paternity/maternity, I feel I should have quoted the reference to Fr. Sophrony's book on Saint Silouan. Thus, permit me to quote this now.

'In the structure of the world we observe a hierarchical order, a division into upper and lower - a pyramid of being. Yet the idea of equality is deeply rooted in our consciousness and is not to be denied.

'Some people, observing the psycho-physical world for the one part, and the empirically-given spiritual state of humanity for the other, and remarking a pyramid of inequality in both, arrive at the conclusion that inequality is something ontologically necessary to human nature. Then, either because of passion or calm and collected philosophical conviction, they stifle the demands of their conscience. Others, precisely on the grounds of conscience, tirelessly strain to achieve equality in mankind's existence.

'But is equality possible where liberty is the fundamental principle of existence? Millenary experience of the history of humanity suggests a reply in the negative.

'What, then, can be done to alter this state of affairs, so unacceptable to the human conscience? We can not ignore our longing to see all men equal in plenitude of divine life.

'Let us see how Christ resolved this dilemma.

'The Lord does not deny the fact of inequality, hierarchy, division into upper and lower, into overlord and servant; but He turns the pyramid upside down and thus achieves the ultimate perfection.

'The incontestable apex of this pyramid is the Son of man Himself, the Unique, True, Eternal Saviour; and He says of Himself that He 'came not to be ministered unto, but to minister, and to give his life a ransom for many.' (Matthew 20: 28) Concerning the angels, we learn that they are beings superior to us in their knowledge and mode of existence, in comparison with our terrestrial existence, but the Apostle speaks of them as 'ministering spirits, sent forth to minister for them who shall be heirs of salvation.' (Hebrews 1: 14) The Saviour bade His disciples follow the example He gave them when He washed their feet. (cf. John 13: 14-15)

'Ye know,' He told them, 'that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant.' (Matthew 20: 25-27; Mark 10: 42-44) Here we are shown both the designation and the raison d'etre of the ecclesiastical hierarchy - to raise those low in the spiritual scale to a higher degree of perfection, as the Apostle put it, 'And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.' (Eph. 4: 11-13)

'Christ as Creator - and in this sense, cause - of the created universe, took upon Himself the burden, the sin of the whole world. He is the summit of the inverted pyramid, the summit on which the whole weight of the pyramid of being falls.

'In an inexplicable way those who follow after Christ become like Him in taking upon themselves the burdens of the infirmities of others. 'We then that are strong ought to bear the infirmities of the weak.' (Romans 15: 1)

'I speak here of all this in order to indicate the characteristics of the Christian way, and tell of what I could observe in the Staretz' spiritual life. But I am aware that there are no words or images to lay bare this life.

'The Christian goes downwards, into the depths of the over-turned pyramid where the crushing weight is concentrated - to the place where the Lord is, Who took upon Himself the sins of the world - Christ.

'When abundant grace touches the heart the Christian, animated by the love of Christ acting in him, really does descend to the base of the overturned pyramid, following after Christ, becoming like Him. In proportion to his strength man takes upon himself the burden of his brothers. The intensity of the pain endured in his life fills his heart with deep compassion for all who suffer. The love that feels for others is ready for sacrifice - total sacrifice - for the good of others, while at the same time sweeping the whole man up to God, mind, heart and the body itself. The entire being is drawn to God in ardent prayer, weeping for people, sometimes for a particular individual, known or unknown, sometimes for all humanity since the beginning of time. On other occasions, though, after a prolonged agony of love the soul abandons herself utterly to God and forgets the entire world.

'When the soul is in God, the world is all forgotten and the soul contemplates God.' (Saint Silouan)

'After this interior sacrifice has been offered - after total renouncement - there is a great calm in the soul. Deep peace takes over the soul, the peace of Christ - the peace of Christ 'which passeth all understanding.' (Phil. 4: 7)

'At the base of the overturned pyramid - the unfathomable base which is really the summit - is He Who took upon Himself the sins and burdens of the world, the Christ crucified in love for the world. And there we remark a quite especial life, a quite especial light, an especial fragrance. This is where love attracts the athletes of Christ. Love for Christ martyrises the chosen one, weighs heavily on him, makes his life unbearably hard, until this love arrives at its ultimate desire, and the ways the soul elects to attain to that ultimate end are peculiar.

'To pray for mankind is to shed blood.' (Saint Silouan)

(from Saint Silouan the Athonite, Archimandrite Sophrony (Sakharov) pgs. 237-240)

[Fr Seraphim (Black)]

I apologize that I incorrectly put unnecessarily or rather incorrectly a space in the scriptural quotes in post #25 of this thread. Thus, they lead to an incomplete quote of the scriptural texts, that is, when you 'click' on them.

I will endeavour to do better next time!

Please forgive the inaccuracy.

[Fr Seraphim (Black)]

continuing from Archimandrite Zacharias:

'Because the spiritual father knows the path to the lowest point of the inverted pyramid, he crosses over from old worldviews which Lucifer invented 'in the paroxysm of his pride', (On Prayer, p.96; cf. 2 Cor.4:12) into the new, 'inverse' approach which is the perspective of the Gospel. The Lord inaugurated the theory of this vision by His example and His word, which exalts the humble (Luke 14:11, 18:14) and abominates what is 'highly esteemed among men' (Luke 16:15). In this theological vision, Christ is to be found at the centre of all created being, bearing all the fulness of the Godhead. Just as, in the case of the inverted perspective in icons, the face or event portrayed emerges from the centre towards which everything is drawn, so also in this theory Christ becomes the point towards which all the purposes, thoughts and desires of man are directed. In the light of this theological vision, it is easy to understand that 'the last shall be first and the first shall be last' (Matt. 20:16); and 'he who hates his life in this world shall keep it unto life eternal' (John 12:25); and also, that physical death does not touch the soul (cf. Matt. 10:28).

'In his ministry, the spiritual father strives to transmit to the faithful the vision of the inverted pyramid, which is the only one capable of inspiring the heart to repentance and transformation, according to the same Spirit who blows at the point of the inverted pyramid. Then the faithful travel resolutely 'downwards', and Christ becomes the reference point of their lives. Just as in Orthodox iconography the painter remains anonymous, so also the spiritual father, while showing all godly zeal to 'betroth' souls and present them pure to Christ (2 Cor. 11:2), has himself been released from the passion of lust for power, and he rejoices like John the Baptist to see Christ 'increase, while he decreases' (cf. John 3:30).

'In essence, the spiritual father accomplishes an apostolic work. He imitates the Apostle Paul and preaches exclusively 'Christ, and Him crucified' (1 Cor. 1:23; cf. Gal. 3:1), that men might know that He is also 'the power of God and the wisdom of God' (cf. 1 Cor. 1:24). Christians are inspired by the vision of the 'crucified God', of 'Christ the Lamb without blemish and without spot' (1 Peter 1:19) who carries the weight of the upturned pyramid, and they too prefer 'rather to take wrong' (1 Cor. 6:7), because to 'suffer wrongfully', 'on behalf of Christ', is a thankworthy gift from God. (cf. Phil. 1:29; 1 Peter 2:19-20) The spiritual father, propounding continually to his disciples the theory of the inverted perspective of the Gospel, ignites in them the effectual flame of God's grace and brings them to the blessed honour of bearing in their bodies the 'marks of the Lord Jesus' (Gal. 6:17) and of suffering wrong for the sake of Him who 'first loved us' and 'gave himself for us' (1 John 4:19). This theory held by the confessor can lead his spiritual children to perfect gratitude and inspiration, according to which their life's aim becomes the desire that Christ be magnified 'whether by life or by death' (Phil. 1:20).

'Thus, Fr. Sophrony affirms that in the perspective of the inverted pyramid, true victory - which remains inviolable for all eternity - is the victory won by the 'bruises' (Is. 53:5) of the good Sheperd. (On Prayer, p. 112) Those who follow in His footsteps, and in sufferings remain faithful to His love, become participants and heirs of this victory. Upon them 'the spirit of glory and of God rests' (1 Peter 4:14), and they bear unfading fruitfulness. (Ibid)

'The life of a spiritual father who abides in the protracted grief of repentance is rich in its fluctuations between joy and pain. Following Christ, who embraced 'in one eternal act heaven and earth and the nether regions',(We Shall See Him, pp. 60-61) so too His servant, with his repeated cycles of falls and rises, brings 'both heaven and hell' (On Prayer, pp. 99-100) stably and uninterruptedly into his heart. His perception is refined, and his heart, as Fr. Sophrony habitually put it, becomes 'like a radar which detects all at once the whole earth'. Fr. Sophrony actually saw in this 'an indication of approaching likeness to Christ.' (Ibid)

'The spiritual father, being in the same state as Christ, becomes for the faithful at every contact an opening to eternal life. As the Almighty Lord spoke 'the words of man', but through them opened up the eternal dimension of His Absolute Being, (On Prayer, p. 111) so also His minister pronounces common words, but transmits grace and becomes the means of regeneration for his brethren.

[Trudy]

Dear Fr. Seraphim, bless;

Glory to Jesus Christ! Glory to Him forever! God's timing through these posts is perfect, as always. Thanks be to God for them.

From the purely visual aspect, I find the idea of the inverted pyramid and that a Christian plumbs the depth to the point, while we have the scriptural image of Jesus climbing the road to Golgotha, to the point of the cross. Another paradox?

This post is also timely for very personal reasons about which I will not burden the list but do seek everyone's prayers. Suffice it to say Fr. Seraphim, that my husband and I will be holding an intervention of sorts with our son. In light of that, these two passages leapt out at me
'In an inexplicable way those who follow after Christ become like Him in taking upon themselves the burdens of the infirmities of others. 'We then that are strong ought to bear the infirmities of the weak.' (Romans 15: 1) and
In proportion to his strength man takes upon himself the burden of his brothers. The intensity of the pain endured in his life fills his heart with deep compassion for all who suffer. The love that feels for others is ready for sacrifice - total sacrifice - for the good of others, while at the same time sweeping the whole man up to God, mind, heart and the body itself. The entire being is drawn to God in ardent prayer, weeping for people, sometimes for a particular individual, known or unknown, sometimes for all humanity since the beginning of time.

I am an arrogant and prideful enough sinner to think that I can help.

Thank you again for these posts Father. They have pierced my heart tonight. Perhaps I shall have an opportunity to write you later.

By your prayers,
Athanasia

[Fr Seraphim (Black)]

Dear Athanasia,

May our Lord and His Most Pure Mother comfort you and your family.

Absolutely, there is no pride or arrogance in either your hope for your son or in what you write.

As I wrote above in response to your other post on this thread, though the ministry of spiritual paternity/maternity is a particular blessing bestowed upon a particular person, this in no way limits the perfection that Christ calls us all to. Simply put, there is no caste system in our Christian prayer life.

In my many, many times in hospital I have witnessed the most amazing love and prayer by family members upon their loved one ill in the hospital bed.

And this supposed demarcation between monastic life and married life needs to be clarified.

Both states demand the laying down of one's life for the other, the kenosis of our being which brings us closer to the image of Christ.

Which life is more blessed or 'better'; the answer to this is the one that Christ has given us.

The monastic life has a definite order in its daily typicon of liturgical services, work, prayer in the monastic cell. It is in the 'inner heart' of the monastic where the true battle wages and who can measure this, but our Lord alone.

The married life is full of the most unexpected turn of events, which can equally lead a person to the deepest (highest) measure of prayer. I could fill the post with the potential threats and dangers that present themselves almost daily to married couples, both with children and without children.

On the surface, which life is easier? The monastic life or the married state? As the Apostle states: God never tempts us beyond our limit. But herein lies the crucifixion. Because more often than not the temptations (be they illness, loss of employment, motor accidents etc, etc,) do appear beyond our strength and have the potential to crush us.

Thus, the self-emptying (kenotic) prayer of the mother and father, and of the monk or nun. Once we set our foot upon the path of discipleship to Christ, we will be called to follow Him to Gethsemane, Golgotha and this is the way of the Christian, and never will it be another way.

Before the Resurrection we must all pass through our own crucifixion.

[Fr Seraphim (Black)]

continuation of Archimandrite Zacharias:

'A spiritual father knows both the way of Christ and the various temptations that are met with on this way before divine love is acquired; he can thus be a wellspring of inspiration for his disciples. Possessing an integral spiritual vision, he upholds the faithful and encourages them to become partakers of Christ's sufferings, and thereby to learn existentially how high is 'Divine providence for us'. (On Prayer, p. 100) The father confessor, by his word, his prayer and his example, strives to introduce every disciple into the sphere of Christ's peace. (Op. cit., p. 109) With patience and love, he cares for those whom the providence of the Most High has entrusted to him, in order that the image of Christ, darkened by the Fall, be formed and established in them. He bears their weaknesses and identifies with their lives. As one who is himself 'compassed with infirmity', (Hebrews 5:2) he offers repentance on behalf of himself and others. In this repentance he becomes like Christ, who took upon Himself the sin of the whole world. In the present epoch, which is antipathetic to the humble Spirit of Christ, this service is burdensome, and rarely attains the desired result. Hence Fr. Sophrony's observation that without continual and intense heartfelt prayer which seeks out a word from God and His divine blessing, this spiritual service is in vain. It becomes transformed into a 'half-blind' worldly activity. (On Prayer, p. 108-109)

'A spiritual father bears in himself the blessedness flowing from the knowledge of Christ's way, and he thus becomes the means of leading the life of men out of the hell they have created (by the negative effect of their passions) (Op. cit., p. 90) and into the pure Christian life and spiritual freedom. He is ground down by the death which has wounded them. Even more, he endures tribulations that are a consequence of the spiritual colour-blindness brought about by passions and human corruption. (Op. cit., p. 91) He is held fast by only one thought: how the person can be healed. (Op. cit., p. 95) He tries to diagnose the cause and the intensity of the passions and the measure of spiritual death due to the ignorance of God, so that with hope in Him, the sufferings and misfortunes of life may be overshadowed with divine grace and be reduced to second place. (Op. cit., p. 94) In the heart of the spiritual father the tribulations of the whole earth are heaped up, giving rise to fervent, tearful prayer, in which the petitions of every weak and suffering man are brought before God. When he feels - once again, in his heart - that tribulation has been changed into repose and joy, he accepts this as a sure sign that his prayer has reached the ears of the Lord of Sabaoth and that it will have a beneficial effect. (Op. cit., p. 95) The father confessor offers this sacred service on behalf of the unfortunate 'little ones', who may themselves be completely indifferent. He does not plot against their freedom, because for himself he desires no earthly power, looking exclusively for future reward. (Op. cit., p. 112)

'The spiritual father is the image of 'the good Shepherd' who has 'greater love', and 'lays down his life for his sheep' (John 10:11, 15:13). To acquire this love, however, and to accomplish his work in a manner pleasing to God, it helps the spiritual father if he has passed through the fiery furnace of fear of God and the path of repentance, 'unto the breaking of his bones'. (Prayer for Spiritual Fathers, not yet translated into English) Only then will divine love dwell in his soul, and with it the divine fear that belongs to the perfect. This love is the 'precious pearl', of inestimable and incomparable value; a man trembles lest he lose this treasure. His fear preserves the love, and the love increases to the point of fulness. When the great love of Christ visits the heart and enlightens the intellect, man's spirit is enlarged and encompasses 'all creation in compassionate love'. (On Prayer, p. 103) This state demonstrates beyond any doubt that a man is united with the God of love.

'The prayer of repentance, accompanied by self-aversion, detaches man's spirit from everything created and transports it 'into light-bearing infinity, into indescribable depths', where 'all is transformed into love of God'. (Ibid) His soul would prefer to remain in the festal joy of divine love; but this love for Christ is linked inseparably with love for one's fellow-man. Furthermore, it was love for man that caused the self-emptying of the Son of God. Hence the spiritual father, in his turn also, has to stay in a state of grace which is not so extreme that it would render him unable to engage with this world as it is, or to take into his heart the difficulties and sufferings of his brethren. (Op. cit., p. 104) He patiently endures apostolic kenosis, and as St. Paul describes, he is 'spent' for the souls of the Christian faithful (cf. 2 Cor. 12:15). He finds himself in continual conflict and antagonism between the desire to be given over to the love of God and the need to collaborate with other people for the sake of their benefit and progress.

'The father confessor knows better than anyone that there is nothing more precious in the world than the knowledge of the true God, which is acquired by repentance and by training in sacred inner prayer and silence. But he cannot forget, either, the Lord's commandment: 'Go and teach all nations...' (Matthew 28:19). He is absolutely persuaded that 'one thing is needful' (Luke 10:24), but from love for people his soul does not cease to be anxious 'to help were it but a single soul to salvation'. (cf. Saint Silouan, p. 341) Both aspects of life are necessary if he is to fulfill God's plan: on the one hand for him to preserve safely the treasure of the mystery of divine love, and on the other, for him to 'commit it to faithful men who shall be able to teach others also' (cf. 2 Timothy 2:2). (We Shall See Him, p. 219)

'As we have seen above in our consideration of monasticism, and more particularly in the ascetic effort of obedience, the monk learns gradually to bear within himself the life of all the brotherhood, and eventually the life of the whole world. In a similar manner the spiritual father too, in fulfilling his ministry, is led to the hypostatic form of existence. He ceases to live only for himself; he is concerned for all mankind and prays for them, and his prayer covers all the possible states of life, positive and negative. He embraces the tragedy of the world and 'is overwhelmed by the breath of death which strikes the human race'. (On Prayer, p. 109) In his struggle to free the weak from their passions, he is himself attacked by these passions, and lives them as his own personal passions, even though in many cases he had not known them previously. He offers repentance for himself and for all the sins of those whom God has entrusted to him. His prayer increases and takes on cosmic dimensions. His repentance resembles the sacrifice offered by Christ for the sins of the world. (Op. cit., pp. 109-110)

'The spiritual father's hypostatic repentance and prayer confronts the whole drama of human sin: how it began in paradise, what were its consequences and how it is blotted out by the grace of repentance, given by Christ after His resurrection. Sin, says Fr. Sophrony, began with the pusillanimity of Eve and the brazenness of Adam. It continues to be manifested in fratricide, in the splitting apart of mankind's whole nature. It was finally overcome by 'the smiting of the Shepherd'. (Op. cit., pp. 110-112)

'With the break-up of human nature caused by sin, men ceased to see themselves in other human beings, and they did not recognise 'our common unity of life'. (Op. cit., p. 111)

[Fr Seraphim (Black)]

continuing Archimandrite Zacharias:

'A spiritual father who prays for people receives in his heart a sensation, "information", about the psychological state and the spiritual state of those for whom he supplicates God. He experiences the spiritual joy of 'the few' and the desolation in the souls of 'the many' (cf. Matthew 7:13-14). By the painful experience of the states and misfortunes of the people he serves, he becomes extended, so as to encompass the whole of mankind throughout the ages. At the same time of his repentance, he becomes a participant in Christ's state, and at the same time he is made aware of, and inspired by, the primordial idea of the Creator concerning man. Later, however, during his ministry the dramatic and striking contrast between this divine plan and fallen man with his passions - beyond his power of resistance - is revealed to him. He is overwhelmed by a critical dilemma: whether to confront this tragic vision psychologically, using his natural reasoning like therapists of this world, and as a result to survive without being totally broken by the tension of universal pain; or, as Fr. Sophrony expresses it, to 'continue further'. (On Prayer, p. 119) However, this 'further' is inaccessible to man unless he has been previously strengthened by fulness of faith and the grace of repentance. According to the same conception, 'continuing further' means that the spiritual father follows Christ into the garden of Gethsemane and goes up with Him to Golgotha, 'to live with Him, by His strength, the tragedy of the world as his own personal tragedy', (Ibid) or, as Fr. Sophrony puts it on several other occasions, to drink the 'cup of Christ', (For example: Saint Silouan, pp. 47, 240; We Shall See Him, pp. 31, 41, 200; On Prayer, pp. 28, 41) so that his spiritual service becomes identified with the Lord's redeeming work of reconciling the world with God.

'Consequently, as he accomplishes his service the spiritual father breaks the closed circle of his own 'individualism'; his being is expanded and he bears within himself the life of all the human race, and all the history of men's relations with God. As Fr. Sophrony notes, he enters 'into the wide expanses of "hypostatic" forms of being, conquering death and participating in divine infinity'. (On Prayer, p. 116)

'Spiritual paternity, because it is a path towards the wondrous hypostatic form of being, entails superhuman effort. Without the might of God, man is small, and as he follows Jesus in the ascent to Golgotha, he feels 'dazzled' and 'fearful'. His service as a spiritual father is made more difficult by the mass apostasy of our times (italics, mine), which Fr. Sophrony identifies with 'the hour, and the power of darkness' (cf. Luke 22:53). (Op. cit., p. 112)

'In a father confessor's ministry, his bodily constitution also resists; the body is exhausted (italics, mine), and because of its instinct of self-preservation, he wants to close his eyes to the vision of pain and of the innumerable calamities of mankind, his fellow-sufferers. But whoever has become a partaker of the Spirit of Christ cannot avoid meeting the ocean of human misfortune. (His Life is Mine, p.87) Just as in his repentance it was revealed to him that he belongs to that great body which is the totality of mankind, and is inseparably bound up with its lot, so also now, in order to 'continue further', he is opened up to greater spiritual sufferings, and with a deeper agony of prayer he embraces all of suffering mankind.


Father Zacharias' mention 'that he belongs to that great body which is the totality of mankind' reminded me of a quote of Father Sophrony's from his book 'Words of Life':

"Love thy neighbour as thyself". It was given to me to understand this commandment in the form of a gigantic tree, of cosmic dimensions, whose root is Adam. Myself, I am only a little leaf on a branch of this tree. But this tree is not foreign to me; it is the basis of my being. I belong to it. To pray for the whole world is to pray for this tree in its totality, with its milliards of leaves.' (Words of Life, p. 16)


'As he sheds intense tears, his soul 'suddenly, unexpectedly, unwittingly' (On Prayer, p. 114) becomes widened, and he enters ontologically into the essence of sin, i.e. separation from the light of the Face of God. His soul takes on supernatural dimensions. He also experiences his personal sin as the sin of the whole human race and as a repetition of Adam's sin. (Op. cit., pp. 109-110, 115) In prayer of total repentance 'energy will appear, of another order, not of this world.' (Op. cit., p. 116)

'The effect of this energy is that 'the horizons of (the spiritual father's) individual life are immeasurably widened', (Ibid) and individualistic limits are surpassed. That is, 'death (the voluntary death of repentance) overcomes death (the involuntary death caused by sin), and the power of the Resurrection prevails' (Op. cit., p. 117) which is the prize gained by hypostatic spirits. A lowly 'downward movement' of repentance overcomes the 'all-destroying passion of pride', and 'the blessing of Christlike humility descends on man, making us children of the Heavenly Father.' (Op. cit., p. 114)

[Andreas Moran]

r Seraphim, your blessing - I just wish to add, if I may, a comment following on from your post of 12th October (06.31). Both Father Zacharias and Father Simeon at the monastery in Essex do not like people to call them 'geronda' and 'starets'.

[Fr Seraphim (Black)]

I have lost two long posts into the unknown realm of cyber space today. I am told that I am not logged in, yet clearly I am, help!!

[Fr Seraphim (Black)]

While living in the 1970's at the Monastery of St. John the Baptist, Essex, England I came across a rather remarkable statement by Father Seraphim (Rose) quoted in 'The Orthodox Word'.

We had naturally heard much of the wonderful ascetic labours of both Fr. Seraphim and Fr. Herman. I never had the blessing to meet Fr. Seraphim, but I had heard of him from pilgrims who had visited him at the Brotherhood of St. Herman of Alaska, in California.

Some years later in the early months of 1983 while living at Stavronikita, Mount Athos, Greece, I learned of his repose in the Lord.

Knowing that he had had a long spiritual experience of St. John of Shanghai and San Fransciso, and having heard of St. John from Fr. Sophrony from his own accounts of their encounters while both lived in Western Europe, I was somewhat taken aback by his statement. This is what he wrote:

"There are no more elders like Paisius today. If we imagine that there are we can do irreparable harm to our souls."

He was, of course, referring to the great Elder, St. Paisy Velichkovsky (1722-1794), who amongst other remarkable ascetic feats, had resurrected the Philokalia in his translation of that esteemed work from the Greek into Slavonic. His translation, aided by his disciples, was to cause wondorous spiritual fermentation amongst both monastics and laity of succeeding generations.

My surprise brought about by his statement was due to a number or reasons, one of which was that I was firmly convinced that I was living with such a spiritual father, Fr. Sophrony.

In upcoming posts I will endeavour to uncover what may have lead Father Seraphim to this statement.

[Andreas Moran]

An odd thing to say indeed. All of us will think of St Seraphim of Sarov, the Optina Elders, St Nektarios of Aegina, St Seraphim of Vyritsa, and a host of others as well as the elders of our own times such as Paisios, Porphyrios, Joseph, and, of course, Father Sophrony. There are living elders (not many, it's true) such as Kyrill of the Holy Trinity St Sergius Lavra. If we have no elders, has not the Holy Spirit abandoned us?

[Owen Jones]

Well, there are a number of possible responses to the statement -- there are no elders today. 1) This is literally true; 2) If it is literally true the Holy Spirit has abandoned us and we are lost and the only response is a continuing state of despair waiting for the end; 3) If it is literally true then maybe I am supposed to become one; 2) maybe it is not literally true or not true in any absolute sense but true in the proximate sense, i.e, as far as any Orthodox person in the U.S. is concerned. What Fr. Seraphim is concerned about is postponing practicing the virtues right now, discovering the thebaid in your own back yard, because you are so busy looking for an elder...Sounds like sound spiritual advice to me.

[Fr Seraphim (Black)]

I have been greatly aided in coming to an understanding of Father Seraphim (Rose's) statement by the writings of Hieromonk Nicholas (Sakharov). Permit to begin with Fr. Nicholas' excellent writings on this.

'The idea of spiritual guidance is an indispensable element of any religious ascetic tradition. In Christian asceticism it plays a prominent role (see I. Hausherr, Direction spirituelle en Orient autrefois, Rome, 1955) and, as Kallistos Ware points out, has "retained its full significance up to the present day in Orthodox Christendom." (see K. Ware, "The Spiritual Father in Orthodox Christianity," in Word out of Silence: A Symposium of World Spiritualities, ed. J.-D. Robinson, Cross Currents 24:2-3, 1974, p. 296) Within the Christian tradition scholars distinguish various types of ecclesiastical leadership. Neyt employs the two-fold general classification: administrative and charismatic; Ware calls them institutional and prophetic. (F. Neyt, "A Form of Charismatic Authority," ECR 6:I, 1974, p.63; Ware, "The Spiritual Father in Orthodox Christianity, p. 297) These reflect two forms of spiritual authority within the life of the church. On the one hand there is a traceable apostolic succession, which comprises the consecutive ordained clergy. On the other there is an unrecorded succession of spiritual masters (the saints), who hand down from generation to generation the tradition of life in God. Unlike the institutional principle of authority, "charismatic" guidance is based on a person-to-person relationship between the spiritual guide and his/her child in God.

'The Greek tradition has produced titles for the ascetic-instructor, who has a special charisma to deliver the divine will to those who ask him: most commonly he is called abbas (father). However, there are other terms in ascetic literature for spiritual instructors, among which the most widely used are spiritual father and elder. Russian tradition prefers the word staretz (elder), and the whole principle of monastic guidance and discipleship is called starchestvo (eldership).

'However, in the eastern church these two types of leadership - institutional and charismatic - are not mutually exclusive: the administrative leader may be also a charismatic instructor. The presence of these two interpenetrating levels is reflected in the cenobitic monastic life, where institutional obedience (i.e., compliance with the monastery's administration, its rule and typicon is intertwined with obedience to the elder. We shall focus largely on the "charismatic' principle (eldership), since this point particularly attracts Fr. Sophrony's theological interest.

'Obedience in Eastern Monasticism'

'Within Christianity the image of the spiritual father had already been foreshadowed in the New Testament in the apostolic ministry of the apostle Paul: he calls himself paidagogos (I Cor. 4:15) and his addresses "little children" (Gal. 4:19). It is further developed in Clement of Alexandria and Origen: for them the task of spiritual guidance pertained to the function of the teacher. With the growth of monasticism in the fourth century the principle of eldership became deeply embedded in the eastern ascetic tradition. It became "the leitmotif of the religious revolution of late antiquity," to such a point that it even had political repercussions within contemporary Byzantine society. (P. Brown, "The Rise and Function of the Holy Man in Late Antiquity," The Journal of Roman Studies 61, 1971, 99ff.)

'St. Anthony, the father of Egyptian monasticism, valued obedience to an elder as a powerful means of ascetic growth. As an elder, he guided the hermits who lived around him in the desert. Obedience gains its supreme status as a basis of ascetic life, however, in the Pachomian cenobitic institution: eldership became a part of the monastic rule. Pachomius discerned the manifestation of Christian perfection not in miracleworking and visionary charisma but in submission to the will of God. (Hauserr, La doctrine ascetique des premiers maitres egyptiens du quatrieme siecle, Paris, 1931, p.282) While insisting on the absoluteness of obedience, he was less demanding in other aspects of asceticism: his other ascetic rules were marked by "mildness."

'Another center of development of spiritual fatherhood was Nitria, as reflected in the Apophthegmata Patrum. Since then, most ascetic writers of the first millennium, who influenced Fr. Sophrony, all valued obedience as the highest virtue. (Cf. John Cassian, Institutes 4.30, p.165) We should single out John Cassian, John and Barsanuphius of Gaza, Dorotheus of Gaza, John Climacus, and Symeon the New Theologian. Obedience is seen by this tradition as one of the fastest and most fruitful means for progressing along the scale of spiritual perfection. (Cf. Dorotheus, Instructions I.7, p. 156-57; John Climacus, Scala parad. 4, PG 88:677C; Barsanuphius, Repl. 248, p. 153)

'One point is often passed over by scholars: by the closing years of the Byzantine epoch the ascetic tradition was replete with exemplary stories of "obedience heroes," in which the virtue of obedience was singled out. These stories seem to imply that the virtue of obedience is "sufficient" for one's salvation. As examples we can cite the stories of John the Short and Abba Mucius (the second Abraham) in John Cassian, of Dositheus in Dorotheus of Gaza, and of Acacius in John Climacus. By virtue of obedience the ascetics could, for example, perform various miracles, cross crocodile-infested rivers, and stand in prayer for weeks. (Inst.4-27-28, 162; Dorotheus, Dosithee, 87-123; Scala parad.4, PG 88:720B-721A; Inst.4.27-28, 162; Verba Seniorum, PL 73:789BC; Hist. Mon. 24.1-2, 132) This building up of the stereotype of the "obedience hero" is a further reminder that obedience had become deeply significant for the spirituality of the Byzantine church.

[Fr Raphael Vereshack]

Well, there are a number of possible responses to the statement -- there are no elders today. 1) This is literally true; 2) If it is literally true the Holy Spirit has abandoned us and we are lost and the only response is a continuing state of despair waiting for the end; 3) If it is literally true then maybe I am supposed to become one; 2) maybe it is not literally true or not true in any absolute sense but true in the proximate sense, i.e, as far as any Orthodox person in the U.S. is concerned. What Fr. Seraphim is concerned about is postponing practicing the virtues right now, discovering the thebaid in your own back yard, because you are so busy looking for an elder...Sounds like sound spiritual advice to me.

This was also a time when very few had heard of Fr Sophrony or Elder Paisios. This is before people began going to Mt Athos in such large numbers or reading the spiritual books we have today. Actually at this time there was a distinct prejudice against these things.

Meanwhile there were all multitude of false & self-created elders running around leading many astray.

As we read Fr Seraphim's advice at the time we took it as meaning to beware that all that glitters is not gold & that we should turn to the true sources of spiritual wealth in our Church.

Interestingly Fr Seraphim reposed not long before the renewed focus on Tradition began in the late 80s within the larger Orthodox world.

He must have been praying for us.

In Christ- Fr Raphael

[Andreas Moran]

I think it's important to know that there are elders but that does not mean that one diverts oneself from one's task by seeking them out. Their influence can spread in more ways than by the giving of counsel directly. Didn't St Seraphim say, acquire grace and thousands around you will be saved? Not, I think, by an elder literally having thousands of spiritual children but simply by being in the world. We cannot say how God distributes the grace of an elder but I believe that the mere presence of elders in the world is beneficial for all.

[Father David Moser]

I agree largely with Fr Raphael's obserations. Fr Seraphim's words had a definite context of time and place and the society in which he found himself. They were first of all words of humility, because many people sought him out as some kind of spiritual elder, when he knew in his heart that he was not such a person. So in rejecting the existance of such spiritual elders in the modern world, he was in essence rejecting the notion that he was one. Secondly, they were words of warning. There was, at the time (and still is), in the American Orthodox world a plethora of false elders, spiritual gurus who gathered followings around themselves using the trappings of "Orthodoxy" to make themselves seem exotic and somehow unique. These charismatic individuals attracted weak and lost souls and rather than lead them to Christ, they led these souls to themselves. There were no genuine spiritual elders apparent at that time, but no end of the false guru "elders". It was as a warning against these that Fr Seraphim spoke.

He also spoke as a warning against the kind of mindset of the overly materialistic American culture that went about with itching ears seeking to find the last true elder and so ended up almost worshipping anyone who seemed in the least spiritual. He was preaching against a cultural trait that had been woefully and destuctively abused.

Finally these were words of instruction about the nature of the Church. Some of these "elders" were monastics who would encourage Orthodox Christians in parishes to rebel against and completely discount and disparage their own parish priest. They were told that they priests weren't "real priests" or that their priests were "superstitious" and foolish and that these enlightened spiritual children of their "elder" need not pay attention to anything the priest said (especially if it was not in complete harmony with the words of said "elder"). This was a very real danger during Fr Seraphim's life which threatened the good order and life of the Church and it was against this danger that he spoke.

At that time and here in this place, Fr Sophrony was known only as the spiritual son of St Silouan and the authro of a couple of (very good) spiritual books. He was not known as any kind of a spiritual elder (at least not that I recall). This was not directed at him (and in fact I doubt if Fr Seraphim himself had any first hand knowledge of him).

A final, sort of related comment, that I wanted to add on. This isn't about Fr Seraphim, but did come from one of his spiritual daughters. This woman, after the fall of the Soviet Union, heard about a particular spirit bearing elder in Russia and desired to meet him. She was facing some kind of major decision and so gathered the funds to take a trip to the monastery in Russia where this elder lived so that she could meet him. She spent many days in the monastery without getting to see the elder until finally, one day in the monastery Church she saw him leaving accompanied by his young monastic spiritual children. This was her chance - to approach him and ask his blessing. And then she was frozen in her tracks because she realized that if she did indeed believe that this man was a spirit bearing elder (in the mold of the Optina elders) and if she approached him and he gave her any direction at all with her question, she would have to follow that direction. She realized that she was not ready to receive such a blessing, nor was she ready to take with full faith the word of this elder and so she remained where she was as he passed. She did not speak with him, but returned home without posing her question. This is not a disappointment, but an enlightening of her soul that just the physical presence of this elder brought about. She saw the weakness of her heart and faintness of her faith and it is this blessing, not the one she sought, that she received from this elder (without even knowing it). When we seek for a "spiritual elder" do we really know for what we seek, are we really ready to accept what that elder has to give to us. And not only that, we may well receive that for which we did not ask but which we needed desparately - will we accept what God, through the elder, will give to us or will we insist on the blessing that we want.

Fr David Moser

[M.C. Steenberg]

Meanwhile there were all multitude of false & self-created elders running around leading many astray.

This is still certainly true!

INXC, Matthew

[Theopesta]

Excuse me, I think seeking and searching about the Elder make the mind concerned with other goal than the real.

I do not know if my perception is right or wrong, forgive me, all the Great father had passed with confusion time when they sought behind the Elder concept but when they try to find who is the true live GOD they become true ELDERS.

It seems to me that the true Elder is the hiden one, maybe in a liaty clothes but his inner being find the true roat, if we found him, it would be enough to discern his actual presence even hiden.

theomariam

[Theopesta]

I hope my words do not offend anyone, but the true, sincere obedience dynamic not restricted in certain words or external behaviours and actions as we and many of the elders try to limit it.

the external things could be imitated by the Foxes

the pristine monastic obedience appears as a dynamic growth of precious and special love, and this feeling should remain growing, not restricted for making the monastic way always creative way to those who like it.

[Fr Seraphim (Black)]

I am very grateful to all who have contributed to this thread since my mention of the late, blessed Father Seraphim. I personally feel that there is value in all that was said by Andreas, Owen, Fr. Raphael, Fr. David, Matthew, and Nun Theopesta.

Owen, Fr. Raphael, and Fr. David brought to me the essential clarity of the position of Orthodoxy in America in those times, even sadly up until now, since in the '70's and 80's I did not live in North America.

Andreas underlined the words of Bishop Kallistos (Ware) that spiritual guidance has "retained its full significance up to the present day in Orthodox Christiandom."

Matthew's contribution is extremely worthy of note because, if I am understanding him correctly, Great Britain, nor Europe are free of those who want to draw people to themselves, rather than to Christ.

I especially appreciated Nun Theopesta's comment in post #43:

"the pristine monastic obedience appears as a dynamic growth of precious and special love, and this feeling should remain growing, not restricted for making the monastic way always creative way to those who like it."

Is it not also true in the world of arts and science and other disciplines that students will seek out teachers suited to their goals and needs? All the Olympic sports have, I believe, coaches and tutors. Musicians train for years under teachers who have been recognized by others as qualified to teach. The list could go on and on.

The essential point has been noted in the above posts: the true teacher does not draw the student to him/herself but to love of the art.

The true spiritual father/mother equally does not draw those entrusted to them to themselves, but rather as St. John the Baptist, prefers to diminish and ultimately lay down his life for the Truth, for Christ.

Andreas made a point earlier on that neither Father Symeon nor Father Zacharias liked to be called geronda or staretz.

This was equally true of Father Sophrony in all the years that I knew him. He never permitted any of us to address him as 'Elder'.

It was only after his repose in the Lord (+1993) that people were free to apply these appelations.

Speaking personally, regarding myself; Fr. Sophrony's concern was that I learn the way of Christ, amongst which was a constant emphasis on humility.

[Fr Seraphim (Black)]

God willing my health will allow me to continue this topic. As always I ask for your prayers.

I would like to take this opportunity to ask your prayers and fervent intercession for Mother Sergia of the Monastery of St. John the Baptist, Essex, England, who reposed in the Lord on Saturday the 18th of November.

MEMORY ETERNAL

Mother Sergia was from Cyprus and married an English man, named Peter. They lived their married life in England and raised three daughters. Peter died in the 1990's after a long illness. Mother Sergia's name in the world was Anneta. Her eldest daughter, Stella, entered the Monastery in 1977 and became Sr. Paula, she has two younger sisters, Marina and Joanna.

They were one of the very first families who came each Sunday for the Liturgy. After Peter's repose and with the Monastery's blessing Anneta became a nun, as is a very common practice in Orthodox countries.

Mother Sergia was an inspiraton to us all. Her patience was remarkable. As Father Raphael (Noica) would say 'her humility was her strong point'. She was blessed with many gifts of the Holy Spirit, loving in her advice, a pillar of strength in illness. I will miss her dearly.

She was a true Spiritual Mother.

Lord, now let Thy servant depart in peace...

[Trudy]

May her Memory be Eternal!

May God grant each of us the humility such as He granted Mother Sergia.

Fr. Seraphim, you remain in my prayers. I look forward to your further thoughts as God wills.

In Christ,
Athanasia

[Fr Seraphim (Black)]

Thinking of Mother Sergia, I feel moved to write of another nun who lived at the Monastery of St. John the Baptist. She entered the Monastery when she was 70 years of age and reposed in the Lord at the age of 100. Thus, thirty years in monasticism, after a full life lived in the world. She became through her deep love of Christ and her fervent repentance a true spiritual mother. Her name was Mother Elizabeth.

She was born in Germany and was a well known actress. During the Second World War, due to in part to Jewish ancestary, she was forbidden to perform by the Nazis. She was received into the Orthodox Church by the late Archbishop Vitaly (ROCOR). She prayed for him her entire life.

I remember very well the long lines of pilgrims waiting to see her. She always prayed the prayer to the Mother of God, in Slavonic, during our services devoted to the Jesus Prayer and prayers for all humankind.

She was a loving Mother to all who came to her for consolation.

Of interest, she reposed 13 days after Father Sophrony, so that though the Monastery followed the New Calendar, according to the Old Calendar they reposed on the same day.

Glory to God for all things.

Memory Eternal.

[Andreas Moran]

Dear All,

I would just like to share with you an instance of the humility of the authentic spiritual father. My wife returned to Moscow last night from the Holy Trinity St Sergius Lavra, and she related this. The starets of the Lavra is called Kyrill. He is now very old, and is paralysed and blind (but of course sees more clearly than most). The Lavra fathers went to ask him to whom they should turn when they could no longer turn to him. He said, 'go to Father Philaret'. The response of Fr Philaret was, 'who? Me?', and he has withdrawn from the Lavra and lives in a small skete in the forest about 10km away. He has a handful of monks with him. There are no concessions to anyone's idea of comfort but the setting, my wife said, looks like a scene in a painting by Nesterov. My wife and her brother, Andrei, went to see him and found him full of love, kindness, simplicity and humility. Andrei asked if he could visit again. Fr Philaret replied by asking, 'do you know how to cut grass [meaning the old way, with a scythe]?' Andrei was taught how to do this by his grandfather who had a farm, and he's good at it. 'Yes', replied Andrei. Fr Philaret said, 'that's good - we don't know how to do it. Please come and stay as often as you like. And sometimes you will cut grass.'

As you can imagine, I'm looking forward to going there!

In Christ,

Andreas.

[Celinda Grace]

I realize that this was posted some time ago but I would like to reply nevertheless. First though I would like to express my deep appreciation for the time you have taken to post this thread. It is both valuable and inspiriing to read the words of those who have pursued Christ fully. It provides a spur to follow as best one's circumstances allow.



That which I would like to ask, is this, essentially "Life in Christ" to quote St. Nicholas Cabasilas known in its fulness only to monastics? Or is this "descent to earth of the angelic powers" open to all Christ's sons and daughters?

Considering that this Life in Christ is a healing of our estrangement from God at ever deepening levels, and considering that God loves us and has initiated this healing, then I think that we must say that this Life is available to all "He who did not spare His own son but delivered Him over to us all, how will He not also with Him freely give us all things?" (Rom 8:32)

I have seen many questions regarding how to live this outside of a monastic setting and would like to mention some ways this might be approached.

Men of Christ that I respect have recommended that when one does not have a spiritual father or mother to obey one must live by the obedience of faith. (Whatever is not done in faith is sin. Whatever you do, do it as unto the Lord.) Also chastity for those who have not taken the vow of celibacy must be lived as fidelity and integrity in all of one's relatioinships. It is a matter of righteousness - right relating to the best of what we know. Again this goes back to the obedience of faith -being faithful to obey what we know and trusting that God in His mercy forgives our mistakes and will meet us where we are and teach us better. Poverty, non-possessiveness, in my own tradition is taught as faithful stewardship. All that we have and even our very selves must be viewed as belonging to God and our part is to be simply faithful stewards with it. Oswald Chambers in his book, My Utmost for His Highest, explains the fullness of this as becoming a bond-slave of Christ. One gives up all rights and surrenders fully to Christ in us.

Certainly to live this out in the world with no direct guidance is full of many problems. Without direct guidance, it can be difficult to discern what is required in any given circumstance but we have a God who looks not at deeds but at the heart. "For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him." (II Chron 16:9)

[Fr Seraphim (Black)]

Following upon Andreas' comment about Fr. Philaret, I would like to pay homage to a living spiritual father, or duhovnik, as they are called, presently living in Romania.

His name is Father Iustin (Pirov). He is the Staretz (Romanian for Abbot) of the Holy Monastery of the Archangels Michael and Gabriel. His monastery, which began contrustion in 1993, is located in the Neamts region of Romania, not far from the famed monastery of Sihastria, where Elder Cleopa (+1998) lived, just up from the village of Petru Voda.

I went to Romania orginally, with the blessing of my spiritual father, to see my monastic brother, Father Raphael (Noica) with whom I laboured at the Monastery of St. John the Baptist, Essex.

After serving Father Sophrony and the entire Monastery for over thirty years, with Father Sophrony's blessing he became a hermit on top of a majestic mountain, in a most splendidly conducive area for prayer.

A short while after staying with Fr. Raphael I was visiting the womens' Monastery of Varatec, where dwell 500 nuns. A kind nun showed me around, and at the moment of saying goodbye, she handed me, quite spontaneously, a photo in colour of a monk. All she said to me was: "Does he not have a beautiful face!"

This photo jumped out at me, exactly in the same way that Staretz Silouan's photo had affected me when I first saw it, in the first English edition of what would later become 'Saint Silouan the Athonite', then titled
'The Undistorted Image' while I was staying at a Syrian Orthodox Monastery in India.

Though 'The Undistorted Image' clearly stated that Staretz Silouan had reposed in 1938, my heart was captured by the desire to find Father Sophrony.

A similiar desire entered my heart when I looked upon this picture handed to me by this nun from Varatec Monastery. As soon as I saw his face, I said to myself: "I do not know where he lives, nor his name, or if he is even alive, but if he is, I must find him."

The following morning I turned over the photo and saw, lightly written in pencil, 'Fr. Iustin (Pirov), Petru Voda'. I immediately took out my map of Monasteries in Romania (yes, such a map exists!!) and realized I was only twenty miles away from him at the most. So great was my excitment, that I found a monk willing to drive me to the Monastery where dwelt Father Iustin.

I arrived very late at night, about ten in the evening, before the midnight service commenced.

When I walked into his cell I was enveloped with the atmosphere of Father Sophrony. I quickly realized he spoke French, and thus began what is now a six year knowledge of this most remarkable ascetic and servant of God.

Living there was like living in Optina. It is estimated that two thousand pilgrims per month go to Father Iustin for Confession and consolation.

I used to sit in Father Iustins' cell for so long that he had to kick me out. Such blessed days, so filled with grace-filled words and counsel. As with Father Sophrony, just to be in his presence filled one's heart with joy and courage.

While in Romania I had the blessing to visit many remarkable duhovniks, both male and female - almost too numerous to list.

The other Elder with whom I felt the proximity to Father Sophrony was Father Sofian of St. Antim's Monastery in Bucharest. He was very ill and confined to his cell, but his cell servant kindly let me see him. Such blessings from God.

It is said that Romania is the second Garden of the Virgin Mary, after Mount Athos.

In my experience, this is absolutely true.

Greatly is God glorified in His Saints!

[Andreas Moran]

Dear All,

It has occurred to me that my post about Fr Philaret at the Lavra could suggest the thought that Fr Philaret foreknew Andrei's grass-cutting skills. There was, apparently, no such suggestion.

Andreas.

[Fr Seraphim (Black)]

It would appear to me that Father Philaret did indeed know Andrei's talent with the scythe. I have run across so many similarly 'cloaked' requests, that personally I feel that there is more to this account than meets the eye.

[Fr Seraphim (Black)]

I telephoned the youngest daughter of the reposed Mother Sergia on Friday and she informed me that the Burial Service for Mother Sergia will be on Tuesday the 28th, of November.

It is at moments like this that I wish I had written down more detail of Anneta/Mother Sergia's life.

I kept very detailed daily entries in journals throughout all the years I was in Essex. Sadly, the journals which were in storage (in a basement) while I was in Romania, suffered the fate of the basement being submerged in six feet of water. Alas. Since I had always written with a fountain pen all my careful notes are lost.

For many years I was Father Soprhony's cell servant and I used to sit with him for hours and then run back to my cell and write down what he had said. Now, I will be forced to try and remember the details that the flooding washed away.

I will certainly be at Mother Sergia's Burial Service in spirit - how blessed those who live in Great Britain and can simply hop on the train.

I will pray that the Lord grants me to know more of the actual details of the marriage of Anneta and Peter, the raising of their daughters, the entrance of the oldest daughter into the Monastery, the long and tragic illness of her husband, so that God-willing I could publish it for the benefit of souls...There is much I could say and much I did witness with Mother Sergia, perhaps it is better that it remains with the Lord for the moment.

But without the slightest hesitation I can state that she fulfilled the grace of her monastic vocation and this after many years of joys and trials in the married state.

I have been blessed to meet many, many women who upon the repose of their husbands became monastics. Such joy and warmth the memory of my time with them brings to my heart!

There is one such woman, born in Cyprus, married, who could not speak a word of English yet came everyday for two months to sit by my bed at the Royal London hospital. Despite the heavy rain that summer she did not miss one day. I marvelled at her patience and willingness just to sit with me. After the repose of her husband, she became a monastic in Cyprus and was quickly raised to the blessing of the Great Schema.

Truly God is glorified in His Saints!

[Trudy]

I kept very detailed daily entries in journals throughout all the years I was in Essex. Sadly, the journals which were in storage (in a basement) while I was in Romania, suffered the fate of the basement being submerged in six feet of water. Alas. Since I had always written with a fountain pen all my careful notes are lost. Truly God is glorified in His Saints!

Glory to God for all things!

Oh NO! What a shame!

May I humbly suggest, Fr. Seraphim, that you tape record your thoughts and allow someone to transcribe them for you onto the computer. Then they can be burned to a disc for safety. Then from there they can be published.

May I offer my unworthy skills to assist you if you find this idea worthy of merit?

In Christ,
Athanasia

[Fr Seraphim (Black)]

Dear Athanasia,

How wondorous is our Lord, and so unkown His ways!

This is a marvellous idea, which I have never, never thought of. It solves many difficulties presented as seeming obstacles by my illness.

My spiritual father telephoned me today on his cell phone while he was driving on the highway (or as they say in England, the motorway) to Ottawa. The poor man - I absolutely poured out my heart to him. Great is his patience, and as a healing balm, his words.

It is, in my opinion, absolutely necessary for all Orthodox Christians to have a spiritual father.

Such a spiritual father as my late blessed Father in God, Archimandrite Sophrony, did not waste time after the repose of his spiritual father, Saint Silouan, to ask our Lord for another father to guide him carefully.

In fact, with the precious writings of Staretz Silouan in his care, he writes: "...I should have preferred to conceal myself and publish this work (Saint Silouan the Athonite) anonymously in order not to belittle the great Staretz by my own inadequacy. But this could not be - I felt it essential to take on the responsibility and testify to him. In part-justification of my temerity I will say that the wishes and urgent requests of many people impelled me to do so, as well as the obedience laid on me by my spiritual father, a wise staretz now still flourishing - Hieroschemamonk Pinuphrius. (italics, mine)

'Nevertheless, I had a long struggle with myself because spiritual writings contain an energy of a particular kind. Whoever dares to write is the first to be judged by his words, and so, naturally, I accept the abuse I merit, and know that I shall be condemned by God and man.

'My conscience is slightly eased, however, by the fact that the present book contains no ideas of my own - it is based entirely on homilies pronounced by the Staretz and discussions with him...

'The Staretz' message - an extraordinarily noble one by virtue of its spiritual perfection - bears witness to the holy life that it was given him to lead. To many, his life will remain incomprehensible, inaccessible, despite its clarity, its simplicity.

On the 10th anniversary of his death, 11/24 September 1948, Father Soprony completed his labour and wrote this prayer:

'Forgive me, holy father, for having ventured in my folly to write of that which thou didst deign to entrust to me.
Grateful to God that He accorded me the unmerited happiness of knowing thee, of being with thee during thy lifetime here below, may I, I beseech thee, ask this:

'Now that thou has crossed over from this earthly life and dost behold the searchless beauty of thy beloved Lord
and His most holy Mother,
has the sweetness of Divine love caused thee
to forget our world plunged in tribulation?

'Or dost thou continue to pray yet more fervently,
because, as thou didst say
love can neither forget nor find rest
until the ultimate desire be attained?

'And though now my benighted soul
can no longer hear thy voice,
yet thy words remain with us
and afford us thine answer:

"The soul that has known God
her Creator and Heavenly Father,
can have no rest on earth."

'And the soul thinks,

"When I shall appear before the Lord,
I shall implore His mercy on all Christian peoples"

'and at the same time,

"When I shall behold His beloved Face,
for joy I shall not be able to
utter, for suffused with love man cannot find a single word."

'And again she thinks,

"I shall pray for the whole human race,
that all people may turn to the Saviour
and find peace in Him, for Divine love
would have all men to be saved."

The Monastery Registar says of him:

'Schema-monk Father Silouan. Name 'in the world' - Simeon Ivanovich Antonov. Peasant from the province of Tambov, district of Lebedinsk, village of Shovsk. Born 1866. Arrived Athos 1892. Professed 1896. Schema 1911. Performed his duties of obedience at the mill, at Kalomar, at Old Russikon, and as steward. Died 11/24 September 1938.'

Staretz Silouan was canonized in 1988.

[Fr Seraphim (Black)]

It is rather remarkable to realize that it is over one full month now since I mentioned the statement of Fr. Serpahim (Rose):

"There are no more elders like Paisius today. If we imagine there are we can do irreparable harm to our souls."

I greatly appreciated the replies of Fr. David and Fr. Raphael concerning this, as I was not in North America at the time, nor was I in the least familiar with the spiritual atmosphere of Orthodox monasticism in North America.

Fr. Nicholas (Sakharov) suggests some reasons which may have lead Father Seraphim (Rose) to make this statement.

I would like to continue with his interpretation of events...

'Eldership in Russia and Its Crisis

'The study of the ascetic writings of medieval Russia suggests that the tradition of obedience was far from being a controlling feature of monastic life at that time. We find that in Russian practice the concept of spiritual father applied not to the spiritual guide as such but to the priest-confessor. (S. Smirnov, The Father-Confessor in Ancient Russia, Moscow, 1913,pg. 8) Early documents such as the Kievo-Pechersky Patericon, reveal little elaborated understanding of the relationship between the novice and the elder outside the sacrament of Confession.

'The lives of Russian saints suggest that there was eldership in Russian monasteries, but it did not play a crucial role in asceticism, as the authors did not dwell on it. The scarcity of the written evidence on that theme indicates that there was no developed doctrine of eldership on the level of the Byzantine patristic tradition.

'More attention is paid to eldership in the life of Saint Sergius of Radonezh. Even then, the term "elder" was applied to St. Sergius not without certain reservations. Russian ascetic literature of that period did not produce any significant "heroes of obedience," as we find in the ascetic writings of the first millennium.

'The renewal of eldership in Russian monastic tradition is generally linked with the name of St. Paisy (Velichkovsky)[1722-1794). Having spent a few years on Mount Athos, Paisy had a good command of Greek, which allowed him to read and translate patristic writers into Russian. It is through them that he restored within Russian monasticism the centrality of obedience.

"Everyone," he writes, "should have someone experienced in spiritual direction to whom he fully delivers his will and obeys, as though it were the Lord himself."(V. Poljanomerulsky, Life and Works of the Moldovian Staretz Paisy Velichkovsky, Moscow, 1847, pg. 235; 246-47, 262). He reintroduced the patristic criteria - dispassion, purity of the soul, possesion of the Holy Spirit, and a capacity of spiritual discernment - for the elder.

'By the nineteenth century ascetic obedience in Russia became widely accepted in monasticism, as a result of the growing interest in the patristic heritage inaugurated by St. Paisy.

'Saint Seraphim of Sarov advances the understanding of eldership as prophetic ministry. The replies of the elder, according to St. Seraphim, are based on the will of God. He explains how the elder comes to know the will of God:

"I count the first thoughts which comes to my soul as an indication of the will of God. I speak without knowing what my interlocutor has in his soul, but only believe that the will of God is indicated for his benefit...but when I spoke from my own understanding, then mistakes would occur." (V. Ilyin, [I]St. Seraphim of Sarov, Paris, 1930, pg.60)

'The growth of eldership in Russian monasticism attracted the attention of Russian intellectual circles. Thus, the center of Russian monastic spirituality of the nineteenth century - the Monastery of Optina, famous for its startsy (elders) - became a place of intellectual and spiritual pilgrimage for Gogol, Kireyevsky, Dostoyevsky, Tolstoy, and Soloviev. The attention of the literary world and the religious philosophers to eldership provided a significant matrix for the integration of this monastic practice into current philosophical thought.

to be continued

[Fr Seraphim (Black)]

Continuing from Fr. Nicholas (Sakharov):

'We find an idiosyncratic example of this integration in Dostoyevsky's The Brothers Karamazov, where the figure of the elder Amvrosy of Optina is used as a prototype for the character of the elder Zosima. On the basis of his interest in morality and excellent capacity for psychoanalysis, Dostoyevsky contributes toward the theological justification of eldership by his stress on love: the elder through love "takes the novice into his own soul and will." He restates the patristic idea that obedience to the elder leads to absolute freedom, but he views it from the angle of psychology - it is freedom from "self."

'In the Russian interpretation of the principle of ascetic obedience one may detect a certain breach of harmony between the trust of the novice on the one hand and the spiritual proficiency required of the elder on the other. The latter seems to have been completely dominated, even superceded, by the former. The faith of the novice is deemed a sufficient prerequisite for profit from the answer of the elder, whatever his spiritual qualities may be.

'The imbalance is manifest in A. Soloviev: "founding itself on faith in God, for the sake of whom the novice submits himself to obedience, faith in the words of the elder is effective on its own, irrespective of the spiritual condition of the elder." (A. Soloviev, Starchestvo according to the Teachings of the Holy Fathers and Ascetics, Semipalatinsk,1900, pg.84)

'This reduces obedience to a mechanical practice determined by an almost purely subjective criterion: faith of the novice is the only significant prerequiste for the revelation of the Divine will. Soloviev further supports himself by referring to the words of Amvrosy of Optina, who says: "If you seek and accept my words with faith then even though the sinner you may gain profit, but without faith, with doubt and examining the words and actions, this will not bring profit even if the elder is righteous." (G. Borisoglebsky, The Life of Hieromonk Ambrosy the Staretz of Optina, Moscow, 1893, pg.53.)

'A similiar view is held by Theophan the Recluse who believes that the faith of the one who asks is the guarantee of the appropriate answer. He writes: "The guide, no matter who he might be will always give exact and true counsel once the guided one entrusts himself with all his soul and faith." (Theophan the Recluse, The Path of Salvation, pg.214)

'With such emphasis on the faith of the novice, the spiritual requirements for the elder were hardly discussed by the Russian writers. This resulted in a distorted conception of the role of the elder, according to which virtually anyone could give spiritual advice. Therefore, the institution of ascetic obedience came to be misinterpreted and consequently abused. Seraphim's prophetic principle of seeking the divine will through prayer was replaced by the idea that whatever the elder says always works for the benefit of the novice.

'Russian ascetic writings (unlike the Byzantine tradition) do not dwell on the important fact that the novice has to abide by certain criteria when choosing the elder. In the fathers, as Hausherr demonstates, these criteria are rather strict: the elder must be a man who has all the virtues, with knowledge of the scriptures, who loves God and is humble, without anger, vainglory or pride. Spiritual guides should possess the charisma of the word; they belong to a special category of ascetics. (Hausherr, Direction spirituelle en Orient autrefois, pp. 181-86)

'The fathers warned that it is important to make the right choice of instructor to avoid spiritual disasters. Thus, we find in Cassian that "many of the elders have brought about harm instead of profit, bringing the one who asks into despair rather than offering consolation." (Conf. 2.12, 124.)

Climacus warns that before embarking on the way of obedience we should "discern, examine and test, so as to say, our navigator, so that we should not choose a simple rower instead of a navigator, a sick man instead of a physcian, a passionate man instead of a dispassionate one." (Scala parad. 4, PG 88:860D; cf Issac, Gr. Hom. 46, 191.)

'Monks Kallistos and Ignatius write: "It is not easy to find an instructor who would be undeluded in everything: in deed, in words, in understanding. One can discern the undeluded one by the fact that he has a testimony from Scripture for both deeds and for understanding, having humble thinking about things." (Kallistos and Ignatius, Cap. 14, 26)

'Climacus recommends that the choice of the elder should be determined by the spiritual condition of the novice himself: "we should choose an instuctor who would fit our illness according to the types of our passions." (Scala parad. 4, PG 88:725C) Thus, in the patristic tradition the disciple's obedience is not mechanical but has personal dimension, which was forfeited in Russian spirituality and replaced by an impersonal faith. (G.Gould, The Desert Fathers on Monastic Community, Oxford, 1993, pg.87).

'Because of the Russian stress on the faith of the questioner at the expense of the effort of the elder, the triangular scheme of relationship (God-elder-novice) loses its balance. The absolutism of this onesided perception was such that the unfailing involvement of God in the answers of the elder was taken as guaranteed. Kontsevich highlights such critical dangers in the understanding of eldership and points out the possibility of being mislead by a pseudo-elder: if "the true elder communicates the will of God, the pseudo-elder hides God behind himself." (I. Kontsevich, The Acquistion of the Holy Spirit in Ancient Russia, Paris, 1952, pp. 35-36.)

'The distortion provoked doubt, fear, criticism, and even persecution of the practice throughout the nineteenth and twentieth centuries and entailed its gradual decline. Thus Ignaty Bryanchaninov, in highligting the distortions in contemporary Russian practice, advised abandoning the principle of eldership as a necessary element of the ascetic life. By the beginning of the twentieth century we find that among Russian intellectuals the concept of eldership became obscured; the very word itself is pronounced with a certain aversion.

'Thus, Berdyaev rejects the idea of obedience altogether: "As Christian spirituality was formerly understood, the greatest abuse was made of obedience and humiity, especially perhaps in Orthdoxy. The way of spiritual ascent was not one of illumination and transfiguration of the will, but of exhausting and deadening it." He understands obedience as if "man should not possess his own will, but must be obedient to another will" and protests against 'a perverted interpretation of humility," which "transforms man into a slave" and "debases God's image and likeness." (N. Berdyaev, "About the New Christian Spirituality," Sobornost 25, 1934, pg. 37)

'The rejection of eldership in the twentieth century even penetrated monastic circles. Thus Seraphim Rose writes: "There are no more elders like Paisius today. If we imagine there are we can do irreparable harm to our souls." (D. Christensen, Not of this World: the Life and Teaching of Fr. Seraphim Rose. Pathfinder to the Heart of Ancient Christianity, Forestville, 1993, pg. 633.) The cause of this crisis according to Smirnov, is the abuse of the institution by people who do not meet the requirements of the elder. (Smirnov, The Spiritual Father in the Eastern Church I. Sergiev Posad, 1906 [in Russian])

'In Hausherr's words: "What destroyed the institution [of eldership] was ambition and the spirit of denomination." (Hausherr, Direction spirituelle en Orient autrefois, pg.228)

to be continued

[Fr Seraphim (Black)]

Having finally arrived at the point where Fr. Nicholas writes what he may feel was the groundwork which leads to the position of Fr. Seraphim (Rose) regarding spiritual fathers, that it is primarily due to the history of eldership in Russia, I must pause and reflect.

The historical argument I can see. Certainly Fr. Nicholas provides witnesses to support this apparent loss of direction in Russian monasticism. To further understand North American Orthodoxy of the period (the 1970's) I spoke by phone with a prominent theologian (who happens to live in Winnepeg).

There is more to Fr. Seraphim's statement than meets the eye.

Afterall, Fr. Seraphim (Rose) did not live in Russia, nor was he of Russian ancestary. Yet clearly it was the Optina Fathers, and St. Paisy wherein much of his inspiration drew its source. Not to mention the Saints of the Northern Thebaid and St. Sergius and his multitude of disciples.

Herein, we touch upon, not a lack of desire for ascetism, repentance and prayer, indeed the multitude of the beauty that comprises Orthodox monasticism, rather as the Desert Fathers said 'what will those who come after us accomplish?'

In my years of monasticism and reflecting upon the 'cloud of witnesses' that have gone before us, I am constantly reminded of this question of the Desert Fathers.

When St. Silouan arrived on the Holy Mountain, he met monks who had personally known St. Seraphim of Sarov.

Father Sophrony writes: "The Staretz' message is a gentle, often affectionate one, healing the soul, but to heed it requires great and ardent resolution - to the point of self-hatred." (Luke 14:26)

What we often miss in reading the lives of the Saints, is the absolute burning fire of repentance, that by grace, will stop at nothing, not even death.

Fr. Sophrony repeatedly told us, that if we did not pray for this grace, we would fall short of our monastic desire.

For instance, in Fr. Sophrony's account of the Staretz, how did Fr. Sophrony know that the Staretz was unwell? Because, upon entering the Staretz' cell he beheld something he had never witnessed before.

The Staretz was half-reclining on his bed.

Father Sophrony had never seen Staretz Silouan on his bed. Each night the Staretz kept vigil on a stool, for 45 minutes, perhaps a bit longer.

Permit me to return to Fr. Nicholas:

'However, we still find the traditional ideal of ascetic obedience maintained within the Russian Athonite tradition, and notably in Silouan the Athonite, through whom it passed to Fr. Sophrony. In his teaching Silouan maintains that there is a certain guarantee of God's action through the elder in the subjective trustful predisposition of the disciples, warning thereby against the dangers of prideful self-guidance. But Silouan also points out the objective requirements for the spiritual father: he warns of serious harm if they are not met.

Fr. Sophrony on Obedience

'Fr. Sophrony's approach reinstates eldership in Russian asceticism. He both restores the concept of obedience and advances it to a new theological level. This was possible, once again, through hs focus on the principle of persona.

'Fr. Sophrony's fresh return to the patristic sources and his acquaintance with living contemporary Athonite ascetic tradition helped to revive interest in the practice of obedience within contemporary Russian Orthodoxy. The centrality of persona in Fr. Sophrony's approach made clearer the lack of the personal element in much Russian interpretation of ascetic obedience. Furthermore, he thus answers the claims of the twentieth-century Russian religious thinkers that obedience destroys personal freedom.

to be continued

[Fr Seraphim (Black)]

'The Principle of Operation of Eldership

'In Fr. Sophrony we may find various types of obedience within the monastic community. On the one hand, there is the "administrative" obedience to the abbot, which may or may not have charismatic significance. The abbot may impose various tasks on the members of the monastic community in accordance with the general needs of the community and of each individual. The degree of personal element may vary in this type of obedience. On the other hand, in accord with the eastern tradition, there is an obedience to the spiritual father, which rests on personal guidance. Fr. Sophrony points out that the elder may be an ordained priest or a nonordained person. His own elder - St. Silouan the Athonite - was not ordained. (In similiar fashion, nor was Elder Joseph the Hesychast [+1959] - note, mine.) Alongside guidance by Silouan, Fr. Sophrony had his father-confessor. However, Silouan himself did not connect the sacrament of confession with eldership, to the extent that he would come for confession and advice to any father-confessor at the monastery and follow the counsel obediently.

'For Fr. Sophrony, the elder, whether ordained or not, must necessarily meet certain requirements. Through the purity of his heart, he must have the ability to discern the voice of God and his will in his own heart. He should be a mediator between God and the novice. There are various levels of intensity, or depth, of one's commitment to the elder. On the one hand, one may inquire only about cardinal issues in the circumstances of the choice in life. On the other, there is a more intensive obedience, which is recommended by Fr. Sophrony. In daily life the novice consults the elder about every kind of issue, and whatever the elder recommends and advises the novice will follow, or obey.

'It includes the practice of confession of thoughts. Monitoring thoughts includes examining initiative and intentions. Thus, before any action is undertaken on the part of the novice, it is either approved or disapproved by the elder. Fr. Sophrony justifies this intensity by the conviction that in the monastic life there are no trivial issues: "Everything is important." This echoes St. Anthony the Great, who advises the monk "to ask the elders about every step which he takes in his own cell and about every drop of water he drinks." (Birth into the Kingdom, pg. 141; cf., Anthony, Ad fil. mon., PG 40:1082D; Cassian, Inst. 4:10, 132-34; Barsanuphius, Repl. 344, 186-87.)

'In accordance with tradition, Fr. Sophrony gives to obedience the highest place on the scale of ascetic virtues. For him, obedience is "the basis of monasticism." As a virtue it is even higher than chastity: "Many think that the main distinction between monastic and common ways of life is celibacy. But I, following the ancient fathers and modern ascetics, attribute greater significance to obedience, since often people live their life as celibates, without becoming monks either in terms of sacrament, or in spirit." (Birth into the Kingdom, pg. 135)


'Freedom From and Freedom For

'Fr. Sophrony echoes the the fathers in his conviction that obedience overcomes the fallen human condition and sustains the novice's freedom from and for.

'Fr. Sophrony agrees with patristic anthropology in admitting the sinfulness of the present human condition. Obedience is a way to eschew the effects of this condition. Echoing Dorotheus, Fr. Sophrony maintains that the personal attempt to discern directly the will of God is hampered by one's sinful condition: "the majority of people do not hear the voice of God in their heart, do not understand it and follow the voice of passion living in their soul and suppressing the lowly voice of God by its noise."

'The spiritual father is free from partiality of judgement concerning the issue in question, and is capable of seeking the will of God with an impartial heart: "He can see [things] more clearly [than the one who poses the question], and is more easily accessible to the action of God's grace." (St. Silouan the Athonite, pg. 80; cf., Dorotheus, Instr. 5.63, 252-54)

'This does not presume that the spiritual father needs to possess infallibility, or perfection. It is God who is believed to act through the spiritual father.

'Moreover, obedience provides a necessary framework for the development of pure prayer. If the novice is free from the responsibility of making decisions concerning issues that arise, then obedience helps him to remain impartial. This results therefore in liberation: the present reality no longer controls his existential concerns. Since he is not involved in the decision making, the novice's mind is no longer preoccupied at the level of "earthly cares." He can entirely give his mind over to prayer and meditation. This liberation affords him the possibility of achieving the state of pure prayer.
Fr. Sophrony states:

"Monasticism above all means the purity of the mind, which is unattainable without obedience. That is why there can be no monasticism without obedience. It is possible to receive great gifts of God - even the perfection of martyrdom - outside the monastic condition; but purity of mind is a special gift of monasticism, unknown on other paths, and the monk can only reach this state through obedience." (Birth into the Kingdom Which Cannot Be Moved, in Russian, edited by Fr. Nicholas Sakharov, Essex, 1999)

'Fr. Sophrony observes the impact of the purity of the mind on other aspects of monastic life. Thus, via control and purity of one's mind, chastity, vigilance, and a humble predisposition are maintained. At this point Fr. Sophrony refers to a similiar idea in Climacus, who states that obedience leads to the contemplation of God. (Scala parad. 4, PG 88:681A.)

'Purity of mind and heart, achieved through obedience, makes one more "sensible to the tender voice of God within us, to perception of his will." By allowing one to put aside all earthly care, obedience brings about the state of dispassion and therefore "true freedom," just as it does in Barsanuphius and Climacus. (Birth into the Kingdom, pg. 137; cf., Climacus, Scala parad. 4, PG 88:709B; Barsanuphius, Repl. 226, 140)

'The novice's conscience is not burdened by responsibility for his actions, becoming thereby irreproachable for this action, or "inaccessible to sin." Fr. Sophrony's formula encapsulating this principle is borrowed from the sayings of the Athonite fathers: "God does not judge twice." That is, God will require an answer for any action faithfully accomplished only from the elder responsible for commanding it.


'Eldership as a Sacrament

'The examination of Fr. Sophrony's writings in relation to eldership as a "charismatic" sacrament of the church again confirms his dependence on the fathers. However, in his approach this idea becomes an explicit definition: "Obedience is a spiritual sacrament in the Church, and therefore the relationship between the elder and the novice has a sacred character." The divine action is ineffably at work: "Notwithstanding its inadequacy, the spiritual instruction, if accepted with faith and effectively heeded, will always lead to an increase of good." (St. Silouan the Athonite, pg. 80)

'In the case of unbelief on the part of the novice, obedience loses its sacramental significance. This echoes the above-mentioned patristic idea: the novice's relation to the elder is absolute divine-like trust.

'In Fr. Sophrony the balance between the participation of the elder and the novice (which was lost within the Russian tradition) is restored. Eldership depends on the spiritual proficiency of the elder on the one hand, and the faith of the novice on the other: God acts in proportion to the novice's faith. Yet God acts through the elder. The elder must seek in his heart the voice of God and not say things from his own mind. Fr. Sophrony expresses this perception of the will of God as "feeling of the divine will."

'In another passage, echoing St. Seraphim of Sarov, he refers to the first thought that arises in the heart of the elder after prayer as an indication of divine will. As for the questioner's predisposition, he should accept the first reply of the elder as being in accord with divine providence. However, Fr. Sophrony does not go so far as to suggest that the elder is infallible in his decisions. The spiritual father always remains a vehicle of the divine action and not the source. The desire to comply with the will of God is required on his part. The spiritual father "seeks in prayer enlightenment from God." This harmony between God, the elder and the novice is expressed thus: "A spiritual confessor's reply will usually bear the imprint of imperfection, but this is not because he lacks the grace of knowledge but because perfection is beyond the strength and grasp of the one inquiring of him." (ibid., pg. 80)

to be continued

[Fr Seraphim (Black)]

'Obedience and Persona

'The integration of traditional elements in his teaching on persona allows Fr. Sophrony to provide a deeper theology of eldership. Obedience serves as an effective means to the realization of persona in man. For Fr. Sophrony, persona is the main constituent of the concept of human likeness to God, and this explains why he makes much of the dynamic dimension in human likeness to God. Man, as the image and likeness of God, is called to the fulness of immediate communion with God. Obedience as a dynamic praxis assists the novice in entering the current of the eternal divine will and thus in becoming a partaker of the divine life. It introduces man into divine life as the realization of his God-likeness.


'Obedience and the Trinity

'Fr. Sophrony explores the perichoresis in the Trinity in an original fashion, to shed light on the obedience of Christ and to draw out its ascetic anthropological implications. The Byzantine tradition also sets Christ's obedience as a model for monastic obedience. However, the Fathers do not link the kenotic obedience of the Christ-man with the theology of the Trinity, because there was hardly any overtly kenotic element in their teaching on the Trinity. Patristic commentaries on Philippians 2:6 link it with the incarnation. If they use the Christ-man as a human model in this passage, they stress its pastoral and moral significance. Thus, for Barsanuphius of Gaza obedience likens one to the Son of God. (Repl. 251, 154-55) Cassian also sees in Christ an example of obedience:


"in [my] utter submission to [my spiritual] father I could to some extent imitate the one about whom it is said, 'He humbled himself, being obedient even unto death' (Philippians 2:8), and I could be vouchsafed to pronounce humbly his word: 'I did not come to do My will but the will of the Father Who sent Me' (John 6:38)". -(Conf. 19.6, 46)


'Fr. Sophrony goes further than this, applying the idea of Christ's example on the level of the Trinity. Fr. Sophrony refers to traditional triadology, which teaches that "each hypostasis is the bearer of the absolute fulness of the divine being." He explains that this mutual dynamic fulness is due to the kenotic self-abasement of one hypostasis in relation to the other. The Father empties himself, the fulness of his own being, to the Son and the Son "returns" it to the Father. Obedience in this context presupposes not merely fulfilment of the will of the other persona; it includes embracing the full scope of all the manifestations of the other persona. Through this ultimate kenotic obedience within the Trinity the dynamic perichoresis of the personae finds its realization. In such a kenotic trinitarian perspective, obedience is the expression of divine love. In fact, in the trinitarian model the distinction between obedience and love is somewhat erased.

'The "return" of the Son to the Father is also seen in the incarnate Christ in his existential hypostatic orientation toward the Father, expressed in his "not-I-but the-Father" sayings: "I live by the Father" (John 6:57; cf 5:30, 7:18, 15:15). Christ, though the incarnate God, avoids any "divine action" of his own, so much so that the Father's hypostasis is manifest absolutely through the absolutely "transparent screen" of Christ's self-emptied hypostasis. ('La felicitie de connaitre la voie', pg. 44 [John 14:9]) Through this kenosis it becomes the "express image of the Father" (Hebrews 1:3).

'The projection of perichoresis onto the level of human relationship is assisted by Fr. Sophrony's theology of image and likeness. Mankind is modeled upon the prototype of the Trinity. As such mankind is to imitate trinitarian life, and this was manifested in and by Christ.

to be continued

[Fr Seraphim (Black)]

'Obedience and Persona

'The integration of traditional elements in his teaching on persona allows Fr. Sophrony to provide a deeper theology of eldership. Obedience serves as an effective means to the realization of persona in man. For Fr. Sophrony, persona is the main constituent of the concept of human likeness to God, and this explains why he makes much of the dynamic dimension in human likeness to God. Man, as the image and likeness of God, is called to the fulness of immediate communion with God. Obedience as a dynamic praxis assists the novice in entering the current of the eternal divine will and thus in becoming a partaker of the divine life. It introduces man into divine life as the realization of his God-likeness.


'Obedience and the Trinity

'Fr. Sophrony explores the perichoresis in the Trinity in an original fashion, to shed light on the obedience of Christ and to draw out its ascetic anthropological implications. The Byzantine tradition also sets Christ's obedience as a model for monastic obedience. However, the Fathers do not link the kenotic obedience of the Christ-man with the theology of the Trinity, because there was hardly any overtly kenotic element in their teaching on the Trinity. Patristic commentaries on Philippians 2:6 link it with the incarnation. If they use the Christ-man as a human model in this passage, they stress its pastoral and moral significance. Thus, for Barsanuphius of Gaza obedience likens one to the Son of God. (Repl. 251, 154-55) Cassian also sees in Christ an example of obedience:


"in [my] utter submission to [my spiritual] father I could to some extent imitate the one about whom it is said, 'He humbled himself, being obedient even unto death' (Philippians 2:8), and I could be vouchsafed to pronounce humbly his word: 'I did not come to do My will but the will of the Father Who sent Me' (John 6:38)". -(Conf. 19.6, 46)


'Fr. Sophrony goes further than this, applying the idea of Christ's example on the level of the Trinity. Fr. Sophrony refers to traditional triadology, which teaches that "each hypostasis is the bearer of the absolute fulness of the divine being." He explains that this mutual dynamic fulness is due to the kenotic self-abasement of one hypostasis in relation to the other. The Father empties himself, the fulness of his own being, to the Son and the Son "returns" it to the Father. Obedience in this context presupposes not merely fulfilment of the will of the other persona; it includes embracing the full scope of all the manifestations of the other persona. Through this ultimate kenotic obedience within the Trinity the dynamic perichoresis of the personae finds its realization. In such a kenotic trinitarian perspective, obedience is the expression of divine love. In fact, in the trinitarian model the distinction between obedience and love is somewhat erased.

'The "return" of the Son to the Father is also seen in the incarnate Christ in his existential hypostatic orientation toward the Father, expressed in his "not-I-but the-Father" sayings: "I live by the Father" (John 6:57; cf 5:30, 7:18, 15:15). Christ, though the incarnate God, avoids any "divine action" of his own, so much so that the Father's hypostasis is manifest absolutely through the absolutely "transparent screen" of Christ's self-emptied hypostasis. ('La felicitie de connaitre la voie', pg. 44 [John 14:9]) Through this kenosis it becomes the "express image of the Father" (Hebrews 1:3).

'The projection of perichoresis onto the level of human relationship is assisted by Fr. Sophrony's theology of image and likeness. Mankind is modeled upon the prototype of the Trinity. As such mankind is to imitate trinitarian life, and this was manifested in and by Christ.

to be continued

[Fr Seraphim (Black)]

I would like now to return to the Athonite saying referred to in post #59 above: "God does not judge twice".

This saying of the Fathers of the Holy Mountain is recounted in Fr. Sophrony's book on St. Silouan, he writes:

'A spiritual confessor's reply will usually bear the imprint of imperfection but this is not because he lacks the grace of knowledge but because perfection is beyond the strength and grasp of the one inquiring of him. Notwithstanding its inadequacy, the spiritual instruction, if accepted with faith and effectively heeded, will always lead to an increase of good. This process is often subverted because the inquirer, seeing before him an 'ordinary man', hesitates, loses his faith a little, and so does not accept the first word of his spiritual father and raises objections, putting forward his own opinions and doubts.

'Staretz Silouan discussed this important matter with Higoumen (Abbot) Archimandrite Missail (+ 22 January 1940), a spiritual man favoured and manifestly blessed by God.

'Father Silouan asked the Higoumen,

"How can a monk find out the Divine will?"

"He must accept my first word as the will of God," said the Higoumen. "Divine grace rests on him who does so but if he resists me, then I, as a mere mortal, will back down."

'The idea behind Higoumen Missail's reply is this:

'When asked for counsel a spiritual father prays to God for understanding but he answers in his capacity as man, according to the measure of his faith.

"I believed, and therefore have I spoken," wrote St. Paul (II Cor.4:13) but "we know in part, and we prophesy in part." (I Cor.13:9)

'When a spiritual father gives advice, or tells a man what to do, he himself is anxious not to sin and is on trial before God. The moment, then, that he meets with an objection, or even some inner resistance, on the part of his enquirer, he does not insist or presume to affirm that what he was saying was the expression of God's will. In his position as man, he withdraws.

'This conception Higoumen Missail expressed very clearly in his life. On one occasion he summoned a novice, Father S., and laid a complicated, difficult task of obedience on him. The novice readily accepted and, bowing low, moved to the door. On a sudden the Higoumen called him. The novice stopped. Lowering his head on his chest, the Higoumen quietly but meaningfully said,

"Father S., remember, God does not judge twice, so when you do something in obedience to me, it is I who will be judged by God but you will not be called to account."


In conversation with Fr. Sophrony he explained to me that this episode was from his own life. The 'complicated, difficult task of obedience' was to learn Greek. Furthermore, when he notes that the Higoumen 'on a sudden...called him' it was because Fr. Sophrony had a momentary thought and wondered when he would have need of Greek whilst living in a Russian monastery. Thus, Abbot Missail's words: "remember, God does not judge twice...it is I who will be judged by God but you will not be called to account".

Due to Fr. Sophrony's embracing this obedience he mastered Attic Greek, the Ionic dialect, Koine, in which the New Testament is written, Byzantine Greek, and the modern Greek of his time, in six months. An astounding feat, which to this day leaves me breathless, as for me, Greek has become a life-long pilgrimage.


'When anyone objected, even if only mildly, to some commission or instruction from Higoumen Missail, that generally strong-minded ascetic personality, in spite of his post as administrator, would usually reply,

"Well, all right, do as you like"

'and did not repeat his injunction. And Starez Silouan, likewise, when he met with resistance, would fall silent.

'Why is this so? On the one hand because the Spirit of God suffers neither violence nor argument. On the other, because the will of God is too great a matter to be contained or receive perfect expression in the words of a spiritual father. Only the man who accepts these words of his spiritual father with faith as being pleasing to God, who does not submit them to his own judgement, or argue about them, has found the true path, for he genuinely believes that "with God all things are possible". (Matthew 19:26)

'This is the way of faith, discerned and confirmed in the millennial experience of the Church.

[Fr Seraphim (Black)]

I would like very much to add something here that will help us in our endeavour to keep the true meaning of the Feast of the Nativity.

As has been pointed out in another thread, this festal season has been bitterly hit by the rampant consumerism and really just plain secularism that leaves people in despair, anxiety, loneliness and wondering what happened to the Birth of Christ that afterall is the central theme and essence of the Feast of Christmas.

In particular I was very moved by Paul Cowan's post # 7 and Antonios' post # 8, in the thread: 'Christmas themes fill news papers'.

I remember once sitting in the waiting room at a hospital and there was this very physically imposing man sitting next to me holding a small baby. I asked him if he was a football player (North American football) as he was so tall and strong looking. He surprised me by saying he was a police man.

I said to him that I could never be a police man as I would find this particular occupation too frightening. He replied that indeed at times it is quite difficult and frightening. I asked him what was the worst time of the year for him and others on the police force. He responded by saying that Christmas was the absolute worst time for all police officers. The reason for this he explained was multiple: that they were called into family disputes where extremely violent abuse was often the main factor and expected to resolve the issue immediately, and that as Antonios pointed out, suicides or attempted suicides were more prevalent at this time.

Beholding, as we all do, the tragic nature of our times and keeping in mind the nature of this thread, I remember how Fr. Sophrony would deal with my own sorrows and past troubles.

He would counsel me, that when I was overwhelmed to transform my tears for myself and supplicate Christ for the grace to combine them with the tears and weeping of others.

This is brought out beautifully in the following words of Fr. Nicholas (Sakharov):


'In the life of the Trinity, which consists in love (I John 4:8), "love transfers the existence of the person who loves into the beloved, and thus it assimilates the life of the loved one." (La felicite de connaitre la voie, pg. 21) The assimilation of the life of another presupposes assumption in one's being of that person's manifestations, and especially his or her will. The transition of this principle "love is obedience" from the Trinity onto the human plane is implicit in the gospel. In the Trinity the idea of obedience as love is found in John 14:31: "I love the Father; and as the Father gave me commandment, even so I do." On the level of humanity this principle is applied to the relationship between Christ and his followers: "If you love me, you will keep my commandments" (John 14:15, John 14:23).

'Building on this principle, Fr. Sophrony makes the same connection on the level of human relationships: "He who loves his brother, naturally wishes to fulfil his brother's will, humbling himself before him." (Birth into the Kingdom, pg. 173)

'Obedience is viewed by Fr. Sophrony as an "opening up" to the realization of hypostatic potential in man. It actualizes the principle of perichoresis between hypostases on the human level. One hypostasis takes (via obedience) into itself the other hypostasis. Fr. Sophrony expresses it thus:


"Without the culture of true Christian obedience a person inevitably will remain a self-enclosed circuit...The absence of obedience in the predisposition of a person is the genuine sign of illness of soul, which restrains that person within the confines of individualistic egoism - the opposite of the hypostatic principle of being." (Ibid., pgs. 173-74)


'As was shown above, the hypostatic principle of being is linked with the idea of universality, or bearing of the fulness of the multihypostatic being. Obedience, by virtue of taking into oneself the will and ideas of another persona (will, ideas), helps one progress in the development of one's hypostatic capacities, in "taking into oneself of other hypostases":


"Progressing in the practice of obedience, a person learns to love his own states and manifestations not only as his own but as a sort of revelation about what takes place in the human world. All pain or suffering, be it physical or moral, every success, defeat, or loss, are lived by that person not in the manner of egoistic self-enclosure, but in such a way that in his spirit he enters the suffering of other people, since at every moment thousands of people experience similar states. The natural outcome of such a movement of the human spirit is prayer for the whole world." (Ibid., pg. 174)


'Christ-like universality is expressed in the prayer for the whole world, which Fr. Sophrony sees as the realization of the hypostatic principle. In prayer the persona unifies the whole by bearing its fulness in itself: "Compassion for the whole of mankind develops in the soul of the novice who practices obedience, and his prayer acquires cosmic character, incorporating into itself the whole Adam, that is, it becomes hypostatic, after the pattern of the prayer of Christ in Gethsemane." (Ibid., pg. 174-75)

'There are instances in the patristic tradition where obedience is related to love. For example, Gregory of Sinai, when presenting the results of obedience in five progressive stages, ascribes "love which is God" to the highest stage. (Gregory of Sinai, Chap. 120, 54) Barsanuphius coins the principle: "if you do not obey it means you do not love." (Barsanuphius, Repl. 231, 143)

May our Lord pour forth the blessings of the Feast of the Nativity upon our wounded world.

[Trudy]

'When a spiritual father gives advice, or tells a man what to do, he himself is anxious not to sin and is on trial before God. The moment, then, that he meets with an objection, or even some inner resistance, on the part of his enquirer, he does not insist or presume to affirm that what he was saying was the expression of God's will. In his position as man, he withdraws.


The 'complicated, difficult task of obedience' was to learn Greek. Furthermore, when he notes that the Higoumen 'on a sudden...called him' it was because Fr. Sophrony had a momentary thought and wondered when he would have need of Greek whilst living in a Russian monastery.

Dear In Christ Fr. Seraphim,

Would you please clarify? By judging twice, do you mean that God will judge only the spiritual father and not the spiritual child as regards the obedience given?

Or do you mean that God will judge the spiritual father depending on how the spiritual child fulfills/accomplishes the obedience given? Or perhaps you mean both!?

I guess I don't understand why the spiritual father is on trial before God. Is that because the spiritual father acts in God's stead by virtue of the guidance he gives? Thus why God judges him and not the spiritual child?

And why would Fr. Sophrony's wondering thought not be considered some kind of resistance? While he didn't question the obedience, he did question the eventual need of learning Greek. Wouldn't that be considered doubt?

I have also heard some speak a warning to spiritual children of not following guidance in blind obedience. I guess there always needs to be some level of discernment on the part of the spiritual child as regards the obediences given by their spiritual father. Would you write on that aspect? Though perhaps that issue may speak to lack of trust or fear on the part of the spiritual child?

Thank you for your time and efforts on this thread. It is very much appreciated and edifying.

By your prayers,
Athanasia

[Trudy]

Thank you for your post #63 Fr. Seraphim. It was most helpful to my time while at the Eve of Nativity services at my husband's church. So much so, I wrote of my experience on my blog and shared in on the Monachos thread which you references.

By your prayers,
Athanasia

[Fr Seraphim (Black)]

Dear Athanasia,

Looking at my Compact Oxford English Dictionary the word obey is expressed as: i) submit to the authority of. ii) carry out (an order). iii) behave in accordance with (a principle or law).

Obedient is: willing to obey an order or submit to another's authority.

The obedience lived in Holy Orthodoxy in the relationship between a spiritual father and spiritual son/daughter is not as described above in the Oxford Dictionary.

The essential living word absent is love.

Father Sophrony writes:


"Everything depends on our relationship with God. If we have confidence in His providence, we will have the courage to follow the word of our spiritual father. The logic proper to everyday life and to our reason is not enough. God abandons the person who has too much confidence in his own intelligence. It does not matter if a word goes against what we would wish, or if the advice we are given seems to contradict 'good sense'; if we are ready to follow it, if we trust our spiritual father, God will in the end always arrange things in a positive way. The mystery of obedience is one of the most cardinal realities on the path of salvation."


For me to presume to comment on the inner spiritual state of Father Sophrony before Abbot Missail would be very improper, bordering on sacrilege.

Father Sophrony often utilized these accounts (from his life on the Holy Mountain) as a way of instructing me, so that I too might find the holy way of obedience.

It became evident to me with the greatest clarity that during the Sacrament of Confession we were 'caught up' into a sacred realm. In his prayer time did not exist.


The Athonite saying: "God does not judge twice," is to be understood with the utmost humility.

A spiritual father prays constantly for his spiritual children. Before the Sacrament of Confession this prayer on the part of the spiritual father intensifies and focuses on the inner heart of the penitent. His own heart opens mystically: attentive, patiently waiting within the stillness of God, the silence in which God touches his heart.

Of paramount importance is that the spiritual son/daughter approaches the Sacrament with the utmost prayer and humility, beseeching God for mercy, consolation and direction.

If the spiritual father and the penitent meet in this mystical embrace then the preceptor in response to the faith and humility finds that his heart opens (maybe fully).

In this way the spiritual father assumes responsibility before God. The spiritual son/daughter is set free from the hell of his/her thoughts. This freedom granted by obedience leads to pure prayer, the mind remains free from thinking and lives by the Divine Name, by the grace of the Holy Spirit.


Again from Fr. Sophrony:

"By the small ascetic effort of obedience, man passes into the eternal Being of God who is without beginning."

"By obedience, the heart becomes more and more sensitive to the life of others, to their sufferings, their progress, and their needs."

"By obedience, your heart and your mind will expand to the dimensions of infinity."

"When we are with another person, we must be ready to accomplish his will rather than our own. In this way our consciousness will expand. Little by little, in a quite unexpected way, weeping for 'all Adam' will be born in us."

"By obedience, our mind can become pure in God's sight."

"Obedience is perfect renunciation of our own will. It is the path which we must follow in order to become free, in order to hear the voice of the Holy Spirit in our heart. As long as there is any passion in us, our life will be tragic, hopeless. We cannot find peace except in perfect renunciation of our self-will."

"It is only when we let go of our own thoughts, ideas, will, that we can live, in all purity, in the 'atmosphere' of God."

"For man, the greatest punishment is when God abandons him to his own will. In our epoch, which has rejected Christ, no one understands such an apparently servile attitude."

[Andrew]

Father Seraphim, have you read Enlargement of the Heart yet? I just finished it; I cannot recommend it enough!

[Robert Hegwood]

Now...those are some gems from Fr. Sophrony to consider. They sparkle in the heart just to read them.

[Andrew]

Now...those are some gems from Fr. Sophrony to consider. They sparkle in the heart just to read them.

I love Elder Sophrony... he is truly one of the greatest men of the 20th century, a light to the world, and a faithful intercessor for the salvation of all.

[Fr Seraphim (Black)]

In my younger years I was relentless in my pursuit of the life in Christ, so wonderfully described by St. Nicholas Cabasilas and in the Anaphora of the Liturgy of St. Basil the Great, yet not to mention only these witnesses but in the 'cloud of witnesses' that our Holy Church presents to us in the writings of the Saints and in the Sacramental life of the Church Herself.

In such a hurry was I that I remember one day setting the table for the trapeza (meal). Fr. Sophrony was seated there talking to Rosemary Edmonds (his translator) and he said to me: 'Fr. Benjamin (my name before the Great Schema), do not be in such a hurry.' I misunderstood his words and thought to myself that I was laying the dishes and utensils upon the table too hastily.

Later at his hermitage I asked him about this and he said: 'Our life is learned slowly'.

When I went to live with Fr. Sophrony and the other Fathers he was already in his late 70's with a half century of monastic life behind him.

By God's grace I had virtually unlimited access to him.

One day I was working in the garden alone and I thought to myself: 'Fr. Sophrony is old, you should really stop pestering him'. At that moment there was a tap on my shoulder and I turned around and there was Fr. Sophrony.

He said to me: 'Fr. Benjamin, come and see me as often as you need.'

At this time I had the obedience of taking him his meals (if one can consider what he ate a meal, so meagre was it). He kept me in a continual state of spiritual tension - almost daily he would say to me: 'soon I will die'.

In the evening when I took his dinner to him (usually two pieces of asparagus) instead of simply putting the meal on the table, asking his blessing and departing as a good monk should, I would turn to him and say: 'By the way Fr. Sophrony...'

Thus commenced blessed hours of the most wonderful words. I would run back to my cell and write down all that he had said. Sadly these meticulous journals have gone the way of all things human. (I stored them in a basement during my years in Romania, only to return and find that the basement had suffered a flood, and all his precious words, written down in fountain pen, were washed away).

Andrew mentions the new book of Father Zacharias. It was Fr. Zacharias, then named Fr. Zosima, who said to me after I had been at the monastery only a few days that one of the greatest riches of Orthodoxy is spiritual paternity.

Arduous is the climb, difficult the path to find this treasure.

Many were the times I tasted the bitter fruit of disobedience. Yet I prayed and prayed for the grace of holy obedience.

Fr. Sophrony was infinitely patient with me. I was truly an orphan, blown in by some tempest.

So often his words were an enigma. I struggled to comprehend. Thinking I understood, I crashed into the sharp rocks of disobedience, in a harbour no longer safe, and forsaken by human consolation.

He is gone, yet now pummeled by the years, he covers me with his prayers...and the words I garnered in the late hours in his hermitage.

Being with him has been Christ's most wonderful gift in my life.

Now many years have passed since Fr. Zosima spoke of the treasure of spiritual paternity. My relentless pursuit has been tempered, my body is wasted and I feel like my hand is holding sand which my fingers will not cup, and the sand is falling.

I am left though with him. In the most ineffable way he surrounds me. Still I ponder his words, weighing them in prayer, conscious of the immensity of putting the words into action.


'The greatness and the nullity of man

'God was mindful of man before the foundation of the world [Eph. 1:4], and God conceived such a wondorous design for him that He "spared not His own Son" [Rom. 8:32] in order that man's destiny be actualized. Therefore, according to his calling and his destiny man must indeed be great. Because of the potential inherent in his nature created in God's image, man is truly a wondrous creation.

'Fr. Sophrony's vision of man extends from the primordial idea of God for His creation to "the end of time" [1 Cor. 10:11]. He understands the divine idea about mankind in the light of what was revealed by the divine Hypostasis of the Word. Man was foreordained by God before all ages [2 Tim. 1:9; Tit. 1:2] to become "conformed to the image of His Son" [Rom. 8:29]. This image was manifested "at the end of the times" [1 Pet. 1:20]. Man is "of great consequence in the grace of his salvation". (We Shall See Him, p. 102. see also p. 187) The two poles of his greatness are, first, his creation "in the image and after the likeness" of God - in which "our Creator in effect repeats Himself, and in this sense is Our Father" (Op. cit., p. 193) - and secondly, his calling before the world's foundation to become a child of God in union with Christ. Both these aspects together constitute the mystery of man as an extension of the mystery of Christ. This mystery can be revealed and made known through the grace of repentance and life in the Holy Spirit.

'When God created man in His image and after His likeness, He implanted in his nature great potentialities, preparing man to receive in the future the Gospel revelation and to become like Christ. (cf. St. Gregory Palamas, Homilies, 16:19, ed. cit., p. 192.) Man's most important asset is his innate awareness of the Absolute and his quest for Him. When the spirit meets the Almighty God, "man can 'recognize' Him, since He is kin to him".(We Shall See Him, p. 226.) Man becomes likened to God when he attains a state of contemplation and love for Him. (His Life is Mine, p. 94) Thus "we become 'whole' - we are healed" (We Shall See Him, p. 177) And it is revealed that "we are indeed His offspring" and "have our being in Him" [Acts 17:28-29].

(Christ, Our Way and Our Life, A Presentation of the Theology of Archimandrite Sophrony, Archimandrite Zacharias, pgs. 62-63)


'I brought nothing but sins with me into the Monastery...'

(Saint Silouan the Athonite, Archimandrite Sophrony, On Grace, p. 320)

[Fr Seraphim (Black)]

I believe without reservation that each and everyone of us lives daily a deep martyric xentia (exile). This shared xentia is heightened to the most by our shared repentance and shared holy obedience to Jesus Christ of Nazareth.

Our ecclesia, doxology, and communion of the Sacred Mysteries of the Body and Blood of Christ unite us all and in an ineffable manner deepens the xentia and heals our exile.

As so well stated by St. Gregory Palamas, whose Word (from the Fathers) was before me when I opened Monachos just now speaks directly of this:


"The reason why God has accorded us this present life is to give us a place for repentance. Were this not the case a person who sinned would at once be deprived of this life. For otherwise what use would it be to him?"


The sacramental nature of holy obedience truly grants us the key to open the door that 'overcomes the fallen human condition and sustains [our] freedom from and for'.

(from I Love Therfore I Am, Fr. Nicholas Sakharov, p. 210)


'From the moment man's hypostatic principle is awakened through the grace of "mindfulness of death" he begins to live his own death as the annihilation of all the people he knows, all those linked with his existence. He experiences his own death as the extinguishing of every light of his consciousness; as the obliteration of all the people his spirit has embraced; as the death of "the whole world, even God". (We Shall See Him, p. 13)

'This spiritual feeling, although it takes a negative form, demonstrates that man "is in a certain sense the centre of all creation". (Ibid.) It makes manifest the reality of man's creation in the image of God, and his capacity to contain in himself both God and the created cosmos. (Op. cit., p. 17)

'When man repents, his life also takes on Adamic dimensions. When his repentance stretches all his faculties to the limit, he lives out the drama not only of his own fall and corruption, but also the tragic impasse into which the dynamic of evil and sin has led the whole of humanity. When man "groans from the tumult of his heart" (Ps. 33:8; LXX 37:9) his cry resounds throughout the cosmic desert and compels even heaven to hearken to it. (Saint Silouan, p. 448ff., Adam's Lament.)

'In the act of repentance, man is strengthened by God's grace, so that in wondrous fashion he can "endure suffering through which hitherto unknown depths of prayer (are) disclosed". (We Shall See Him, p. 198)

'By the power of this revelatory prayer he becomes a participant in the suffering and martyrdom of all humanity. The power of this prayer is the energy of Christ's love, which in this world is suffering love, and it initiates its bearers into the redemptive sufferings of Christ. (Acts 26:23. See also His Life is Mine, p. 94)

(from Christ, Our Way and Our Life, Archimandrite Zacharias, pgs. 63-64)

Fr. Sophrony made it very clear to us:

"If you do not weep for humankind every night you are not a monk."

Fr. Sophrony continually himself laid down his life for us. We learned the Gospel commandments by the very movement of his limbs.

In my heart I have no reservation: We must all take hold of the glorious Sacraments of our Holy Church so freely offered and so precious for the salvation of each and everyone of us.

[Fr Seraphim (Black)]

A monk once told me of his journey from the Monastery of St. John the Baptist, Essex to London.

The Fathers kindly drove him to Witham from which point he took the train to Liverpool Street Station, London.

It was a familiar journey, one that he often took and always tried to find a window seat to enjoy the countryside passing by - the variety of green, the towns in the distance with their church spires, the fields and then the build up of London and the descent at Liverpool Street Station.

He told me that one particular journey after the train had left Witham he was struck by the change in scenery, in fact the change all about him. No longer were the farm fields resplendant, nor within him the joy of watching the passing countryside.

The colours had been drained from the trees and fields and sky. Within himself everything appeared so unfamiliar. Outside the window there was not only the absence of colour, but even of sepia. His heart, he said, mirrored what his eyes beheld.


In the writing of Fr. Zacharias we find the following:

'The grace of the mindfulness of death

'Whilst eternity should be an obvious reality and a natural element of man's vision, after the Fall of Adam and Eve it poses a problem. Man is suspended between eternity and the abyss of non-being. The purpose of his pre-eternal destiny is the acquistion of eternity as an inalienable possession. Any deviation from this understanding leads to a feeling that life is unprofitable or even absurd. Without the knowledge of this destiny, everything becomes empty and futile. If life comes to a definitive end with death, it has absolutely no meaning. Awareness of our mortality poses the problem of eternity without accepting concession to anything except God. The grace of God, which seeks out the lost sheep wherever he may be, is able to provoke man, "seizing him by the throat", (cf. Matthew 18:28) and intensifying his quandry by bestowing a mindfulness of death, which - according to the experience of Fr. Sophrony - proves as scalding as a "mass of molten metal". (We Shall See Him, p. 11)

'The remembrance of death, when it takes the form of awareness of eternity in a negative form, (On Prayer, p. 75) is a remarkable 'calling' of man to his pre-eternal destiny to become a 'partaker of the divine nature' (2 Peter 1:4). This remembrance, which is activated by the grace of God, is a spiritual phenomenon entirely set apart from the natural or psychological knowledge that man is mortal. Charismatic mindfulness of death is a reality of another order, "non-earthly, incomprehensible". (We Shall See Him, p. 12) It visits man with sovereign might and prepares him to accept the revelation of the Living God. In his heart a new interior sensitivity is born, which changes his spiritual outlook. It is a spiritual state, which assists man, who is as yet unable to contemplate God, in his quest for eternal truth.

'Awareness of death is accompanied by "a vision, difficult to explain, of the outside world". (Op. cit., p. 99) This vision reveals the futility of this world and its transitory, ephemeral 'form', which lies 'in the power of the evil one' (1 John 5:19). As Fr. Sophrony describes it, we are presented with a vision of "the world, the whole of cosmic being, stamped from the very outset with the seal of corruption, where all is meaningless, engulfed in the shadow of death". (Ibid.) For this reason the 'deep heart' (Psalm 63/64:7) of man is governed by the strange sense of the futility of all earthly acquisitions. (Op. cit., p. 11)

'Parallel with this particular perception of the surrounding world, remembrance of death brings an interior apprehension of the great chasm separating man from the holy God. Man is suspended in his spirit above a bottomless abyss, which he cannot cross. The spectacle provokes despair. It cannot be resolved by anything which is not eternal, anything which is not actually God. When man realises that he is condemned to die, he becomes terrified, he suffers unbearably. (Op. cit., p. 12) He seems strangely divided, living on two levels simultaneously: the spiritual and the psychological. With his spirit he beholds the bottomless pit and remains in this mysterious, indescribable sphere, whilst his mind and affections live normal everyday life. (Op. cit., p. 15)

'...When his awareness of death intensifies, man despises all the visible world and all the events of life - even intellectual assets, for they are unable to afford an answer to his search. (Op. cit., p. 16) The whole of empirical existence and experience loses meaning and value. Insofar as it is sealed with death and condemned to oblivion, it is vanity. "Perpetual oblivion, as the extinguishing of the light of consciousness, filled me with horror." (Op. cit., p. 12) It becomes clear that death has introduced into life not only vainity, but also the paradox that "this whole world seems like a mirage, liable at any moment to vanish into an everlasting void." (Ibid.) Whatever does not remain for all eternity has no value and ceases to attract the attention of man.

from: Christ, Our Way and Our Life, Archimandrite Zacharias, pgs. 75-77

from Fr. Sophrony:

"After two world wars - and wars are a sin par excellence - the contemporary world has lost the grace of the Holy Spirit. And it is impossible to understand Christ as God without the Holy Spirit. Otherwise, to believe that this man, who really is man, is the Creator of the cosmos, is beyond us. To believe that God Himself was incarnate, that He calls us to be with Him eternally - that is what is missing in many of our contemporaries, especially among intellectuals.

"The word accidie means etymologically, 'lack of care', i.e. about one's salvation. With few exceptions, all humanity is now living in the state of accidie. People have become indifferent about their salvation. They do not seek divine life. They confine themselves to forms of life which appertain to the flesh, to everyday needs, to the passions of this world, to mundane activities. God, though, created us out of nothing, in the image of the Absolute and after His likeness. If this revelation is true, then the absence of concern for salvation is nothing else than the death of the human person.

"One cannot love without suffering. The greatest pain is that of loving to the utmost. Christ loved so much that he gave Himself up to a terrible death. The saints too. Paradise always costs this price. Prayer for the world is the fruit of extremely deep and acute suffering.

[Fr Seraphim (Black)]

One evening with Fr. Sophrony I asked him about his encounter with a hermit which is related in his book on Saint Silouan. I was greatly intrigued by this account and I hoped he would expand upon it. This is how it is related:

'I remember one memorable visit. A monk, a hermit, came to see us. He was about seventy years of age. He lived at a deserted spot between the Monastery (of St. Panteleimon) and the hermitage, in a ravine by a stream in a wood. His face, ravaged, all wrinkles, looked grey and long unwashed; the dark-grey hair of his head and beard looked dirty, his greyish-blue eyes were sunk deep in their sockets. We had a long talk with him, and this is what he told us:

"It is many years now that my soul suffers when I think of us monks. We have renounced the world, left our parents and our Motherland, given up everything that usually constitutes life for people. We have pronounced our vows before God, the holy angels and our brethren to live according to Christ's law. We have renounced our own will, and in effect lead a martyr's life, and still we make no progress towards goodness.

"Will many of us be saved? I shall be the first to perish. I see others, too, who are slaves to their passions. And when I meet people of the world, I see that they live in profound ignorance, listless, and unrepentant. And thus, little by little, without even noticing, I was drawn to pray for the world. The thought distressed me that if we, monks who have renounced the world, do not find salvation, what must it be like in the world?

"My sorrow gradually increased and I started weeping tears of despair. And now, last year when I was in such despair, tired of weeping, lying face down on the floor, the Lord appeared to me and asked, 'Why weepest thou?' I was silent. 'Dost thou not know that it is I Who will judge the world?' I still kept silent. The Lord said, 'I will have mercy on every man who, if only once in his life, has called upon God'...The thought crossed my mind, "So what is the use of us tormenting ourselves day after day?" To which the Lord replied, 'Those who suffer because of My commandments will be My friends in the Kingdom of Heaven: the others I will merely have mercy upon.' With this the Lord retired.

'During my time on the Holy Mountain I met nine monks who gladly prayed for the world, shedding tears as they prayed. On one occasion I heard this discussion between two of them. The first said:

"I cannot understand why the Lord does not grant peace to the world even if only a single person implored Him to do so."

'To which the other replied:

"And how could there be complete peace in the world if but a single malicious man remained?"

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. As one Seraphim to another, this has been a beautiful conversation, a joy to read and ponder. Thank you for it. I printed it out as it stands (right now around 72 pages) and gave to my godson to read who is seriously thinking about becoming a monk once he has dealt with some outstanding financial issues and has a little more live parish time under his belt.

It almost makes you want to be 21 again and on the threshold of the rest of your life and able to make an offering of all of it to live the angelic life.

[Fr Seraphim (Black)]

Dear Seraphim,

Thankyou for such kind words. May our Lord bless and guide your godson.

72 pages, really?! I have not kept track, and actually I am truly grateful for what you have said and done as a gift for your godson, because at times, other than the few kind souls who have added some Posts, I have at times felt like I was labouring alone in the wilderness.

Do you know this fact from the life of St. Seraphim: (last evening while reading Fr. Sophrony) he states:

'Sometimes it would occur to me that it might have been possible for me not to 'return' -prayer, from being temporary, could become an eternal state of the soul. The vision of (Divine) Light is unfailingly accompanied by the grace that resurrects, and to abandon the earth when one is in that condition would be a blessing. We know that St. Seraphim of Sarov passed away while he was praying: his soul left his body before the body was dead - he was holding a lighted candle in his hand. "Precious in the sight of the Lord is the death of his saints." (Psalm cxvi:15)

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. It does not seem to be laboring alone..rather from my poor perspective it is more like shutting up to behold the beauty of pearls spread out in mercy before my too oft swineish gaze. It is enough to be present.

I've recently finished reading the life of St. Silouan and so memories of him and elder Sophrony hold great interest for me. And there are a number of those memeories and reminiscences to be found in this thread.

And spiritual fatherhood is also of interest. It is a relationship so needed and so missed in so much of today's world. My own godfather reposed before finding anyone he could truly think of as a spiritual father for him. He said he had looked all his life for one as an Orthodox Christian.

Sometimes I think that genuine spiritual fatherhood is a kind of hypostasization of our need to be utterly known just as we are and unconditionally loved anyway...not excused, loved. Perhaps I am mistaken but it seems we have a need to be both "naked" and "covered" silmultaneously...completely exposed and yet completed protected in the presence of at least one person...to be completely known. Someone with whom the whole wound of our life can be opned and drained and healed.

And I'm not even particualarly sure such a one need to be some living saint themselves...if they have some wisdom, some maturity...if they love our soul like their own it is enough.

But further a spiritual father or mother is someone who does not just have a clear vision of who we are and loves us anyway...but their love for us is transformative, transfiguring for they see us as we are called to be and draw us by quiet counsel and prayer to fullfil that high calling.

At least this is my romanticised impression of what it is or might be...but to find such ones...that is a task. I go to confession, and make such a one as I can, but have felt little freedom to completely open my heart to my priest...not that he is not a good even an excellent priest. I tell what I have done or not done, but the inner portion of my heart remains closely guarded.

I don't know, if like my godfather I'll never find that one soul I could feel so knit to. But I hope for my godson that if does become a monastic...for a season or for life...or that he even just develops a relationship with a monastery and a wise monastic counselor, it is my hope that he will find that soul he could bury his will in and find his life springing forth out of that like new wheat.

And so to that end your thread enables me to give him an image of what such a relationship might look like if the Lord in His mercy calls him to the angelic life.

[Fr Seraphim (Black)]

Dear Seraphim,

Perhaps unknownst to yourself you have encapsulated the very essence of spiritual paternity:

"a kind of hypostasization of our need to be utterly known just as we are and unconditionally loved anyway...not excused, loved...we have the need to be both 'naked' and 'covered' simultaneously...completed exposed and yet completely protected in the presence of at least one person...to be completely known. Someone with whom the whole wound of our life can be opened and drained and healed."

This gift of spiritual paternity/maternity is very much present in the the Church to this very day, this very moment. Our Lord calls us, and the Saints witness to this.

This is the great treasure, the great gift of Orthodoxy, that within Her embrace, within the sacramental life of the Church is present this actuality.

Walking into Fr. Sophrony hermitage or Fr. Iustin's hermitage, that which you have described above, is exactly why the heart yearns to remain there and not leave. This is the living traditon of our Church preciously handed down throughout the centuries before us, someone we can touch, walk with, know and be known.


"No man can come to me, except the Father which hath sent me draw him...It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard' [in his heart] 'and hath learned of the Father, cometh unto me." (John 6: 44-45)

[Trudy]

I don't know, if like my godfather I'll never find that one soul I could feel so knit to.

Dear Robert,

Your words moved me deeply.

Do not ever stop asking God to provide a spiritual father for you; one like you have described. He hears your prayer and he will answer it. I prayed for years for a spiritual father and God has answered my prayer.

In Christ,
Athanasia

[Fr Seraphim (Black)]

continuing with Fr. Zacharias, Chapter 3, 'The greatness and nullity of man'

'Through the love generated by man's immersion in the ocean of the suffering of all Adam, his natural turning towards God - which is still subject to "temptation" and "delusion" (We Shall See Him, p. 198) - is transformed into a "descent towards the lowest depths" of the upturned pyramid...There man receives not only the revelation of "the image of [...] man as it exists [...] in the creative mind of God"; (Op. cit., p. 165) he also sees the state proper to the Head of the inverted pyramid, the New Adam, who takes away the burden of all and bears the weakness of all. The tribulation man endures, and his deepened knowledge of the dimensions of the mystery of the cross, enlarge his heart. They make man ready to embrace the whole created world in prayer, and to accept the whole of humanity as the content of his being. (Op. cit., p. 224). "This pain is an essential stage in our progress from earthly to cosmic, even eternal dimensions.") Fr. Sophrony formulates this as a spiritual law: "He who is like unto Christ in His earthly manifestations, is naturally like unto Him on the Divine plane, too." (Op. cit., p. 88) Or again: "According to the measure of our knowledge of His sufferings, His eternal joy will rest upon us." (Greek version of We Shall See Him, p. 385) So we see that man, strengthened by divine grace, reveals his greatness in the sufferings of repentance, which prepare him to receive the power of Christ's love.

'When man shows fidelity "unto the end" and freely chooses to accept sufferings for the sake of Christ's love, he is reborn "into the radiant sphere of the heavens", (We Shall See Him, p. 88) and becomes "able to contain the fire of the Father's Love". (Op. cit., p. 85) This love, however, also includes hell in its embrace. Thus, when man is regenerated and the love of Christ is the content of his life, he is led by the Holy Spirit to the extreme limits of his nature, and he "experiences a foretaste of divine universality". (Op. cit., p. 88) The greatness of the hypostatic principle in man, in its ultimate perfection in Christ, lies in the fulness of its content. Man's spirit can be stretched out between "two frontiers - of hell and the Kingdom - between which the whole spiritual life" of reason-endowed, hypostatic spirits is at work. (Op. cit., p. 100) The vast range between these two poles is so majestic, that, to borrow the Apostle Paul's phrase, 'the day of man cannot judge' it [I Cor. 2:15; 4:12]. This is the 'divine measure' spoken of by the fourth century ascetics of Egypt.

'When man makes his way downward and imitates the example of Christ's humility, he manifests the greatness of humanity and becomes a "universal centre" (Op. cit., p. 187) in the fullest, divine sense. When, on the contrary, he follows in the footsteps of the first Adam, he is infected with the dreadful disease of the enemy, pride. Darkened by this passion he forgets that he is a created being; he destroys the reflection of God that grace has given him to bear, and he falls into delusion. The essence of delusion is that man may come to "an exaggerated conclusion about himself and try to exact something beyond his measure". (Op. cit., p. 211) The original deposition in man of free self-determining, which brings with it a certain "absolute, divine" element, turns into a motivation for the act of self-divinization, understood as a return to man's primordial form of being. In this delusion of pride, man is seperated from the God of love and plummets into the gloomy abyss into which the Fall plunged Adam. The haughty man, separated from God and from Christ's love, is closed inside himself. In his unreasonable isolation, "turned in, centred on himself, sooner or later he will end up in the oppressive void from which God called us to life." (Op. cit., p. 30) If man becomes a victim of such delusion and 'loves darkness rather than light' [cf. John 3:19], this void will become an incurable wound, corrupting man and unmaking him to the point of annihilation.

pgs. 64-66

[Fr Seraphim (Black)]

During the early period of my time with Fr. Sophrony I was deeply occupied with the words of Christ to Staretz Silouan:

"Keep thy mind in hell and despair not."

This was conjoined with the remark written by Fr. Sophrony as he ends his introduction to the writings of the Staretz.

'The Staretz' message is a gentle, often affectionate one, healing the soul, but to heed it requires great and ardent resolution - to the point of self-hatred.' (Luke 14:26)

To this day I keep with me the vivid memory of these two injunctions. Why these words to the Staretz and why this imperative of self-hatred?

"If any man come to me, and hate not his father, and his mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."

Fr. Sophrony laid particular emphasis on: "yea, and his own life also." This along with the Lord's word to Staretz Silouan turned and turned in my heart and mind day and night. Why? Each time I asked Fr. Sophrony about prayer, he said the key was repentance, and that the depth of the repentance was found in these words. Thus I fought with myself to unravel these words, which at first struck me as rather harsh, yet trusting him, I pushed myself to find the love and peace of Christ within them.


Fr. Sophrony writes:

'The substance of life of the one who prays intensely resembles a boundless ocean of living waters. The spirit is continually enriched but not so much by the large number of new words or conceptions as by the intensification of experiences already acquired and familiar. [I have spoken] of the subtle and at the same time deep-rooted ascetic struggle against the passions that destroy us. For years - tens of years, even - numerous alternations of suffering with consolation from above train our spirit, making it more capable of new forms of thinking and of acceptance of being in general.

'The mind accustoms itself sightlessly to contemplate the whole world, while the spirit, prayerfully, in tender pain, bears in itself this world and its associations. Such an act of spiritual synthesis contains the mature prayer of the Christian standing before God with all his mind, with all his heart in their fusion together. Incapable of expressing in words all that he bears within himself, the ascetic striver not seldom prays wordlessly - but again, in global grasp of all that he has perceived, or in total absorption in God to the point of oblivion of the earth.

'In this seemingly-loose description of the processes of the life of the spirit we are talking of the gradual transition from individual forms of being into the hypostatic-personal form of being in the eternal God. To give a systematized, analytical outline of this ascent into life is impossible. We do not find it even in the works of the great Fathers of our Church. A scholastic systematization of material is possible to a certain extent in conceptual theological works but never, in no way, in living words concerning the genuine life of our spirit.

'Effectively to be in God and with God is given either to "little children" (cf. Matthew 18:3; 9:25) or to "fools for Christ's sake," (cf. I Cor. 4: 8-10; 1:20) like the great Apostle Paul. He wrote of himself:

"But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ...That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead." (cf. Phil. 3: 7-11) Paul obeyed the Lord's commandment: "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple" (Luke 14:33) - "all that he hath" on the plane of created being, when separated from God, in its self-affirmation. "They which are of faith, the same are the children of Abraham...and are blessed with him." (cf. Gal. 3: 7-9 and 29)

'Thus we must follow the example of our spiritual ancestor Abraham - take the fire in our hand, and the knife, and go up to a high place, to bring to God that burnt offering of all that we hold dear in the flesh. Then we, too, shall hear, "Now I know thee...and in blessing I will bless thee." (cf. Genesis, chapter 22)

'And this is the true path to a blessed eternity: every other path holds the traces of death. Only devoted following of Christ "unto the end" (John 13:1) can reveal the higher potentials of our nature and make us capable of apprehending the Gospel in its eternal dimension. The resolution to "forsake all" (cf. Matthew 19: 27-30) brings us to the threshold between time and eternity, and we begin to contemplate the reality of another, imperishable Being, hitherto concealed from us. God does not violate our freedom. He will not force Himself into our heart if we are not disposed to open the door to Him. "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him." (Revelation 3:20) And the wider we open our hearts, the more abundantly does the Uncreated Light flood into our inner world.

[Fr Seraphim (Black)]

I had so many questions yet his patience was unlimited. I had spent and wasted so many years crying over my own pitiful life which I saw in different shades of blaming someone else or some circumstance. The entire concept, presented by Fr. Sophrony, to turn this anger upon myself! This was hard to swallow. Yet he was as unrelenting as I was stubborn. Everytime I even opened my mouth to judge my mother or father for some ancient transgression, before the words had a chance to escape, he was on me:

"Never judge."

Let us continue with his words:


'The love we feel for God, together with the experience of His love for us, radically alters both our state of mind and our thinking. Hostility of any kind between people - brethren - seems like appalling folly. We all of us have a single enemy - our mortality. If man is mortal, if there is no resurrection, then the whole of world history is nothing but senseless creature suffering. Even love here below is interwoven with death: to love means dying. And our spirit longs to cross into the light-bearing sphere where there is no obstacle to insatiable love; where the insatiable desire is none other than the supreme dynamic of life, of the "more abundant life" that Christ gives. (cf. John 10:10)

'The approach to sublime prayer is closely linked with deep repentance for our sins. When the bitter taste of this cup becomes unbearable, timeless pain and self-disgust are suddenly and unexpectedly transformed by the touch of God's love. Suddenly, everything is different, and we are oblivious to the world. Many give the label ecstasy (rapture) to this kind of phenomenon. I do not care for the word - various distortions are associated with it. But if we changed the name of this Divine gift, called it the penitent soul's immersion in God, then, too, I must say that it has never occured to me to cultivate - that is, seek artificial means to arrive at - such a state. But it would come, unforseen, and in a different fashion every time. The only thing that I remember - and this I know for a fact - is my inconsolable distress at the remoteness of God which had somehow become linked with my soul. I repented of my fallen state acutely. And had I had the physical strength, there would have been no end to my lamentation.

'There, I have written it down and not without sadness I remember the days - or rather, nights - of yore when my mind and heart so positively forsook my old life that for years I never looked back on the past. I would even forget my spiritual stumblings but the shattering vision of my unworthiness of this Holy God grew ever more intense.

[Fr Seraphim (Black)]

continuing Fr. Sophrony's words on Prayer:

'On more than one occasion I felt as if I were crucified on an invisible cross. This would happen on Mt. Athos when I got angry with those who vexed me. My wickedness would destroy prayer and fill me with horror. At times it seemed impossible to struggle against it - it lacerated me like a wild beast tearing its prey to pieces. Once because of a flash of irritation prayer departed from me. I had to struggle for eight months in order to find it again. But when the Lord yielded to my tears, my heart took courage and I became more patient. (italics - mine)

'This experience of crucifixion happened again later (when I was back in France) but in a different form. I would never refuse to accept the task of caring, as a spiritual father, for those who turned to me for help. My heart felt especial compassion for the mentally ill. Overwhelmed by the monstrous difficulties of contemporary life, some of them would try to insist on prolonged attention that I had not the strength for. My position became desperate: whichever way I turned, someone would be crying out in pain.

'This revealed to me the depths of suffering of our times, with people shattered by the cruelty of our famous civilization. Colossal state mechanisms, although set up by men, are impersonal, not to say inhuman apparatus, indifferently crushing millions of lives. Powerless as I was to change the actually intolerable though legitimized crimes of society, in my prayer, away from any visible images, I felt the presence of the crucified Christ. I lived His suffering in spirit so distinctly that a phyical vision of His being "lifted up from the earth" (John 12:32) could in no way have intensified my participation in His pain. However insignificant my experiences may have been, they deepened my perception of Christ in His earthly coming to save the world.

'A wondrous revelation is given to us in Him. He attracts our spirit to Himself by the magnitude of His love. Weeping, my soul blessed, and blesses, our God and Father, Who deigns to reveal to us through the Holy Spirit the incomparable holiness and truth of His Son, by means of the small trials we are put to.

[Fr Seraphim (Black)]

Only a few hours had passed upon my entry into the Monastery when Fr. Sophrony mentioned to me that:

"Monks do not day-dream".

This rather shattered my world, as my entire life had been nothing other than day-dreaming. It seemed natural, normal, acceptable even, to spend the day not only occupied with the demands at hand, but whilst performing those tasks, to 'whistle away' my time by day-dreaming.

This was definitely a challenge. I had to radically switch tracks or find myself involved in a spiritual train wreck.

I really struggled with this due to the fact that day-dreaming had become so habitual and had acquired such finesse and strength after decades of indulgence.

Well, what could I do? If sacred Obedience was the key to unlocking the door of repentance, I had no choice. I had to lay aside my conception of imagination - daily life itself, and embrace Fr. Sophrony's vision. This was tantamount to a crucifixion of my will, my way of seeing things, even of understanding human life, in particular my own! It was a dilemma, it was clearly no joke.

Fr. Sophrony writes:

"The simple and humble believer frees himself from the dominaton of the imagination by a wholehearted aspiration to live according to God's will. This is so simple and at the same time so 'hid from the wise and the prudent' (Matthew 10:25; Luke 10:21) that there are no words to explain it.

"Such seeking for the Divine will involves renouncing the world. The soul wants to live with God, according to God and not after her own fashion, and therefore renounces her own will and fancies, which, unable to create any real existence out of nothing, are instead 'outer darkness'.

"The world of the human will and imagination is the world of mirages. It is common to man and the fallen angels, and imagination is, therefore, often a conductor of demonic energy.

"Such demonic images and those conjured up by man may influence people, altering or transforming them, but one thing is inevitable - every image, whether created by man himself or suggested by the demons, and accepted by the soul, will distort the spiritual image of man created in the image and after the likeness of God. This 'creation' in its ultimate development leads to the self-divinization of the creature - that is, to the affirmation of the divine principle as contained in the very nature of man. Because of this, natural religion - religion of the human mind - may fatefully assume a pantheistic character.

"Both demonic images and those conjured up by man may acquire very considerable force, not because they are real in the ultimate sense of the word, like the Divine strength which creates out of nothing, but in so far as the human will is drawn to and shaped by such images. But the Lord liberates him who repents from the sway of passion and imagination, and the Christian thus liberated laughs at the power of images.

"The power of cosmic evil over man is colossal, and such as no son of Adam can overcome without Christ and outside Christ. He is Jesus the Saviour, in the literal and sole sense of the word. This is the Orthodox ascetic's belief, and he therefore pursues the prayer of inner stillness by the unceasing invocation of the Name of Jesus Christ, which is why this prayer is called the Jesus Prayer. (bold - mine)

"The many manifestations of the imagination which disfigure the spiritual life, the Staretz reduced to four patterns. The first of them concerns the fight in general against all passion.

"The second applies to those who pratice the first form of prayer and indulge in 'visual meditation' - who conjure up scenes from the life of Christ or similiar sacred studies. It is generally neophytes who adopt this course. With this sort of imaginative prayer the mind is not contained in the heart for the sake of inner vigilance. The attention stays fixed on the visual aspect of the images considered as divine. This leads to psychological (emotional) excitment, which, carried to an extreme, may result in a state of pathological ecstasy. One rejoices in what one has 'attained', clings to the state, cultivates it, considers it to be 'spiritual', charismatic (the fruits of grace) and so sublime that one thinks oneself a saint and worthy of contemplating Divine mysteries. But in fact such states end in hallucinations, and if one does not succumb to physical illness, at the least one continues 'bewitched' and living in a world of fantasy.

"The third and fourth forms of the imagination (connected with the second mode of prayer) may be said to lie at the root of all rationalist culture, which makes it particularly difficult for an educated man to ignore them with their spiritual wealth. This leads to a curious phenomenon which I have often observed:

"that simple, unlettered ascetic strivers attached to mental prayer often attain to greater heights and purity than educated men who in the overwhelming majority of cases stop at the second form of prayer.

"Profoundly religious and ascetically-minded people soon grasp that the third form of imagination is directed earthwards, and so its obvious incompatibility with prayer simplifies the struggle against it during prayer.

"It is otherwise with the fourth form, which is often so subtle as to appear to be life in God. Its exceptional importance in the ascetic life obliges us to consider it now in more detail.


to be continued

[Fr Seraphim (Black)]

"Prayer is creation, the loftiest form of creation, creation par excellence, which makes prayer infinitely diverse. Nevertheless, it is possible to distinguish different modes depending on the situation or orientation of the main spiritual powers of the one who prays. This is what the Fathers of the Church do.

"In this respect prayer corresponds with the stages in the normal development of the human spirit. The first impulse of the mind is outward-bound. The second, a return into itself. And the third - ascent towards God through the inner man.

"To accord with this progression the Holy Fathers instituted three forms of prayer. The first, because the mind is as yet incapable of attaining directly to pure vision of God, is marked by imagination. The second, by meditation, and the third by rapt concentration. This last, the Fathers consider to be the only sound proper and fruitful mode of prayer but taking into account the impossibility of such prayer for man at the outset of his pilgrimage towards God, they accept the first two forms also as normal and duly profitable. However, they do point out that if one is content with the first form of prayer, and cultivates it in his spiritual life, not only unfruitfulness but deep-rooted spiritual ill-health may result. Concerning the second mode of prayer, though in many ways superior to the first, it still bears little fruit and does not rescue one from the constant battle against wrong thoughts, does not free one from the passions or, even less, lead to pure contemplation. The third, the most perfect form of prayer is when with his mind stationed in his heart, a man prays from the very depths of his being, without images, and with a pure mind standing before God.

"The first form of prayer imprisons man in constant error, in an imaginary world, in a world of dreams and, if you like, of poetic creation. The divine, and in general all that is spiritual presents itself in various fantastical aspects, following which actual human life, too, is gradually diffused by elements from the sphere of fantasy.

"With the second form of prayer - when heart and mind are wide open to all that is extraneous - one is left continually vulnerable to the most heterogeneous influences from without, unable to discern what exactly is happening objectively.

"How do all these alien thoughts and conflicts arise in man, impotent, as he ought not to be against the onslaught of the passions? Grace sometimes comes with this sort of prayer, putting him in a good frame of mind, but because his inner disposition is not right he is unable to continue in this grace. Having accumulated a measure of religious knowledge and achieved relatively decorous behaviour, content with matters, he gradually takes to speculative theology, and in step with his success in this, so does the inner battle against the subtle passions - vanity and pride - in his soul decrease, and loss of grace is intensified.

"As it develops, this form of prayer, which is characterized by the concentration of attention in the brain, leads to rational, philosophical intuition, which like the first form of prayer, opens the way to a contrived world of the imagination. True, this form of abstract conceptual imagination is less naive, less gross, and less far from the truth than the first.

"The third form of prayer - when the mind is conjoined with the heart - is, generally speaking, the normal religious state for the human spirit, desired, sought after, bestowed from on high. Every believer experiences this union of mind and heart when he prays attentively, 'from the bottom of his heart'. He knows it to a still greater degree when his heart is softened and he feels a sweet sense of Divine love. Tears of compunction during prayer are a sure sign that the mind is united with the heart, and that pure prayer has found its prime place - the initial step in ascent to God. This is why ascetics rate tears so highly. But now, in our given case, in discussing the third form of prayer, I am referring to something different and more important - the mind in prayerful attention stationed in the heart.

[Rick H.]

Dear Father Seraphim and All,

Thank you very much for your service/ministry here. I am reminded by your contributions to this thread that the word "shepherd" in the Holy Scriptures refers to function as opposed to form. A scarecrow/strawman [one without the Spirit of Life] cannot care for sheep and protect sheep any more than form without function can provide a lasting benefit. It also brings to mind what has been said in another thread about how one feels when he adorns the priestly garments as opposed to how one feels when he adorns the garments of the monk. Thank you for your work here--grace to you.

I spent some time with these works next to the fire place last night, and they are very helpful--a true blessing--especially this last post on the three forms of prayer. The author of this book both illustrates and reminds me, though his commentary, that 'to study theology means not so much to examine exhaustively the work of earlier students of theology as to become their fellow student' [Barth].

I am wondering if you have any comments to share on the second and third form of prayer--specifically, as it might relate to an oscillating between the two, or, as one lives/works on the 'ragged edge' between the two at times. I do not divorce mysticism from theology, and, as has been said by others, I do not think one can exist without the other. So I am not attempting to create artificial separations where they do not exist in fact (if anything just the opposite!), but I am wondering if you have anything to share in this area that may shed some light on this for the slow learners such as myself.

Thank you again,
Rick

[Robert Hegwood]

Dear Fr. Seraphim,

Bless.

Here follow a brace of quotes from above:

"The many manifestations of the imagination which disfigure the spiritual life, the Staretz reduced to four patterns."

""The third and fourth forms of the imagination (connected with the second mode of prayer) may be said to lie at the root of all rationalist culture, which makes it particularly difficult for an educated man to ignore them with their spiritual wealth"

I know the general thrust of these comments were made concerning prayer and a life of prayer monk to monk, but I have to wonder are artistic uses of the imagination considered somehow disfiguring to the soul? Is the painter or writer of fiction engaged in something that is inconsistant with a properly developing prayer life?

I've heard that there are two distinct words in Greek that distinguish between delusional imaginings (fancies) and more directed crafted imaginings (poiea), But the elder does not seem to be making the same distinction.

He says, ""The world of the human will and imagination is the world of mirages. It is common to man and the fallen angels, and imagination is, therefore, often a conductor of demonic energy."

While I can see the use of "creativity" as conventionally understood is not profitable to apply to prayer I am having a little difficulty discovering what the Saints and Fathers taught us concerning the pursuit of the arts and oter learning with respect to the engagement of the imagination?

[Fr Seraphim (Black)]

My posts on this thread #'s 83 & 84 were inspired by another thread 'Scary Movies', that is to say, I felt moved to quote specifically concerning this from the writings of St. Silouan the Athonite, (canonized in 1988) and his direct disciple and my Spiritual Father, Archimandrite Sophrony (Sakharov) [+1993].

I will try to combine the questions posed by Rick and Seraphim in this one post, and God-willing, give the proper response.

First, as Seraphim points out the writings are monastic, and ascetical in their nature, but they are nevertheless universally applicable to all Christians.

Monks are not engaged in the writing of literature, nor the pursuit of secular art - only Iconography and Hymnology, writing of prayers, sacred poetry (St. Ephraim of Syria) and the compiling of Paterikons occupy them.

'Saint Silouan the Athonite' is a 20th C. Paterikon of one Father in particular, but when read, you will see that not only are many Desert Fathers quoted, but Saints throughout the history of the Orthodox Church.

Here we are occupied with Prayer.

St. Silouan, following the Patristic Tradition, speaks of the three forms of Prayer, each one in ascending order, and each one implying greater demand and kenosis on the monastic/laity.

For the monastic (and laity) attentive to Prayer, all imagination has the potential to be an arrow missing the target. Furthermore, the demonic energy is the very ability of the imagination to so quickly steal the Christian away from prayer - the desire of the Devil.

It comes down to one's own decision: do I follow Christ and accept Luke 14:26; or do I go my own way and 'hope for the best.'

My personal experience is that those of us born in North America and Western Europe are from childhood especially affected by the ramifications of the Fall. This is clearly seen in Parish Life, where the 'intensity' of spiritual endeavour is in general quite tepid. I do not imply a judgement. But, in truth, the following of Christ demands a total immolation of our conception of the world (fallen) and of the Christian life - which many of us have picked up from churches of the Reformation - a spiritual world far apart from Orthodoxy, the Fathers and true Bibical exegesis.

But, as for fiction or art, it is not for me to judge or place a value judgement - because that depends on your spiritual perspective. Obviously, some works of fiction and art are absolutely inappropriate for the Christian life and the furtherance of prayer.

Is all fiction to be thrown in the garbage pail? - no, certainly not - great works of fiction, as for music, and art - can deeply move the soul. In my adolescence I devoured fiction: Dostoyevsky, Nikolai Gogol, Alexander Pushkin, Leo Tolstoy, Steinbeck (in particular 'The Grapes of Wrath' had a profound effect on me), Samuel Beckett, the Existentialist School in particular Albert Camus and the school of the Theatre of the Absurd (fascinated me in its description of the despair of our times), Hemingway (especially, 'Old Man and the Sea' and 'The Moveable Feast'), Anton Chekov, Dante, Dickens, William Faulkner, Homer, James Joyce, the remarkable Kafka (I will never forget the opening of 'The Metamorposis'), Shakespeare, Twain, Virgil, and the poetry of Walt Whitman.

In art, my two personal favourites are Van Gogh and Chagall.

As for "oscillating between the two..." this is dependant upon repentance. The words of Christ to Saint Silouan are essential:

"Keep thy mind in hell, and despair not."

Why?

Because only self-condemnation, as being totally unworthy of the Love of Christ (as strange as this at first appears), frees one, by the Grace of the Holy Spirit, of the most subtle forms of Pride.

This word of Christ was given to St. Silouan after years of struggle against the visible demons, which become visible only after all instrusive thoughts/imaginations have been set aside.

It is must be noted however, that the final enemy to be beaten down by prayer, fasting and tears is without doubt intellectual pride.

The subtlety of this temptation is beyond words. Here the Devil has his final stand, and he is VERY experienced. Woe unto the Christian soul who puts his own mind/thoughts above those of the the absolute humility and kenotic love of Christ (witnessed to by our Church and the Sacraments), which is found in the repentant soul by prayer for enemies, intense weeping, and continual battle with the 'weight' of the body.

Fr. Sophrony told us to "read only that which inspires you to pray." And he did not encourage spending hour upon hour in intellectual pursuits. The monastic life, as he once said to me "is working in the garden".

Those who insist on verbosity and displaying their intellectual prowess are a burden and embarrasement to themselves and they quickly place themselves in the hands of the Prince of this world, whose endless babble is the temper of our times.

May our merciful Lord deliver us from this fate.

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. Thank you for your comments and insights. You said you were much affected by certain great authors and artists, and apparently have a high regard for them still. And the counsel you pass on about not becoming overly absorbed in intellectual pursuits...and the dangers of intellectual pride are well taken.

But what of the artist himself? Those weres are the products of someone's creative endeavor? How should the Orthodox writer or artist approach the development and pursuit of that craft especially when it involves dealing so intimatly in mental processess that improperly engaged become an impediment to prayer and spiritual life in the Church?

[Rick H.]

Dear Father Seraphim:

After reading your response, I was not sure if you understood my question or not, but it is as John Charmley says, "Sometimes we have to push the wrong button to get the right answer." While I was reading and re-reading what you had written, I began to understand that even though I desire, as Zizioulas, Lossky, and others to find an 'existential' harmony of mysticism and theology that allows one to both ascend and transcend to the heights of prayer, there 'are' nonetheless lines of division previously drawn. And, within these lines, much as American Fundamentalism is not so much a set of unique doctrines as it is a 'mood,' I just understood for the first time tonight, that just as there is a crypto-manichaeanism which is at the base of everything from a Oneness Pentecostal movement to the Wahhabis and the Taliban, Orthodoxy is not exempt. And, please don't misunderstand me here, because I am well aware of the existing unhelpful dualism that has pervaded the Church (I am working against it now in the 'An American Orthodoxy?' thread) , and which has a direct effect on and contributes to what you have said about local parish life, "where the 'intensity' of spiritual endeavor is in general quite tepid." So I am very happy that you have helped me to gain this new insight, because if we are not familiar with the tactics of our enemy we are at a real disadvantage on the battlefield. But, now we are back to my question about the "ragged edge" that I feel that I work on. I must admit that the monastic life which is one of "working in the garden" sounds better on the surface to me than the "ragged edge." But, we all have our callings, and it is as a friend reminded me recently, The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit." So, in short, thank you very much for this elucidating response it was a most helpful tool for confirming the absolute necessity of a "theology of love" for any authentic ministry or genuine apologetic effort, and also, especially for at least a slowing of "the oscillation" and allowing more time for the mind to be in "prayerful attention stationed in the heart."

Peace to you Father,
Rick

[Fr Seraphim (Black)]

Dear Seraphim and Rick,

Thank you for your replies, which I will attempt to more readily address now that you have both been kind enough to underline your specific focus.

First and most obviously I am not a Father of the Church, nor a spokesman, I am simply a disciple of Orthodox Monasticism, and thus throughout this thread I have preferred to use the words of others, rather than my own. This for a monk is the safest and most assured path. We do not speak of ourselves.

Even St. Siloaun only put to paper the extraordinary blessing he had been granted from God towards the end of his life. Father Sophrony also, though he wrote the introduction to 'Saint Silouan' in 1948 at the age of 52, so well cloaked his words that it only became evident to me (since I had first read the book at a Syrian Monastery in India) that his introduction was not simply an exegesis of Staretz Silouan's writings - it was the existential fruit of his own life. Fr. Sophrony continued to write until the final days of his life - but nothing more was published during his life after the publication of his spiritual autobiography 'We Shall See Him as He Is' in 1987.

Yet monastic history is replete with Fathers and Mothers of extraordinary grace who wrote much earlier in life - St. Symeon the New Theologian, comes most readily to mind, who wrote the most extraordinary hymns and admonishments for his monks, in his early 30's. Many, many can be added to this list.

I believe Seraphim that the pivotal point for an Orthodox writer or artist to not become engaged with the creative process in an 'improper way' involves two primary specifics: i) full and active participation in the Life of the Church, ii) active recourse to one's spiritual father.

But how do we know that the path taken is improper? This will be felt in the heart, as a direct result of the deepening of our prayer life within the embrace of the Church and in following the directives of our spiritual father.

As for you Rick and your balancing act on the ragged edge, this is not in fact any different than working in the garden! Any vocation, and we all have different vocations given to us by Christ, and even whether one is a theologian, iconographer, monk etc., the multitude of variations and colours within those vocations is something wondorous to behold. Yet they all have one thing in common if they are to be in the light of Christ's grace and within the embrace of the Holy Spirit and that is the restoration of the likeness in which we were created.

Having been made in the image and likeness of God, it is the likeness that has been distorted by the Fall, and the Fathers show that the only way to restore the likeness is by following to the fulness the commandments of Christ. And of necessity these commandments demand the most rigorous uprooting of the old man, and the putting on of the new. Thus all Orthodox spirituality involves ascesis.

On a practical level it involves living the Sacramental and Liturgical life of the Church to the fullest. One can not be lukewarm in one's spiritual endeavour and expect fruit. This applies to any endeavour in life.

On a personal level it does involve a certain 'ruthless' attitude towards oneself. Not to defend oneself when criticized, but rather to accept it as being deserved; not to judge others, but definitely to judge oneself, to love to the fullest all people, but to 'hate' oneself, etc.

To be more specific: there is a vast difference between the second and third forms of prayer. The demarcation point is the struggle against the imagination and intrusive thoughts. This victory is dependant on the endeavour of the person and the grace of the Holy Spirit. It is finally a gift from God.

Certainly it is a far safer place to be (the third form of prayer), for then one can more readily 'sense' the approach of temptation, and the entire manifestations of the machinations of the Devil are displayed before the ascetic by the Grace of Christ, manifest in the ascetic by love of enemies, prayer for all mankind, tears...the entirety of the Gifts of the Holy Spirit given by Christ to those who strive for and preserve the utmost humility.

I pray this clarifies some points I have made in quoting from St. Silouan and Fr. Sophrony. In essence, before the Resurrection there is the Garden of Gethsemane and the Crucifixion. We are not Christians if we do not follow Christ.

Forgive my poor words.

[Rick H.]

Dear Fr. Seraphim,

Thank you for your kind and compassionate words. It has been a snowy and cold, and somewhat blue day here in Ohio today. I was sitting next to my fireplace listening to it crackle, when your posting came up on my screen a few minutes ago bringing with it a beautiful radiance that has changed the hue of my living room and brought a true blessing into my home. Thank you very much for this gift, for this spiritual warmth.

After reading your post, something Fr. Raphael shared in the A.O. thread came to mind that I think dovetails with your writing very well:



Christ's Incarnation is really the doorway for us to share with others His own manner of coming among us. Just as He enters fully into the brokenness and weakness of the human condition without this being in any way an affirmation of our sinfulness, so we too in a similar way offer this same kind of compassionate healing unto others.


thank you for your words which carry a compassionate healing and a heavenly wisdom. And, as I consider your remarks in the following:



"To be more specific: there is a vast difference between the second and third forms of prayer. The demarcation point is the struggle against the imagination and intrusive thoughts. This victory is dependant on the endeavor of the person and the grace of the Holy Spirit. It is finally a gift from God."


I can see that you know exactly what I am asking and I appreciate you healing/instructive words very much as you place the 'very fine line' or "the demarcation point" under the microscope, and then point the way to a place of spiritual maturity and victory in the form of synergia and cooperation. I have been considering the two "I's" of Paul as a possible place of understanding (viz. truth leading reason), and a place of relief from the associated frustrations, but in the End, it is a gift and a bestowal of a "greater grace." And, yes even in this one specific area it does involve a mutual embrace!

Mostly though, I want to thank you for sharing with me the need for a proper assessment of oneself and for a proper response in the way of repentance. This is where 'the rubber meets the road' isn't it? This is where theory and practice find a true harmony or not. Through your words, spoken as one who has been there and knows of what he speaks, I value your equating of the "ragged edge" with a "working in the garden" and you cause me to consider/remember that in between Gethsemani and Golgotha was Gabbatha. Possibly, even over the Internet wires you may be able to perceive that I 'am' very familiar with both Gethsemene and Golgotha, but not so much Gabbatha. And, I will quit now before I get flagged for on-line pastoral care. But, simply put, herein lies the greatest value for me (and hopefully other brothers and sisters in Christ reading this) as I find a true answer from a true shepard as it relates to an oscillating between the second and third forms of prayer. Yes. Gabbatha. God willing, I will become more familiar with Gabbatha. But, as for now, I feel I should exit the Monasticism area and get back to the Theology and Doctrine area where I belong ;)

Thank you.

God Bless You,
Rick

[Fr Seraphim (Black)]

As we approach Holy and Great Lent, we will not be surprised by the ups and downs of our personal prayer life. For this blessed Lenten season is given to us by our Holy Church and it is rich in its blessings and provides us with ample opportunity to grow in the Life in Christ.

In another thread Athanasia (Trudy) has asked our prayers for a young girl in her parish, who is in great need of our prayers. Her name is Melissa; her patron Saint, is the Great Martyr, St. Irene of Thessaloniki. Our Lord says:

"Whatsoever ye shall ask in prayer believing, ye shall receive" and "Whatsoever ye shall ask in my name, that will I do".

Yet how will we know that we have received, or that asking in His name, He will do as we humbly pray?

And is our expectation the same as receiving; or asking in His name, is this to say that His ways are our ways?

From the Old and New Testaments we know that He does in truth hear our prayers and also that He does 'do'.

Once, when my mother had come to stay at the Monastery, myself and another Father drove her to Heathrow at the end of her stay. It was a Sunday, and later in the evening a pilgrim was on the motorway with his wife and young children on their way back to London. He had the radio on, and heard that an Air Canada flight had tragically fallen into the ocean in midflight. Fearing that it was my mother's flight, he turned around and came back to the Monastery. It was about nine p.m. when he arrived and I was rather surprised to see him. He related the news and naturally I was shaken and worried. I went to Fr. Sophrony's hermitage and told him what the pilgrim had heard on the news. My inner state was troubled and worried.

Fr. Sophrony placed his head upon his chest, near his heart, a few moments later, he raised his head and said to me:

'She is fine, if you want you can phone her (in Canada) in the morning'.

How did he know? How was it possible for him to have such assurance?

Fr. Sophrony writes:

'The monk's purpose is to achieve continual vigilance of the mind in the heart; and when, after long years of such striving - which is the most difficult of all ascetic feats, harder than any other - the heart becomes more sensitive, while the mind, from much weeping, receives strength to thrust off the slightest hint of a passionate thought, then one's prayerful state can continue uninterrupted, and the feeling of God, present and active, becomes powerful and plain.

After the repose of his Spiritual father, the Monastery of St. Panteleimon received this letter, dated November 18th, 1938, from Metropolitan Benjamin, a Russian Bishop 'who had never met the Staretz and only knew him through their correspondence and the accounts of those who were acquainted with him personally'.

"Most reverend and deeply respected Father Prior (Iustin) and Brethren,

"I have received your letter telling me of the demise of the blessed Staretz Schema-monk Silouan...May God grant him eternal rest!

"It is not for us sinners to pronounce judgement about those who are saints. God glorifies them, as He knoweth. But in all sincerity I can tell you that during these latter years I have never felt in anyone else such power of grace as in Father Silouan.

"It is difficult to put into words what that power consisted of.

"In the same way as was said of Christ the Lord in His lifetime that He taught them as one having authority, and not as the scribes (cf. Matthew 7:29; Mark 1:22)...so it was with me, a sinner - in Father Silouan's letters I sensed a power that I have never felt in anyone else. A heavenly divine spirit...which could convince without offering any proof. Like a voice coming from 'beyond', from God...I cannot put it any better than that...That is why I am keeping his letters to me. And even if I knew nothing about his life, his ascetic efforts, his prayer and obedience, just the spirit of his letters is enough for me, a sinner, to consider him a saint in heaven.

"But let me tell of another instance of his clairvoyance.

"A mother living abroad had long lost touch with her daughter, who had stayed behind in Russia. She was anxious to know how she should pray for her - as among the living or the dead?

"She wrote and asked Staretz Silouan and he replied categorically that her daughter was alive and well...And in fact a few months later a woman who went to Russia, after making inquiries found the girl and was able to talk to her.

Fr. Sophrony writes:

'I have personal knowledge of this instance. I used to help the Staretz with his correspondence, as his amanuensis, and he told me how during prayer God had revealed to him the girl's circumstances.

'On a later occasion Metropolitan Benjamin told of a similar example of clairvoyance, adding:

"I venture to ask whether you could gather and make a dossier of all that is known of him? It would be so instructive, such a comfort and encouragement for us sinners. And also collect together all his letters - even if only copies of them.

"One more thing, will you allow Father Sophrony to send me something that belonged to the deceased, and also to console me by replying to the letter that I addressed to him.

[Signed] Metropolitan Benjamin."

There are so many occurences of this not only in the life of St. Silouan but also in the life of Father Sophrony and other monks and nuns that God has blessed me to know, that if I were to write them all down, the pages of such a book would be beyond count.

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. It seems more and more St. Silouan is finder a larger and larger place in the hearts and minds of contemporary Orthodox Chirstians...a Seraphim of our age in a sense. Perhaps this is just my circumstance but over the last three years I keep running into things about him or his disciples. It makes me wonder.

Given the things you are sharing in this thread it would not surprise me to find that one day his disciple Elder Sophrony being glorified in the Church alongside him. I don't know about you but I find the existance of such golden chains of discipleship a great joy to discover like the chain of eldership that led from St. Paisius Velokovsky on through the many sainted elders of Optina Pustin.

That said I wonder about the current "crop" of holy disciples. You have mentioned Fr. Zacharias as a disciple of Elder Sophrony and I know Elder Cleopas had some disciples of note and of course we cannot forget Elder Joseph the Hesychast and his own disciple Fr. Ephraim in Arizona. If you think it prudent to share who would you say are the disciples of the elders of Elder Sophrony's and Cleopa's generation which bear paying attention to as having hewed closely to their spiritual father's path, who carry forward that which they have received and will likely be lights to this and succeeding generations should the Lord tarry.

I'm guessing you might well count Fr. Zacharius in that number given how often you hae quoted and referred to him. But who else.

However if such a request stikes you as idle curiosity or celebrity seeking then do forgive me and let this pass in silence as it deserves.

[Fr Seraphim (Black)]

Dear Seraphim,

In our monastic tradition we are very careful and circumspect in regard to those who are still alive, and it is not just our monastic tradition it is as you know the tradition of the Church not to canonize anyone until their repose.

In my post above (#73) I relate the encounter Fr. Sophrony had with a certain hermit who lived in a ravine near the Holy Monastery of St. Panteleimon. After this account Fr. Sophrony writes:

'I am not going to mention the name of this monk because he is still alive.'

There are several reasons for this amongst which is the desire to protect the monastic.

The great enemy of our salvation finds his greatest armour in the many and diverse manifestations of pride. Thus the monastic flees from praise as from a raging fire.

On my last several visits to the Holy Mountain I noted that all the monks I spoke with referred to Fr. Sophrony as St. Sophrony. I found the same occurence in Romania. This is the type of 'local' canonization which according to our Lord's desire and the movement of the Holy Spirit within the Hierarchy of our Church may indeed lead to his being officially numbered amongst the Saints of our Church.

There are many contemporary elders who have reposed who are also accorded the same reverence. They are almost too many to mention them all here. This is certainly cause for joy, for the life of a saint is a source of great encouragement. Their example helps us to continue onwards in the face of our own weakness and the temperment of our times. Sadly, we are surrounded by a world where the conditions for prayer are not impossible, for they are never impossible, but the fervour and desire is not always present. This can not but affect us as it makes our ascetic struggle that much more imperative. We must cry out loudly to the Lord, so that our prayer soars above the tepidity of our enviroment.

Thus for the disciples of Fr. Sophrony I will remain silent. I believe there are many who have 'hewed closely to their spiritual father's path'.

It is certainly true that God is glorified in His Saints.

Once we had a visitor who stayed with us for six months. One day I was walking with Fr. Sophrony and he noticed him in the distance walking towards the refectory. Fr. Sophrony remarked: "He remains in the same spiritual state as when he came, melancholic." I asked him how he arrived at this conclusion, to which Fr. Sophrony replied: "I can tell by the way he walks'. Needless to say, I was astonished. Later on he said the same thing about a family member of mine.

Who then are his disciples? Like the Apostles and disciples of Christ; those who followed in His footsteps.

[Robert Hegwood]

Dear Fr. Seraphim

Bless. Your point is well taken. Would it be inappropriate then to ask are there any monasteries or sketes whether on the Holy Mountain or elsewhere that stand out to you as places of particularly profitable pilgrimage? This said I would suspect there is a high degree of subjectivity here since the thing that one soul needs may be found in better supply in one monastery than another where the second person finds what he needs a where the first one would find something a bit less perhaps. And that said from what I've read here and elsewhere more established monks in the more established monasteries do not as a rule open their hearts to religious tourists. So if one visits to see monks like creatures in a zoo or to snack upon spiritual bonmots anything more than simple hospitality and a quick blessing is unlikely.

And on the question of pilgrimages, do people still make pilgrimages as they once did, walking many miles perhaps hundreds in all weather to visit and venerate the relics of a saint and then strike off to visit and venerate another saint...as was done in Way of the Pilgrim. Perhaps this is just a romanticized notion of a bygone era, but there is something about that conceptually that I've long found attractive...I don't know if I could do it but I've wondered what it would be like to walk from my home in Mississippi to Pennsyvania to visit the Saints there and then cross coutry to California to visit St. John and then north to visit St. Herman. Maybe just wool gathering on my part...but wonderful to know that there are those who still undertake such things....its not like standing on a pillar for 40 years or anything.

[Andreas Moran]

Dear Robert,

Pilgrimages do still take place. Three years ago, we went by car from Moscow to Diveyevo at the time of the centenary of the glorification of St Seraphim. As we drove close to Diveyevo, we saw a large group of pilgrims walking in procession with lights, banners, Crosses, and a large icon of St Seraphim. They were marching briskly and singing joyfully. They had walked all the way from Nijni Novgorod, a distance of about 120 miles.
Perhaps pointedly, our car broke down on the way back to Moscow!

In Christ,

Andreas.

[Andrew]

Dear Fr. Seraphim

Bless. Your point is well taken. Would it be inappropriate then to ask are there any monasteries or sketes whether on the Holy Mountain or elsewhere that stand out to you as places of particularly profitable pilgrimage? This said I would suspect there is a high degree of subjectivity here since the thing that one soul needs may be found in better supply in one monastery than another where the second person finds what he needs a where the first one would find something a bit less perhaps. And that said from what I've read here and elsewhere more established monks in the more established monasteries do not as a rule open their hearts to religious tourists. So if one visits to see monks like creatures in a zoo or to snack upon spiritual bonmots anything more than simple hospitality and a quick blessing is unlikely.

And on the question of pilgrimages, do people still make pilgrimages as they once did, walking many miles perhaps hundreds in all weather to visit and venerate the relics of a saint and then strike off to visit and venerate another saint...as was done in Way of the Pilgrim. Perhaps this is just a romanticized notion of a bygone era, but there is something about that conceptually that I've long found attractive...I don't know if I could do it but I've wondered what it would be like to walk from my home in Mississippi to Pennsyvania to visit the Saints there and then cross coutry to California to visit St. John and then north to visit St. Herman. Maybe just wool gathering on my part...but wonderful to know that there are those who still undertake such things....its not like standing on a pillar for 40 years or anything.

You could always do a big monastery road trip over a summer if you're free off work or something... at each monastery ask to venerate the relics. You'll probably end up having venerated the sizable portion of the True Cross and many of the great Saints. At Holy Archangels in Texas I was able to venerate a piece of the True Cross, relics of Elder Joseph, Ss. Cyril, Methodius, Nicholas Planas, and many others that I unfortunately can't remember.

Someday I would like to venerate the relics of Saint John in San Francisco... if God so wills, someday. I would also like to venerate the relics of Elder Sophrony in England. These two saints have truly impacted my life in a very real way. And the same with many of us here - well actually, all of us here have been given the same Living Tradition these two men embraced, embodied, and handed down. I joyously await the day when Saint Sophrony of Mt. Athos and Essex will be commemorated on the calendar! I'm lucky... I'm young. Maybe, if God so wills, I will be able to celebrate this momentous occasion in this life :)

[Andreas Moran]

Dear Andrew,

As to Elder Sophrony, you might be interested to know that each year on 11 July, there is a memorial service for Elder Sophrony in the crypt where his relics lie in a simple brick tomb. Often, Metropolitan John of Pergamum comes for that occasion, as other leading hierarchs have done. No one present would guess he hadn't yet been canonised!

I will pray for you at his tomb when I go there tomorrow.

In Christ,

Andrew.

[Andrew]

Dear Andrew,


I will pray for you at his tomb when I go there tomorrow.

In Christ,

Andrew.

Thank you... can you please pray for Saint Sava's Orthodox Church and Saint George and Alexandra Orthodox Church too?

Really Andreas, thank you so much. May God bless you.

[Fr Seraphim (Black)]

Dear Seraphim,

In reply to your post #75 both types of pilgrimages do very much still exist.

One point which I would humbly like to correct in your post is the wording 'spiritual tourist' especially in regard to the Holy Mountain. The Fathers on the Holy Mountain are very heartened to receive in their midst spiritual pilgrims.

It is the tourists who do invade the Holy Mountain, that the monks of necessity are cautious about. Yet even here a certain discernment is necessary, because the tourist of today can be the pilgrim of tomorrow, and even the Orthodox monk of the day after tomorrow. I have seen this happen on many occasions.

Thus, there is this spiritual requirement: approach the Holy Mountain with prayer and supplication, both to our Lord, the Saints whose relics lay therein, and above all the Mother of God, whose sacred Garden the Mount of Athos is most certainly, both by tradition and in actuality, in the most ineffable and mystical sense.

Without doubt the Holy Mountain is to this day the dwelling place of living saints, by whose fervent prayers and deep, deep repentance, the Mountain remains, and indeed the entire world. All the Fathers say that when there are no longer monastics of the type of prayer we have described above: prayer for the entire Adam; prayer accompanied by spiritual weeping; prayer embracing all humankind with all-embracing love for loved ones and enemies; prayer that seeks the humility of Christ - then the world will flounder and the days will be shortened.

Saint Silouan wrote:

"How may we preserve peace of soul among the temptations of our times?

"Judging by the Scriptures and the temper of folk today, we are living through the final period. Yet must we still preserve our soul's peace, without which - as St. Seraphim said, who upheld Russia by his prayer - we cannot be saved. During his lifetime the Lord preserved Russia because of his prayer; and after St. Seraphim another pillar reached up from earth to heaven - Father John of Kronstadt. Let us pause and consider Father John of Kronstadt, for he was of our day, we witnessed his prayers, whereas the others we did not know.

"We remember how when his carriage was brought round after the Liturgy, and he stepped into it to take his seat, people surged around him, seeking his blessing; and in all the hurly-burly his soul remained wrapt in God. His attention was not distracted in the midst of the crowd, and he did not lose his peace of soul. How did he manage this? That is our question.

"He achieved this and was not distracted because he loved the people and never ceased praying to the Lord for them...Just as Father John of Kronstadt preserved his peace of soul by praying for the people without cease, so we lose our peace because we do not love the people of God...As for us, if we love not our brother we cannot have peace. Let every man think on this. (On Peace, St. Silouan the Athonite, pgs. 313-314)

In the chapter entitled 'Concerning Monks' St. Silouan writes the following:

"A monk is someone who prays for the whole world, who weeps for the whole world...Thanks to monks, prayer continues unceasing on earth, and the whole world profits, for through prayer the world continues to exist; but when prayer fails, the world will perish. (italics - mine)

There are many, many places of pilgrimage and equally so, many, many monasteries and convents wherein one will find nourishment for the soul. Which one should you set your direction toward? That depends on your prayer, your spiritual state, and your willingness to open yourself up to the movement of the Holy Spirit in directing your course. In one word it can be summed up in one's humility.

I, myself, have from childhood loved this way: holy pilgrimage. And it has lead me, by the grace of God to the most incredible known and unknown places and the people who dwell (or dwelt) therein.

If I had my health I would still be a pilgrim. My last pilgrimage around the Holy Mountain, which I did on foot, three times taking in the entirety of Mount Athos, I could not, sadly, do now. But do I recommend such an undertaking? I would be a fool not to, and I would be a fool not to encourage anyone of like mind and soul to set forth; for the spiritual treasures are there and the grace and blessing to be received remains there to be taken. Is it not said: 'the Kingdom of Heaven suffers violence, and the violent take it by force.' And, 'better to be hot or cold, then lukewarm'?!

A simple note regarding the mode of transportation. From personal experience, it is always better to walk! In my youth I made the pilgrimage to Santiago de Compostela [according to tradition, the resting place of the relics of St. James, the brother of our Lord; and during the Middle Ages the third most popular pilgrimage after Rome, and Jerusalem]. I started in Poitiers, France, and by foot, all the way to Santiago de Compostela, Spain. I slept in farm fields, in churches, in barns. Sometimes I walked twenty-four without a break, until my feet burned. A distance of 1,050 kilometres. (I was young!)

Mystical, wondorous pilgrimages - nothing can compare...

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. That is very encouraging. It makes me wonder if a short guild to making a walking pilgrimage might be a good thing to have available.

As for the Holy Mountain, I was under the impression that visitors were not allowed to stay more than a few days...how does one go about arranging things to do a walking pilgrimage of Mt. Athos.

It is strange, this conversation reminds me of a moment from my distant youth when I was in our university library just grazing and I came across a book of a pictures of Mt. Athos from the late 30s...I think. They showed monk and monasteries...it was a photo journal of an extended visit there. And even though I was very much a protestant at the time I recall as turned the pages one by one, I recall wondering what it would be like to walk the same paths those holy men walked to sit by their wells or on rocks where they sat. The book said that even then because of some more modern roads put in to facilitate logging in places that some of the old trails and walking paths were falling into disrepair. And I wondered if they would mind a protestant college student wandering their paths and keeping them clean for a while. It was an odd attraction that came again and again to me over the years when I would remember that book...that I would think it a joyful thing to keep foot trails open for old men of a faith I had no understanding of whatsoever. For I would be getting to be where genuinly holy men had been. It just seemed sad to loose a path trodden down by prayer for centuries because of the convenience of an asphalt road going to the same place. I didn't know anything about Orthodox beleif and theology...but those pictures made it seem like such an ideal existance, simple, unaffected and beautiful.

That book is surely the root of all my romantic notions about monastacism...but I have never forgotten it.

Who knows, maybe a pilgrimage on foot will be possible some day before I'm too old. I certainly would like to visit a monastery for a short while if I wouldn't be in the way.

the unworthy seraphim

[Fr Seraphim (Black)]

Dear Fr. Seraphim,

Bless. That is very encouraging. It makes me wonder if a short guide to making a walking pilgrimage might be a good thing to have available.

As for the Holy Mountain, I was under the impression that visitors were not allowed to stay more than a few days...how does one go about arranging things to do a walking pilgrimage of Mt. Athos.

It is strange, this conversation reminds me of a moment from my distant youth when I was in our university library just grazing and I came across a book of a pictures of Mt. Athos from the late 30s...I think. They showed monk and monasteries...it was a photo journal of an extended visit there. And even though I was very much a protestant at the time I recall as turned the pages one by one, I recall wondering what it would be like to walk the same paths those holy men walked to sit by their wells or on rocks where they sat. The book said that even then because of some more modern roads put in to facilitate logging in places that some of the old trails and walking paths were falling into disrepair. And I wondered if they would mind a protestant college student wandering their paths and keeping them clean for a while. It was an odd attraction that came again and again to me over the years when I would remember that book...that I would think it a joyful thing to keep foot trails open for old men of a faith I had no understanding of whatsoever. For I would be getting to be where genuinly holy men had been. It just seemed sad to loose a path trodden down by prayer for centuries because of the convenience of an asphalt road going to the same place. I didn't know anything about Orthodox beleif and theology...but those pictures made it seem like such an ideal existance, simple, unaffected and beautiful.

That book is surely the root of all my romantic notions about monastacism...but I have never forgotten it.

Who knows, maybe a pilgrimage on foot will be possible some day before I'm too old. I certainly would like to visit a monastery for a short while if I wouldn't be in the way.

the unworthy seraphim

Thank you Seraphim for this beautiful and inspiring post. Sadly, I am not totally familiar with the present requirements vis a vis Orthodox laity on the Holy Mountain. It would be best to visit the 'Friends of Mount Athos' website. As a monk, I am left free, and able to stay on the Mountain more or less as long as I feel the need.

One beautiful country which is ideal for walking pilgrimage is Romania. They even publish an official map of the entire country with all the Monasteries, Convents, major Sketes etc., located and described (year of founding, significant relics and icons). Can you imagine driving into your local gas station and picking up an official map of monasteries in the U.S.A.!

Furthermore, Romania is absolutely safe for pilgrimage. I walked, hitch-hiked etc., everywhere, at all hours of the day and night, dressed in my robes and never, never once was I threatened or did I feel in any danger.

Even in Bucharest, in the most undesirable parts of the city, men and women clearly under the influence of tuica (plum brandy), were respectful and did their best to point me in the right direction.

One memorable pilgrimage began on the outskirts of Paris, where I commenced hitch-hiking. At first I thought my monastic attire would be a determint, but on the 2nd night I was sleeping in a pasture on the border of southern Hungary, Serbia and Romania!

These are wonderful memories, now, almost dreams.

Permit me to take a moment to express my gratitude to all who have written and offered prayers and help. I am deeply, deeply moved and grateful.

I pray my health will pick up somewhat and I can recommence writing here on the themes of Spiritual paternity. And as we venture into the Blessed First Week of the Great Fast I would like to write from other Fathers about those pesty guests who will certainly be visiting us aplenty next week - intrusive thoughts.

[Andrew]

Thank you Seraphim for this beautiful and inspiring post. Sadly, I am not totally familiar with the present requirements vis a vis Orthodox laity on the Holy Mountain. It would be best to visit the 'Friends of Mount Athos' website. As a monk, I am left free, and able to stay on the Mountain more or less as long as I feel the need.

One beautiful country which is ideal for walking pilgrimage is Romania. They even publish an official map of the entire country with all the Monasteries, Convents, major Sketes etc., located and described (year of founding, significant relics and icons). Can you imagine driving into your local gas station and picking up an official map of monasteries in the U.S.A.!

Furthermore, Romania is absolutely safe for pilgrimage. I walked, hitch-hiked etc., everywhere, at all hours of the day and night, dressed in my robes and never, never once was I threatened or did I feel in any danger.

Even in Bucharest, in the most undesirable parts of the city, men and women clearly under the influence of tuica (plum brandy), were respectful and did their best to point me in the right direction.

One memorable pilgrimage began on the outskirts of Paris, where I commenced hitch-hiking. At first I thought my monastic attire would be a determint, but on the 2nd night I was sleeping in a pasture on the border of southern Hungary, Serbia and Romania!

These are wonderful memories, now, almost dreams.

Permit me to take a moment to express my gratitude to all who have written and offered prayers and help. I am deeply, deeply moved and grateful.

I pray my health will pick up somewhat and I can recommence writing here on the themes of Spiritual paternity. And as we venture into the Blessed First Week of the Great Fast I would like to write from other Fathers about those pesty guests who will certainly be visiting us aplenty next week - intrusive thoughts.

How expensive is it to fly to Romania? Can you get around without knowing Romanian (do a lot of people speak English well)? I would love to go to Romania someday.

[Fr Seraphim (Black)]

How expensive is it to fly to Romania? Can you get around without knowing Romanian (do a lot of people speak English well)? I would love to go to Romania someday.

Dear Andrew,

Yes, English is widely spoken, especially by students, both university level and under. French is spoken by the more elderly, since Romania has always had close ties with France (and both are Latin languages). As for air fare you will have to check with your local travel agency.

From Canada I take the cheapest charter to Gatwick and then make my way by hitch-hiking as I mentioned. There are also several bus lines that make the journey from London to Bucharest and stop virtually anywhere along the way.

From England you have the option to fly to virtually anywhere in Romania, by Tarom, Romania's air carrier (recently voted the most punctual airline in Europe!). Here again I don't believe the cost is that much. There are, I believe, flights from all major English airports. You can do an internet search, to facilitate your arrangements.

Once in Romania, which is something I forgot to mention in the previous post, you are in the Second Garden of the Virgin Mary, after Mount Athos. And truly a garden it is, one literally just has to breathe the air, to breathe Orthodoxy.

My return to the West after four years in Romania was a very difficult transition. There, Orthodoxy is lived in a way which is ineffable. One has to experience it, to understand my lack of words.

As I have mentioned before there are more monks and nuns in Romania than any country in the world. The monasteries and convents and sketes are wonderful.

I could not recommend such a pilgrimage highly enough!

[Fr Seraphim (Black)]

A monk once told me of his journey from the Monastery of St. John the Baptist, Essex to London.

The Fathers kindly drove him to Witham from which point he took the train to Liverpool Street Station, London.

It was a familiar journey, one that he often took and always tried to find a window seat to enjoy the countryside passing by - the variety of green, the towns in the distance with their church spires, the fields and then the build up of London and the descent at Liverpool Street Station.

He told me that one particular journey after the train had left Witham he was struck by the change in scenery, in fact the change all about him. No longer were the farm fields resplendant, nor within him the joy of watching the passing countryside.

The colours had been drained from the trees and fields and sky. Within himself everything appeared so unfamiliar. Outside the window there was not only the absence of colour, but even of sepia. His heart, he said, mirrored what his eyes beheld.


In the writing of Fr. Zacharias we find the following:

'The grace of the mindfulness of death

'Whilst eternity should be an obvious reality and a natural element of man's vision, after the Fall of Adam and Eve it poses a problem. Man is suspended between eternity and the abyss of non-being. The purpose of his pre-eternal destiny is the acquistion of eternity as an inalienable possession. Any deviation from this understanding leads to a feeling that life is unprofitable or even absurd. Without the knowledge of this destiny, everything becomes empty and futile. If life comes to a definitive end with death, it has absolutely no meaning. Awareness of our mortality poses the problem of eternity without accepting concession to anything except God. The grace of God, which seeks out the lost sheep wherever he may be, is able to provoke man, "seizing him by the throat", (cf. Matthew 18:28) and intensifying his quandry by bestowing a mindfulness of death, which - according to the experience of Fr. Sophrony - proves as scalding as a "mass of molten metal". (We Shall See Him, p. 11)


In the writings of Fr. Nikolas:

Regarding Mindfulness of Death

‘Christianity proclaims that the immortal God died on the Cross and then was raised from the dead, restoring thereby the gift of everlasting life to all men. So, with the event of Golgotha, “death destroyed by death” becomes a focal point of Christian kerygma, so much so that Jaroslav Pelikan calls the New Testament “the gospel of death.” In contrast to the faith of Judaism, which concentrated on the life of this world, the early church brings the victory over death to the forefront of its creed, shifting its principal aspirations beyond the confines of the world – into the everlasting kingdom “which is not of this world” (John 18:36). For Christians, the very idea of salvation came to signify the attainment of life without death, which Christ promised to all who believe in Him (John 6:47). Death was seen as “the ultimate enemy” (eschatos echthros) of mankind (cf. I Cor. 15:26), so powerful that it made God Himself come down from heaven to vanquish it.

‘In eastern Christianity the attitude to death receives articulate expression within the liturgical tradition. On the one hand, death is depicted in all its ugliness and gloominess: “I weep, and with tears lament when with understanding I think on death, and see how in graves there sleeps the beauty which once for us was fashioned in the image of God, but now is shapeless, ignoble, and bare of all graces.” (An Orthodox Prayer Book, p. 109, translated by Fr. John von Holzhausen and Fr. Michael Gelsinger, Brookline, Mass. 1977) Thus the fact of death shapes Christian evaluation of human existence and created things in general. In the face of death the church proclaims: “All things are weaker than shadow, all more illusive than dreams…Death prevails over all these vanities…All is dust, all is ashes, all is shadow.” (ibid., pgs. 106,108) The services thereby constitute a rich source for an otherworldly type of asceticism. On the other hand, the liturgical tradition offers escape from this “gloominess,” emphasizing the anticipation of the resurrection of the dead as re-constitution. Such a perspective is used as a theological endorsement of the monastic renunciation of the world and its material values. In the monastic ascetic tradition the memory of death is an ever-present leitmotif, so much so that Ilyin summarizes asceticism as a “school of preparation for death.” (See also Evagrius, Prat. 52, 618: anchoretic life is an exercise of death; cf Issac, Gr. Hom. 34, 152: love of silence is a constant expectation of death.) Patristic thought on mindfulness of death (and its networking by Russian ascetic tradition of the last three centuries) has three main theses.


To be continued

[Fr Seraphim (Black)]

'Patristic thought on mindfulness of death (and its networking by Russian ascetic tradition of the last three centuries) has three main theses.

'First, the ascetic practice of concentrating on the fact of death is designed to provoke more effective renunciation of the world by setting the present life into eternal perspective. The awareness of the final end of earthly existence helps one to achieve detachment from the material world and its pleasures. (Gregory of Nyssa, Virg., 258-59)

'Gregory of Nazianzus illustrates this in Epist. 31, where he advises his friend to live the future instead of the present and to make this life a meditation and practice of death. (Epist. 31, 39; Epist. 168, 59; cf Carmina moralia. 1.2.5.2, PG 37:607A)

'Athanasius relates how Anthony lived among the tombs so as to keep a physical reminder of death in front of his eyes. The whole ascetic perspective is marked by an emphasis on the contrast between the temporal and the eternal life. From this contrast Athanasius deduces that if we live every day as if we were to die, we will not sin. (Vie. 8.1, 156; ibid., 16.4-17.4, 178-82; ibid., 19.2, 186) Evagrius writes that "the monk should always live as if he is to die tomorrow, but use his body as if it were to live a long life." (Pract. 29, 576)


from Fr. Sophrony:

'Revelation concerning God declares, "God is love," "God is light, and in him is no darkness at all." (I John 4:8; I John 1:5)

'How difficult for us mortals to agree with this! Difficult, for both our own personal life and the life of the world around us would appear to testify to the contrary.

'Indeed, where is this the light of Father's love if we all, approaching the end of our lives, in bitterness of heart can lament with Job, "My days are past, my purposes are broken off, even the thoughts of my heart...If I wait, the grave is mine house...Where is now my hope?" And that which from my youth my heart has sought secretly but fervently - "Who shall see it"? (Job 17:11,13,15)

'Christ Himself attests that God is concerned for all creation, and He does not ignore a single small bird, that He clothes the grass of the field, (cf Matthew 6:30) and His concern for people is so incomparably great that "the very hairs of our head are all numbered." (Matthew 10:30)

'But where is this Providence that is attentive to the last detail? We are all of us crushed by the spectacle of evil walking unrestrained up and down the world. Millions of lives that have hardly begun - before they are even aware of living - are strangled with incredible ferocity.

'So whyever is this absurd life given to us?

'And lo, the soul longs to meet God and ask Him, "Why didst Thou give me life?...I am surfeited with suffering. Enveloped in darkness. Why dost Thou hide Thyself from me? I know that Thou art good but wherefore art Thou so indifferent to my pain?

'Why art Thou so...cruel and merciless toward me?

'I cannot fathom Thee.

[Maria Mahoney]

Why dost Thou hide Thyself from me? I know that Thou art good but wherefore art Thou so indifferent to my pain?

I spent a good deal of my life with this one question ... years. Then I found out that He is always and everywhere present; reaching out for our Communion with Him. But we make our own realities ... illusions ... and blind ourselves to Him!

[Fr Seraphim (Black)]

'Indeed, where is this the light of Father's love if we all, approaching the end of our lives, in bitterness of heart can lament with Job, "My days are past, my purposes are broken off, even the thoughts of my heart...If I wait, the grave is mine house...Where is now my hope?" And that which from my youth my heart has sought secretly but fervently - "Who shall see it"? (Job 17:11,13,15)


Patristic thought on the mindfulness of death (continued):


'Second, fear of the final retribution spurs repentance and prevents sinning. Often the remembrance of death is associated with remembrance of divine judgement. The remembrance of eternal punishment, stimulating fear in the ascetic, becomes "a source of almost every virtue." (Hesychius, Epist. Theod. 155, 165; cf Philotheos, Chap. 38, 286; Gregory of Nazianzus, Orationes, 32.I, 85.)

'This fear fuels one's repentance for misdeeds in the past. Thus, by reminding a fallen virgin of death Basil calls her to repentance. (Basil, Epist. 46, 122-23) The fear of punishment also serves as an effective deterrent from sin, and as such was often used by the fathers in ascetic teaching: "He who always thinks of death...cannot go far astray." (Palladius, Laus. 4, 6) Maximus believes that one who fears punishment refrains from passions. (Maximus, Capitoli sulla carita, I.3, 50; cf ibid., 2.81, 132) Memory of death is sometimes recommended as a weapon against fleshly lust. (Philotheos, Chap. 6, 275) Climacus summarizes it: "Remember your last end, and you will never sin." (Scala parad. 6, PG 88:800A) Thus, the same fear helps the ascetic to maintain vigilance (nepsis) and self-control, and brings about contrition of the heart. (cf Theodore Studite, Const. 23, PG 99:1712B: "Let us be vigilant for we are dying"; cf Dorotheus of Gaza, Instr. 52, 230-32: by mindfulness of death monks maintain self-examination; Apophth., PG 65:389C: memory of death helps one stay vigilant; Maximus, Lib. ascet. 27, PG 90:932C)

[Fr Seraphim (Black)]

Patristic thought on the mindfulness of death (continued):

'Third, anticipation of eschatological rewards stimulates aspiration after ascetic endeavour. Mindfulness of eschatological bliss serves to maintain the ascetic's inspiration. (cf Issac, Gr. Hom. 38, 163; ibid., 71, 277) It is often recommended as a means to avoid despondency. (Climacus, Scala parad. 13, PG 88:861A) Spiritual nostalgia for life after death is a vital element of monasticism. In this optimistic understanding, Christian writings echo the pagan genre of consolation literature. Theodore the Studite records a saying of an elderly monk: "Let us be vigilant...let us remember also the heavenly kingdom." (Descriptio constitutionis monasteri studii 23, PG 99:1712B) According to Dorotheus of Gaza, one reason for spiritual carelessness is that one has tasted neither the expected rest nor the eternal torment. (Instr. 125, 382)

'The confrontation of the problem of death was inherent to the intellectual climate of Fr. Sophrony's age, which was marked by a fundamental revision of central philosophical subjects. The theme of death figures prominently in the writings of some existentialists. Kierkegaard and Heidegger reopened investigation into death from the new existentialist perspective. (Kierkegaard, Concluding Unscientific Postscript, esp. 82; cf M. Heidegger, "Das mogliche Ganzsein des Daseins und das Sein zum Tode," in Sein und Zeit, ed M. Niemeyer [Tubingen, 1957]) Both highlight a certain absolutism in the fact of death. The theme receives a fresh interpretation in psychology: in Freud it acquires central significance in the field of analysis. On the other hand, the historical reality of the beginning of the twentieth century, marked by the First World War and the Russian Revolution of 1917, made death more intensely present in the minds of Fr. Sophrony's contemporaries.

'Within Russian thought the question of death was raised anew and became a controlling feature of the philosophical framework of Fedorov, Rozanov and Berdyaev. In different ways they all acknowledge the supreme significance of the fact of death: it is "the most profound and significant fact of life... alone gives true depth to the question as to the meaning of life." (Berdyaev, [I]Destiny of Man, 249ff; V. Rozanov, Death and Beyond, St. Petersburg, 1910; Rozanov, The Apocalypse of Our Time, Sergiev Posad, 1917, pgs. 47-57; Feodorov, Philosophy, 163, 169, 411, 473ff, 559)


Fr. Sophrony on Mindfulness of Death

'The remembrance of death was the starting point for Fr. Sophrony's mystical experience. The importance of the theme for his ascetic theology is clear from the fact that he dedicated a whole chapter to it in We Shall See Him as He Is. It takes a high place in the scale of ascetic virtues. Mindfulness of death is seen as one of the "negative" manifestations of divine grace, which also include kenosis and godforsakenness. All of them are seen as necessary stages in the realization of persona in man. Thereby Fr. Sophrony's writings on mindfulness of death is predominantly marked by its negative implications, rather than by a positive anticipation of eschatological bliss. Though he mentions death in its positivie aspect, (Letters to Russia, 129-32, 136, 154-55) these passages are motivated by pastoral needs to console his addressees. The positive aspect - "anticipation of bliss" - has been much stressed by contemporary Orthodox writers. For Fr. Sophrony, in contrast, death is recalled not so much as a transition to the eternal kingdom but as a tragic problem of the negation of life. Even in his consolatio passages he does not tell his readers to be reconciled, as it were, with the tragedy of death or "to grow into harmony with the ways of God," but urges them to live death's tragedy fully as tragedy and as God's ordinance. For him the power of this tragedy generates that force within us that would enable us to live up to Christ's calling - to "make His victory over death our own." (cf We Shall See Him as He Is, 65)

[Fr Seraphim (Black)]

Fr. Sophrony on Mindfulness of Death

'The remembrance of death was the starting point for Fr. Sophrony's mystical experience. The importance of the theme for his ascetic theology is clear from the fact that he dedicated a whole chapter to it in We Shall See Him as He Is. It takes a high place in the scale of ascetic virtues. Mindfulness of death is seen as one of the "negative" manifestations of divine grace, which also include kenosis and godforsakenness. All of them are seen as necessary stages in the realization of persona in man.



Mindfulness of Death as an Intellectual Experience and Its Roots


'Fr. Sophrony speaks of his childhood fascination with the mystery of death. Later, during the First World War, when "the news of thousands of innocent victims being killed at the front placed [him] squarely before a vision of tragic reality," the problem of eternity began to predominate in his mind. This quest is well in line with the thought of Gregory of Nazianzus, for whom the fragility of our life is a source of poetic inspiration. (cf. Carm. mor. 2.14.17, PG37:757A; cf Carmina historica. 1.73.11-12, PG 37:1421A) Such a memory of death is a result of one's intellectual encounter with the fact of death.

'To Fr. Sophrony, at the heart of the matter was the question of theodicy: if life is fragile and seemingly absurd, why is it given, or even "imposed" on us? (We Shall See Him, 10ff; Letters to Russia, 121) This perspective on death, bringing God to "trial," is too "daring" for the patristic frame of thought, with its concern to maintain unquestionably God's goodness. Fr. Sophrony's revolt against death may be more easily paralleled with that in western existentialism and in Russian philosophy. Fr. Sophrony admits having read books on the subject of death, (Letters to Russia, 20) which probably alludes to these authors, with whose ideas he was clearly acquainted.

'However, on closer analysis it emerges that western existentialism and Russian philosophy did not play a decisive role in the formation of Fr. Sophrony's concept of the mindfulness of death. This becomes manifest when we compare Fr. Sophrony with these thinkers.


Fr. Sophrony and the Existentialists

'The word "absurd," used by Fr. Sophrony, suggests a dependence on the existentialists' approach to death. For them death is the great symbol of life's finitude and absurdity.

'Of all existentialists, Heidegger offers the most detailed study of the meaningless of death. (see Sein und Zeit, 279-311) He anticipates Fr. Sophrony in regarding death as the negative abolition of Dasein (existence). Yet for Heidegger it is not tragically negative: it allows one to think of existence positively as a finite whole. As such, death serves as an integrating factor in an authentic existence. Thus, unlike Fr. Sophrony, Heidegger accepts death by giving it a positive meaning. The same attempt to integrate death positively into human existence is found in Kierkegaard, for whom death is an intrinsic attribute of human life-existence: "The existing subject is eternal, but as existing he is temporal. Now the illusiveness of the infinite is that the possibility of death is present at every moment." (Concluding Unscientific Postscript, 82) Thus, Heidegger and Kierkegaard make positive sense of the fact of finitude.

'Much closer to Fr. Sophrony's pessimism about the fact of death are Camus and Sartre, for whom death is the final proof of the absurdity of both human life and the universe. In Camus it produces "metaphyical rebellion." (A. Camus, The Rebel: An Essay on Man in Revolt, tr. A. Bower, London, 1962, p. 100) This echoes Fr. Sophrony, who writes: "The human spirit cannot accept the idea of death." It should not be supposed that those existentialists who place death in the centre of their philosophizing are on that account nihilists. They try to find a positive philosophical solution (atheistic in Camus' case) for the problem of death within the framework of present existence, without appeal to "life after death." In respect of "this" life Fr. Sophrony's attitude to death is, relatively speaking, nihilistic. He goes beyond death, and the present life is no more than a "first experience of being," which can only have any meaning if man is immortal. The absurdity of temporary life does not result in rebellion alone but in the quest for an ontological solution - how to become immortal. (We Shall See Him, 186; Letters to Russia, 19, 21-22, 129) This is the main difference between Fr. Sophrony and the existentialists, which demonstrate that his idea of death is not simply borrowed from them.

[Fr Seraphim (Black)]

'I remember one memorable visit. A monk, a hermit, came to see us. He was about seventy years of age. He lived at a deserted spot between the Monastery (of St. Panteleimon) and the hermitage, in a ravine by a stream in a wood. His face, ravaged, all wrinkles, looked grey and long unwashed; the dark-grey hair of his head and beard looked dirty, his greyish-blue eyes were sunk deep in their sockets. We had a long talk with him, and this is what he told us:

"It is many years now that my soul suffers when I think of us monks. We have renounced the world, left our parents and our Motherland, given up everything that usually constitutes life for people. We have pronounced our vows before God, the holy angels and our brethren to live according to Christ's law. We have renounced our own will, and in effect lead a martyr's life, and still we make no progress towards goodness.

"Will many of us be saved? I shall be the first to perish. I see others, too, who are slaves to their passions. And when I meet people of the world, I see that they live in profound ignorance, listless, and unrepentant. And thus, little by little, without even noticing, I was drawn to pray for the world. The thought distressed me that if we, monks who have renounced the world, do not find salvation, what must it be like in the world?

"My sorrow gradually increased and I started weeping tears of despair. And now, last year when I was in such despair, tired of weeping, lying face down on the floor, the Lord appeared to me and asked, 'Why weepest thou?' I was silent. 'Dost thou not know that it is I Who will judge the world?' I still kept silent. The Lord said, 'I will have mercy on every man who, if only once in his life, has called upon God'...The thought crossed my mind, "So what is the use of us tormenting ourselves day after day?" To which the Lord replied, 'Those who suffer because of My commandments will be My friends in the Kingdom of Heaven: the others I will merely have mercy upon.' With this the Lord retired.


In the autumn of the year 2,000 I arrived in Romania after spending many months on the Holy Mountain. My Spiritual father had given me the Obedience to go there to see my monastic brother Fr. Raphael (Noica) with whom I had laboured so intensely at the Monastery in Tolleshunt Knights. He was a genius and self-taught master of homeopathy and due to my ever changing illnesses he was a tremendous help to me over the years. I had not seen him for a long, long time.

Now he lived the ermetic life in Romania with the blessing of Father Sophrony. I did not know where exactly he lived. To find out, I journeyed up the mountain near the Holy Monastery of Dionysios to see an old monastic brother who also was a hermit. I had regularly gone to see him as I made my many rotations around the penninsula. I would arrive at his hermitage absolutely drenched in sweat and he would give me fresh tomatoes from his garden to replenish the liquids lost from the long, arduous climb.

This particular time I told him of my Spiritual father's Obedience. We were sitting on a wooden bench outside his hermitage with the magnificent view of the Monastery of Dionysios far, far below us. He turned to me and said: "I don't think Fr. Raphael is at his hermitage at the moment." I was puzzled. This hermit had no telephone, so I asked him if a pilgrim had told him this, to which he replied: "No, a bird told me. It would be best that you go down to the Monastery and telephone Essex to see where he might be." Thus, after several hours enjoying his many accounts and antedotes about the Fathers of ancient times, I walked down and asked the Abbot if I could use the telephone.

I called Essex. One of the nuns answered the phone. I told her that Fr. P. had said that Fr. Raphael is not at his hermitage, and did she perhaps know where he was. She said: "Yes, he is standing right beside me."

Needless to say I had to wait a very, very long time before Fr. Raphael was able to come to the phone.

Fr. Raphael used to be the bee-keeper at the Monastery. Now the pilgrims swarmed about him like bees.

I related to him my Obedience, he gave me directions and told me to meet him on his mountain top in ten days.

I took the train from Thessaloniki to Bucharest - a long, long journey. The train pulled into Bucharest at midnight. I walked to the Monastery of St. Antim, rather I should say I dragged myself. Thanks be to God, some one was awake to open the gate.

The next day I was back at the train station and on my way to see Parinte Rafail as he is known in Romania.

When I saw him such joy filled my heart and with the greatest difficulty I tried to hold back my tears.

He said to me: "I am leaving this afternoon for Timisoara to fly to England to speak to the Abbot." I was a little puzzled. He said: "I will be back in twelve days. In the meantime go and visit the Painted Monasteries in Bucovina."

Back down the mountain I walked and hitch-hiked to the great Monastery of Neamts where St. Paisy had lived and translated the Greek Philokalia into Slavonic. It was September and the Abbot invited me to the Feast of the Monastery of Secu, a few miles away, the Exaltation of the Precious and Life-Giving Cross. There must have been several thousand pilgrims gathered. It was a foretaste of the splendour of Romanian Orthodoxy as it is lived by the people.

This is a long story. I will pause here and recommence a bit later. I have some marvellous things I want to share.

[Fr Seraphim (Black)]

Back down the mountain I walked and hitch-hiked to the great Monastery of Neamts where St. Paisy had lived and translated the Greek Philokalia into Slavonic. It was September and the Abbot invited me to the Feast of the Monastery of Secu, a few miles away, the Exaltation of the Precious and Life-Giving Cross. There must have been several thousand pilgrims gathered. It was a foretaste of the splendour of Romanian Orthodoxy as it is lived by the people.

This area of Romania is called Neamts. It has the highest number of monks and nuns of any Religion in the world in a similar geographical territory. For instance, there is a convent called Agapia which houses 500 nuns, eight kilometres away, there is another convent, Varatec, which houses 500 nuns and is famous for its flower gardens. Thus, within a few minutes walk there are 1,000 Orthodox Christian nuns.

Before I visited Agapia or Varatec I wanted to stay at the monastery where the very well known Staretz, Elder Cleopa had lived. This is the monastery of Sihastria. The word 'sihastria' being the Romanian word for the Greek word hesychia. Originally, when Elder Cleopas had settled in the monastery he lived with the other monks, but as more and more pilgrims came to seek his counsel, he moved to a small hermitage just up a small hill from the monastery. (It is now a museum where one can see his personal effects [small schema, prayer rope, monastic robe, prayer books] and in an adjacent room are the Great Schema, prayer rope and monastic robe of his Spiritual father, Staretz Paisi of Sihla Skete. The lives of these two ascetics is a chapter of 20th Century Romanian monasticism unto itself. Elder Cleopas reposed in sanctity in 1998.

From Secu Monastery I simply walked from one monastery, convent or skete to another. It is an area surpassing human speech. Romania is commonly termed the second Garden of the Virgin Mary after Mount Athos, Greece.

Just across from Sihastria Monastery and a strenous climb up another mountain is to be found the cave of a hermitess, whose name sadly escapes me at the moment. This cave breathes prayer. One has to kneel to enter and stayed in a kneeling position the entire time. Just how this nun embraced this life is known to our Lord, and is clearly a manifestation of ineffable grace.

"Staretz Ioanichie (Moroi), of Sihastria Monastery, was called by Providence to breathe new life into Romanian monasticism after the trials of the secularization of Romanian monasticism in 1864. From his "school" at Sihastria came most of the abbots and Spiritual fathers who fertilized and still fertilize Romanian monastic life.

'Staretz Ioanichie shone by a life of asceticism and prayer, by his humility and accessiblity to others, by the gift of tears and healing.

'After having acquired a rich spiritual experience on the Holy Mountain (1890-1900) and at Neamts Monastery (1900-1909), Fr. Ioanichie was named the Abbot of Sihastria. This was a skete in ruins, nearly abandoned, which he caused to be reborn and transformed into a flourishing coenobitic moanstery. Being the only priest at the monastery, he celebrated the services and the Divine Liturgy every day for twenty years. "Above all, he taught us by the example of his life, by his patience, his humility and his accessibility," recalls Father Cleopas. "He insisted that we pray without ceasing: while walking, while eating, and while working. He would say to us: 'Fathers and brothers, be penetrated with the fear of God; guard your mind and your heart from all temptation by the Jesus Prayer, and do nothing without counsel and obedience.


Naturally I was attentive to the time frame because my Obedience was to see Fr. Raphael.


I went to visit another convent, (I forget the name) wherein a nun who knew some English showed me the Church, their workshop where they made Priest vestments and everything for the altar, including the most beautiful Burial Shrouds for the Services of Holy Friday.

We walked to the gate. She was a gentle soul and I felt an affinity in our prayer. Just before saying goodbye, she reached into her pocket and presented me with a photograph. It was a photograph of an elderly monk. All she said was: 'He has a remarkable face doesn't he."

The effect upon me of this photograph was only equalled by the effect of the photograph of St. Silouan taken by Mr. David Balfour present inside the first English edition of his life which I read in the Syrian Orthodox Monastery in India.

This face was iconographic. I had to find this man. But where? Was he even alive, these questions occupied my heart the entire night. I prayed my Prayer Rule but could not sleep - only this photo occupied the direction of my heart.

When morning light came, the thought also came to turn the photo over - on the back in the faintest pencil was written. 'Staretz Iustin (Pirov), Petru Voda'.

I pulled out my well used Monastery Guide to Romania, and lo and behold, I was approximately ten kilometres from Petru Voda.

I went to the road and hitch-hiked to the Monastery founded by Staretz Iustin. Thus began a remarkable chapter of my life which would allow me to see Fr. Raphael numerous times and the entirety of Romania giving conferences organized by Fr. Iustin.

He was without mercy. No sooner had I arrived back at Petru Voda and begun to unpack my bag when there would be a knock at my door. It was a young monk informing me that Staretz Iustin wanted to see me.

To his door I went and back onto a bus or train or hitch-hiking I was flung, often the very same day. Another series of conferences. Staretz Iustin said to me: "I know you are tired but the people are so thirsty."

I spent four years with him. I felt like I was with Father Sophrony. I did not want to leave his cell. He used to say to me "Father, go and eat." But I always stretched my invitation to its very limit...

we shall continue, God-willing

[Sunny]

Dear Father Seraphim, bless,
All of these wonderful truths and stories that you are so laboriously writing down for us are so very uplifting and such a blessing. Thank you for your blessed efforts for us and for all those in future who will be blessed to read this thread.
Please pray for me, a sinner,
Sunny

[Fr Seraphim (Black)]

Dear Father Seraphim, bless,
All of these wonderful truths and stories that you are so laboriously writing down for us are so very uplifting and such a blessing. Thank you for your blessed efforts for us and for all those in future who will be blessed to read this thread.
Please pray for me, a sinner,
Sunny


Dear Sunny,

I am very grateful indeed for your kind words. In a certain sense this entire 'compostion' which God inspired me to begin last August, has been for the most part very Lenten.

Though the main page of Monachos states: 'Orthodoxy through Patristic, Monastic and Liturgical Study' I can only assume it is the paucity of my words that leaves this area so seldom frequented and commented upon.

But there are angels that have rescued me when I was seriously tempted to give up. I have in great, great measure Fr. Raphael to thank for his constant support and encouragement. Without his word I would have forsaken this endeavour quite some time ago.

Now that close to seven months have passed since beginning I have been struck by the great need, seeking and thirst amongst my fellow North Americans. This thirst is naturally of a spiritual nature. Yet I remain convinced that God does not just visit North America when He can fit it into His busy schedule. There is then to use layman's terms - a lack of communication.

This is why the Church has given us the Holy and Great Fast. During these weeks, which (thanks be to God) recur each year, we are so very blessed and enriched if only we make the proper response.

I must confess and please take my following words with 'where I am coming from' but my witness of North American praxis is a far cry from what I have lived and seen overseas.

Whether we are monastics or laity, Great Lent is an ascetic journey. As Bishop Kallistos and the late, blessed Mother Mary say in their fine introdution to the Lenten Triodion, the Holy and Great Fast has never been an easy Liturgical period.

May His Holy Archangels, Angels, His Most Pure Mother, and all the Saints reach down and lift us up!

[John Charmley]

Dear Fr. Seraphim,


Though the main page of Monachos states: 'Orthodoxy through Patristic, Monastic and Liturgical Study' I can only assume it is the paucity of my words that leaves this area so seldom frequented and commented upon.

Not at all - it is a deep sense of thankfulness for these edifying contributions, combined, at least in my case, with a deep sense of unworthiness to do more than read and inwardly digest.

But I am sure I write for many when I say that the want of contributions here does not mean that what you write is not greatly appreciated - and read with prayerfulness.

In Christ,

John

[Paul Cowan]

Dear Fr. Seraphim,



Not at all - it is a deep sense of thankfulness for these edifying contributions, combined, at least in my case, with a deep sense of unworthiness to do more than read and inwardly digest.

But I am sure I write for many when I say that the want of contributions here does not mean that what you write is not greatly appreciated - and read with prayerfulness.

In Christ,

John

Fr. Seraphim bless,

You wrote:


Though the main page of Monachos states: 'Orthodoxy through Patristic, Monastic and Liturgical Study' I can only assume it is the paucity of my words that leaves this area so seldom frequented and commented upon.

pau·ci·ty (pôs-t) n.
1. Smallness of number; fewness.
2. Scarcity; dearth: a paucity of natural resources.

You must be kidding. (with respect) There are very few of you who are the final answer when it comes to posting. Most of us are searching for answers. When you or one of the other "seniors" answers a question, that is the final authority as most of us are concerned.

Please don't think what you write is of little value simply since you get few replys. Your words carry tremendous weight with me at least. What am I to say to refute or rebuttal something you say in responce to a question other than "Thank you Father, bless."?

In love,
Paul

[Fr Seraphim (Black)]

Dear Fr. Seraphim,
Not at all - it is a deep sense of thankfulness for these edifying contributions, combined, at least in my case, with a deep sense of unworthiness to do more than read and inwardly digest.

But I am sure I write for many when I say that the want of contributions here does not mean that what you write is not greatly appreciated - and read with prayerfulness.

In Christ,

John

Dear John,

Your words are tremendously kind and actually bring to mind something Fr. Sophrony said to me years ago.

He stated that it can take up to fourteen years before we fully comprehend an event in our spiritual life. Having lived with him and having read St. Silouan since 1973 when the Abba of the Syrian Orthodox Monastery in India gave it to me saying: "Here, I think this may be of interest to you."

My heavens! The entire course of my life was altered.

As I mentioned the Romanian nun, rather casually giving me the photo of Staretz Iustin and only saying: "It is a remarkable face isn't it?'

Both the photo (in black and white of Staretz Silouan) which I saw that night in India; and the photo of Staretz Iustin which the Romanian nun kindly gave me were iconographic. They sprung from the page and seized my attention.

So perhaps in a tiny way I have a certain grasp on Father Sophrony.

He is, by the grace of God, more alive and present now, even this very moment, then even during my years in the Monastery, when I had, by Grace such unlimited time with him.

Fr. Sophrony was less than ten years with Staretz Silouan. I, in turn, lived day by day less than 10 years with Fr. Sophrony, though he remained my Spiritual father until his death. I lived just over four years with Staretz Iustin. But I confess, I must have driven the poor man to the limit of his stength, with my endless questions and the fact that I almost took up residence in his cell.

When I see a Spiritual spring I want to drink, and drink and drink...

I remember a rather humorous incident in Fr. Sophrony's hermitage and may Fr. Raphael and Fr. Zachariah forgive me, because in the converation I referred to them.

We were having a visit of a monk from Mount Athos. For me, this man was Prayer and Obedience and Patience and Humility personified.

I am such a fool (not in my appraisal of the monk but that I lacked understanding.)

I was mentioning to Fr. Sophrony (in his kitchen) the effect this Athonite monk was having on the pilgrims from London and Colchester. I casually remarked that when Fr. Rapael and the then Fr. Zozima (now Fr. Zachariah) walked into All Saints Church the pilgrims took more notice of this Athonite father. To which Fr. Sophrony asked: "Do you not think that the pilgrims value Frs. Raphael and Zosima in the same way?"

I had a rather doubtful look on my face.

Fr. Sophrony was quick to respond:

"That is because you live with them all the time, therefore you do not realize how special they are."

Lord have mercy, I have learned to eat my words!

[Trudy]

When I see a Spiritual spring I want to drink, and drink and drink...

Dear Fr. Seraphim, bless,

May I have a drop of water? I am dying of thirst!

In humility,
Athanasia

[Andreas Moran]

I was told this by one of the sisters at Essex. Father Zacharias flew to Greece. That same day, the Community heard that a 'plane to Greece from London had crashed. Father Zacharias 'phoned to say he was alright. Then Father Sophrony said to the Community, 'Forgive me, I have sinned. I heard that Father Zacharias was safe, and I was relieved'. He meant that he had failed to love, as much as he loved Father Zacharias, those on the plane which had crashed. Very advanced!

[Fr Seraphim (Black)]

I was told this by one of the sisters at Essex. Father Zacharias flew to Greece. That same day, the Community heard that a 'plane to Greece from London had crashed. Father Zacharias 'phoned to say he was alright. Then Father Sophrony said to the Community, 'Forgive me, I have sinned. I heard that Father Zacharias was safe, and I was relieved'. He meant that he had failed to love, as much as he loved Father Zacharias, those on the plane which had crashed. Very advanced!

I remember well this account.

Very early on in my time there, one of the younger sisters had been driving alone, somehow she lost complete control of the car (it was a Morris Minor). The car went off the road and down an embankment, but came to a halt before the oncoming traffic.

The sister emerged from the car, climbed back up the embankement, and some kind soul stopped and helped her.

Fr. Sophrony and the Abbot went to the crash site immediately. The entire roof of the car was level with the frame, in such a way that according to Fr. Sophrony, no one could have survived the crash.

The car was completely written off.

Fr. Sophrony said it was a miracle of St. Nicholas that had saved this sister's life.

That evening we all gathered in the Chapel for a thanksgiving Service to St. Nicholas.

[Robert Hegwood]

It has been a while since Fr. Seraphim posted. I don't know if his recollections are finished for the purposes of this thread or whether the the great fast has presented him more needful things to attend to. I certainly hope that by God's grace his health does not preclude his continued participation at this time.

In any event should Fr. Seraphim feel it profitable to return perhaps, if able, speak a little more about how the bond between a spiritual child and spiritual parent is planted and grows. How do they "recognize" each other...that is, what happens to let one know this is not just someone with good counsel but someone I should seek bury my will in? And how does the spiritual parent resolve the question of humility when another asks to enter into this kind of relationship? It seems the first and best monastic instinct would be to decline...even to flee if pressed...but parents cannot flee...love constrains them...perhaps even compels them to accept the wound that can come with such a relationship...the tempation of power over another. When does the spiritual parent look upon a petitioner and know this one will be my spiritual child...one I will have to answer specifically to God for?

I ask because once an inquierer asked this of me....and I was horrified at the prospect...it was like the shadow of a noose about to drop around my head...everything in me just said "no". Now I am many leagues from holiness of any stripe and if such a request affected me like that I cannot imagine what it must be like for one who actually makes some effort to live a holy life...regardless of their preceived success in the matter?

Maybe I'm asking about bootless things that are really none of my business. If so, I'm open to correction. But if there is profit for myself an another I would like to learn a little more about how such bond are recognized, formed, and developed.

[Sunny]

Dear Father Seraphim, bless,
I am hoping that you are well Father Seraphim, as I too realized you have not posted on this thread for a few weeks. Your words and efforts are a great blessing to so many of us.

Earlier in the thread you were speaking about the 3rd type of prayer being concentration-and unless I somehow missed it, it seems that you didn't finish your thoughts and the writings of Father Sophrony and St. Silouan on this prayer.

I would like to know more about this-forgive me if I have somewhere accidentally skipped over the information, or perhaps you were done with that topic?
I pray that God will give you strength in the midst of your struggles.

Kissing your right hand,
Sunny

[Paul Cowan]

I too am concerned for Fr. Seraphim. If no one has heard from him and you are near his parish, please inquire for us all.

Perhaps it is Great Lent that is tying his time as it should be to all of us. The sloth that I am has plenty of time to surf the web. I should be spending this time in prayer.

I would like to ask the community to pray for him as last I heard from him he was not doing well. This was 3+ weeks ago.

concerned,
Paul

[Trudy]

I too am concerned for Fr. Seraphim. If no one has heard from him and you are near his parish, please inquire for us all.
I would like to ask the community to pray for him as last I heard from him he was not doing well. This was 3+ weeks ago.
concerned,
Paul

Dear Brothers and Sisters in Christ,

Breaking my Lenten silence for a moment. For only a blessed few moments I chatted with him last week. Without breaking any confidentiality, I will only say Fr. Seraphim is not doing very well. His health is quite poor and continues downward.

I know that he appreciates and is deeply humbled by all the love exhibited amongst Monachos members. Please keep him in your prayers, most especially for God's will to be done, for His everlasting mercy, and for the continued strength to endure his sufferings.

If anyone would like to write me privately, please feel free to do so. I hope to continue Lenten silence until after Pascha.

With much love in Christ,
Athanasia

[Fr Seraphim (Black)]

It has been a while since Fr. Seraphim posted. I don't know if his recollections are finished for the purposes of this thread or whether the the great fast has presented him more needful things to attend to. I certainly hope that by God's grace his health does not preclude his continued participation at this time.

In any event should Fr. Seraphim feel it profitable to return perhaps, if able, speak a little more about how the bond between a spiritual child and spiritual parent is planted and grows. How do they "recognize" each other...that is, what happens to let one know this is not just someone with good counsel but someone I should seek bury my will in? And how does the spiritual parent resolve the question of humility when another asks to enter into this kind of relationship? It seems the first and best monastic instinct would be to decline...even to flee if pressed...but parents cannot flee...love constrains them...perhaps even compels them to accept the wound that can come with such a relationship...the tempation of power over another. When does the spiritual parent look upon a petitioner and know this one will be my spiritual child...one I will have to answer specifically to God for?

I ask because once an inquierer asked this of me....and I was horrified at the prospect...it was like the shadow of a noose about to drop around my head...everything in me just said "no". Now I am many leagues from holiness of any stripe and if such a request affected me like that I cannot imagine what it must be like for one who actually makes some effort to live a holy life...regardless of their preceived success in the matter?

Maybe I'm asking about bootless things that are really none of my business. If so, I'm open to correction. But if there is profit for myself an another I would like to learn a little more about how such bond are recognized, formed, and developed.

Dear Seraphim,

You raise many important questions here. Not knowing of these things myself, let me begin with what I have heard.

Regarding 'how the bond between a spiritual child and a spiritual parent is planted and grows...how do they "recognize" each other'...This is surely by the grace of the Holy Spirit. It can be explained and yet remains, even with the explanation, a mystery.

Why is this? Herein our Lord works, and our lips struggle to form the words.

By prayer, intense prayer, with deep supplication and humility using the words of the Psalmist we seek, and seek and seek. With repentant prayer our hearts become 'broken' and the contrition melts our hearts so that only He can take up His residence therein.

This situation which can be likened to a state of spiritual exhaustion is an absolute prerequisite, for it opens the heart to hear and feel the recognition of which you speak.

We need a teacher. No matter the art, discipline or ideal we endeavour to pursue.

To seek God...herein lies the majesty of our Church: through the entire Sacramental life of the Church, the Daily Typicon of the Divine Services, the Feasts of the Liturgical Year, the quiet stillness of Vespers, the rising sun during Matins, the majestic way the Old and New Testaments are interwoven during Great Lent (to speak of only this part of the Liturgical Year.) Is this not a creation of the most beautiful harmony between humankind and the Holy Trinity?


Saint Silouan writes:

'...the novice naturally needs a guide, for until the advent of the grace of the Holy Spirit the soul is involved in fierce struggle against her foes, and is unable to disentangle herself if the enemy offer her his delights. Only the man with the experience of the grace of the Holy Spirit can understand this. He who has savoured the Holy Spirit recognizes the taste of grace.

'The man who sets out without guidance to engage in prayer (imagining in his arrogance that he can learn to pray from books), and will not go to a spiritual director, is already half beguiled...'


There is much we have left unsaid, for instance, how do we recognize 'someone I should seek to bury my will in?' Here we must return to prayer and the desire of our prayer. If we are seeking, we know our Lord is attentive, waiting...the question remains: how does our heart recognize the "taste of grace" of which St. Silouan speaks, and from which our hearts will begin to learn?

With God's grace we shall continue.

[Fr Seraphim (Black)]

Earlier in the thread you were speaking about the 3rd type of prayer being concentration-and unless I somehow missed it, it seems that you didn't finish your thoughts and the writings of Father Sophrony and St. Silouan on this prayer.

I would like to know more about this.
Sunny

Dear Sunny,

I am grateful for your patience. To speak of all that Fr. Sophrony said to me personally and his own reflections regarding his beloved Spiritual father on Prayer will indeed require more time and more prayerful effort on my part.

I ask of everyone patience as I may well repeat what I have previously written. But Fr. Sophrony reflecting on Staretz Silouan's writings often remarked on his repitition and said: 'concerning the Life in Christ one can never repeat enough times' and this is due, I believe, to our inherent ability to so easily forget matters of essential nature, namely the effort to 'put on Christ' and turn our minds and hearts to easier affairs.

I mentioned one of Fr. Sophrony's earliest remarks to me and this was to the nature that monks' do not daydream. I cannot underline strongly enough how this shook me. The Oxford Dictionary describes this state: daydream (noun) a series of pleasant thoughts that distract one's attention from the present.

In my case the daydreams were not always pleasant and if they started as pleasant thoughts they quickly turned to relentless and fruitless meditations, mobid in nature, of my past: I could have/should have done this/that and then this/that would/maybe/possibly have lead to this/that, quickly becoming a never ending circle leading me into various stages of depression and remorse.

What struck me like a head on collison was that my entire life had been spent daydreaming.

How then was I to follow his counsel? An immense inner struggle commenced. It is best that I leave Fr. Sophrony to explain this, for my words are mediocre.


'Imagination manifests itself in the most varied forms. The ascetic has to contend, first of all, with those forms of imagination which are connected with the grosser passions of the flesh. He knows that every passion has its corresponding image, since it belongs to the sphere of created being, inevitably existing in one or another image. Usually a lustful thought acquires strength in man when the image is accepted and gains the attention of the mind. If the mind spurns the image, the passion itself cannot develop and will expire.

'For instance, supposing some desire of the flesh - a physiologically normal desire, maybe - comes to the ascetic, he will defend his mind from the image from without, suggested by the passion. And if the mind does not accept the image, the passion cannot develop into action and will expire without fail.

'The word mind as used here denotes, not reason - logical deliberation - but something perhaps best described as "inner attention". If the mind, understood in this sense, is preserved from passionate images, perfect chastity is possible throughout a whole lifetime, even when the body is robust. Centuries of ascetic experience prove this, and we have a further example in the Staretz. Conversely, if the mind accepts and enjoys the passionate image, even a frail diseased or exhausted body will be tyrannised by the energy contained therein.

'So, too, with another passion - hatred. It also has an image sui generis. So long as the mind abstains from commerce with the image, the passion cannot evolve. But if the mind unites with the image, hatred will grow more and more violent, even becoming an obession.

'Another form of imagination against which the ascetic has to struggle is daydreaming. When he gives himself over to reverie, man abandons the real order of things in the world, to go and live in the domain of fantasy. Since the imagination cannot create anything out of nothing, the figments engendered by it must contain elements borrowed from the actual world, just as dreams do...'


This leads us to our life in the 21st century. What do we find swirling around us, if we live in the city, the rural countryside or alone on a mountain top? One thing that sits at our feet waiting for attention is a bag full of our memories, thoughts, recollections, meditations etc.

Having been born in the 20th century when the new world of television was dawning and the forms and types of media were quickly transforming, it was considered natural, as a child, to watch the two or three television programmes that were broadcast and then with my own maturing into adolescence to listen to the vast new horizons of music made available by the invention of the long-playing album.

Soon my world was composed of a melange of what one could consider positive and negative images.

This became abundantly clear when I entered the monastery, for there, nothing 'appeared' to feed my seemingly insatiable need for stimuli. We had no newspapers, no television, no radio, no record players, no overflowing refrigerators (which I could open whenever I pleased).

This was my greeting both at the Syrian Orthodox monastery in India and at the Monastery of St. John the Baptist, in England.

I remember walking barefoot up the mountain to the monastery in India; far in the distance I saw three nuns also making their way to the monastery and I stopped and thought to myself: 'really, who are you kidding, one has to believe in God in this desolate place, for there is nothing else.'

But to my amazement, though I had brought nothing with me to India save a change of clothes, the Bible and the first Faber and Faber edition of The Philokalia, I actually was carrying an invisible sack of my entire life until that point.

These images and their effect on Prayer - God willing - we will talk about soon.

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. Your last post was very welcome and considering the health issues that trouble you...which I hope, God willing have improved, doublely precious. There is a lot to consider in what you said.

Given what you share I cannot say that I have sought for a spiritual father so much as waited to hear about one. Certainly I've not approached anything that resembles spiritual exaustion since becoming Orthodox though coming to grips with lassitude and indifference have been frequent enough.

One thing is for sure I've not persued the faith as one might pursue the development of an art or a skill. And perhaps that lies at the root of not finding a spiritual father, the need has not been felt/experienced deeply enough yet...I've not yet come to the end of my resources in becoming the person I should strive to be, and there is not yet that inner "need" that would press me in that direction. Right now it's more of nice to have in my life not a "I can't go any further unless I have...and I cannot live unless I go further".

All of which makes me ask, do I really want a spiritual father or are my inquieries on this point pro forma....something a good Orthodox is expected to express some interest and concern about? It is hard to say either yes or no. On the one hand there is this feeling that a spiritual father might make demands of me to great for me to follow...or at least to want to follow...but so long as the "danger" remains abstract and not concrete then I am safe and somehow "excused". On the other hand I would think a person who has a gift of genuine spiritual parenting of the sort suited to the kind of person I am would not be coercive influence but a creative and liberating one...a person who could know you to the depths exactly like you are, love you anyway and be a help to become that best person that you can be. But on the other hand a spiritual parent can't be all nanny if they are to be of any use in helping someone to grow in grace. They must challenge and hold souls under their care as accountable...they are not there as self-fulfillment coaches but as agents of the grace of golgatha...or so it seems to me. And that is the part, if I am correct, that give me pause... giving oneself...resolving oneself to the care of a genuine spiritual parent is a firm and binding decision to set one's face towards golgotha, towards calvary, towards the tomb...and though the heart anticipates the glory that promises to shine beyond...the flesh...the will siezes and trembles at the prospect.

And if the soul does not find its gethsemane...its moment of both darkness and ministration where does the courage, the will, the grace come from to go forward?

And perhaps at the bottom of this a simple question of trust awaits an answer. Do I really trust God? Do I trust His good will towards me...can I trust that such application of the little that I have to the point of exhuastion will by grace lead me to a spiritual father whose presence and counsel will be healing even if it is at times painful. Will his surgury whittle me away to nothing or enlarge my heart as Fr. Zacharias might say.

I dont' know, but as I said you've given me a great deal to consider.

[Fr Seraphim (Black)]

Given what you share I cannot say that I have sought for a spiritual father so much as waited to hear about one. Certainly I've not approached anything that resembles spiritual exaustion since becoming Orthodox though coming to grips with lassitude and indifference have been frequent enough.

One thing is for sure I've not persued the faith as one might pursue the development of an art or a skill. And perhaps that lies at the root of not finding a spiritual father, the need has not been felt/experienced deeply enough yet...I've not yet come to the end of my resources in becoming the person I should strive to be, and there is not yet that inner "need" that would press me in that direction. Right now it's more of nice to have in my life not a "I can't go any further unless I have...and I cannot live unless I go further".

All of which makes me ask, do I really want a spiritual father or are my inquieries on this point pro forma....something a good Orthodox is expected to express some interest and concern about? It is hard to say either yes or no. On the one hand there is this feeling that a spiritual father might make demands of me to great for me to follow...or at least to want to follow...but so long as the "danger" remains abstract and not concrete then I am safe and somehow "excused". On the other hand I would think a person who has a gift of genuine spiritual parenting of the sort suited to the kind of person I am would not be coercive influence but a creative and liberating one...a person who could know you to the depths exactly like you are, love you anyway and be a help to become that best person that you can be. But on the other hand a spiritual parent can't be all nanny if they are to be of any use in helping someone to grow in grace. They must challenge and hold souls under their care as accountable...they are not there as self-fulfillment coaches but as agents of the grace of golgatha...or so it seems to me. And that is the part, if I am correct, that give me pause... giving oneself...resolving oneself to the care of a genuine spiritual parent is a firm and binding decision to set one's face towards golgotha, towards calvary, towards the tomb...and though the heart anticipates the glory that promises to shine beyond...the flesh...the will siezes and trembles at the prospect.

And if the soul does not find its gethsemane...its moment of both darkness and ministration where does the courage, the will, the grace come from to go forward?

And perhaps at the bottom of this a simple question of trust awaits an answer. Do I really trust God? Do I trust His good will towards me...can I trust that such application of the little that I have to the point of exhuastion will by grace lead me to a spiritual father whose presence and counsel will be healing even if it is at times painful. Will his surgury whittle me away to nothing or enlarge my heart as Fr. Zacharias might say.

I dont' know, but as I said you've given me a great deal to consider.


Dear Seraphim,

As we approach the last week of the Holy and Great Fast and soon enter into the solemn days of Holy Week I keep in mind several of the commandments of our Saviour:

'Be ye therefore perfect, even as your Father which is in heaven is perfect.' (Matthew 5:48)

'...whosoever doth not bear his cross, and follow after me'...who 'forsaketh not all that he hath, cannot be my disciple.' and...

'If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.' (Luke 14:26-27, 33) [italics mine]

And if God is Love: how do I find this Love Who is Christ Himself?

How do I begin my journey to find a Love which embraces all humankind, both friend and foe? Which in essence is:

'To acquire the grace of the Holy Spirit'

of which our dear Father, St. Seraphim of Sarov spoke.

Regarding 'acquiring the grace of the Holy Spirit' the Fathers say there are three stages to the process. How will I know of them and how will I safely navigate my way through what may be stormy waters?

Even to navigate a sailing vessel I would want to have an experienced helmsman aboard!

[Fr Seraphim (Black)]

'...whosoever doth not bear his cross, and follow after me'...who 'forsaketh not all that he hath, cannot be my disciple.'
(Luke 14:27, 33)

'If any man come to me, and hate not...his own life...he cannot be my disciple.' (Luke 14:26)



'The normal consequence of keeping the Lord's commmandments is an extreme reduction of ourselves - a self-emptying. Without sincere recognition that we are indeed devils incarnate in our fall, we shall never arrive at fulness of repentance. Through total repentance we break loose from the deadly embrace of selfish individualism and begin to contemplate the divine univeraslity of Christ.

'Who "loved us unto the end." [cf. John 13.1] When we hate ourselves for the evil that lives in us, then it is that the boundless horizons of the love commanded us are revealed.

'Apart from Christ we shall never embrace the whole world in the vivifying flame of the grace that cometh down from on High; nor perceive the ontological dimensions of the 'second commandment' - "Thou shalt love thy neighbour as thyself" [cf. Matthew 22:37-40].

'It was given to Blessed Staretz Silouan to pray for the whole world as for himself. May the Lord grant to each and to all to behold the Light of such prayer, through which the primordial image of man is restored.

'Whosoever has not come close to this state should hesitate to call himself a Christian, knowing and feeling shame for his unworthiness.

"If any man will come after me, let him deny himself" (meaning all his old notions and concepts) "and take up his cross, and follow me...If any man come to me, and hate not...his own life, he cannot be my disciple...He is not worthy of me.' [cf. Matthew 16:24; 10:37-38; Luke 14:26,33].

'Our God is a consuming fire' [Hebrews 12:29]. Divine love is the kernel of eternal Being. In it all the other attributes of Divinity - the Wisdom, the Kingdom,the Power, and Light - find their loftiest expression. It contains the beauty of the eternally unskakeable Kingdom. Christ's love is the revelation of the Mystery of the Father's love, too.

'Painful is the way that leads to the acquistion of holy love - which may be why so many renounce Christianity, preferring other roads to the cross of this love. But there is no other truth, just as there is no other God. [cf. John 14:6]

[Robert Hegwood]

Dear Fr. Seraphim,

Bless. I'm writing not because I have anything worthwhile to add or to say, but let you know you are not writing to the wind...your counsel is received with much gratitude.

One thing you said, "'Painful is the way that leads to the acquistion of holy love - which may be why so many renounce Christianity, preferring other roads to the cross of this love. But there is no other truth, just as there is no other God." reminds me of the beginning of my journey to Orthodoxy when I had only recently discovered and been convinced by it, but as yet had no helper, no one to catechize or otherwise shepherd me in the faith. I was an isolate non orthodox but desiring to be orthodox believer on a small island in the middle of the Pacific, 1600 to 8000 miles over open ocean to the nearest Orthodox parish of any stripe. The biblical model I "comforted" myself with was that of the concubine slain by the Benjaminites. As I was I knew I was in the grip of passions and enemies whose only thought was to use and destroy me. All that was left to me was my choice...in the midst of my weakness where would my heart be directed. As things stood back then I had no idea when or if I would ever be able to become Orthodox in any formal sense, there was just no open door. But absent an open door I purposed to keep my hand upon the threshold for my Master to see that even though I was slain my heart desired to be with Him. To this day that is still what I see as the model of my own slow struggle, if it may be called that. From the beginning I've never had any illussions that the way would be short or easy, nor that at the end of the day all that I am and aspire to must resolve itself to the cross. In the end all that I may have to cling to is that threshold, that my Lord may in His great forebearance have mercy and for the sake of His great love make these dead and wasted bones to live. Doubtless until that day, I will continue to foolishly presume upon the mercy and patience of God...until I learn better, which however slowly God willing I will do.

The few contacts that I made always pointed me to the example of St. Mary of Egypt who toiled at her salvation 47 years all alone.

Perhaps this is a foolish and lazy conceit by which I excuse myelf from trying harder. Perhaps it is just ignorance and inexperience, but I know I am not what I ought to be either in practice or in desire. But at the end of the day, rise or fall, when it comes my turn to stand alone before the dread judgement seat of Christ, when I must give that miserable account of which I will no doubt be very ashamed, when it is done, when He renders His verdict...whatever it will be He will speak out of His love. Even if it is the hardest of judgements He will not give it because He hates me, even though I've give Him much cause. My judge loves me and even the most terrible sentence He could pronounce would proceed from no other place. I know it is foolish to strive at nothing and still hope for the best, but because I know who will be my judge I have hope that in His mercy He will find a way to get through to me to follow more closely as I ought...mercy that if not given for me, then given for the sake of others around me or for the sake of the prayers of those who are holy and live (lived) God pleasing lives.

There is an old monk story...the names of the particulars I never quite remembered about an old Abba soon to repose who was asked by his disciples about what should say to the Lord when He asks where he should spend eternity. The old Abba answered, "I shall say, 'wherever Thy love places me O' Lord, wherever Thy love places me.'"

Though it is an imposition upon your strength and time, if perchance you could briefly remember this poor sinner in you prayers once or twice, it would be appreciated.

the unworthy seraphim

[Karena Hryniuk]

Perhaps this is a foolish and lazy conceit by which I excuse myelf from trying harder. Perhaps it is just ignorance and inexperience, but I know I am not what I ought to be either in practice or in desire. But at the end of the day, rise or fall, when it comes my turn to stand alone before the dread judgement seat of Christ, when I must give that miserable account of which I will no doubt be very ashamed, when it is done, when He renders His verdict...whatever it will be He will speak out of His love. Even if it is the hardest of judgements He will not give it because He hates me, even though I've give Him much cause. My judge loves me and even the most terrible sentence He could pronounce would proceed from no other place. I know it is foolish to strive at nothing and still hope for the best, but because I know who will be my judge I have hope that in His mercy He will find a way to get through to me to follow more closely as I ought...mercy that if not given for me, then given for the sake of others around me or for the sake of the prayers of those who are holy and live (lived) God pleasing lives.

Amen. So very well said.

In Christ
~Karena

[Fr Seraphim (Black)]

Dear Fr. Seraphim,

The few contacts that I made always pointed me to the example of St. Mary of Egypt who toiled at her salvation 47 years all alone.

the unworthy seraphim

Dear Seraphim and Karena,

Fr. Sophrony once said:

"Christ said: 'I am the Way'. "If He is the Way, we should follow Him, not outwardly, but from within. And we must remember that on Golgotha and in Gethsemane He was confronted by the hostility of everyone. Alone."

In each Christian life there are moments, at times very extended, prolonged, when this 'alone'-ness can be one's state...with no exact time of deliverance.

In Church we stand, our heart beating, but empty. The former warmth of the parishioners, somehow, today, is absent. No one presents themselves as candidates to lean upon. Words of prayer are uttered, but there is no echo.

We are reminded of the time, as children, learning to ride a bicycle and the training wheels are taken off, our mother or father give us a push and our hands desperately holding the handle grips...off we go.

This is when we learn to ride a bike.

The words of being alone, as was Christ, with hostility surrounding us, be it in the form of illness, loneliness, sadness, loss of a loved one or any situation life presents us: This is when we learn to truly pray. This is when we truly enter: "Our goal...life with Christ-God, immortality, eternity. According to Divine Revelation, God's own eternity...communicated to us."

"We must learn to live the eternal life of God Himself. What does the deification of man mean? It means to live as the Lord lived, to make our own the thoughts and feelings of Christ, especially as we see Him in the last moments of His life on earth." [Words of Life, Archimandrite Sophrony (Sakharov), pgs. 8, 12]

Thus, to always be searching for 'training wheels' in the form of consolation, in our prayer life, is the equivalent of extra portions of ice cream, in the hope that somehow this will be what finally cheers us up.

What sustained St. Mary of Egypt for so many, many years?

Let us search our hearts and beseech Christ for the answer.

If we approach our Spiritual father and do not hear words of tenderness or the words we had hoped for, we have only two choices. They are the same two choices we have in the face of inexplicable suffering: spiritual transfiguration or turning away.

If we accept everything as being from the hand of God, then we are following Him. If we demand something from the hand of God...is this discipleship?

As we grow in human life, in and from our mother's womb, childhood, preadolescence, adolescence, young adulthood, (committing oneself to...) adulthood, senior adulthood, old age; so it is in our Orthodox life as we grow into the life in Christ.

I underlined before St. Silouan's urgent anticipation of the first word of his Spiritual father and this was of necessity for it is a model of our entire life in the Church. There is only one way, and He is the Way, and this way leads first to Golgotha before the Resurrection.

On St. Thomas Sunday we hear: 'Blessed are they that have not seen, and yet have believed.' [John 20:29]

It is essential that the Spiritual father prays for his Spiritual children. It is also essential that the person approaching the Sacrament of Confession prepares himself and approaches with deep prayer and humility. This sacred atmosphere allows the Holy Spirit to work and the Spiritual confessor's heart may feel a word.

This word if received with humility, without questioning, hesitation and doubt can transform one's life. But as Fr. Sophrony said, the moment the penitent doubts or judges...the word is lost.

May our Lord protect us. May we learn to ask Him how to pray. May we ask Him to open our hearts to the Sacramental life of our Church, for herein He gives His life and herein we receive His Sacred Body and Blood.

'And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.' [Mark 16:1]

[Fr Seraphim (Black)]

On St. Thomas Sunday we hear: 'Blessed are they that have not seen, and yet have believed.' [John 20:29]

It is essential that the Spiritual father prays for his Spiritual children. It is also essential that the person approaching the Sacrament of Confession prepares himself and approaches with deep prayer and humility. This sacred atmosphere allows the Holy Spirit to work and the Spiritual confessor's heart may feel a word.


Yesterday by God's grace I was able to recommence this thread, after an absence occasioned by illness.

Admittedly, the tone was somewhat sombre.

There are several reasons I chose to recommence in this manner and that is that we live in tragic times and I feel we must be very attentive to our salvation which means to be attentive to our life and participation in the Liturgical and Sacramental life of the Holy Orthodox Church.

Fr. Sophrony writes:

"When we see the sufferings of millions of humans, we cannot remain indifferent. By what means can we serve those who suffer? From the Christian viewpoint, this tragedy on earth is the consequence of disobedience. Adam sought for a divine state, for eternal life, by breaking the bond with his Father and Creator. The man Christ, the first in history of mankind, went to Golgotha; He chose a most painful death in order to break this curse. To decide to follow Christ means to expose oneself to suffering. It is inevitable! Insofar as we are one cell of the great body of all humanity since the creation of the world, and insofar as all cosmic life passes through us, we live the tragedy of humanity as our own personal tragedy." [Words of Life, pg. 23]

The subject of this thread and all that has been written so far, is but one avenue, essential I feel, that our Church invites us to partake of.

To find and nurture this practice of our Church, that is, spiritual paternity, is the most certain and safe path our feet and heart can set direction upon.

Personally, I feel it is one of the most wonderful gifts of the Holy Spirit. To find a mentor, who will walk with us, is surely an ineffable gift of the Holy Spirit.

I pray that I have strength to continue onwards, for this matter of spiritual paternity is a treasure so vast, so life-giving, that we will, with our Lord's grace enter deeper into the subject of prayer, repentance and all the gifts of the Holy Spirit.

I am grateful to God that so many have written to me and supported me by their prayers, for 'we are one cell of the great body.'

[Paul Cowan]

Personally, I feel it is one of the most wonderful gifts of the Holy Spirit. To find a mentor, who will walk with us, is surely an ineffable gift of the Holy Spirit.


Yes, Father. You are a most wonderful gift of the Holy Spirit for us all. Your walk with God and your struggles as you describe them are things we all need comfort for and encouragement in to endure.

Your words on several threads ground the topics from emotionalism to a remembrance of what we are all working towards, salvation. Our petty debates on whatever topic only takes us away from our one main objective; to be Christ minded.

Thank you Father for your continued participation here.

Faithfully,

Paul

[Fr Seraphim (Black)]

Thank you Father for your continued participation here.
Faithfully,
Paul

Dear Paul,

Alas, it seems to have been over one week since re-commencing this thread. I do not dare quote your entire post as I can not honestly say it is a true reflection of myself. Perhaps one day when I have reposed, I can look back on what you have written with such kindness, warmth, and brotherly love.

Saint Silouan says this about St. Seraphim of Sarov:

'St. Seraphim said that when he gave advice according to his own personal ideas mistakes would occur; and mistakes can often be small but they can also be big. Therefore we must all learn to find out the will of God; and if we do not try to learn, this path will never be known to us.' (Saint Silouan, Concerning Shepherds of Souls, pgs. 402-403)

I believe I have attempted over the course of this topic to underline one of the most certain ways to "learn to find out the will of God" - for it has been given to our Orthodox Church, to seek and find His will in the same way that He Himself followed. That being obedience.

Fr. Sophrony writes:

'Fear of God comes with spiritual enlightenment. Its nature is not to be explained by psychology. There is nothing animalistic about it. It has many degrees and forms, of which just now let us consider the one most effective for our salvation: fear of proving unworthy of God made manifest to us in the Light that never sets. This righteous apprehension liberates us from all earthly terrors. Our Fathers, dauntless servants of the Spirit, withdrew into the desert to live among wild beasts and poisonous snakes, in conditions of utmost poverty such as people of our day cannot imagine. And they did this to be free to weep over their remoteness from their beloved God. Not everyone can conceive how it is that spiritual men who scorn all the things of this world can lament no less, and even more, than mothers over the graves of their sons. Hermits weep when they contemplate the black abyss within themselves: the roots of the "knowledge of evil" grow deep and are not to be torn up of one's own strength. Those who are ignorant of this state of the spirit will never understand. Because this mystery is hidden from casual eyes it does not mean that God is a "respecter of persons" [cf. Acts 10:34] but that grace is entrusted only to those who entrust themselves to Christ-God. And this grace is also the gift of God's love, without which tears will not flow.

'Divine love begets reverent audaciousness. Thus a handful of Apostles, hitherto faint-hearted, after the descent of the Holy Ghost were filled with courage and took on the whole of the rest of the world in spiritual struggle. Nearly all of them suffered martyrdom. When the governor of Patras threatened St. Andrew with crucifixion the latter made the marvellous reply, "If I feared the cross, I would not be preaching it." And he was crucified, and hanging on the cross extolled the death on the cross of his Master, Christ.

'Inestimable are the gifts of the Holy Spirit. Every true gift is none other than a flame of love. But for our hearts to become capable of receiving the love of Christ in its glowing manifestations we must all, every one of us, endure many trials. People who live lives of ease atrophy spiritually and remain impervious to divinely universal, Christ-like love. They live and die without their spirit rising upward to heaven. Gifts from on High are commensurate to our ascetic struggle. All who walk the way of Christ's commandments are regenerated in their very following of Him - some more, some less, depending on the ardour manifested. Through being crucified together with God the Word-made-flesh, a grace descends on the believer, likening him to God made man. This great gift also embraces in itself life-giving theology through a real dwelling in the Light of love.

'The grace of repentance is given to him who in full faith accepts Christ's dictum that if we do not believe in His Divinity and the absolute truth of all that He commanded of us, the mystery of sin will not be unmasked to us in its ontological profundity, and we shall "die in our sins" [cf. John 8:21, 24].

'The very conception of sin obtains only where the relation between Absolute God and created man assumes a purely personal character. (We Shall See Him As He Is, Archimandrite Sophrony, On the Fear of God, pgs. 19-20) - italics mine

[Fr Seraphim (Black)]

'Not everyone can conceive how it is that spiritual men who scorn all the things of this world can lament no less, and even more, than mothers over the graves of their sons.

When Fr. Sophrony first spoke to me of this spiritual state I was truly taken aback. Vivid flashes from memory came to my mind of Russian women searching for their sons frozen in time, frozen in blood, frozen in the snow from the Nazi advance. On their knees in the deep snow, their sorrow expressed in raised arms and faces drawn in the deepest imaginable sorrow and loss.

'Hermits weep when they contemplate the black abyss within themselves: the roots of the "knowledge of evil" grow deep and are not to be torn up of one's own strength...but that grace is entrusted only to those who entrust themselves to Christ-God. And this grace is also the gift of God's love, without which tears will not flow.

'People who live lives of ease atrophy spiritually and remain impervious to divinely universal, Christ-like love.

'They live and die without their spirit rising upward to heaven.

'Gifts from on High are commensurate to our ascetic struggle.

This causes me to reflect on a statement of Fr. Sophrony's quoted before:

'The word accidie means etymologically, "lack of care", i.e. about one's salvation. With few exceptions, all humanity is now living in a state of accidie. People have become indifferent about their salvation. They do not seek divine life. They confine themselves to forms of life which appertain to the flesh, to everyday needs, to the passions of this world, to mundane activities. God, though, created us out of nothing, in the image of the Absolute and after His likeness. If this revelation is true, then the absence of concern for salvation is nothing else than the death of the human person.' [Words of Life, pg. 10]

This past weekend in Canada was the Victoria Day Weekend in commemoration of Queen Victoria. It is the first day of summer in the sense that the winter is behind us and vast numbers leave the city to go to their cottages nestled in the woods on the countless lakes that grace Ontario and indeed Canada.

I was kindly invited this weekend to a cottage on a large lake. It was a perplexing experience. Frankly I found little difference between the 'cottage get-away' and the life of the city.

The cottages I visited, though surrounded by forest, were replete with every convenience one would find in a city dwelling - televisions, telephones, indoor plumbing, electricity and above all inescapable, all pervasive noise.

It seems everywhere people travel accompanied by accidie they bring along all the accoutrements which are symptomatic of this spiritual state.

I was contemplating the Gospel of the 6th Thursday after Pascha/Ascension:

"...These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms concerning me. Then opened he their understanding, that they might understand the scriptures...that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." (Luke 24:44-47)

Further above Fr. Sophrony states that:

'The very conception of sin obtains only where the relation between the Absolute God and created man assumes a purely personal character. - italics mine

He goes on to explain the imperative necessity of this in the following paragraphs:

'Otherwise, we are left with nothing but some intellectual assessment of the perfection of forms of existence. Sin is always a crime against the Father's love. Sin occurs when we distance ourselves from God and incline towards the passions. Repentance is always bound up with abstinence from sinful leanings. Humanism, too, involves overcoming various vices. But in so far as ignorance of the deep-rooted essence of sin - pride - persists, this evil source remains entrenched and the tragicalness of history continues to increase.

'The holy Fathers tell us that humility alone can save mankind, and pride alone is enough to bring us to the darkness of hell. [We Shall See Him As He Is, pgs. 19-20]

I found these words of Fr. Sophrony and the Gospel reading from St. Luke walking with me as I reflected upon the 'get-away' cottage experience.

More tragically I sensed why it is difficult, if not impossible for so many of my contemporaries to understand how Christ's opening of his disciples understanding to the meaning of the scriptures would lead to spiritual tears more all encompassing than the tears of a mother for her lost child.

[Nina]

Dear Father Seraphim thank you for your latest post and this thread! We pray that you are well!

[Trudy]

'Not everyone can conceive how it is that spiritual men who scorn all the things of this world can lament no less, and even more, than mothers over the graves of their sons.

'People who live lives of ease atrophy spiritually and remain impervious to divinely universal, Christ-like love.

I was kindly invited this weekend to a cottage on a large lake. It was a perplexing experience. Frankly I found little difference between the 'cottage get-away' and the life of the city.

The cottages I visited, though surrounded by forest, were replete with every convenience one would find in a city dwelling - televisions, telephones, indoor plumbing, electricity and above all inescapable, all pervasive noise.

It seems everywhere people travel accompanied by accidie they bring along all the accoutrements which are symptomatic of this spiritual state.

More tragically I sensed why it is difficult, if not impossible for so many of my contemporaries to understand how Christ's opening of his disciples understanding to the meaning of the scriptures would lead to spiritual tears more all encompassing than the tears of a mother for her lost child.

Dear Fr. Seraphim,

Though I have snipped out a good bit of your post, probably the most important parts, it is to emphasize my question. How does one not live a life of ease given all that we are surrounded with? How can one change that, short of giving up everything and moving to the desert like St. Mary of Egypt? Is it possible to do so spiritually?

faithfully yours,
athanasia

[Fr Seraphim (Black)]

Though I have snipped out a good bit of your post, probably the most important parts, it is to emphasize my question. How does one not live a life of ease given all that we are surrounded with? How can one change that, short of giving up everything and moving to the desert like St. Mary of Egypt? Is it possible to do so spiritually?
faithfully yours,
athanasia

Dear Athanasia,

It is important not to confuse the necessities of life with what Fr. Sophrony is implying by:

"People who live lives of ease atrophy spiritually and remain impervious to divinely universal, Christ-like love."

The history of our Church is resplendent with Saints who were Queens, Kings, Rulers, Emperors, and Empresses.

Father Sophrony is speaking directly to our inner spiritual position and state, at all times, before the presence of Christ our King.

To give an example, our Liturgical Services were a blend of 'desert' Athonite typicon and that of the monasteries of the Holy Mountain. That is to say, on 'normal' days, we spent 2 hours in the morning in the Church reciting the Jesus Prayer, one monastic at a time, and 2 hours in the evening. This included intercessory prayer for those in need, those who had reposed etc.

During the fore-feasts, Feasts and after-feasts, we did the entire Liturgical cycle, as one would experience daily in all of the 20 monasteries on Mount Athos. Midnight Office, the Hours, Matins, Akathists, the Divine Liturgy, Vespers, Compline and the Prayer Rule specific to each monastic to be performed in their cell.

The essential in all this, as Fr. Sophrony taught us is the appropriate inner spiritual tension. Since the word 'tension' in modern English is almost equivalent to 'stress' this is not what he was implying.

It is a continual state of readiness. Our Lord will appear 'as a thief in the night' nor do we know what day, hour, minute we will be called from this temporal life.

This is simply noted by the fact that monastics sleep fully clothed in their monastic robes. Every ready, ever attentive to the will of God.

It can be extended also that naturally we cannot consider ourselves Christians and surround ourselves with technological toys, while the rest of the world works for us and child labour is present throughout the Third World.

We can hardly live lives of repentance, prayer, partaking of the Sacraments, and turn a blind eye to our neighbour, whose love is co-joined with the love of God.

I pray this helps.

[Fr Seraphim (Black)]

'The holy Fathers tell us that humility alone can save mankind, and pride alone is enough to bring us to the darkness of hell. [We Shall See Him As He Is, pgs. 19-20]

Naturally here Fr. Sophrony is speaking of Christ-like humility. His prophetic voice is always of the Church and Christological, his emphasis is repentance and continually stresses and underlines that repentance is only operative where the Revelation is tri-hypostatic.

'The Christian God is one Being but not a single Hypostasis - as in the perspective of Islam and even of many passages in the Old Testament - but tri-hypostatic: He is Father, Son, and Holy Spirit. [Among the many New Testament passages of triadological content are: Matthew 3:16-17, 28:19; Mark 1:10-11; Luke 3:22; 2 Cor. 13:14]' (Christ, Our Way and Our Life, Archimandrite Zacharias, pg. 19)

Also from Fr. Zacharias:

'Fr. Sophrony draws attention to four antinomies that arise from this triadological doctrine. The first antinomy lies in the absolute identity that goes together with the equally absolute distinction between Hypostasis and the Essence. Although they remain distinct, nonetheless, according to Fr. Sophrony, "the consciousness of self in the Person and in the Essence are fully one.' (ibid, pg. 18)

Fr. Sophrony writes in 'The Unity of the Church in the Image of the Holy Trinity'

'Part 1 c The idea that there is no hypostasis without essence, nor any impersonal essence, is found in many Fathers. For example, St. Gregory Palamas underlines that God is "shared out indivisibly, not only as far as the three hypostasis are concerned, but also according to the common energies or outpourings. The sharing out is neither division nor separation, but something other." The distinction does not imply division, "for all these are the one God, in one Nature, three-personed and all-powerful". Answer to Akindynos, 6:14:53. Greek text in Syngrammata, ed. P. Christou, Thessaloniki, 1970, p. 426.

Thus, Fr. Sophrony continues:

'But the victory over the whole complex of the passions indicates the attainment of God-like being. All the passions find some sort of expression, be it figurative, psychological, fanciful.

'Fervent prayer of repentance ignores extraneous impressions and rational concepts. Other ascetic cultures likewise practise this detaching of the mind from visual and intellectual forms. But in the darkness of divestiture the soul does not encounter the Living God if prayer lacks due recognition of sin, and genuine repentance. It is possible, however, to experience a certain sense of release from the kaleidoscopic process of everyday life.

'In profound grief at having lost God the soul naturally strips herself of material and mental images, and the mind-spirit approaches the border beyond which Light can appear.

'But this border, too, can remain impassable if the mind turns in on itself. Where the mind is so fixated, it can even see itself as light. It is important to know that this light is natural to our mind since the mind was created in the likeness of God, revealed to us as Light, in which there is "no darkness at all" .

'Thus the transition is effected to another mode of thinking, to another and superior kind of understanding compared with scientific knowledge. Divested in a surge of repentance of all that is transient, our spirit, as from a high peak, sees the relativity and conditional character of all empiric cognition. And again and again I repeat, God is truly experienced either as purifying fire or as the Light that illumines.

"The fear of the Lord is the beginning of wisdom" [Ps. 111:10]. This fear descends on us from on High. It is a spiritual feeling, firstly of God and then of ourselves. We live in a state of awe by virtue of the presence of the Living God together with awareness of our own impurity.

'This fear places us before the Face of God to be judged by Him. We have fallen [I]so low that our distress over ourselves turns into profound suffering, more painful than the torment of seeing ourselves in the darkness of ignorance, in the paralysis of non-feeling, in slavery to the passions.

'The dread is our awakening from the age-old sleep in sin. It brings us the light of perception - on the one hand, of our fatal condition and, on the other, of the holiness of God. [We Shall See Him As He Is, pgs. 20-22]

Once again I remember the Reading of the 6th Thursday after Pascha/Ascension:

"Then opened he their understanding, that they might understand the scriptures." [Luke 24:45]

[Paul Cowan]

Father Bless,

Thank you for the above post.

If I may ask as well, I understand we are to live our lives in a spiritual state of preparation and repentence. Not that I can. How do we entwine or untangle "life" with our spiritual struggles?

In Unseen Warfare they talk about not avoiding situations that will help you with virtues. Ok, so in "life" I try not to avoid situations or people that ie. try my patience.

We are in the world but not of the world. HOW do I, you, we do that? You spoke of the noise in the cottage. If I don't have church chant or homilies or the Hours on my car cd player, I struggle keeping my mind focused on prayer. How do you "live in your skin"?

Faithfully,
Paul

[Trudy]

By God's grace, yes your words are helpful Fr. Seraphim. They also provoke more thoughts.


It is important not to confuse the necessities of life....

Yes, the necessities...they are different for different people I suppose. Royalty requires different acoutrements than say, I require in my daily life! LOL! And even in my daily life a 30 inch Hi-Def television isn't a real necessity! However, a computer is!! So I do understand your point and it casts my mind back to Thoreau's "On Walden Pond" who pointed out what his interpretation of necessity was over and against the industrialization of the 1800's.


It is a continual state of readiness. It can be extended also that naturally we cannot consider ourselves Christians and surround ourselves with technological toys, while the rest of the world works for us and child labour is present throughout the Third World.

The readiness, though exhibited externally in monasticism, and which can be exhibited by those who do not live a monastic life, is internal for all. Ever vigilant in our daily life, working to live lives of repentance and prayer - without ceasing.

Good food for mediation and prayer Fr. Seraphim.

faithfully, athanasia

[Nina]

By God's grace, yes your words are helpful Fr. Seraphim. They also provoke more thoughts.



Yes, the necessities...they are different for different people I suppose. Royalty requires different acoutrements than say, I require in my daily life! LOL! And even in my daily life a 30 inch Hi-Def television isn't a real necessity! However, a computer is!! So I do understand your point and it casts my mind back to Thoreau's "On Walden Pond" who pointed out what his interpretation of necessity was over and against the industrialization of the 1800's.



The readiness, though exhibited externally in monasticism, and which can be exhibited by those who do not live a monastic life, is internal for all. Ever vigilant in our daily life, working to live lives of repentance and prayer - without ceasing.

Good food for mediation and prayer Fr. Seraphim.

faithfully, athanasia

Dear Fr. Seraphim,
Your Blessings!

Dear Athanasia, yes Father's it is such a thought-provoking post (as always)!

The other day over dinner we were discussing with my fiancé about a place mat, for the table-center, we bought on sale. The price was very reasonable, but when one notices the work necessary for its production (small wooden beads sewed in circles) one starts developing a sense of guilt. According to many Fathers, commodities have the potential to enslave us. Although I do not like shopping very much, I go to stores for necessities (?!), while there I do not know why, but most of the time I think of St. Andrew the Fool-for-Christ, who when passing by the marketplace and looking at the material goods being sold, used to close his nose and run away saying "Stench, dirt" etc. And I still buy things and not only necessities! Necessities, is such a relative notion because often when we read about some hermits, who posses nothing but a mat and a pot, or about some others who possess nothing but just a cloth to cover their body, the necessities according to us seem an excess. Where would excess, in our terms, fit?

Even secular thinkers have written about commodities as a means to increase leisure/comfort - advertised with purpose of production and profit increase. One of the most prominent, Professor Chomsky, speaks about the material amassing enslavement, which is nurtured by the business world; and somehow he equals it with crime against the poor, the vulnerable and the weak (Like St. Chrysostom, who said: "The extra coat in your closet belongs to the poor- if you do not give it away you are stealing from the poor"). And I still have so many clothes.

Here (http://www.chomsky.info/interviews/20000303.htm)is an interview, where Prof. Chomsky speaks on this topic. When reading these articles I feel so thankful being Orthodox because our Saints and Fathers of the Church are tremendously helpful in this case for placing this information in the right frame: spiritual; and taking it into another level with their precious, holy guidance. Otherwise it can be an overwhelming labyrinth; and the guilt, for buying even a single table mat that could potentially have been produced by child labor, unbearable.

[Mary]

Here (http://www.chomsky.info/interviews/20000303.htm)is an interview, where Prof. Chomsky speaks on this topic. When reading these articles I feel so thankful being Orthodox because our Saints and Fathers of the Church are tremendously helpful in this case for placing this information in the right frame: spiritual; and taking it into another level with their precious, holy guidance. Otherwise it can be an overwhelming labyrinth; and the guilt, for buying even a single table mat that could potentially have been produced by child labor, unbearable.

I haven't read the interview yet... I just wanted to say what's on my mind about buying stuff that's not a necessity - produced by child labor and underpaid workers... I've seen much intricate works done by people in Ethiopia, and India and when we were passing through Hong Kong, we saw some there too. The time and skill and care it takes to create intricate embroideries and carvings is unbelievable. We were awed by the all the things we saw, what people are able to create.

They do it, to put food on their tables and clothes on their backs. The things they create are good enough for Royalty, and definitely not necessities. BUT, if no one buys their goods, they will starve. Is it better to buy what they make or start a charity near them that hands out free food and clothes? Or perhaps help them find a 'useful' job like cleaning houses?

I can't afford to buy beautiful things. But I can admire. I was amazed at how pleased those people were when all we did was sit with them for a while and talk about their work and admire it without restrains. We did buy a painting once - but we bought it straight from the artist at a park, after gushing over his work for a while. I wouldnt' have bought it at a store. He'd never know how much we liked his work. I don't know. I think people who make beautiful things like it just as much when someone likes their work, as when they get money out of it. I like to make things, nothing good enough to sell. But I feel like I've been given a million dollars when someone sees the beauty in what I make.

In Christ,
Mary.

[Fr Seraphim (Black)]

'People who live lives of ease atrophy spiritually and remain impervious to divinely universal, Christ-like love.



This is Fr. Sophrony's statement and it applies to all Orthodox Christians who endeavour to follow Christ.

I read the Noam Chomsky interview with attention. For the field in which he works and the questions to which he was responding, his opinions are his, but are certainly shared by many. Therefore I would respond to his points as being well thought through and measured yet nevertheless quite outside the scope of that which we are talking of here.

Fr. Sophrony was clear in stating that the Christian life can be lived and must be lived no matter the conditions of life presented to us.

Certainly the life of Father Iustin (Pirov) in Romania, who at the age of 90, and after 73 years of monastic life, 17 of which were spent in the Romanian Communist prisons under the ground, is living witness to Fr. Sophrony's words. And we know that Fr. Iustin is not the only living martyr of those dark, dark, days.

I myself have lived in conditions of extreme poverty in India, where I went barefoot and had only one monastic robe. But then that was my choice, my own freely undertaken decision.

The monastic life on the Holy Mountain as I lived it, was more aligned to that which I knew from my years with Fr. Sophrony in Essex, England. But it was a far cry from the life of St. Silouan or the life Father Sophrony lived be it at the Holy Monastery of St. Panteleimon or in the desert where his fellow strugglers were Elder Joseph the Hesychast and his Synodia.

I lived in Father Sophrony's cave on the Holy Mountain, where he spent eight years. I am ashamed to even say how long I managed to live in that cave.

My monastic life in Romania, where the average wage is $1.00 USD per day, was very ascetic, and very challenging. But I embraced it of my own free will. No one forced me to stay.

My steady companion throughout my monastic life has been a rather peculiar tempermental chap whose name is 'Illness'. He certainly keeps me on my toes, or flat on my back, but then again, due to the counsel of Fr. Sophrony I have learned to benefit from the capriciousness of 'his' character.

All of us, I believe, monastics, laity, clergy, each and every one can most likely find this moment in their life:

'If I had known beforehand what I was to encounter as an Orthodox monk/Priest/laywoman/layman/married/celibate/rich/poor...I would never have set foot on this path.'

But only hindsight is 20/20 and it is only when we give our lives to Christ that the true fire descends, in the form in which our Lord finds suitable for each and every person.

Certainly we live in tragic times. But I doubt it was any less tragic during the bubonic plaque. Forgive my comparison.

Today we have the 'big eye' of media and thus we have the opportunity to know in 2007, what we did not know even when I was a child just before the advent of television.

This is why Orthodox monasteries do not have televisions, newspapers, DVD players, Plasma screens, cable television with 600 channels, or radios.

Why?

The very absence of media allows one to devout so much time to the one thing essential.

On the Holy Mountain in my day not one single Monastery had electricity. I can not convey the blessing. Nor how such a simple thing as the soft light of a kerosene lamp, moved one into the space where prayer may abide.

This is not to be a Luddite.

And please notice that I said that most likely to all of us who are Orthodox Christians has come the thought that in retrospect my actions may have been different.

The operative term here is Orthodox Christian.

To follow Christ.

There is only one way to follow Him.

And that is the way He lived.

Was he not always surrounded by people, often hostile people. How many quiet nights of prayer did he have? His Forty Days in the desert after His Baptism was not a holiday. The Devil was waiting for Him.

Thus we know the Way and we have the free will to either chose to accept His Words as the Words of Eternal Life, or to turn aside, and ponder, and wait...it would be a shame if our deliberation caused us to miss the train.

Fr. Sophrony used to say to me: "Take courage!"

[Trudy]

There is only one way to follow Him.

And that is the way He lived.

Was he not always surrounded by people, often hostile people. How many quiet nights of prayer did he have? His Forty Days in the desert after His Baptism was not a holiday. The Devil was waiting for Him.

This is a very interesting notation Fr. Seraphim. One I had not really considered before. How many nights did Jesus have of quiet prayer? An emphasis I have often heard made is that Jesus spent a good amount of time in quiet prayer to His Father; even every day prayer was integral. In other Bible study classes of days long ago, I heard emphasized how important prayer was to Jesus, how necessary to His ability to minister, to walk the path He did (humanly so).

However, as I reflect on this now, it occurs to me that Jesus and the Father were never apart or divided. Divine unity was and is always present. Though He was always surrounded by people, noise, hostility or whatever, He was always in prayer.

His dual nature: Divine and Human.

Yes, I think I understand what you mean dear Father Seraphim.

Live the way He lived.

I can barely fathom this thought. It is just...so...big. Lord have mercy!

Unworthy athanasia

[Fr. Kyrillos Ibrahim]

Some of the recent exchanges reminded me of one of my favorite passages from one of my favorite books...

From Fr. Alexander Elchaninov, Diary of a Russian Priest

"Our continual mistake is that we do not concentrate upon the present day, the actual hour, of our life: we live in the past or in the future; we are continually expecting the coming of some special moment when our life will unfold itself in its full significance. And we do not notice that life is flowing like water through our fingers, sifting like precious grain from a loosely fastened bag.

Constantly, each day, each hour, God is sending us people, circumstances, tasks, which should mark the beginning of our renewal; yet we pay them no attention, and thus continually we resist God’s will for us. Indeed, how can God help us? Only by sending us in our daily life certain people, and certain coincidences of circumstance. If we accepted every hour of our life as the hour of God’s will for us, as the decisive, most important, unique hour of our life -- what sources of joy, love, strength, as yet hidden from us, would spring from the depths of our soul!

Let us then be serious in our attitude towards each person we meet in our life, towards every opportunity of performing a good deed; be sure that you will then fulfill God’s will for you in these very circumstances, on that very day, in that very hour."

[Nina]

T
I read the Noam Chomsky interview with attention. For the field in which he works and the questions to which he was responding, his opinions are his, but are certainly shared by many. Therefore I would respond to his points as being well thought through and measured yet nevertheless quite outside the scope of that which we are talking of here.


Dear Father Seraphim,

Forgive me for posting and maybe unwittingly changing the course of the very precious discourse here, but as Athanasia called your post thought-provoking, I also started thinking about what you say and about what can be necessity, or commodity when I read Athanasia's post (so both of your posts are thought-provoking :) ). I started thinking of our Orthodox hermits and their appreciation of freedom from material possessions and also people from non-Orthodox cultures, who have maintained a similar attitude such as Cynics in ancient Greece etc and of course the most recent scholar Prof. Chomsky. Again, please forgive me for intruding and please know that I never meant to change the course of what you and Athanasia were saying.

[Fr Seraphim (Black)]

Forgive me for posting and maybe unwittingly changing the course of the very precious discourse here,...I also started thinking about what you say and about what can be necessity, or commodity when I read Athanasia's post (so both of your posts are thought-provoking :) ). I started thinking of our Orthodox hermits and their appreciation of freedom from material possessions and of course the most recent scholar Prof. Chomsky. Again, please forgive me for intruding and please know that I never meant to change the course of what you and Athanasia were saying.

Dear Nina,

There is certainly no need to apologize. You did not intrude nor change the course.

We do have a responsibility towards God's people and God's creation. In the monasteries from ancient times the greatest care was taken of, for instance, kitchen utensils - the proper cleaning, replacing them after utilizing them, rather than leaving them about here and there.

It is this attitude born from prayer and repentance that should be what we are aiming for. It is vigilance. It is nepsis.

Worked upon in the embrace of the Church and the Sacramental life, over time, this inner vigilance/tension/nepsis can by grace become second nature.

Certainly I am saddened by the tremendous waste of Canadian culture. The culture is disposable and we certainly make certain to do this. The ramifications of this attitude however, are destructive. Our society closes in upon itself, seeking only its own betterment, even at the expense of other parts of the world.

Even as a monastic one can not turn away from the tentacles of this self-absorption. In Orthodox Eastern Europe, sexual exploitation of young girls is a daily occurence. The world-wide sex trade is abhorrent and real and hugely profitable.

The important demarcation point for us regarding our inner prayer life and struggle for repentance, is this: the human caused exploitation of the world's resources, people, climate etc. are facts, but they are facts due to the Fall. And it is our own inner co-existence and co-operation with the Fall that allows this to continue on a larger scale.

It comes down to the words of St. Seraphim of Sarov and countless other Fathers and Mothers in our Church History. By God's grace, our repentance, when the individual is transformed into the new Adam by grace, when we regain our hypostastic principle, then the world about us is effected.

It can not help but be otherwise.

The more the fire of repentance is stoked, follows the deepening of the prayer.

The natural movement towards a Sacramental life as full as possible becomes an imperative consequence to nourish the soul. The more the self-absorbed individual is moved by grace to stop seeking his own pleasure.

One who fails to hear God in prayer and thus feel God's all encompassing love, naturally out of lassitude will turn outwards towards the false idols of this fallen world. The water that is not Everlasting.


'Keep a careful watch over yourself, and do not allow yourself to be swept away by external obsessions. The tumultuous movements of the soul, in particular, can be rendered quiet by stillness (hesychia). If, however, you keep encouraging and stimulating them, they will start to terrorize you, and can disorder your whole life. Once they are in control, it is as hard to heal them as it is to soothe a sore that we cannot stop scratching.'
- Abba Philemon

[Fr Seraphim (Black)]

Some of the recent exchanges reminded me of one of my favorite passages from one of my favorite books...

From Fr. Alexander Elchaninov, Diary of a Russian Priest

"Our continual mistake is that we do not concentrate upon the present day, the actual hour, of our life: we live in the past or in the future; we are continually expecting the coming of some special moment when our life will unfold itself in its full significance. And we do not notice that life is flowing like water through our fingers, sifting like precious grain from a loosely fastened bag.



Dear Father,

Bless!

I am grateful for this. Many years ago I knew an elderly Russian woman who was a Spiritual daughter of Father Alexander. She spoke of him with the greatest reverence.

Here is one which fits in well:

"Obstacles to prayer: weak, incorrect, and insufficient faith; too much agitation, bustle, absorption in worldly affairs; sinful, impure, angry feelings and thoughts.' [The Diary of a Russian Priest, by Alexander Elchaninov, Faber and Faber, 1967, pgs. 32-33]

That about sums it up rather well.

[Fr Seraphim (Black)]

Fr. Sophrony was clear in stating that the Christian life can be lived and must be lived no matter the conditions of life presented to us.

Certainly the life of Father Iustin (Pirov) in Romania, who at the age of 90, and after 73 years of monastic life, 17 of which were spent in the Romanian Communist prisons under the ground, is living witness to Fr. Sophrony's words. And we know that Fr. Iustin is not the only living martyr of those dark, dark, days.

...My monastic life in Romania, where the average wage is $1.00 USD per day, was very ascetic, and very challenging. But I embraced it of my own free will. No one forced me to stay.

...This is why Orthodox monasteries do not have televisions, newspapers, DVD players, Plasma screens, cable television with 600 channels, or radios.

Why?

The very absence of media allows one to devout so much time to the one thing essential.

On the Holy Mountain in my day not one single Monastery had electricity. I can not convey the blessing. Nor how such a simple thing as the soft light of a kerosene lamp, moved one into the space where prayer may abide.

This is not to be a Luddite.

To follow Christ.

There is only one way to follow Him.

And that is the way He lived.

Fr. Sophrony used to say to me: "Take courage!"

Having so often mentioned Father Iustin and his life, I felt some may profit by photos of his Monastery and of him.

[Fr Seraphim (Black)]

If I may ask as well, I understand we are to live our lives in a spiritual state of preparation and repentence.

We are in the world but not of the world. HOW do I, you, we do that? You spoke of the noise in the cottage. If I don't have church chant or homilies or the Hours on my car cd player, I struggle keeping my mind focused on prayer. How do you "live in your skin"?

Faithfully,
Paul

Fr. Sophrony was an endless source of information, if I can use that expression, on how to spiritually profit from all situations.

For instance, he would recommend: 'When you open a door, pray, "Lord open unto me the way of Thy commandments".

When one would be cut down by sorrow and tears would come, emotional tears, he would counsel us to profit by this by joining our tears with prayer and that slowly and with Grace, our Lord will transform our emotional tears into spiritual weeping accompanied by unceasing prayer.

For Fr. Sophrony, it was imperative that we start where we are and not wait for some 'ideal' situation. He would constantly demonstrate from the lives of the ancient Fathers, how they would seek out the most desolate areas for prayer.

In my early days, I sometimes complained about the damp, the incessant rain, the leaden cloud that hangs over Essex (until I visited Oxford!), but Fr. Sophrony said to me with absolute seriousness, that this so-called bodily discomfort was essential. I asked him why, and he replied:

'The demons love comfort, they can not bear to inhabit a body which 'indulges' in fasting, prostrations, prayer, and all the efforts we make to follow Christ'.

Reflecting on this, I remember how possessed people when they sought the comfort of the Saints, and this is especially noticeable on the Feast of St. Paraskeva, in Iasi, Romania, on October 14th, the demons within them would yell out: 'Nazarene what do you have to do with the comfort this soul seeks?'

[Fr Seraphim (Black)]

Fr. Sophrony writes:

'Our Fathers, dauntless servants of the Spirit, withdrew into the desert to live among wild beasts and poisonous snakes, in conditions of utmost poverty such as people of our day cannot imagine. And they did this to be free to weep over their remoteness from their beloved God.

'Gifts from on High are commensurate to our ascetic struggle.

'The grace of repentance is given to him who in full faith accepts Christ's dictum that if we do not believe in His Divinity and the absolute truth of all that He commanded of us, the mystery of sin will not be unmasked to us in its ontological profundity, and we shall "die in our sins" [cf. John 8:21, 24].

'The very conception of sin obtains only where the relation between Absolute God and created man assumes a purely personal character. (We Shall See Him As He Is, Archimandrite Sophrony, On the Fear of God, pgs. 19-20) - italics mine


I was profoundly moved by the visit of a group of monks to our Monastery from the Holy Monastery of the Paraclete, Oropos, outside Athens.

It remains as vivid as yesterday.

Archimandrite Cherubim (Karambelas) and approximately five of his monks arrived in their van in early August of 1979.

As he recounted, he was fourteen years old when a love and longing for monastic life and Mount Athos inflamed his soul. He arrived, by boat, on the Holy Mountain in August of 1938. He visited several sketes and Monasteries and settled at St. Anne's Skete, that of the Nativity of the Theotokos, a kalyve of the Elder Gregory.

He was tonsured to the Great Schema (as per Greek custom) in October of 1940, in the majestic cave of St. Athanasius.

Despite his heart's desire to live his entire life on the Holy Mountain, Fr. Cherubim was forced to leave by an acute illness in October of 1942. He was to return only once again to see his beloved co-struggler Elder Joachim (Nicholaides) who was on his death-bed.

It was the very life of Elder Joachim composed by Fr. Cherubim in Greek that I first attempted to read whilst in England. It was a small booklet, almost a pamphlet and I desired to read it as the inside cover photograph of Elder Joachim taken shortly before his repose was striking to say the least.

Fr. Cherubim had come to England for medical treatment. He was very ill. He spent virtually his entire visit with Fr. Sophrony in his hermitage. They had known each other on Agion Oros; as St. Anne's Skete is not too distant from the cave where Fr. Sophrony lived after the repose of Staretz Silouan.

By God's Providence Fr. Cherubim reposed in London in the hospital. His disciples brought him back to the Monastery where Fr. Sophrony and the other Priests held the appropriate Service.

I was deeply, deeply moved.

In the early pages of his account of Elder Joachim (Nicholaides) Fr. Cherubim gives the necessary background on how the then named John was drawn to the ascetic life.

God lead him to encounter Elias Panaghoulakis. Elias was born in Calamata in 1873. He received little education. Until the age of thirty he was the ring-master of his own tavern, whose inhabitants were all the idlers and vagrants from the local vicinity. Elias lived a wanton, dissipated life, respecting or fearing no one.

As our Lord arranges things, one of his friends died in 1902. At the funeral service he heard the Priest say: "is passed from death to life." [John 5:24] This had a profound impact on Elias.

He sought explanation and counsel of the Priest. He went to Hieromonk Glimanus of Velanidia Monastery and confessed himself fully. Thus he became a prisoner of divine grace.

He sold all the appurtenances of his tavern, covered his room with black curtains. He visited those whom he had wronged, asked their forgiveness on his knees, and redressed his injustices.

Finally the Holy Spirit called him to lead an ascetic life. He settled in a cave near the chapel of St. Anne, in Calamata, then a little later he moved to another cell near the city cemetery.

There without being tonsured a monk, he lived for fifteen years in harsh asceticism, fasting and prayer.

He abstained completely from meat, fish, eggs, and milk and he ate oil only on Saturdays and Sundays. On Wednesdays and Fridays he kept a total fast. He had no bed, but slept briefly on the ground.

Others, attracted by his example gathered around. Elias built some more cells. The doors of which were so narrow that one could only enter sideways.

Each Sunday and Feast day a vast throng of Orthodox would gather around his hermitage. He preached the Word of God to them. In his cell visible to those outside, hung a human skeleton, to serve as a continual reminder of the vanity of this world.

His words were simple and artless, but they came forth from a heart burning with love for His Saviour. His word like sparks set the hearts of his listeners on fire.

This uneducated ascetic had young disciples who, when they grew up, became great labourers of the Gospel. Such were Archimandrite Joel (Yiannakopoulos) +1966, Archimandrite Chrysostomos (Papasarantopoulos) +1972, and many others.

It is told that such was the attractive power of Elias' simple words that the Army commander of Calamata forbade the soldiers to visit his hermitage, since there en masse and influenced by his sermons, they would refuse to partake of food served with oil on those days appointed to abstain from oil.

Elias Panagoulakis had not yet passed his forty-fifth year when he was stricken by a serious form of tuberculosis. He reposed in the Lord in 1917, leaving behind many spiritual children and the renown of a holy man.

Thus was John Nicholaides formed, who in turn was called to be a Deacon by his Bishop, Panteleimon; then a Priest taking the the monastic tonsure and receiving the name Joachim.

His heart was hearing the still soft voice of the Holy Spirit. He journeyed himself to the Holy Mountain. He sought out the strict and isolated Skete of Kavsokalyvia, and in this rocky, dramatic terrain, where one can easily tumble into the sea, he settled. This area which is now probably the last area without cars, trucks etc. was named after the 14th Century ascetic and mystic, St. Maximus, called 'Kavsokalyve' or 'Hut-burner' since he constantly changed his dwelling place and at every move burned his old straw huts.

It was here that John met Fr. Gregory, a monk from the Holy Monastery of Konstamonitou, who lead a heychast's life in that desert.

Alas, I could go on and on, the memories are so indelible.

Perhaps I could say more of Fr. Cherubim and his time at Kavsokalyvia. Time will tell.



I could go on naturally for even to this day Kavsokalyvia reminds me of my blessed years on the Holy Mountain.

[Father David Moser]

Archimandrite Cherubim (Karambelas) and approximately five of his monks arrived in their van in early August of 1979.
...

Perhaps I could say more of Fr. Cherubim and his time at Kavsokalyvia. Time will tell.

I am glad to read your accounts of Fr Cherubim. I did not know him myself, but was greatly blessed by the reading of his lives of athonite elders published as Contemporary Ascetics of Mt Athos

Fr David Moser

[Fr Seraphim (Black)]

I am glad to read your accounts of Fr Cherubim. I did not know him myself, but was greatly blessed by the reading of his lives of athonite elders published as Contemporary Ascetics of Mt Athos

Fr David Moser

Thank you for mentioning this Fr. David. I have been reading these two volumes, published by the St. Herman of Alaska Brotherhood (ISBN 0-938635-50-7 - Volume One), entitled as you say: 'Contemporary Ascetics of Mount Athos, Volume One and Volume Two (ISBN 0-938635-56-5 - Volume Two) since they became available in English in 1992.

I do not believe I could recommend them highly enough to anyone, for his accounts of these true monks is both majestic and deeply inspiring.

I tried to upload the photos of both Elder Joachim taken shortly before his repose, and also of the Skete of Kavsokalyvia but I do not have a very good photo software program to adjust the size, so they were unfortunately too large.

When I was last there, the combination of the intense summer heat and my poor health turned Kavsokalyvia into a true podvig! When I was younger I could walk up and down those paths without worry, but this time I really felt my age!

I did though with God's help manage to walk around the entire peninsula three times that summer; from Espegeniou to Hilandari (before the fire) to Zographou (which always has a fire just dampened somewhere) to Konstamonitou, down to Dochiariou, Xenophontos, the sketes of Xenophontos, Saint Panteleimon, Xeropotamou et al.

I must say though that from Simon Petra onwards saw my strength quite excercised especially from New Skete, St. Anne's and up, up, up, down to Karoulia, up, up to Katounakia, St. Basil's , Kerasia, down to Kavsokalyvia onwards to Skiti Prodromou, Megisti Lavra, the Romain Sketes, Karakalou, Philotheou, onto Iveron, up to Karyes and the Skete of St. Andrew, over to St. Paisius' Skiti Elijah, Stavronikita, Pantocrator, Bogorodista, St. Demetriou, and the Romanian kellis, then the l..o..n..g walk to Vatopedi.

Kyrie eleison.

Yet such a blessing from the Mother of God, to walk in Her Garden.

Fr. Cherubim was a noble, pure hearted father, yet so young when our Lord called him - he was 59 years of age.

MEMORY ETERNAL.

[Fr Seraphim (Black)]

I am glad to read your accounts of Fr Cherubim. I did not know him myself, but was greatly blessed by the reading of his lives of athonite elders published as Contemporary Ascetics of Mt Athos

Fr David Moser

To continue forward with this, for though I myself met him, my heart would break with sorrow watching him walk with Fr. Sophrony towards his hermitage after our Morning Office of the Jesus Prayer. For they would be enclosed there for countless hours. How I wanted to be a 'fly on the wall' during those days, and then so suddenly our Lord called him to Himself.

One can learn of Fr. Cherubim, as you well know dear Father, by his accounts in these two God inspired volumes.

Above all, I find his words about Fr. Joachim (Nicholaides) the most illustrative.

Actually, I have read these two volumes so many times in the last 15 years, that the pages are falling out.

Here are several passages wherein Fr. Cherubim writes about Fr. Joachim's relationship with God:

'Each day Fr. Joachim prayed "without ceasing." Working or sitting, he managed to keep a continuous conversation with God. He would tell us with meekness: "If you take prayer away from a monk, then you take away his right to feel like a true son of God.

'Often he would come to us and, in a fatherly way, would ask if we did the Jesus Prayer, or if we said the Akathist to the Mother of God.

'I rarely saw him speak, and then only when it was necessary; but I always saw him in prayer. For a quieter place he would go to a little forest behind our Kalyve. There he would lift up his hands to Heaven and for many hours continue in mystical communion with Jesus. When we asked him where he had been, he would answer, "In the Garden of Gethsemane. That's where I was."

'Prayer delighted him so much that he considered food and even rest unnecessary. For a year he received the blessing from the Elder not to go to his cell at night. He remained standing in the middle of the Church of our Kalyve. During that time, the brothers used to say that Divine blessings and heavenly acts were manifested in the heart of Fr. Joachim. Many times they would hear his lamentations, and at other times his triumphant psalmodies. And when they saw him at Matins, he was always fresh and cheerful, as if he had been sleeping soundly.'

[Contemporary Ascetics of Mount Athos, Archimandrite Cherubim (Karambelas), Vol. I, pg. 76, St. Herman of Alaska Brotherhood]


One recollection flows into another. I remember in the very midst of winter, high in the Carpathian Mountains where Fr. Iustin's Monastery is, during the Midnight Office which began at 12 midnight and ended at 5:30 am, that it was a common sight to see the monks and nuns on their knees circumambulating the Church outside in the deep snow.

Other monks or nuns would be at the four exterior corners of the Church their arms lifted and hands outstretched in supplicaton to our Lord. And believe me, it was intensely cold.

I was continuously surprised that at his advanced age, Fr. Iustin never had any type of heat in his cell during winter.

It is a truism that the seeming paucity of such a life attracts novices by the hundreds. Every cell at Petru Voda is occupied by three to four monks, and the cells are painfully small. The same holds true for his Convent, a few kilometres down the mountain.

And added to this well over a thousand people go to him from all over Romania every month for confession.

I know nuns who are in their fifties, who have been Spiritual daughters of Fr. Iustin since they were 10 years of age.

I could spend the rest of the night talking about Fr. Iustin...I best say some prayers.

Kyrie eleison.

[Fr Seraphim (Black)]

Drawing on the blessings that Fr. David received from the writings of Fr. Cherubim, God-willing I would like to add another little account, this time of Elder Athanasius of Grigoriou.

The well known hermit and Father of Dionysiou, Monk Theocletus had this to say of him:

"Who was the blessed Athanasius of Grigoriou? I will answer only this: If I were a hagiographer, and were given the task of writing about some saint whose life is unknown, I would write about the holy Hieromonk Athanasius. About his tall, erect stature, his frail, delicate body, his peaceful countenance, his manner of speaking, his bright radiant eyes, the deep peace of his holy dispassionate soul, which was reflected in his face, his manly love and gentle strictness with his sons. And, lastly, about the spiritual light which shone in his entire holy person.'

May our Lord help me to write a little of his life, garnered from Fr. Cherubim in the coming days!

Just one remarkable aspect:

During the time he was Abbot he tonsured some twenty-seven monks, yet with such piety and fear with which he regarded the Priesthood, he never dared to allow anyone to advance to the holy altar.

"Better with a prayer-rope in Paradise than an epitrachelion in hell."

[Ken McRae]

''In accordance with tradition, Fr. Sophrony gives to obedience the highest place on the scale of ascetic virtues. For him, obedience is "the basis of monasticism." As a virtue it is even higher than chastity: "Many think that the main distinction between monastic and common ways of life is celibacy. But I, following the ancient fathers and modern ascetics, attribute greater significance to obedience, since often people live their life as celibates, without becoming monks either in terms of sacrament, or in spirit." ([I]Birth into the Kingdom, pg. 135)

Forgive me, but I must confess that I personally love this thread; and want to bump it back up to the front page. So I thought to do so by sharing the following short passage from Elder Joseph's book, Obedience is Life:-

A Description of the Worthy Disciple

In order to show what a genuinely obedient disciple is, Elder Ephraim (of Katounakia) related the following instance to us from the Gerondikon.

"The tradition," he told us, "which continues to be kept still today, is that disciples are not dismissed to go to rest or to sleep without the prayer and blessing of the elder. At one time, a devout disciple was ready to go to rest, but he found his elder asleep in a chair. Out of respect and piety, he did'nt want to wake him. So he sat next to him and waited. Time was passing and he himself was feeling tired. He was being harassed by the thought that he should wake the elder to take his blessing so that he could leave. However, he resisted this temptation. Seven times this thought pressed the good disciple to wake the elder, insisting that time was passing. But the athlete of obedience and humility did'nt give into the pressure.

"The elder woke up by himself. Just before he woke, he gazed with astonishment upon a brilliant throne within a palace, over which there were seven radiant crowns. The elder was perplexed. What was all this, and to whom did it belong? Then he heard a voice telling him, 'All that you see belongs to your worthy disciple, who earned it tonight by his patience, and because he did not leave without your blessing.'

"Then he asked the disciple, 'What did you do, my child, when I was sleeping and you were waiting?' 'I did'nt want to break your rule, elder, by leaving without your blessing, even though my thoughts were battling me heavily, especially as time was passing. I remember that seven times the thought pressured me, but I did'nt listen to it.' " ( Obedience is Life: Elder Ephraim of Katounakia, pp. 94-95)

[Julianne]

The tie between spiritual father and child should never be broken except for cases of heresy or immorality. Faith & obedience overcomes the human weakness which in any case cannot be completely avoided.

It can happen though that a spiritual relationship allows for also seeking spiritual advice from others besides ones own spiritual father. Whatever the reason for this though it should be blessed by ones spiritual father. The point is that one should not lose trust in ones spiritual father as that special intercessor for us before God.

In Christ- Fr Raphael

What happens if the spiritual father does not have the blessing to help to manachos, his work is limited only to people who live otside of monasteries, and a child would not like to live the father, but in the same time wants to become a monk?
Are there any theoretical and/or practical answers to it?

[Father David Moser]

What happens if the spiritual father does not have the blessing to help to manachos, his work is limited only to people who live otside of monasteries, and a child would not like to live the father, but in the same time wants to become a monk?
Are there any theoretical and/or practical answers to it?

One of the very first things that a person must embrace about monastic life is that it is a life of obedience. Therefore what one "wants" must be set aside in favor of what one is given. One of the Optina elders (forgive me, I forget which at the moment) tell us that if we wish to be happy in this life we must learn to want that which God gives, rather than to want that which we do not (or can not) have. In this way we align our desire with the will of God and so "deny ourselves" so that we may take up our cross and follow Christ.

Fr David Moser

[Fr Seraphim (Black)]

"Once it was snowing and a cold north wind was blowing. He (Elder Epraim) had to go to St. Anne for the Liturgy. It was freezing cold in the Katounakia ravine. He wrapped himself in his warm robe and set off resolutely. First, he faced the precipitous ascent of Katounakia with the cold wind piercing his lungs. Then, higher up, there was a heavy snowstorm together with the north howling wind. Unable to stand the freezing cold, he turned back and took the path home quickly without stopping. He entered the kitchen and fell on the floor half dead...A few days later, the Elder (Ephraim) told Elder Joseph everything, but the latter did not excuse him at all. He reprimanded him by saying: 'Father, if you had tried harder, God would have helped you and you would have come!"

It seems a hard 'word' but this is how we are taught and how we learn to overcome our 'fallen' nature. In my monastic life, with different events, this same instruction was mine to experience, and the hard word so incomprehensible at first, yet with prayer and repentance by Obedience one learns to climb higher.

[Robert Hegwood]

Christ is Risen!

Dear Fr. Seraphim,

Bless. It is so good to see you posting again, a paschal joy indeed.

[Fabio Lins]

Father Seraphim! I'm so glad you are back! I hope everything is well with you and that we can resume our conversations!

Fabio Lins Leite

[Fr Seraphim (Black)]

"Man's greatest struggle is to disbelieve his own thoughts. When your elder is absent, you ought to ask your brother and listen to whatever he tells you. Is is no minor struggle to put your egoism aside; it is no small achievement. But there is no other way, there simply isn't. If you want to follow monastic law, you must take this path." - Elder Ephraim +1998

Fr. Sophrony so often reflected on his beloved Elder, Saint Silouan the Athonite, in many different ways, that is to say: different episodes of his life; different instructions. Yet one theme like a pure stream ran through them all and it was the reference to Luke 14:26.

Especially, for us, the monastics gathered about him, it was as he wrote in his Testament to his Father-in-Christ:

"The Staretz' message is a gentle, often affectionate one, healing the soul, but to heed it requires great and ardent resolution - to the point of self-hatred" (cf. Luke 14:26)

[Fr Seraphim (Black)]

"Man's greatest struggle is to disbelieve his own thoughts. When your elder is absent, you ought to ask your brother and listen to whatever he tells you. Is is no minor struggle to put your egoism aside; it is no small achievement. But there is no other way, there simply isn't. If you want to follow monastic law, you must take this path." - Elder Ephraim +1998

Fr. Sophrony so often reflected on his beloved Elder, Saint Silouan the Athonite, in many different ways, that is to say: different episodes of his life; different instructions. Yet one theme like a pure stream ran through them all and it was the reference to Luke 14:26.

Especially, for us, the monastics gathered about him, it was as he wrote in his Testament to his Father-in-Christ:

"The Staretz' message is a gentle, often affectionate one, healing the soul, but to heed it requires great and ardent resolution - to the point of self-hatred" (cf. Luke 14:26)

Like so many others I followed the blessed events which unfolded since both before, during and after the saintly repose of this most beloved servant of Jesus Christ.

I followed most closely the news from I. M. Vatopedi itself and another excellent blog.

Our Lord took kindly to me in knowing to varying degrees the synodia of Elder Joseph the Heyshast. Our beloved Elder, Fr. Sophrony told us many events which transired between them both during his most blessed life and the period following his saintly repose in the Lord.

I was struck in particular by a Homily which Elder Joseph of Vatopdedi had given to his Synodia.

It is on the theme of whether the Laity can undertake the Hesychastic way of Prayer. I could have closed me eyes and recalled to mind the very same, even identical words which Staretz had replied to the very same question.

To boil it down to its essence and not waste my reader's time with my verbosity it was the absolute unswering need to seize upon the 'very first word' which the the Spiritual father imparts to his Spiritual son or daughter.

Here are the soul-saving words of St. Silouan the Athonite:

'In practice, the process is as follows; every Christian, and in particular every bishiop or priest, when faced with the necessity of finding a solution consonant with the will of God makes an inner rejection of all his own knowledge, his preconceived ideas, desires, plans. Freed of everything 'of his own', he then turns his heart to God in prayer and attention, and the first thought born in his soul after such a prayer he accepts as a sign from on high.

'...This process in its more perfected form is preceded by the practice of constant prayer in which the mind is stayed in the heart. But in order to hear the Divine voice most surely in himself, man must cut off his own will and be prepared for every sacrifice, like Abraham - even like Christ Himself, Who, in the words of St. Paul "became obedient unto death, even the death of the cross.[Phil. 2 18]

'...Man is created in God's image and likeness, and is called to the fulness of direct communing with God. All men therefore, without exception, should be treading this way but in fact experience shows that such is by no means a path for everyone. This is because most people neither hear nor understand God speaking in their hearts, they listen to the urging of the passion, which inhabits the soul and with its clamour drowns the still small voice of God.

'In the Church another course lies open to us - to seek out and obey the counsels of a spiritual father. This is what the Staretz himself did, considering the humble path of obedience to be the most trustworty of all. He firmly believed that because of the faith of the one who turned to him, the spiritual father's counsel would always be right, beneficial, pleasing to God.

'His confidence in the efficacy of the sacraments of the Church and the grace of the priesthood were the more confirmed after, one night in Lent in the Old Russikon, during Vespers, he saw the spiritual father, Staretz Abraham, transfigured "in the inage of Christ" and ineffably radiant.'

Saint Silouan wrote beautifully of this Grace which virtually escapes the capability of the lexicon, for in the attempt to define the sacrament of Obedience, we audaciously attempt to delve into the very essece of Christ's Being.

He wrote:

'Rare are they that know the mystery of obedience. The obedient man is great in the sight of God. He follows in the footsteps, Who Himself gave us the pattern of obedience. The Lord loves the obedient soul and affords her His peace, and then all is well and the soul feels love towards all men.

'...All men seek after rest and joy but few know where to find this joy and rest, or what is required to attain them.

'There is a monk I have seen for thirty-five years, soul ever glad and face ever pleasant, though he is old now. This is because he is devoted to obedience. His soul is given to God's will, and he knows not a care in the world. Filled with love for the Lord, his soul contemplates Him.

'...The truly obedient man detests his own will and loves his spiritual father, and for this he receives freedom to pray to God with an undistracted mind, and his soul is free without let or hindrance to contempate God and rest in Him. On account of his humility and the prayers of his spiritual father he soon arrives at love of God.

'...Why did the Holy Fathers set obedience above fasting and prayer?

'...I know a certain monk on whom obedience had laid a heavy burden. He had the gift of the prayer of the heart, and the Lord gave him tears to weep for the whole world; and the Abbot told him:

"This is given to you because of your obedience."

'Obedience preserves a man from pride. For obedience he receives the gift of prayer and the grace of the Holy Spirit. This is why obedience ranks above fasting and praying.

'Had the angels (the fallen angels) observed obedience, they would have continued in heaven, ever singing the glory of the Lord. And had Adam not disobeyed, both he and his seed with him would have remained in paradise.

'But even now it is possible to regain paradise through repentance. The Lord loves us dearly, despite our sins, if only we humble ourselves and love our enemies.

'But he who does not love his enemies will never find peace, even though he were to be set down in paradise.

[Anna K.]

How wonderful to hear from you, Father Seraphim!

Thank you for sharing your reflections, I hope your health is improving by God's Grace.
Praying for you

In Christ
Anna K

[Fr Seraphim (Black)]

Only a few years ago I heard this account of a righteous nun who was following her monastic obedience with several other Mothers in the Archdiocesan Centre of one of the larger Archdioceses of Romania. In a similar fashion to other Archdiocesan centres, such as Iasi (the Monastery of Golia) and Bucharest (the Patriarchate), this centre also had a pastoral outreach involving a radio station, which played not only Liturgical music (the Divine Liturgy, the Offices etc.) but also included 'secular' music of a rather gentle nature. It was also their practice to invite various Duhovniks (Spiritual Fathers and Mothers) both from within Romania and abroad to speak. If perchance the duhovnik did not speak Romanian, there was a 'voice over' which allowed one to hear both the speaker and the Romanian voice.

I did not learn from which Monastery this nun had been formed. [note: both mens' and womens' Communities are called Monasteries in Romania, one does not hear the appellation 'convent'] But I would venture to say that she had already spent considerable time in the pursuit of monastic ascetical endeavours.

This particular monk spoke of various ascetical aspects of Orthodox Monasticism as he had learnt from his Spiritual Father.

This came to my attention as this talk and those which followed by the same Father had a most marked affect upon the inner spiritual life of this nun. So rejeuvanted was she by these particular talks that she asked the Head of the radio department which dealt with this portion of the scheduled broadcasts, if copies could be made so that she could listen to them over and over again.

Naturally, one is led to enquire: what was said by this Father and why did it have, one could say, a life-saving nature upon her?

Upon investigation I found that he had spoken about that which I was familar. Basically, the Mystery of the ways of Salvation, being the three stages, periods in the Orthdox Christian life. My own Spiritual Father though speaking, if need arose, at length about this, did not have the tendency to systemize, or place a pattern of development common to all.

Nevertheless, (not to linger), he described the three stages, periods of grace as it were through which each soul within the synergetic movement of the Holy Spirit had to pass.

Unbeknownest to the monk being interviewed he was opening up an entire chapter on her own spiritual life, which finally cast not only light but a tangible hope within her.

First, the calling by Christ: Wondorous in spiritual charisma, is characterized by great enthusiasm no matter the spiritual endeavour at hand. Be it prayer in all its manifestations, monastic Obedience, whether community labour or the initial education in 'crucifying the mind'.
Simply put, no matter the 'task' the soul leaps with joy to embrace each opportunity.

Then...the Second: Dependent on God's will and the ascetics' ability and consent - the removal, the tangible loss of the former feeling of God's Grace. The linear time that this can last varies; for some it is shorter, for others it is not a question of weeks or months, but years of a veritable spiritual wilderness. Prayer and supplication previously so readily heard and answered, becomes a forgotten memory. Simply put, as Job, the ascetic is left seemingly alone under a permanent mid-day sun, somewhere in the Sahara desert of the spiritual life.

This Second Grace or 'absence' of Grace is perceived as total abandonment; though as Father Sophrony emphasized this period cloaked as a seemingly endless highway was in fact the opposite of malediction. It was in fact the most the precious period. Why? For within this state of abandonment if the person remains true to Christ in all respects and labours on without so much as a 'phone call' from the other side; then the spiritual fruit he/she gathers is truly earned.

The Third Grace follows upon this absolute kenosis. In our Lord's time this Grace visits the soul with all the gifts of the Holy Spirit. Unlike the 'childhood' of the First; the tears of Gethsemane of the Second; the Third is characterized by Christ-like humility and an absolute unwavering Love.

Father Sophrony, though very familar with the Greek Athonite tradition of the Ryassaphore and then the Great Schema, preferred the Slavonic three fold movement: ryassaphore, Small Schema, and then after long years, the bestowing of the Great and Angelic Schema.

I forget her name now, but may she remember us in her prayers. For I am certain, she called unto her Lord and her prayer was answered.

[Andreas Moran]

Here are the soul-saving words of St. Silouan the Athonite:

'In practice, the process is as follows; every Christian, and in particular every bishiop or priest, when faced w