Orthodoxy of the Heart - Chapter 86 from "Father Seraphim Rose: His Life and Works"
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Today we commemorate the 40th
Today we commemorate the 40th anniversary of the falling asleep of one of the most blessed and saintly Americans: Hieromonk Seraphim of Platina. Memory eternal! Holy Father Seraphim, pray to God for us!
From chapter 86 of the biography by Hieromonk Damascene, “Father Seraphim Rose: His Life and Works”:
He never changed his basic, original philosophy; he was no closer to becoming an ecumenist, modernist, or a New Calendarist at the end of his life than he had been when he had first started printing The Orthodox Word. It was just that now, especially after witnessing the bitter fruits of “correctness disease” in the Church, he saw that there was something much more essential that he should be preaching in these last times, when “the love of many grows cold.” Above all, Fr. Seraphim became a preacher of Orthodoxy of the heart. Besides the resurrection of Holy Russia (of which more will be said later), this was his main theme during the last part of his life.
“St. Tikhon, therefore, gives us a start in understanding what Orthodoxy is: it is something first of all of the heart, not just the mind, something living and warm, not abstract and cold, something that is learned and practiced in life, not just in school.”
In preaching inward Orthodoxy of the heart, Fr. Seraphim warned against being calculating and critical. He identified this as the temptation of following “external wisdom.” “Sometimes,” he said, “one’s zeal for ‘Orthodoxy’ (in quotes) can be so excessive that it produces a situation similar to that which caused an old Russian woman to remark about an enthusiastic American convert: ‘Well, he’s certainly Orthodox, all right—but is he a Christian?’ To be ‘Orthodox but not Christian’ is a state that has a particular name in Christian language: it means to be a pharisee, to be so bogged down in the letter of the Church’s laws that one loses the spirit that gives them life, the spirit of true Christianity.”
Fr. Herman recalls how, when he and Fr. Seraphim were first honoring the memory of Fr. Gerasim in The Orthodox Word in the early 1970s, he had expressed his reservations to his co-laborer. “How can we present Fr. Gerasim as a modern giant of traditional Orthodoxy,” Fr. Herman asked, “when he had those nineteenth-century Western-style icons in his church?”
“Those very icons,” Fr. Seraphim replied, ”prove that he was in the tradition, because he accepted simply and lovingly what was handed down to him from his righteous fathers in the Faith.”
Fr. Seraphim also observed how we can be following “external wisdom” when we get caught up in exalted ideas: “It is the fashion now to learn about the Jesus Prayer, to read the Philokalia, to go ‘back to the Fathers.’ These kinds of things also will not save us—they are external. They may be helpful if they are used rightly, but if they become your passion, the first thing you are after, then they become externals which lead not to Christ, but to Antichrist.”
Even though monastics have a greater responsibility to pray for the world because of their greater opportunity, Fr. Seraphim made clear that this duty is common to all Christians. In his talks he counseled monastics and laypeople alike to go throughout the world in their minds, praying for those who were struggling and suffering. He especially asked them to pray for Christians who were being persecuted for their faith.
Fr. Seraphim’s love for others, expressed in his outward deeds and in his inward prayer, was both the means and the evidence of his going deeper into the Orthodox Christian Faith. As our Lord Jesus Christ has said, By this shall all men know that ye are My disciples: if ye have love one to another (John 13:35). Fr. Seraphim had truly been granted the prayer he had brought before the Mother of God in 1961, when he had asked her to let him enter “the heart of hearts” of the saving Faith of Christ. At the heart of true Christianity, he had found that on which hang all the law and the prophets (Matt. 22:40): love for God, and love for one’s neighbor. It was the first and second commandment of the incarnate God—of Him Who made of Love a law.
The original biography: Not of This World: The Life and Teaching of Fr. Seraphim Rose
http://orthodoxaustralia.org//wp-cont...
Read the text of this recording: http://orthodoxinfo.com/praxis/fsr_86...
Orthodox Wisdom is now on your favorite podcast platform! Go to the “About” tab at the top of the this channel to find links to:
-Apple Podcasts
-Spotify
-Stitcher
-and more…
This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ!
From chapter 86 of the biography by Hieromonk Damascene, “Father Seraphim Rose: His Life and Works”:
He never changed his basic, original philosophy; he was no closer to becoming an ecumenist, modernist, or a New Calendarist at the end of his life than he had been when he had first started printing The Orthodox Word. It was just that now, especially after witnessing the bitter fruits of “correctness disease” in the Church, he saw that there was something much more essential that he should be preaching in these last times, when “the love of many grows cold.” Above all, Fr. Seraphim became a preacher of Orthodoxy of the heart. Besides the resurrection of Holy Russia (of which more will be said later), this was his main theme during the last part of his life.
“St. Tikhon, therefore, gives us a start in understanding what Orthodoxy is: it is something first of all of the heart, not just the mind, something living and warm, not abstract and cold, something that is learned and practiced in life, not just in school.”
In preaching inward Orthodoxy of the heart, Fr. Seraphim warned against being calculating and critical. He identified this as the temptation of following “external wisdom.” “Sometimes,” he said, “one’s zeal for ‘Orthodoxy’ (in quotes) can be so excessive that it produces a situation similar to that which caused an old Russian woman to remark about an enthusiastic American convert: ‘Well, he’s certainly Orthodox, all right—but is he a Christian?’ To be ‘Orthodox but not Christian’ is a state that has a particular name in Christian language: it means to be a pharisee, to be so bogged down in the letter of the Church’s laws that one loses the spirit that gives them life, the spirit of true Christianity.”
Fr. Herman recalls how, when he and Fr. Seraphim were first honoring the memory of Fr. Gerasim in The Orthodox Word in the early 1970s, he had expressed his reservations to his co-laborer. “How can we present Fr. Gerasim as a modern giant of traditional Orthodoxy,” Fr. Herman asked, “when he had those nineteenth-century Western-style icons in his church?”
“Those very icons,” Fr. Seraphim replied, ”prove that he was in the tradition, because he accepted simply and lovingly what was handed down to him from his righteous fathers in the Faith.”
Fr. Seraphim also observed how we can be following “external wisdom” when we get caught up in exalted ideas: “It is the fashion now to learn about the Jesus Prayer, to read the Philokalia, to go ‘back to the Fathers.’ These kinds of things also will not save us—they are external. They may be helpful if they are used rightly, but if they become your passion, the first thing you are after, then they become externals which lead not to Christ, but to Antichrist.”
Even though monastics have a greater responsibility to pray for the world because of their greater opportunity, Fr. Seraphim made clear that this duty is common to all Christians. In his talks he counseled monastics and laypeople alike to go throughout the world in their minds, praying for those who were struggling and suffering. He especially asked them to pray for Christians who were being persecuted for their faith.
Fr. Seraphim’s love for others, expressed in his outward deeds and in his inward prayer, was both the means and the evidence of his going deeper into the Orthodox Christian Faith. As our Lord Jesus Christ has said, By this shall all men know that ye are My disciples: if ye have love one to another (John 13:35). Fr. Seraphim had truly been granted the prayer he had brought before the Mother of God in 1961, when he had asked her to let him enter “the heart of hearts” of the saving Faith of Christ. At the heart of true Christianity, he had found that on which hang all the law and the prophets (Matt. 22:40): love for God, and love for one’s neighbor. It was the first and second commandment of the incarnate God—of Him Who made of Love a law.
The original biography: Not of This World: The Life and Teaching of Fr. Seraphim Rose
http://orthodoxaustralia.org//wp-cont...
Read the text of this recording: http://orthodoxinfo.com/praxis/fsr_86...
Orthodox Wisdom is now on your favorite podcast platform! Go to the “About” tab at the top of the this channel to find links to:
-Apple Podcasts
-Spotify
-Stitcher
-and more…
This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ!
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