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On suffering (St Seraphim Rose)

 


"Why do men learn through pain and suffering, and not through pleasure and happiness? Quite simply, because pleasure and happiness accustom us to satisfaction with the things given in this world, while pain and suffering urge us to seek a deeper happiness beyond the limits of this world.

The moment I feel a little pain, and I call upon the Name of Jesus - not necessarily to relieve the pain, but that Jesus, He by whom we can transcend this world, may be with me during this time, and His will be done in me.
But in pleasure I do not call upon Him; therefore I am content with what I have, and think I need no more. And why is a philosophy of pleasure untenable? Because pleasure is impermanent and unreliable, and pain is inevitable.
In pain and suffering, Christ speaks to us, and therefore God is kind to give them to us, yes, and evil too - because in all these things we glimpse something of what must lie beyond, if there is such a thing as that. that our hearts desire most deeply...
You, just try a little harder. Carry your cross without complaining. Do not think that you are something special. Do not justify your sins and weaknesses, but see yourself as you really are. And, above all, love one another.”

Against those who assert that the human race had to multiply through carnal intercourse/sex and birth, even though the forefathers had not sinned (St Maximus the Greek)


I have heard some assert that even if our forefathers had observed the commandment given to them at the beginning by the Creator and Master of all things, the propagation of the human race would nevertheless have been carried on in the same bestial manner as it is now, only without lust, without passion, and without female diseases. They say this without any confirmation from divine scriptures, but are guided only by human thoughts and following great external learning. Therefore I thought it fair to reason a little and converse with them, not in the sense of positive proofs and establishments, but hypothetically and simply offering against their opinion the reasoning of sound reason. Tell us, my best ones, what do you think: were our forefathers created incorruptible and immortal in the beginning, or subject to corruption and death? If they assert the second, they will be clearly exposed as false by that divine voice which said to the first-created: In the day that you eat of it , that is, of the forbidden tree, you shall surely die ( Gen. 2:17 ). Having said this, the Creator clearly taught us that He created them immortal and that they would remain immortal forever if they had kept His holy commandment, as is also testified by that divine voice which says: I said: You are gods, and all of you are sons of the Most High , that is, you are above all mortal things, and then adds: But you die like men, and so on ( Ps. 81:6-7 ). And again: Man, who was in honor , that is, in incorruptibility and equal to the angels, did not understand, was added to the senseless beasts, and became like them ( Ps. 48:21 ), that is, he fell into corruption and death and submitted to speechless passions, not understanding his honor, that is, the dignity of incorruptibility and immortality. Also the wise Solomon said: God did not create death, but through the envy of the devil death entered the world ( Wis. 1:13, 2:24). But if, being conquered by Holy Scripture, they confess, even against their own will, that the first-created were created incorruptible and immortal, and that they would have been preserved forever in incorruptibility, if they had not transgressed the commandment of God, then how do they maintain that the propagation of our race would have been in the same bestial way as is now accomplished, only without lust, passions, and female diseases? It is known that the reproductive organs were given to both sexes at creation for two reasons: that by means of them the human race might be preserved and not disappear completely, and that through them the excess of digested food would always be thrown out. The Creator, knowing everything before existence, knew, of course, the future falling away of the first-created from God, and knew also the reason for this falling away, namely, that they would want to be equal to God. For this reason the all-wise Creator gave them such bestial members and put into them a strong passion for bestial lust, so that they would copulate with each other against their will and bring forth children. Otherwise we would not want to copulate with each other, considering, of each sex, the many unbearable sufferings of childbirth and the upbringing of those born - the female sex, considering the nine months' burdensome gestation in the womb and the nastiness and grief that subsequently, after birth, one must endure, and the urgent cares for the infant until it reaches a certain age; the father also, considering the many concerns about the upbringing of his children, how best to bring them up and teach them piety, and then to marry off his sons and give his daughters in marriage. This proves that the all-wise Creator had in mind the multiplication of our race by some other, higher and more transcendental method, befitting a being created in the image and likeness of God, if man had kept the commandment of God and had not forced Him Who is not subject to any compulsion to adopt such a shameful and bestial ugliness and vile mixture into His image. It is therefore wrong to understand and assert that man, created in the image and likeness of God, that is, immortal, impassible and incorruptible, even if he had kept inviolably the commandment of Him Who created him, should have multiplied by means of such a vile and bestial copulation. For in bestial copulation there must necessarily be a vile discharge, without which conception cannot take place. But if there is a discharge, then there is also corruption and hidden passion; Therefore, what is conceived and born and brought up is no longer immortal, but corruptible and mortal and of short duration. For everything that has a beginning from corruption is necessarily subject to corruption and death. Therefore, the human race had to multiply in another way, most wonderful and incomprehensible to our minds, and not through bestial copulation, as some think, reasoning unworthy of the divine image.

Regarding the perplexities concerning the Sacrament of Marriage (St Pavel Kratirov)


The lively and lengthy debates recently raised in the "Religious and Philosophical Society" concerning the Christian teaching on the Sacrament of Marriage, and the various views expressed here by supporters and defenders of the various views on this subject, testify to two indisputable facts: 1) that the question raised is not an idle and accidental question, but one of essential importance in its moral and practical significance for a Christian, and 2) that in the consciousness of a believing Christian, two apparently mutually exclusive teachings of the Church cannot be accommodated - on married life, sanctified by the grace of God in a special Sacrament, on the one hand, and on perfect virginity, on the dominion of the spiritual nature over the sensual, as the ultimate goal of human life, on the other. The modernity and importance of the question raised prompts us to contribute to its clarification to the extent of our understanding. We do not undertake the task of answering all the perplexities that have arisen and may arise concerning this subject. The purpose of this article is to clarify the marriage union of a man and a woman from the point of view of a holistic Christian worldview and to answer only those questions that are of particular importance in our eyes.

St Theophan the Recluse and St Philaret of New York on the importance and meaning of Baptism.


St Theophan the Recluse (+1894)☦️:


Word one

The Holy Apostle Paul, speaking about the Holy Sacrament of Baptism, compares its hidden power with the death and resurrection of the Lord. He says that when we are immersed in the font, we die; when we come out of the font, we are resurrected. We die in the font to a carnal and sinful life, but we are resurrected from the font to a spiritual, holy, God-pleasing life. “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death ? We were buried with Him by baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also might begin to walk in newness of life... our old man was crucified with Him, that the body of sin might be done away with, that we should no longer serve sin” ( Rom. 6:3, 4, 6 ).

Is it possible, and how can Orthodox Christians pray for non-Orthodox Christians? (St Joseph of Optina)



(Response to a letter received from abroad from a Russian Orthodox woman married to a Protestant, and regarding the excommunication of Count Leo Tolstoy)


All of us, children of the One Holy Catholic Apostolic Universal Church, in perplexed cases concerning doctrine should not be guided by our own understandings, which may be erroneous, but should have guiding rules for this. And these rules are contained first of all in the book called "The Helmsman". This is a collection of the rules of the holy apostles, the Holy Ecumenical and Local Councils and some holy fathers.

At the end of this book, in the chapter "On the Roman apostasy, how they departed from the Orthodox faith and from the Holy Eastern Church," the Pope of Rome and his followers, who wrongly call themselves Catholics, are called heretics. There is nothing to say about other Christian Protestant denominations, since they have deviated even further from Orthodoxy.

In the same “Kormchaya kniga”, in the 10th chapter, in the 6th rule of the Local Council of Laodicea, the following judgment of the Holy Church is pronounced on heretics in general: “It is not fitting for heretics to enter the Church of God.” And in the 33rd rule of the same Council of Laodicea it is said: “Let no one pray with heretics and those who have rejected the Catholic Church.”

But here is the question: what is the view of the Holy Fathers of our Orthodox Church on heresy? In the "Patericon" of Bishop Ignatius (Brianchaninov) 1 it is said about the Venerable Agathon. Once some brethren visited him and wanted to test his humility and patience. They reproached him for pride, slander and dissolute life. The elder recognized all these vices in himself and tearfully asked his visitors to pray for him. When they called him a heretic, the elder said that he was not a heretic at all. When the brethren asked why the accusation of heresy alarmed him, he answered: "Because heresy is alienation from God. The heretic is separated from the living and true God and becomes partaker of the devil and his angels. “One who is excommunicated from Christ (of course, through the false teaching about Christ that he professes) no longer has God to Whom he could pray for his sins, and in all respects he is lost.”

Orthodox position towards the non-orthodox

St Seraphim Rose and St Philaret of New York





St Seraphim Rose (+1982)☦️:

How to Treat the Heterodox

A Small Compilation in Support of Charity and Compassion

A few years before he died, Fr. Seraphim received a letter from an African-American woman who, as a catechumen learning about Orthodoxy, was struggling to understand the uncharitable attitude that some Orthodox Christians showed to those outside the Church, an attitude which reminded her of how her own people had been treated. “I am deeply troubled,” this woman wrote, “as to how Orthodoxy views what the world would call Western Christians, i.e., Protestants and Roman Catholics. I have read many articles by many Orthodox writers, and a few use words like ‘Papists,’ etc., which I find deeply disturbing and quite offensive. I find them offensive because as a person of a race which has been subjected to much name-calling I despise and do not wish to adopt the habit of name-calling myself. Even ‘heretic’ disturbs me….

“Where do I stand with my friends and relatives? They do not know about Orthodoxy or they do not understand it. Yet they believe in and worship Christ.… Am I to treat my friends and relatives as if they have no God, no Christ?… Or can I call them Christians, but just ones who do not know the true Church?

“When I ask this question, I cannot help but think of St. Innocent of Alaska as he visited the Franciscan monasteries in California. He remained thoroughly Orthodox yet he treated the priests he met there with kindness and charity and not name-calling. This, I hope, is what Orthodoxy says about how one should treat other Christians.”

This woman’s quandary was actually fairly common to people coming into the Orthodox Faith. Now nearing the end of his short life and having thrown off his youthful bitterness, Fr. Seraphim answered as follows:

I was happy to receive your letter—happy not because you are confused about the question that troubles you, but because your attitude reveals that in the truth of Orthodoxy to which you are drawn you wish to find room also for a loving, compassionate attitude to those outside the Orthodox Faith.

I firmly believe that this is indeed what Orthodoxy teaches….

Orthodox view of Judaism


A collection of resources


1. Against the Jews by St John Chrysostom

2. Moral of the talmud by bishop Alexy (Dorodnitsyn)


3. Enlightener by St Joseph Volotsky


To translate the sites into your preferred language use google translator.

Orthodox view of Islam



A collection of sources


1. About Islam by Fr Daniel Sysoev

2. Islam 101 by Gregory Davis


3. Holy Fathers on Islam

To translate the sites into your preferred language use google translator.

True Orthodoxy and the Modern World (Archbishop Averky Taushev)


“ For this I was born, and for this I came into the world, that I might bear witness to the truth: and everyone who is of the truth will hear my voice ” ( John 18:37 ).


It is extremely significant and deeply instructive for us that the first week of Great Lent concludes with a feast in honor of Holy Orthodoxy. And it is deeply regrettable that in these difficult times of ours, this glorious feast is often not celebrated with the due solemnity it rightly deserves. The reason for this, one might think, is that many in our time, even among the clergy, not excluding those of the highest rank, do not clearly grasp what Orthodoxy is—why it is so infinitely dear to us, why we should value it so highly and preserve it as our greatest treasure, unmatched by any earthly treasure of this perishable world.

A widespread, “current” opinion these days is that Orthodoxy is just one of many varieties of Christianity, along with others that have every right to exist and are even, to one degree or another, equal in value.

But to think so is either extreme naivety based on ignorance, or a definitely malicious distortion of the truth.

On the Protocols and revolutionary movements (St Seraphim Rose)

                                                  The Protocols of the Elders of Zion




There is one last document we should look at in this period of the beginning of the twentieth century before the great revolutionaries of our century, which is a rather controversial document. It is called The Protocols of the Elders of Zion and, because it presents itself in the form of a Jewish document, it has aroused a great deal of dispute. If you read any history book, of the two world wars especially; in fact, any history book written before the Second World War, you will find there an almost universal statement that “The Protocols of the Elders of Zion” are a fabrication deliberately to discredit the Jews, that it is a totally fantastic thing which has no reality to it, and they will point out that either the person who discovered it was himself an agent of somebody and therefore deliberately fabricated them, or else — as at least one source states — that he was fooled by the Tsarist police who simply wanted to invent these in order to make an excuse for eliminating the Jews in the pogroms. There are others who take the document so seriously that they tend to go to the other extreme and they see everywhere a Jewish plot so much so that they can hardly take a step without fainting. We must try to look at this document somewhat objectively to see what is actually in it, how it was found and what is its significance. From the Orthodox point of view, it is most interesting how it was presented to the world for the first time. It was discovered by a lady, we do not know who, who gave it to the person who printed it and it is supposed to have come from the West and to have been written in French and then translated into Russian. But the person to whom this document was given was a man by the name of Sergei Nilus who printed it together with another document which he had recently discovered, The Conversation of Motovilov with St Seraphim. He presented these two documents to the world at the same time in order to show 1) what is the truth of Orthodoxy and the acquirement of the Grace of the Holy Spirit, and 2) what is the plot of Satan to overthrow Orthodoxy. It was printed in 1905 (1903?) Nilus himself was a very respected ecclesiastical writer, a popular journalist who went to Optina and even lived there and various other places; and there can be no doubt that he had nothing to do with making up a forgery. He accepted this text as quite legitimate and presented it to the world as a warning. We will see that the text has two new points in it which have not come out in previous revolutionary documents. But apart from these, it is exactly the same as the philosophy of Bakunin, Weishaupt and all these other thinkers. Some people say it is not a very original document — it’s plagiaristic, etc. — and probably so, because all these ideas were circulating and this particular document — in fact, we see that one writer [Webster] compares on one side of the page “The Protocols” and on the other side the text of Weishaupt written in 1785. The philosophy is the same. And so, most likely this is a legitimate document which is some kind of notes taken at a lodge of people who happen to be Jews and they present the philosophy in a very Jewish way, just as earlier there were people who presented the revolution as a triumph of pan-Germania and others presented the idea that the whole world would become some sort of French republic, and this took the form of some Jewish Masons or Illuminati who represent the revolution as their plot. There are some ideas here which are most significant for us. Whether they are actually responsible for the French Revolution as they say, and whether they are so influential, who can say? We have seen that all these secret societies are so small, so split up, so secret, so full of secret signs and handshakes and invisible ink, etc. that who can possibly decipher who is actually responsible for what? Our view is that this is most symptomatic of the philosophy which is going on at this time. And we shall see later on that this particular document had a definite role to play in Germany. The philosophy which is described in this document is one of absolute ruthlessness in bringing about a revolutionary government and in the means used to bring it about, the using of people (like Marx used Bakunin), utter hypocrisy, killing off your enemies, spreading pornography in order to corrupt the youth, causing revolutions, taking first the side of monarchs, then the side of socialists, then the side of liberals, democrats; taking any side in order to push across your point of view and eventually come to power. They talk about the control of the press, the control of money, etc. Here follow a few excerpts to show the spirit of this document: “He who wants to rule must have recourse to cunning and hypocrisy. “We must not stop short before bribery, deceit and treachery, if these are to serve the achievement of our cause.” And this very philosophy can be found in the Talmud which says that anything is possible; you can deceive any non-Jew, a Goi, for your own purposes. “The end justifies the means. In making our plans we must pay attention not so much to what is good and moral, as to what is necessary and profitable. “With the press we will deal in the following manner.... We will harness it and will guide it with firm reins; we will also have to gain control of all other publishing firms...