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The Path to Salvation in the Modern World (St Seraphim Rose)



Introduction


In our modern life, in the reality surrounding us, there is nothing that could inspire Christ's faithful, as there was in ancient times: the conversion of entire nations to the true faith, the flourishing of monasticism, zeal for holy Orthodoxy. On the contrary, we see around us things that can cause us to lose heart and give up. One might ask, why are there no great saints today, like the ancient saints? Historically, this is quite understandable. There was the apostolic era, a time when entire nations did not yet know the true faith, and apostles were sent to convert them. In our time, virtually the entire world has heard of Christ, and very few completely pagan tribes remain on earth that have not been reached by the Word of God. We occasionally hear of the preaching of Orthodoxy to the wild tribes of East and Central Africa. But in most parts of the world, people are spiritually and morally exhausted and worn out. They've heard of Christianity before, but now they're bored and tired of it. It's hard to be inspired by all this. However, here and there, a few converts appear who see something fresh in Christianity, something different from the common perception. And yet, there's very little, very little, that inspires in this world when viewed through the eyes of Orthodoxy.

Letters of St Seraphim Rose



I highly recommend reading them, they are deep, spiritual and offer an orthodox view on various issues and how to survive as Orthodox Christians today.


The site is available in English, Russian, Greek, Spanish and Romanian.

https://letters.blessedseraphim.com/letter/001

On Christian Love (St Ephraim of Arizona)


Conversation 33. Love is a heavenly gospel hymn


My dear brothers,

God is love. "He who abides in love abides in God, and God abides in him," loudly preaches the apostle of love, John the Theologian.

Love is the most beautiful flower in the garden of virtues that make up reason, the brightest of the rainbow's colors in the heaven of the Gospel. The most precious pearl in the crown of faith. The key that unlocks all doors of human behavior. The medicine that cures every illness of the soul and body.

On the Divine Liturgy


A collection of sources


1. Explanation of the Divine Liturgy (Bishop Vissarion Nechayev)
https://azbyka.ru/otechnik/Vissarion_Nechaev/ob-jasnenie-bozhestvennoj-liturgii/

2. Homilies about the Divine Liturgy (St Seraphim Zvezdinsky)
https://azbyka.ru/otechnik/Serafim_Zvezdinskij/propovedi-o-bozhestvennoj-liturgii/

3. Explanation of the Divine Liturgy (St Nicholas Cabasilas)
https://azbyka.ru/otechnik/Nikolaj_Kavasila/Izjasnenie_bogestvennoj_liturgii/

4. Reflections on the Divine Liturgy (Nikolai Gogol)
https://azbyka.ru/razmyshleniya-o-bozhestvennoj-liturgii

5. Mystagogy (St Maximus the Confessor)
https://azbyka.ru/otechnik/Maksim_Ispovednik/mistagogiya/

6. The Wisdom of Our Salvation (On the Sacred Rites and Sacraments of the Church) - St Symeon of Thessaloniki
https://azbyka.ru/otechnik/Simeon_Solunskij/premudrost_nashego_spaseniia/

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

Will wars ever end? (Hieromartyr Onufry Gagalyuk)


“And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more ( Is. 2:4 ).”


Will these words of the holy prophet be fulfilled on earth? No, there will always be wars here. Why? Because there will always be envy and hostility among people. But could it be as Saint Isaiah says? It could be if people became true Christians: praying to God not in words but in deeds and loving one another... But this prophecy will be fully realized only in the afterlife: there, in the Kingdom of God, there will be no hostility among people, but only love, when God will be all in all ( 1 Cor. 15:28 ), and Satan, with his kingdom of evil spirits and evil people who have surrendered to him, will be powerless.

Source: https://azbyka.ru/otechnik/Onufrij_Gagaluk/v-zashitu-hristianskoj-very/

Life of St Nikephoros the Leper (+1964)

 


Fr. Nikephoros (in the world, Nicholas) was born in a village of Chania, in Serikari. His parents were simple and pious villagers, who while he was still a small child, died and left him an orphan. Thus, at the age of thirteen he left his home, traveled to Chania and began to work in a barbershop. There he started to show the first signs of Hansen's disease (i.e. leprosy). At that time, lepers were exiled to the island of Spinaloga, because leprosy was a transmissible disease and was treated with fear and horror. Nicholas, when he was sixteen years old and when the signs of his disease began to be more visible, to flee from enclosure on Spinaloga fled with a boat for Egypt. There he remained working in Alexandria, again in a barbershop, however the signs of his disease became even more evident, especially on his hands and face. Due to the suggestions of a cleric he fled to Chios where there was a home for lepers, in which was a priest, Fr. Anthimos Vagianos, later St. Anthimos of Chios.

Life of St Anastasia the Great Martyr (+304)

 


Saint Anastasia was born in the renowned city of Rome. She was distinguished by her nobility, spiritual and physical beauty, good character, and meekness. Her father, Praetextatus, was a senator and professed the Hellenic pagan faith. Her mother, Fausta, believed in Christ. As a girl, Anastasia was entrusted by her mother to be educated by a worthy man renowned for his learning and, even more so, his piety. His name was Chrysogonus. He was a Christian, well versed in the divine teachings of Christ, and later became a martyr. From this holy man, Anastasia learned more than just letters; she also learned to know Him Who is the origin of all things visible and invisible, the goal of all pious desires of the heart, the One True God, the Creator and Perfecter of all things. And she began to diligently read Christian books, studying the law of the Lord day and night, and strengthening her heart in love for God.

St Seraphim Rose and Fyodor Dostoyevsky on hell

 


It is the great and invincible truth of Christianity that there is no annihilation; all Nihilism is in vain. God may be fought: that is one of the meanings of the modern age; but He may not be conquered, and He may not be escaped: His Kingdom shall endure eternally, and all who reject the call to His Kingdom must burn in the flames of Hell forever.

It has, of course, been a primary intention of Nihilism to abolish Hell and the fear of Hell from men's minds, and no one can doubt their success; Hell has become, for most people today, a folly and a superstition, if not a "sadistic" fantasy. Even those who still believe in the Liberal "heaven" have no room in their universe for any kind of Hell.

Yet, strangely, modern men have an understanding of Hell that they do have not of Heaven; the word and the concept have a prominent place in contemporary art and thought. No sensitive observer is unaware that men, in the Nihilist era more than ever before, have made of earth an image of Hell; and those who are aware of dwelling in the Abyss do not hesitate to call their state Hell. The torture and miseries of this life are indeed a foretaste of Hell, even as the joys of a Christian life--joys which the Nihilist cannot even imagine, so remote are they from his experience-are a foretaste of Heaven.

On Idealism (St Seraphim Rose)


A Letter to Thomas Merton, 1962


by Eugene [Fr. Seraphim] Rose

I am a young American convert to Russian Orthodoxy—not the vague "liberal" spirituality of too many modern Russian "religious thinkers," but the full ascetic and contemplative Orthodoxy of the Fathers and Saints—who have for some years been studying the spiritual "crisis" of our time, and am at present writing a book on the subject. [1] In the course of my study I have had occasion to read the works of a great number of Roman Catholic authors, some of which (those, for example, of Pieper, Picard, Gilson, P. Danielou, P. de Lubac) I have found quite helpful and not, after all, too distant from the Orthodox perspective, but others of which I have found quite disturbing in the light of what seems to me the plain teaching of the universal Church. I have read several of your works, and especially in some recent articles of yours I seem to find signs of one of the tendencies in contemporary Roman thought (it exists in Orthodoxy too, to be sure) that has most disturbed me. Since you are a Roman monk, I turn to you as to someone likely to clarify the ambiguities I have found in this trend of thought. What I would like to discuss chiefly concerns what might be called the "social mission" of the Church.

A word on the vanity of the world and the resurrection of the dead (St Anthony the Great)


This present life, beloved, is given to us so that we may be prepared for eternal life, for unchangeable glory. This present life ends in death , and worldly glory is unstable and passes away. For many of the mighty of the earth have been unexpectedly brought down to hell, many of the judges of the earth have been handed over to the judgment of those whom they once judged, the rich have become poor, those who were thought wise have been found foolish, the strong have become weak, the healthy have fallen into sickness, those who had power have lost it.


There is nothing firm and permanent in the world, because there is nothing good. Children despise and insult their parents; parents fear their children. Wives leave their husbands, husbands do not remain faithful to their wives. Young men and old men lose their minds; old men and young men indulge in wicked amusements. There is no fidelity between friends, and no love between brothers. People show love for each other in conversation, but in their hearts they harbor hatred for each other. Treachery and malice are visible everywhere, deception reigns everywhere.

No one thinks about God, no one imagines that after death he must give God an account of his life. From forgetting God, evil multiplies among us.