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Virtual Parish
Pray for us here at Saint Philaret's House in Roslindale, Massachusetts U.S.A.
Unworthy,
Priestmonk Theodore & mga
SAINT GREGORY NAZIANZEN
The Theological Orations
At the Chapel of Anastasia in
Constantinople 379-381
“For we ought to think of God even more often than we draw our breath; and if this expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that word which bids us mediate day and night, and tell at eventide and morning and noon day, and praise the Lord at every time, or to use Moses’ words whether a man lie down or rise up or walk by the way, or whatever else he be doing—and by this continual remembrance of God we are to be moulded to purity.”
The First Theological Oration § 5
SAINT GREGORY NAZIANZEN
The Theological Orations
At the Chapel of Anastasia in
Constantinople 379-381
“For He still pleads even now as Man for my salvation; for He continues to wear the Body which He assumed until He makes me God by His Incarnation.”
The Fourth Theological Oration §12
NPNF Second Series Vol. VII, p. 315
THEOLOGY OF THE ICON
BY LEONID OUSPENSKY
"The Orthodox Church maintains and teaches that the sacred image has existed from the beginning of Christianity. Far from being opposed to the latter, the image is, on the contrary, its indisputable attribute. The Church declares that the icon is an outcome of the Incarnation; that it is based upon this Incarnation and therefore belongs to the very essence of Christianity, and cannot be separated from it."
Vol. I, p.36
"We make representations to glorify God and His saints, to encourage goodness, to avoid sin, and to save our souls."
Vol. I, p.49
Let us pray the prayer of the Publican: Lord Jesus Christ have mercy on us.
Sunday of the Pharise and Publican
OUR FATHER AMONG THE SAINTS IRENAEUS BISHOP OF LYONSEver, indeed, speaking well of the deserving, but never ill of the undeserving, we also shall attain to the glory and kingdom of God.
Lost Writings of Irenaeus Fragment IX
O Saviour save us.
Excerpt from the Great Lent 2007 Encyclical
It is the Resurrection of God the Son that we are preparing to welcome by fasting and prayer, just as the People of God prepared to receive the Mosaic Law of old in the wilderness of Sinai; just as our Saviour Himself gave us the example of fasting for forty days before the commencement of His ministry in the Land of Judea.
But, to achieve the desired results, it is important for us to train in the right way. In a letter to a nun, Saint Anatoly of Optina writes the following admonition, to which we would do well to give heed:
You are no longer a worldly young girl, but are numbered among the monastics—among the brides of Christ. And so, you should know not the letter only, but also the mysteries of the Kingdom. For not to eat bread and not to drink water or anything else is not yet fasting, for the demons neither eat or drink anything at all. And yet they are evil and hateful to God. But fasting for us is, as the Church chants, "the estrangement from evil, restraint of tongue, refraining from anger, separation from lust, slanders, lies and false oaths. Abstinence from these things is a true and acceptable fast"
[From the Vespers Aposticha, Monday of the First Week of Lent].
A Collection of Letters to Nuns
St. Anatoly of Optina, Letter 320.
Drawing near to God through prayer—both private and that of the Church—strengthened by our reception of the Holy Mysteries, and guided by the instructions of our spiritual trainers, we shall, by the grace and mercy of our Lord and Saviour, be counted worthy of that eternal glory that awaits us if we strive as good athletes of Jesus Christ. To Whom is due all honor, glory and worship, unto the ages of ages. Amen.
Ephraim, Metropolitan of Boston
Righteous and God-bearing Fathers and Mothers, save us.
The Automatic Immobilization of VinnitsaIn our city of Vinnitsa on the 14th of August, 1925, the people gathered up whatever icons they had in their homes and came out to make a spontaneous krestny hod. Holding the icons in their hands, the thousands of believers proceeded silently. And then there occurred the inexplicable. From an unknown cause, all the noises of the city ceased. The trams remained motionless. The birds of the air remained silent. Even the very animals of the zoological garden remained voiceless and immobile. The children stopped crying and shouting. In the factories and workshops the machines came to a stop. This lasted until nine in the evening.
All came to the conclusion that this thing occurred because Christ and His Saints passed at that hour in the midst of the people of Vinnitsa and the surrounding villages. The next day was the Feast of the Repose of the Mother of God.
From Contemporary Miracles in Russia by Archimandrite Haralampos Basilopoulos in 1966
Translated by
Holy Transfiguration Monastery
Jamaica Plain. Mass.
Published by Orthodox Life May-June, 1967
Saint Theodore save us.
Saturday Commemorating the Miracle of the Kollyva
Saint Peter of Damascus
A TREASURY OF DIVINE KNOWLEDGE
Circa 1156-7 (Probable date of this manuscript)
THAT WE SHOULD NOT DESPAIR
EVEN IF WE SIN MANY TIMES
Even if you are not what you should be, you should not despair. It is bad enough that you have sinned; why in addition do you wrong God by regarding Him in your ignorance as powerless? Is He, Who for your sake created out of nothing the great universe that you behold, incapable of saving your soul? And if you say that this fact, as well as His Incarnation, only makes your condemnation worse, then repent; and He will receive your repentance, as He accepted that of the Prodigal Son (cf. Lk. 15:20) and the prostitute (cf. Lk. 7:37-50). But if repentance is too much for you, and you sin out of habit even when you do not want to, show humility like the publican (Cf. Lk. 18:13): this is enough to ensure your salvation. For he who sins without repenting, yet does not despair, must of necessity regard himself as the lowest of creatures, and will not dare to judge or censure anyone. Rather, he will marvel at God’s compassion, and will be full of gratitude towards his benefactor, and so may receive many other blessings as well. Even if he is subject to the devil in that he sins, yet from fear of God he disobeys the enemy when the latter tries to make him despair. Because of this he has his portion with God; for he is grateful, gives thanks, is patient, fears God, does not judge so that he may not be judged. All these are crucial qualities. It is as St. John Chrysostom says about Gehenna: it is almost of greater benefit to us than the Kingdom of Heaven, since because of it many enter into the Kingdom of Heaven, while few enter for the sake of the Kingdom itself; and if they do enter it, it is by virtue of God’s compassion. Gehenna pursues us with fear, the Kingdom embraces us with love, and through them both we are saved by God’s grace.
If those attacked by many passions of soul and body endure patiently, do not out of negligence surrender their free will, and do not despair, they are saved. Similarly, he who has attained the state of dispassion, freedom from fear and lightness of heart, quickly falls if he does not confess God’s grace continually by not judging anyone. Indeed, should he dare to judge someone, he makes it evident that in acquiring his wealth he has relied on his own strength, as St. Maximus states. St. John of Damascus says that if someone still subject to the passions, and still bereft of the light of spiritual knowledge, is put in charge of anyone, he is in great danger;[1] and so is the person who has received dispassion from God but does not help anyone.
Nothing so benefits the weak as withdrawal into stillness, or the man subject to the passions and without spiritual knowledge as obedience combined with stillness. Nor is there anything better than to know one’s own weakness and ignorance, nor anything worse than not to recognize them. No passion is so hateful as pride, or as ridiculous as avarice, ‘the root of all evils’ (I Tim. 6:10): for those who with great labor mine silver, and then hide it in the earth again, remain without any profit. This is why the Lord says, ‘Do not store up treasures on earth’ (Mt. 6:19); and again: ‘Where your treasures is there will your heart be also’ (Mt. 6:21). For the intellect of man is drawn by longing towards those things with which it habitually occupies itself, whether these be earthly things, or the passions, or heavenly and eternal blessings. As St. Basil the Great says, a persistent habit acquires all the strength of nature.[2]
A weak person ought especially to pay attention to the promptings of his conscience, so that he may free his soul from all condemnation. Otherwise at the end of his life he may repent in vain and mourn eternally. The person who cannot endure for Christ’s sake a physical death as Christ did should at least be willing to endure death spiritually. Then he will be a martyr with respect to his conscience, in that he does not submit to the demons that assail him, or to their purposes, but conquers them, as did the holy Martyrs and the holy Fathers. The first were bodily martyrs, the latter spiritual martyrs. By forcing himself only slightly, one defeats the enemy; through slight negligence, one is filled with darkness and destroyed.
The Philokalia vol. III, pp. 160-161
[1] Cf. Neilus, Ascetic Discourse (The Philokalia, vol. 1, pp. 215,221)
[2] Longer Rules 6 (PG 31, 952B).
O Saviour save us.
REMINISCENCES OF A RUSSIAN CLERGYMANABOUT SAINT PHILARET
METROPOLITAN OF NEW YORK, THE NEW CONFESSOR
(Primarily About His Years in China)
Part One
From 1904 to 1945 the Japanese occupied Manchuria. The Japanese tried at all costs to keep this Chinese province in their hands, since it supplied huge supplies for Japan and gave them a foothold on the continent, and to them this made strong international military-political sense. But the Japanese were hampered by the Russian immigrants, who had a different mentality. To use the Russian young people in the military the Japanese first attempted to destroy the social-religious mentality of our immigration. To this end they placed an idol of the goddess Amateresu opposite St. Nicholas Cathedral so that the Russian people, going to the divine services, had first to bow to the idol, and then they could go to pray to Christ God.
Metropolitan Melety reacted immediately: he issued a proclamation in which he explained the inadmissibility of bowing to an idol. Then the Japanese began to accuse Metropolitan Melety and the clergy with contradicting their authority. Archimandrite Philaret especially decisively objected to the Japanese. The Japanese seized him and began to torture him. They lacerated his cheek and almost tore out an eye, but he survived the torture.
The head torturer then said to Fr. Philaret: “We have an electronically heated tool, under whose influence all have agreed to fulfill our requests; you will agree also!” (Fr. Philaret personally told me this himself.) The torturer brought out the glowing electrical tool. Then Fr. Philaret prayed to St. Nicholas the Miracle-worker with the words: “Holy Hierarch Nicholas, help me, otherwise I might fall into betrayal.”
It was time for the torture. The torturer bared him to the belt and began to burn his back with the hot iron. And, O, the miracle! Fr. Philaret smelled the smell of the burned flesh, but he did not feel pain. Happiness was in his soul. The tormentor did not understand, why does he keep silent, why does he not scream, why does he not writhe in unbearable pain? Then the tormentor turned and looked at the face of Fr. Philaret. And when he saw his face, he threw up his hands amazed, and muttered something in Japanese, and ran off, conquered by the superhuman force of patience. No one could endure such tortures without Christ’s divine aid. But the tortures were so cruel that he was close to death. The almost dying Fr. Philaret was given back to his relatives. This will give you some idea of it: later he said to me: “I was in hell itself.”
But God did not let him die. The wounds healed, only his eye was somewhat deformed. And the Japanese no longer demanded the bows from Orthodox people. All this I heard from Fr. Philaret, but I said nothing since I thought everyone knew all this.
To be continued, God willing.
Saint Gregory Palamas save us.
REMINISCENCES OF A RUSSIAN CLERGYMANABOUT SAINT PHILARET
METROPOLITAN OF NEW YORK, THE NEW CONFESSOR
(Primarily About His Years in China) TWO
In 1945 Soviet troops occupied China and established total Soviet control. The Soviet regime immediately named all the Russian emigrants “enemies of the people,” and in six months arrested 50,000—young and old. All 50,000 from Harbin China were deported to the USSR. At the station of Atpor they shot 14,000 of them, and the remaining 36,000 they sent into the concentration camps, where they were starved to death.
Every third young person in Harbin was seized by the Soviet regime, and was taken to the USSR and annihilated in the concentration camps. The Soviet totalitarian tyranny annihilated them for their Orthodoxy, for non-recognition of the Sergianist heresy, which teaches one to obey the God-fighters conscientiously. Generally, the Soviet regime killed nearly 70 million Orthodox people, destroyed more than 30,000 church buildings, took away the land and property, arranged the genocide of the Orthodox people, introduced social hostility, blasphemed God, and tore out belief in God by fear and terror. Who could obey this authority in good conscience and collaborate with it?
The Russian people remaining in Harbin were coerced into accepting Soviet citizenship. However this Archimandrite Philaret openly refused to do so. And when he served the Divine Liturgy he never commemorated the Soviet regime. Instead, he delivered thundering sermons about truth and lies, after the hearing of which it seemed to us that it would be the last day of his life. He served a public memorial service for the slain Tsar Nicholas II and the entire Imperial Family, and the main thing he said in the sermon was that the Great Martyr Tsar Nicholas shared the mind of Christ, therefore he was not brainwashed, he did not have the ruinous spirit of anti-Christ, which took hold of the entirety of Russia. Also he arranged a youth circle, at whose meetings he explained Christ’s teachings.
We young people living in China under the Soviet regime and experiencing its violence and fear of death, rapidly grasped its anti-Christian nature. We understood that if God does not stop it, then everyone would spiritually break, would become zombies, and would have to serve this world-wide evil. It became clear that in the Declaration of 1927 that Metropolitan Sergius, on the advice of flesh and blood, from fear of losing his life, had fallen into delusion [prelest], and issued a call for us to obey the Soviet regime in good conscience and to collaborate with it.
If the Lord said: “Of what benefit is it to a man, if he gains the whole world, and harms his own soul?” (Mk. 8:36), then Sergius by his Declaration tried to save the bodies of people, without being attentive to the eternal damage to their souls. In this we find precisely a pagan concept of good and evil.
The answer to the question “What, then is Sergianism?” became clear to me. It is a modification of Orthodox consciousness by the pagan understanding of good and evil, through violence and the fear of death of the population by the Soviet regime with the aid of the highest Church leadership. An uncomforting answer, but it is taken from personal practical life, and the obvious case of the life and service to the Russian Orthodox Church of Archimandrite Philaret. Father Philaret and Metropolitan Melety with the entire clergy did not bow to the idol of Amateresu, but Metropolitan Sergius bowed to the godless government, leading the entire clergy and people into error and sin.
Fr. Philaret took another path. He rejected Sergianism; he did not collaborate with the government…and gained immense authority as a spiritual leader in the Russian emigration in Harbin. Then the Soviet regime, in October, 1960, full of spite, decided to destroy him with fire.
To be continued
O Saviour save us
REMINISCENCES OF A RUSSIAN CLERGYMANABOUT SAINT PHILARET
METROPOLITAN OF NEW YORK,
THE NEW CONFESSOR.
(Primarily About His Years in China)
THREE
Two months went by. He again began to serve, and after half a year could already live independently in the separate balcony above the church. But suddenly, he again went to Zinaida Lvovna's. She told me privately that on one occasion Archimandrite Philaret got to his cell after a service, unlocked his door and went in. But suddenly he saw the toes of two large boots protruding from under the curtains. After understanding that a murderer was standing there, sent by the Soviets, he went to a chest of drawers and took something for appearances' sake, and rapidly left the cell, after locking it up. After this episode men from the Chinese police came to Zinaida Lvovna to ask, "Why did Archimandrite Philaret not pass the nights in his cell?" She immediately understood what was up and answered: due to his physical weakness and indisposition.
Soon after this Fr. Philaret with spiritual clairvoyance revealed that under the altar in the church of the House of Mercy was a portrait of Satan.Ê The portrait was immediately removed. The Soviet godless authorities did not know how to deal with and how to mock a man that has apostolic boldness and faith, which made him a bearer of the unconquerable Grace of God.
A third time there was an attempt on his life in the 70's, at Pascha, when he already had become Metropolitan and First Hierarch of the ROCOR and lived in the USA. But the attempt did not succeed. The fourth attempt occurred aboard a ship, when Metropolitan Philaret was returning from France, after visiting the Lesna Convent.
Sailing back to New York City, an extraordinary phenomenon in the boiler of the steamship occurred: suddenly, in broad daylight in the firebox of the boiler there burnt a fire with such force that a pipe heated white hot. The captain of the steamship, not seeing any way to extinguish the fire that threatened to melt the pipe which would then spread the fire over the entire steamship, consuming all on board, went at the critical moment to Vladyka Philaret and asked him to pray, because, in his opinion, only God could save the ship and passengers. Vladyka Philaret listened to the captain and immediately began to pray to God. Ten to twenty minutes passed and the pipe began to redden. But in an hour it had already returned to black. Rescue was given by God! The captain again went to Metropolitan Philaret, kissed his hand, and emotionally thanked him for his prayers...
Now let us ask ourselves, how could the heat of the boiler acquire such catastrophic force? Did this occur by itself? Or, as before, did the evil hand of the KGB interfere in order to destroy Vladyka?
After passing through all temptations, after passing through fire and water in the spiritual and literal sense, Saint Philaret obtained from the Lord this gift: whoever might turn to him with a request about any matter, by his prayer the Lord fulfilled that request.
And this gift only increased after his repose.
By his holy prayers may the Lord preserve us in the Faith
And grant us His heavenly Kingdom. Amen.
This is the final installment of the Reminiscences of Saint Philaret the New Confessor. This highly valuable text was made available by the Convent of the Meeting of the Lord, Stanwood, Washington. The text has been slightly edited to correct translation idioms. Ed.
Saint John of the Ladder save us
ABBOT ADRIAN'S ADDRESS AT THE BANQUET FOLLOWINGTHE GLORIFICATION OF ST. PHILARET OF NEW YORK.
MAY 7/20, 2001
“First Orthodoxy! First God's Holy Church!”
One
Most Beloved Hierarchs, brother clergy, monastic stragglers, and brothers and sisters who are numbered among the Faithful:
In this season of Paschal joy, we have together, at yesterday's vigil and today's Divine Liturgy, proclaimed that the sacred Hierarch, our Spiritual Father, the truly blessed Metropolitan Philaret, be num bered among the Saints. It is an affirmation — a recognition if you will — on our part, of something out side our worldly sphere that already in fact exists. "Why seek ye the living among the dead? Why mourn ye the incorruptible amid corruption?" We know that these words have been written concerning our Holy Saviour Jesus Christ. As Orthodox Christians we also know that truly Orthodox Hierarchs are the living icons of Christ and so there is an apt application of these phrases of St John Damascene to those who have not only put on Christ but as the possessors of the fullness of grace have defined Christ's sacred image and likeness in themselves. Such was our beloved Hierarch and Father, St. Philaret, in his words, his deeds, his actions, and in his thoughts.
For 21 years, I lived with Metropolitan Philaret. It was he who initially sought that I be received properly into Orthodoxy from Roman Catholicism, through Holy Baptism and even wrote in defense of that stand to others who although knowing better chose to ignore, if not to disdain the Metropolitan's stand. It was he who requested I come to live at the Synodal headquarters, where I was baptized, and it was he who later tonsured me, giving me as a gift the very hand cross with which he himself had been tonsured. And yet later still, he it was who ordained me successively to both the diaconate and then the priesthood and later toward the end of his earthly sojourn raised me to the dignity of Abbot. There are certainly among us today many, especially among the clergy, that had contact with Metropolitan St. Philaret, and all, I am sure, who did, have come away from that encounter edified by his wisdom and depth. For he was a man whose whole being was focused on living Orthodoxy — the unique, salvific and grace-filled organism that is the Body of Christ. Many of you have undoubtedly read Metropolitan Philaret's biography — which we have been listening to during this celebratory meal. From that biography even those that have never had the occasion to meet or see St. Philaret can understand that he was a man of great courage, who despite trends, simply did not succumb to what I have always referred to as the unfortunate affliction (so endemic among the mainstream) of an inferiority complex of being genuinely Orthodox — of the fear of willingly giving living witness to the righteousness and holiness that Christ's Church alone possesses. Metropolitan St. Philaret was not one who sought worldly acclaim but was one of whom the Psalmist writes, "Chose rather to be an outcast in the house of God than to dwell in the tents of sinners."
As a young hierodeacon, living at the Synodal Cathedral, I worked with the administration, as the secretary of Bishop Gregory (Grabbe). I must tell you, the unique relationship shared between St. Philaret and Bishop Gregory guided the ark of Orthodoxy safely between many threatening and great temptations and obstacles, not the least of which were instigated by some fellow hierarchs, who were obviously not of like mind with them. This was evident to me from the very outset. Remember please that both St. Philaret and Bishop Gregory shared the same Spiritual Father and Confessor, who was the holy elder Archbishop Andrew of Novo Diveyevo Convent — a scion of Optina Hermitage's great wealth of Orthodox Spirituality and who was the unofficial "Godfather," so to speak, of Holy Transfiguration Monastery. These three hierarchs, St. Philaret, Archbishop Andrew and Bishop Gregory shared amongst themselves a genuine reflection of the mind of the church. But I am not standing here before you today to tell you what I think of St. Philaret or of his role in our time but to share with you some reminiscences. I sought this privilege to speak to you because I was sure that you would like to hear what it was like to live with St Philaret.
As I have said earlier, I lived with Metropolitan Philaret at the Cathedral of Our Lady of the Sign in New York City for 21 years — all of the years that he was Metropolitan except for the first. The very first thing I noticed about Metropolitan Philaret was the holy quiet that seemed to emanate from him. At church services, whether he served or not his eyes were almost always dosed and his head bent forward — not to be distracted in any way from his inner prayer. This was also due to an almost innate humility which pervaded every gesture of his. He was generous with his time for others, listening to complaints or appeals with utmost patience and compassion. His charity knew no bounds. Whatever he received he unhesitatingly gave away — whether it were money or even rare artifacts.
He always attended the daily services at the Cathedral and stood in the middle of the church on his monastic style stasidia — not some elaborate episcopal throne. He never spoke unnecessarily in the church during church services. If something or someone could not wait, he would step outside the confines of the church to address the matter. He constantly focused his whole being on the ensuing services — just as if, and he surely did, stand in the very presence of God Himself. When it came time at Matins to read the initial six Psalms, he would relish the reading of them himself. He would read them with such compunction as to stir the soul, and although he held the book with the printed text in front of him, he never glanced at it really, having his eyes closed and his head inclined forward. Then there were other times that he would stand in the center of the church to perform some service that would be expected of a reader. He particularly loved to read the canons especially at Great Compline and Matins during Holy Week — when he himself would sing the exapostilarion. The Metropolitan did not have a sweet voice but he possessed a sonorous baritone that generated compunction.
He, of course, was a trained musician — he had studied the piano in his youth. He told me, though, that since being ordained and tonsured he no longer played any secular music. He played the piano only to compose his liturgical compositions, of which many remain extant. Those compositions were usually sung by the cathedral choir on his Nameday.
I remember that every Saturday before the Triumph of Orthodoxy — shortly before or after the vigil — he would gather all the Cathedral clergy in the synodal hall where there was a grand piano — where he would sit himself upon the piano bench, with us all around the piano to practice the melody of the Anathema that the clergy were to sing on the next day at the service of the Triumph of Orthodoxy. This he did, not to insure our pitches would be right, as some probably thought — but he wished to show by his own example, with what conviction and courage one ought to defend and maintain Orthodoxy. When he presided over this service the following day, he was a living paradigm of what an Orthodox Hierarch should be — compassionate but definite. His use of our time at these "rehearsals" was an affirmation of Orthodox theology — it was never a negative experience. It was because of his selfless involvement as an Orthodox Hierarch that he gained the criticism of many, recalling the words of our Saviour "If they hated Me, they will also hate you." His courage never waned. "First Orthodoxy! First God's Holy Church!"
To be continued
P.S. We are indebted to the Reverend Mother Thecla of the Convent of the Meeting of the Lord, Stanwood, Washington for this address by Abbot Adrian.
Most Holy Theotokos save us.
TWO
One day during Holy Week—I can't remember exactly the year—Bishop Gregory received a very disturbing telephone call from the Federal Bureau of Investigation. There was, they said, to be an attempt on the life of the Metropolitan. The agents of the FBI pleaded that the Metropolitan not take part in the scheduled procession on Holy and Great Friday Matins. The procession route would take us out the front door of the Synod building and up the long staircase in the Cathedral courtyard. Metropolitan thanked everyone for their concern but would not change his plans to participate in the procession no matter what threat. As we progressed down the stairs and then outside all of us clergy were prepared to deflect injury from the Metropolitan with our own lives if need be. We were surrounded by four FBI agents who insisted on accompanying the procession (two on either side of the Metropolitan — outside the clergy and the epitaphios). As conspicuous as they were they tried to blend into the crowd. As I gazed overhead, on the roofs of surrounding buildings stood police in anticipation of a potential incident and to ensure that there was no one there. Needless to say, nothing occurred, by the grace of God, but the perceived threat was palpable and Metropolitan St. Philaret demonstrated to all his unflinching courage—which history has recorded he had done consistently before and after that particular incident.
Certainly St. Philaret's staunch anti-Ecumenical stance as well as his immovable position regarding the Moscow Patriarchate put many to shame and on the defensive, provoking enemies, putting me in mind of St. John Chrysostom's commentary on Matthew 7:24. In speaking about the apostles, he says: "[F]or when the waves of the whole world were beating against them, when both nations and princes; their own people and strangers; the evil spirits and the devil — and every engine was set in motion, they stood firmer than a rock and dispersed it all."
On another occasion, after Metropolitan St. Philaret's departure and extended stay on the West Coast, at Bishop Gregory's request I commenced an all-out and much overdo cleaning of St. Philaret's reception room where of course he received visitors, dignitaries, etc. The reception room was a responsibility we had since Bishop Gregory and I had raised the necessary funds to renovate this room and I myself had done a great deal of the renovation. While cleaning this room I lifted the dusty cover off of the anoloi in the icon comer to clean the shelves underneath. On the bottom shelf way in the back there was a strange looking apparatus — a round object — about the size of a ping-pong ball made of metal with a portion covered by metal screening. I had my suspicions, so I immediately informed the administration, who in turn brought someone with expertise enough, someone who worked for a governmental agency to determine what the object was. It was certainly no mystery to this gentleman who immediately took us out of the room and identified it as a sophisticated listening device — able to pick up discussions in the room and to broadcast them within a twelve mile radius. Mind you both the Moscow Patriarchate and the Soviet consul were just blocks away for starters. This gentleman quietly took this device and properly disposed of it. Mind you, as I said, this is the very room where Metropolitan met with petitioners, counseled those seeking his wisdom; where he officially received dignitaries and where he even sometimes heard confessions. You see then, yourself, to what extent certain powers would go to undermine or sabotage the Blessed Metropolitan's important work.
Metropolitan Philaret was renowned for, among other things, his sermons. Not only were they notable for their wise and spiritual content but also for their eloquent construction, as can well be attested to by the recent release of an entire collection of his tape-recorded sermons. And how we were blessed that St. Philaret often preached for not only did he preach at the Divine Liturgy but he almost always preached at every vigil and at nearly every Akathist before the Holy Icon of the "Virgin of Kursk" which was held every Wednesday evening. The Metropolitan himself, you will remember, was born in Kursk. There rolled from his blessed lips a well-spring of righteous wisdom which emanated from his own devout, pious and godly life. He had a phenomenal memory encompassing all that he had read including the Old and New Testaments—and the divinely blessed Holy Fathers from ancient times down to our own contemporaneous times. He often in his sermons quoted his beloved Metropolitan Anthony Khrapovitski, who was himself a great ascetic. Whatever services Vladyka may have missed, outside of the Divine Liturgy, he read in his rooms. Vladyka St. Philaret was a very modest man in his demeanor and toward others. I remember an occasion where some enthusiastic clergyman had made a luxurious white ryassa for Vladyka (in Russia the married clergy and sometimes hierarchs, would wear a colored ryassa). Metropolitan wore it once only—and that because he felt pressured to do so. As soon as he reached his rooms, being visibly embarrassed, he tossed it off and never again wore it out of monastic modesty.
He was very dogmatic though about the services and personally corrected any mistakes that were made — even to (on rare occasions) coming to the kleros and taking the service book to change an incorrect word in his own hand.
He was also very frugal about the quantity of food he ate — not to mention the rare quarter of a small glass — never finished — of wine — on great and festal occasions.
Despite this severe image, Vladyka almost always displayed an easy wit and humor when he thought the occasion merited it. I remember censing the church one early morning before Divine Liturgy at the hours. As I passed by his monastic stasidia where he stood — he stepped down and with an extremely serious face and tone he confided, "Fr. Adrian, I have some bad news for you, I'm afraid you've grown a tail," as he pointed to the ground behind me. To my shock, in my fatigue I had not noticed that my monastic belt had come undone and fallen from underneath my priestly vestments onto the floor and indeed it was dragging like a tail behind me.
I am sure that some of you would be interested in knowing that Vladyka Philaret was quite an excellent chess player. As a matter of fact, when he'd go in the summer to the Convent at Lesna, he and the abbess, Mother Magdalene (who was Bishop Gregory's sister by blood) would on occasion play chess, both of them being excellent players.
It was at prayer though and at the Divine Services while standing with Vladyka, especially around the Altar table, that you saw just how intense his prayer was. Never have I seen such unadulterated, concentrated and simple faith as when Vladyka St. Philaret prayed during the Epiclesis and gracefully lifted his sacred right hand in blessing over the Holy Gifts set before us. It was simple but awe-inspiring.
Although Bishop Gregory was, under normal circumstances, my confessor and spiritual father, on occasions when he had to be away for extended periods I would go to confession with the Metropolitan. Standing near him before the analoi with the Cross and Holy Gospel in his kellia, he would say all the pre-confession prayers from memory and in a most compunctionate manner. He was a compassionate confessor who listened attentively without interruption and then in a most humble way, this great spiritual physician, would seek to bring the soul consolation and peace without himself ever becoming judgmental. Of course, he readily quoted from the fathers and the lives of the Saints. So humble was he that on one occasion he suggested I go to speak to his spiritual father, Archbishop Andrew. Not that he himself was incapable of rendering help but because he thought that Vladyka Andrew's special grace-filled gifts could add dimension to this particular situation.
During a holiday service, I believe it was the Annunciation, one of Vladyka St. Philaret's most beloved holidays, a very frightening and unpleasant event took place. As Vladyka stood during the Divine Liturgy praying intently before the Altar table with the Royal Doors opened — all of a sudden before we could tell what was going on, a madman, inspired undoubtedly by the evil one, ran from the center of the church through the Royal Doors and picked up the fragile Metropolitan and hurled him across the Altar. Had it been any one else other than the Metropolitan they would have been beside themselves with fear and anger — which I assure you the rest of us were who were present. While subduing the man — which took the strength of most of us clergy present in the Altar — others helped Vladyka to his feet. Amazingly no harm had come to Vladyka. After reassuring us that he had suffered no bodily harm, with his usual strength of character he resumed the service as if nothing of any consequence had happened. But remember that he was already aged and infirm. Such was the strength of St. Philaret's inner peace and prayer.
To be continued
Saint Mary of Egypt save us
Blessed Metropolitan Anthony Khrapovitsky
LAZARUS SATURDAY
HAVE YOU EVER NOTICED, dear reader, that in all of Christ’s Parables there occurs but one proper name? If you have noticed, have you ever tried to ascertain why our Lord calls only this Lazarus by name, while even his rival during his earthly sojourn remains under the title of the Rich Man?... Perhaps we would sooner find what we seek, were we to attempt to make a little clearer the individual ideas expressed in the Lord’s parable. Is everything in it clear?
Is our heart reconciled to Abraham’s hope-shattering reply to the Rich Man who was bemoaning his brethren: “If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead?” (Luke 16:31). These stern words, by the very force of their implications, probably troubled many of the Lord’s followers, and to this day continue to trouble many who read the Gospel, for they might seem to be an exaggeration until they are confirmed by actual events. And in fact, they were confirmed.
Not Lazarus the pauper of the parable, but another Lazarus, the friend of Christ, known to all the Jews, plainly rose from the dead, before the eyes of a large crowd of people, having spent four days as an unbreathing, malodorous corpse. “Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him.”
Many, but not all. “But some of them went their ways to the Pharisees, and told them what things Jesus had done” (John 11:45, 46). They assembled, and not only were not mollified in their stubborn unbelief, or more accurately, their disobedience to the truth, but also, in accordance with the voiced intent of Caiaphas, determined to kill the Slayer of Death; yet even this did not seem enough for them. “But the chief priests consulted that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus” (John 12: 10-11). Note that in their decision there is neither a denial of the miracle, nor an indication of any guilt on the part of those they had condemned: an unjust execution, decided beforehand, was their sole means of keeping the people in unbelief, and they determined to employ such means.
The words which the Lord put on the lips of Abraham concerning the extent of man’s hard-heartedness were thus proved true in all their terrible accuracy: whoever does not want to listen to Moses and the Prophets will not believe one who has risen from the dead. The Apostle John does not cite the parable of the Rich Man and Lazarus, but somewhat earlier recalls Christ’s words which link the Jews’ unbelief in His miracles to disobedience to Moses and secret unbelief in his law, which proceed from their moral callousness and the seeking of their own, not God’s, glory. “There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?” (John 5:45-47).
The Lazarus of the Parable and Lazarus who was Four Days in the Tomb
Orthodox Life 1980, no.2, pp.18-19
O Saviour save us
ABBOT ADRIAN'S ADDRESS AT THE BANQUET
FOLLOWING THE GLORIFICATION OF ST. PHILARET OF NEW YORK.
MAY 7/20, 2001
PART THREE
This blessed woman with tears streaming down her face lifted up her voice and cried:
"Ah, Philaret, the Metropolitan, he who is the champion of Orthodoxy."
Shortly after the publication of St. Philaret's Sorrowful Epistle, which had been translated into several languages, along with his letters to Athenagoras of Thyatira and Archbishop Iakovos, I traveled abroad to both Greece and the Holy Land. It was not unusual to find Metropolitan Philaret's photograph hanging in monasteries at that time on the Holy Mountain of Athos. While in Greece I had the distinct honor of meeting for the first time, His Eminence, Archbishop Auxentios, who kindly and generously extended the offer to personally show me some of the Holy sights and monastic communities not too distant from the Athens area. It was only then really and in the Holy Land as well, that I eventually realized just to what extent Vladyka Philaret was esteemed.
There was an especially moving occurrence that took place visiting the Convent of the Holy Dormition at Parthena, outside of Athens, where the recently reposed and blessed Abbess Euthymia shepherded the many nuns that lived there at that time. With the presence of Archbishop Auxentios she had the monastic flock summoned to the Catholicon. The Archbishop explained that I was his guest and that I was a hierodeacon of Metropolitan Philaret. This blessed woman with tears streaming down her face lifted up her voice and cried: "Ah, Philaret, the Metropolitan, he who is the champion of Orthodoxy." She then had each of the 100 or so nuns come and make a prostration before a rather embarrassed and humbled hierodeacon and asked me to take this lovely bouquet of prayerful love and respect back to Metropolitan Philaret. This account was read by Bishop Gregory at a Synod meeting and was included in its minutes.
Not everyone however esteemed Metropolitan St. Philaret with such deference. Some fellow-hierarchs of the Synod were initially quiet when taken aback by Metropolitan Philaret's daring stand. That however did not last long. Feeling out the possible reaction of the faithful, some of the hierarchs themselves reacted less cautiously and as we see over time especially since the repose of St. Philaret have altogether lost their sense of Orthodox propriety. His Grace, Bishop Gregory stated in his now well known letter to Metropolitan Vitaly, “They may have disliked us but at least they respected us," alluding to Metropolitan's lonely stand against the tide of ecumenism and syncretism. Remark, if you will, that since the repose of these two exceptional Hierarchs, the rapid decline from every point of view continues to gather even more momentum. It was Metropolitan Vitaly himself he who was at one time in complete harmony with the Orthodox ecclesiology of St Philaret and the holy fathers who shouted at Bishop Gregory's exhaustive efforts to maintain ecclesiological integrity at the last Sobor of Bishops that he (Bishop Gregory) was physically able to attend, "now is not the time for the canons."
All of us should beware, for the enlightened can fall just as easily as anyone else, perhaps ever more so. Even this perspective demonstrates for us the grace-filled influence that Metropolitan Philaret had on some of his fellow Hierarchs. Certainly the greatest cross for Metropolitan Philaret to bear had to have been the lukewarm reception, if not the outright antipathy and hostility expressed on the part of his brother hierarchs. None of us should however be so surprised by this as to forget that at the Council of Florence St. Mark of Ephesus stood basically alone.
Metropolitan Philaret in his difficult position as President of the Synod of bishops tenaciously clinging to the Orthodox stand of his two Predecessors Metropolitan Anthony (Khrapovitski) and Metropolitan Anastasy (Gribanovsky), sought, through whatever means were available to him, through God’s grace to raise to the rank of the episcopacy those who were of like Orthodox mind to balance out the scales if you will, even just a little, just as some of his saintly fellow hierarchs throughout the ages have seen the necessity also to do. So it was, that when Matushka Varvara Maximovna, the late wife of Protopresbyter George Grabbe, reposed, the Metropolitan sought his elevation to the episcopacy. The same thing happened with Archbishop Andrew of Novo-Diveyevo Convent, who was also elevated to the episcopacy after the repose of his late wife. The former, becoming Bishop Gregory, was opposed by many members of the Synod, not excluding the present Metropolitan, and the latter, Archbishop Andrew, was old and quite infirm. (After all, he rarely if ever was able to attend any of the regular meetings of the Synod.) But Metropolitan St. Philaret knew that they were allies. Then there was Archbishop Nathaniel of Vienna, who had lapsed in a personal matter but was restored to the episcopacy due to Metropolitan Philaret's enormous efforts. In that instance, the same group who opposed St. Philaret's choices before, fought him vigorously in this choice as well. We live in a time, however, when such economia at the hands of such a gracefilled hierarch is justifiably necessary. St. Philaret's sole concern was the Orthodox integrity of the Synod of which he was the presiding member. Every genuinely Orthodox voice, moreover, a hierarchical voice, made the greater difference.
Then there is the matter of which most people are completely ignorant—even to this day. The Metropolitan also clearly saw Holy Transfiguration Monastery as an ally in the encroaching battle for Orthodox truth. He loved the monastery and the convent dearly. He had enormous respect for Fr. Panteleimon, the elder of Holy Transfiguration Monastery, and associates. I remember that it took some time for Metropolitan to convince Fr. Panteleimon to become an Archimandrite. The real struggle came when Metropolitan St. Philaret pleaded, on at least two occasions, with Fr. Panteleimon to become a bishop. Fr. Panteleimon vehemently declined for he knew his detractors would have a field day — "Aha" they would say, "that's why you went to the Russian Synod"; not to mention the resistance that he would have met with on the part of those who had already given St. Philaret grief about his other episcopal candidates. Of course, St. Philaret was grieved by Fr. Panteleimon's decision but it far from diminished his love for Holy Transfiguration Monastery and the fathers there as well as the mothers and sisters at Holy Nativity Convent. He often remarked how he felt more welcomed and at ease at Holy Transfiguration Monastery than, say, in the main Russian Monastery where, when he did go, he was either besieged with unbridled criticism or verbally abused. And to say the truth, as a monastic, he appreciated the more consistent idea of every monk attending all of the church services. He counted on the prayers of the beloved monastic flock of Holy Transfiguration Monastery and Holy Nativity Convent for him personally, as well as for the general well-being of the Holy Orthodox Church.
These, dear friends, are just some reminiscences which can hardly paint a complete picture of such as was our beloved Hierarch and True Shepherd, St. Philaret. Sharing them with you on this day of his glorification may bring you an added perspective to the uniqueness of the man.
Just one more thing though. Recently someone who ought to know better, but guided by other than the best of intentions, has published on the Internet that Metropolitan Philaret was simply putty in the hands of Bishop Gregory and that he in turn had his own agenda. Obviously, to someone who knew them both quite well, nothing could be further from the truth. That by the grace of God they complemented one another is more accurate. All of us are given talents and in their case what one lacked the other seemed to have. Metropolitan St. Philaret was not an administrator and most certainly Bishop Gregory was for example. The grace-filled manner in which Metropolitan St. Philaret served, preached, taught, extolled, shepherded, confessed, showed compassion, struggled and championed Orthodoxy is the man himself. A person who has been consciously blind to the impact that Vladyka St. Philaret has had is indeed a person to be pitied.
St. John Chrysostom, whom St. Philaret quoted often in his sermons, writes in commentary on the text about the Good Shepherd found in St. John the Evangelist and Theologian: "It is a grave thing indeed to have the care of a church. It is a task that needs a measure of love and courage as great as that of which Christ spoke so that a man may lay down his life for his flock, may never abandon them and may boldly face the wolf. It is in this the shepherd differs from the hireling. For the latter, indifferent to the sheep, is ever watchful of his own safety while the former regardless of his own safety seeks that of his sheep."
When was it that Metropolitan, our beloved Vladyka and St. Philaret, was ever not concerned about his God-given flock? Yet even now, dear esteemed shepherds and beloved rational flock, he remains concerned and hears our petitions and lovingly intercedes on our behalf. Christ is Risen!
THE END
For this text, here presented in three parts, we are indeed grateful to the Convent of the Meeting of the Lord in Stanwood, Washington where the Reverend Mother Thecla is Abbess.
O Saviour save us.
Based on a Sermon byHis Eminence Metropolitan Ephraim
Verily, verily I say unto you,
Except ye eat the flesh of the Son of man
and drink His blood, ye have no life in you. John 6:53
The Orthodox Faith arrived upon these shores in 1794 with the establishment of the Russian mission to Alaska. In the intervening 212 years, much has happened. Currently a crucial question stands before us: “What is the difference between the various denominations and creeds professed by the people with whom we come in contact with every day and the Orthodox Faith into which we have been baptized?”
Allow me to call upon the skill and art of Saint John the Apostle and Evangelist to see how he answers this question by painting an icon with words.
We can call Saint John the Evangelist an Iconographer. He draws a picture with words, and, having the ability to focus on sharp contrasts; his paints are alive with light. There are many compelling scenes depicted by this Saint, the virgin beloved disciple of the Lord. Nicodemus comes to the Lord by night and learns of a rebirth in water and in spirit, and is shown to be a “teacher of Israel” (Jn. 3:10) who “knowest not these things.”
Saint John also knows how to use pastels to portray the undoubting faith of Saint Photini at Jacob’s Well in Samaria. Christ evokes from her the same faith in Him that moved Abraham to leave his family and home to move to a land that he would be shown and to trust that Sarah, his barren, aged wife, would bear him a son.
How does this fisherman, one of the Sons of Thunder, come by the skill to draw for us a man with eyeless sockets, and then ask us to watch as the Saviour chooses him from among the crowd, places clay made from earth with His spittle in those empty cavities so that we can hear the Lord say to him, “Go wash in the pool of Siloam” (Jn. 9:7).
How can we see things and hear sounds from a piece of paper and some lines drawn on it? And yet we can.
The man born blind comes seeing, and Jesus, finding him in the Temple, asks him, “Dost thou believe on the Son of God?” Then our Fisherman with a few more lines from his pen draws, for eyes that will see, the Blind Man’s words of faith, “Lord I believe” (Jn. 9:35-38).
This artistry beyond any human art then brings us with the Saviour to a tomb where a man named Lazarus has lain dead for four days and is now stinking. Then we hear the One who does “not cry, nor lift up His voice” (Esaias 42:2) cry “with a loud voice, Lazarus come forth” (Jn. 11:43). For this utterance we need the help that we receive from Saint Cyril of Alexandria who adds, from his wondrous palate, “a great sound of a trumpet” (Mt. 24:7) to announce the rebirth of all things of which Lazarus’ resurrection is but a foretaste. In the Lord’s cry to Lazarus Saint Cyril embroideries the summons of that trumpet, so that, heard by all, “every eye shall see” (Rev. 1: 7) the One Whose voice not only awakens Lazarus from his sleep, but also Whose voice “the dead shall hear … and they that hear shall live” (Jn. 5:25).
Next, with the accustomed art of his brush strokes, Saint John brings before our eyes the consternation of some of those who hear the Saviour say, “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.”
Christ is always asking for our unquestioning, undoubting faith in Him. He could have brought His disciples forward to the time when He would, taking leavened bread in His hand, say, “Take, eat, this is My Body,” and, with a cup of wine in His hand, tell them, “This is My blood of the New Testament, which is shed for many, for the forgiveness of sins” (Mk. 14:22, 24), but here, the “Sun of the Gospel,“ as Saint Dionysius the Areopagite calls St. John, employs only the sharpest contrasts, the most arresting tones that his paints can etch. “Many therefore of His disciples,” recounts St. John, “said, This is an hard saying; who can hear it?” The Lord responds, “Doth this offend you? There are some of you that believe not” (Jn. 6:60-64). Then the Lord continues, “Therefore I said unto you, that no man can come unto Me, except it were given unto him of the Father” (Jn. 6:65).
What art, what mastery of tint and shade, has brought us to this point, this point in which our eyes glimpse the sorrowful tones that sketch out the hues of grey on grey cast by doubt.
The Lord calls for and bestows faith; the enemy sows the tares of doubt at night (Mt. 13:25).
Brethren, beware of doubt.
“Today, if ye will hear His voice, harden not your hearts" (Heb. 4:7).
Let us now beg the Evangelist’s prayer, his divine art and skill so that we, with the palate of faith, may sketch out “the worlds [which] were framed by the word of God, so that things which are seen were not made of things which do appear” (Heb. 11:3). For Saint Paul, “a chosen vessel” (Acts 9:15), the Orthodox Church holds “forth the word of life” (Phil. 2:16), for the Church has been Orthodox “before the foundation of the world” (Jn. 17:24, Eph. 1:4) that is, rightly believing, and rightly praising the Lord God.
The mystery of the Body and Blood of Christ is only to be found in the Orthodox Church. The Pope of Rome went his own way and left the Church in 1054. That parting of the ways also marks Rome’s departure from Orthodoxy’s unyielding adherence to the teaching of the holy Fathers and Councils, not the teaching of one man’s opinion, on the Body and Blood of Christ. The Fathers of the Seventh Ecumenical Council in 787 held in Nicea teach, when speaking of the holy Fathers and Councils that the holy Mysteries are not symbols. She speaks of “the Initiation of Initiations” and of Christ’s “Holy Mysteries.” Her liturgical rubrics all bear witness to her strictness in this regard. This has been Orthodoxy’s standard since the writings of St. Dionysius the Areopagite, who was taught by St. Paul.
On the other hand, it is now difficult to know what it is that the Roman Catholic denomination holds. They use the language of sacrament in the terms of sign and symbol, but it lacks focus. The Protestant denominations are clear that there is no mystery present, and are accustomed to speak only of the presence of a mere outward and visible sign or symbol, or perhaps of a memorial. Protestants appear to have no claim either to sacraments or mysteries at this point in time.
Long before 1794 when Saints Herman and Juvenaly landed in the Aleutian Islands, the Orthodox Church of Christ had maintained the teaching entrusted to her by the Holy Spirit from the Fathers. Her faith is the faith of the Apostles, and the faith of the martyrs. In short, as Saint Athanasius the Great writes, “What was transmitted by Christ to the Apostles, was delivered to the Fathers, and has been kept by the Fathers.”
The Orthodox Church is alive today due to her unerring, uncompromising fidelity to holy Tradition.
When Christ says, “Verily, verily I say unto you, Except ye eat the flesh of the Son of man and drink His blood, ye have no [eternal] life in you,” the Orthodox Church witnesses that she alone has stood as the steward of the Mysteries of Christ since the days of the Apostles. Yes, “narrow is the way which leadeth unto life” (Mt. 7:14). If you do not have the Body and Blood of Christ, you are dead. An Orthodox Parish is the place where people can partake of eternal life.
Through the prayers of our holy Fathers, Lord Jesus Christ have mercy on us. Amen.
O Saviour save us.
IT IS FITTING…
It is fitting that we be somber during this time, when Our Lord, God, and Saviour Jesus Christ suffers and is put to death for our sake.
Let us include in our private prayers those we see around us. They are going about their business, unaware of the holiness of these days, unaware that the One Who created all of us out of nothing hangs on a Tree. What a tragedy for humanity! This historical and spiritual ignorance in our society is the work of the evil one. For many centuries, the whole known world wept with us this week; but, alas, in these last days, as by God’s promise, things have narrowed, but the “:Little flock” remains, endures, and is strengthened by fasting and prayer.
The remnant does, indeed, remain, and stands in awe of God. Together with that “ great cloud of witnesses” each one of the Saints now living before the Lord and interceding for each one of us before the Mercy Seat, we ourselves can lose our hearts and souls in an answering love for Him. We may find ourselves in Saint Marina’s place.
She was a 15 year-old shepherdess who lived in the middle of the third century. May God grant that her words, in her response to the Eparch, Olymbrios, may be found to speak in us, “ I do not grieve for this transient life,” she asserts, “ but I eagerly give my body to death for my immortal God and Master, just as He, the Sinless One, was crucified for the sake of my love” (Life of Saint Marina July 17).
May Christ’ s love for us on the Cross strike an answering chord in our hearts for Him, our love readily echoing His love. Do we hear His voice in our hearts? “ My love for the sake of His love.” Yes, it is fitting that we be somber during this time.
Adapted from The St. Cosmas of Aitolia Lady Bug Vol. II, Issue 2 Virtual Parish Ed.
O Saviour save us.
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