| Saints Barsanuphius the Great and John, Instructions in the Spiritual Life (Saint Petersburg, 1905), 373:253–254. Truly, the striving for the so-called “fullness of this life,” to pleasure, is unthinkable without complete social and political freedom. The maximum fullness of rights and freedoms is a necessary condition for a materialistic paradise. However, this axiom of materialism is utopian. Kant well said about this, “In fact, we find that the more an enlightened reason gives itself over to thoughts of pleasures of life and happiness, the further the person is from true satisfaction” (I. Kant, Works [Moscow, 1965], 4:230). Epictetus, for example, wrote, “He who is free in body but not free in soul is a slave; and likewise, he who is bound bodily but free spiritually is free” ( Roman Stoics [Moscow, 1995], 252). Hieromonk Damascene, Not of This World (Forestville, Calif.: Fr. Seraphim Rose Foundation, 1993), 997. P. Kalinovsky, Passing Over (Moscow, 1991), 15. Not of This World, 880. Aum Shinrikyo, now known as Aleph, is a sect founded by Shoko Asahara in 1984. In 1995 members of the group carried out a gas attack in a Tokyo subway, killing 12 people and injuring many more. The sect has international chapters, including ones in Russia and the Ukraine, where one disciple brutally murdered his parents after hearing “a voice from above” instructing him to do so. — Trans. See, for example, Pillar of the Orthodox Church (Petrograd, 1915), 402. [Let the reader note, that Orthodoxy was the religion of the overwhelming majority in Russia at the time; in fact it was the nation’s religious identity and the source of the Russian people’s highest values. From a purely sociological point of view, heterodox literature undermined this identity, sowed confusion, and its legalization was therefore catastrophic. — Trans.] In February 1917, when there was a Local Council of clergy and laity (Поместный Собор), he wrote, “The resolution of March 31, 1905, accepted by the Holy Synod on the calling of the Council: ‘I consider it impossible to do such a great work during the times we are experiencing.… I consider that when a more favorable time comes … to call a Council of the Russian Church.’ Year after year passed by … the situation in the Orthodox Church became unbearable. Ecclesiastical life became more and more disrupted.… Formerly persecuted religious communities received freedom. In the ancient Orthodox city of Moscow schismatics and Baptists hold their meetings unhindered. While for the Orthodox Church, the favorable time had not yet come.… The relationship of the ruling dynasty toward the Orthodox Church is an historical example of unfavorableness.… The Petersburg period of Russian history is ending in horrible shamefulness and serious calamity for its entire people.” Cited from The Church and Society, 4(1998): 60. See also 3:57. |
| 1490 Fr.Seraphim Rose. The Royal Path: True Orthodoxy in an Age of Apostasy//The Orthodox Word. 1976. Р.146. 1500 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. Platina (California), 1983. P.v. Revised ed.: 1996. Р.25. 1501 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. Platina (California), 1983. P.v. Revised ed.: 1996. Р.67, 88. 1502 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. Platina (California), 1983. P.v. Revised ed.: 1996. Р.1–2. 1503 Службу составил архимандрит Амвросий (Погодин) . Архиепископ Иоанн представил ее Синоду епископов Русской Зарубежной Церкви, Синод одобрил ее и разрешил использовать в храме (документ был подписан 2/15 мая 1955г.). Перевод этой службы на английский язык напечатан в переработанном издании работы «Место блж.Августина в Православной Церкви» (Братство прп.Германа, 1996). 1505 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. Р.40. Revised ed.: Р.80–81. 1506 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. C.VI. Доп. изд.: C.26–27. 1507 Fr.Seraphim Rose. The Place of Blessed Augustine in the Orthodox Church. C.VII, 45. Доп. изд.: C.27–28, 88. 1509 St.Symeon the New Theologian. The Sin of Adam and Оиг Redemption. Platina (California), 1979. Р.31. Revised ed.: The First-Created Man. Platina (California), 1994. Р.13. 1510 St.Symeon the New Theologian. The Sin of Adam and Оиг Redemption. Platina (California), 1979. Р.31–32. Revised ed.: The First-Created Man. Platina (California), 1994. Р.14–15. 1511 Fr.Seraphim Rose. Genesis, Creation and Early Man. Р.209, 351, 212. См. также: The Sin of Adam and Оиг Redemption. Р.64–75; The First-Created Man. Р.87–103; Fr.Seraphim Rose. Genesis, Creation and Early Man. C. 157, 207–212, 420–422. 1514 Написанный отцом Серафимом акафист (на английском языке) послужил основой для текста Акафиста в официальной церковной службе свт.Иоанну на церковно-славянском языке. Этот текст был опубликован издательством Свято-Троицкого Джорданвилльского монастыря после канонизации архиепископа Иоанна. |
| 1206 Fr.Seraphim Rose. Bishop Sava and the Glorification of Archbishop John Maximovitch//The Orthodox Word. 1972. Р.270; см. также: Fr.Seraphim Rose and Fr. Herman Podmoshensky. Blessed John the Wonderworker. Р.23. Русский пер. см.: Блаженный Иоанн Чудотворец. С.16. 1207 Fr.Seraphim Rose. Bishop Sava and the Glorification of Archbishop John Maximovitch//The Orthodox Word. 1972. Р.271–272; Blessed John the Wonderworker. Р.23–25. 1208 Father Seraphim Rose. The Chronicle of Bishop Sava of Edmonton//The Orthodox Word. 1976. Р.46; также см.: Blessed John the Wonderworker. Р.20. 1210 Из «Некролога епископа Саввы» архиеп. Аргентинского Афанасия//Наша страна. 1973. 6 февр. (Буэнос-Айрес); см. также: The Orthodox Word. 1972. Р.270; в русский пер. см.: «Блаженный Иоанн Чудотворец». 1214 Fr.Seraphim Rose and Fr.Herman Podmoshensky. Blessed John the Wonderworker. Р.471. Русский пер. см.: Блаженный Иоанн Чудотворец. С.317. 1216 Fr.Seraphim Rose. Bishop Sava and the Glorification of Archbishop John Maximovitch. Р.272; Blessed John the Wonderworker. Р.25. 1217 Fr.Seraphim Rose. The Chronicle of Bishop Sava of Edmonton. Р.46; Blessed John the Wonderworker. Р.18–20. Русский пер. см.: Блаженный Иоанн Чудотворец. С.13–14. 1218 Величание святому иерарху, например архиепископу Иоанну, звучит иначе, нежели святому иноку: «Величаем тя, святителю отче наш Иоанне, и чтим святую память твою, ты бо молиши о нас Христа, Бога нашего». 1220 Archbishop Anthony of San Francisco and Western America//Orthodox America. Vol.19. (166). Р.5. 1221 Fr.Seraphim Rose. Bishop Sava and the Glorification of Archbishop John Maximovitch. Р.272–273; Blessed John the Wonderworker. Р.26–27. 1223 Десять лет спустя о.Михаил Помаэанский подтвердил оценку архиепископа Иоанна. Отец Серафим отмечал в письме: «Мы спросили о. Михаила Помазанского , кто сейчас является ведущим истинно православным богословом, и тот ответил: архиепископ Аверкий» (письмо к Алексию Янгу от 4 ноября 1975г.). 1224 Fr.Seraphim Rose. Archbishop Averky: His Significance for the Ecumenical Orthodox Church//The Orthodox Word. 1981. Р.222. |
| 1182 Fr.Seraphim Rose. A Prologue of Orthodox Saints in the West//The Orthodox Word. 1975. Р.177; also in: Vita Patrum. Р.15. 1184 Fr.Seraphim Rose. A Prologue of Orthodox Saints in the West//The Orthodox Word. 1975. Р.183; also in: Vita Patrum. Р.20. 1185 Fr.Seraphim Rose. A Prologue of Orthodox Saints in the West//The Orthodox Word. 1975. Р.181–182; also in: Vita Patrum. Р.17–18. 1187 Fr.Seraphim Rose. Orthodoxy in 5th and 6th Century Gaul//The Orthodox Word. 1977. Р.35; also in: Vita Patrum. Р.90. 1189 Daniel Olson. A Pilgrimage to the Jura Mountains//The Orthodox Word. 1977. Р.133; also in: Vita Patrum. Р.153. 1190 Fr.Seraphim Rose. Orthodoxy in 5th and 6th Century Gaul//The Orthodox Word. 1977. Р.36; also in: Vita Patrum. Р.91. 1193 Fr.Seraphim Rose. A Prologue of Orthodox Saints in the West. Р.209; also in: Vita Patrum. Р.26. 1195 In Bishop Sava of Edmonton. Blessed John: The Chronicle of the Veneration of Archbishop John Maximovitch. Platina, 1979. Р.154; also in: The Orthodox Word. 1985. Р.167. 1197 Fr.Seraphim Rose. Orthodox Monasdcism Today in the Light of Orthodox Monastic Gaul. Р.146; also in: Vita Patrum. Р.159. 1198 Fr.Seraphim Rose. Orthodox Monasticism Today in the Light of Orthodox Monastic Gaul. Р.146–147; also in: Vita Patrum. Р.159–160. 1199 Речь идет о св.Анаклете, пале Римском (память 26 апр.); св.Каллисте, папе Римском († 218–222, память 14 апр.); св.Юлии, папе Римском († 352, память 12 апр.); прп.Схоластике Нурсийской (сестре прп.Венедикта Нурсийского) († 543, память 10 февр.); св.Евгении, епископе Карфагенском († 505, память 13 июля); св. мч.Урсуле Британской (III в., память 21 окт.) и св.Елигии, еп.Нойонском († 659, память 1 дек.). 1203 Письмо о. Алексия Янга автору данной книги от 1 авг. 1991г. Частично взято из статьи о.Алексия Янга «Personal Reminiscences of Fr.Seraphim» (The Orthodox Word. 2002. Р.238; см. также: Letters from Fr.Seraphim. R.211). 1204 После выхода этой книги в 1988г. некоторые из житий святых, включенных в нее, были переведены на греческий язык и изданы афонским монастырем Ксиропотам (см.: Agioretiki Martyria (June – November, 1991). P.205–208). В полном объеме книга вышла на румынском языке в Бухаресте в 2004г. и на русском языке в Москве в 2005 г. Братство прп.Германа Аляскинского планирует выпустить новое издание этой книги под названием «Православное наследие Запада». |
| 662 Gleb Podmoshensky. Pilgrimage to Holy Places in America: Canadian Sketes//The Orthodox Word. 1967–1968. 665 Fr.Seraphim Rose. The Holy Fathers of Orthodox Spirituality: Introduction, I: The Inspiration and Sure Guide to True Christianity Today//The Orthodox Word. 1974. P.188. 669 Священник-старец из Австралии, чью книгу «Богосоэнание» Братство прп.Германа опубликовало на русском языке в 1975г. в Америке и в 2000г. в России. Отдельные главы, переведенные о. Серафимом, печатались в «Православном слове» 673 Fr.Seraphim Rose. Raising the Mind, Warming the Heart//The Orthodox Word. 1986. P.29–31. 677 Fr.Seraphim Rose. The Holy Fathers of Orthodox Spirituality: Introduction, II: How to Read the Holy Fathers//The Orthodox Word. 1975. P.38, 40; Fr.Seraphim Rose. The Holy Fathers of Orthodox Spirituality: Introduction, III: How Not to Read the Holy Fathers//The Orthodox Word. 1975. P.239. 680 St.Mark the Ascetic. To Those Who Think That They Are Made Righteous by Works. Philokalia. Vol.1. P.136. См.: Добротолюбие. В русском пер., доп. М., 1895. Т.1. 681 Прпп.отцы Варсануфий Великий и Иоанн Пророк. Руководство к духовной жизни. М., 1855. Гл.264. С.265. Saints Barsanuphius and John. Guidance Toward Spiritual Life. Platina, 1990. P.79. 685 Fr.Seraphim Rose. The Holy Fathers of Orthodox Spirituality: Introduction, III: How Not to Read the Holy Fathers//The Orthodox Word. 1975. P.239. 689 Из письма Афонского старца Паисия братии монастыря Св.Иоанна Богослова от 21 нояб. 1975г.//Elder Paisios of Mount Athos. Epistles. Thesaloniki, 2002. P.129. 700 Fr.Seraphim Rose. The Theological Writings of Archbishop John, and the Question of “Western Influence” in Orthodox Theology//The Orthodox Word. 1994. P.147–148,152. 702 Книга Дикса «Форма литургии» (1945) оказывает огромное влияние на основные направления протестантизма. 703 О. Иоанн Мейендорф пишет: «Совершенно ясно, что богословские взгляды отца Александра сформировались в годы жизни в Париже. Но, несмотря на решающее влияние некоторых его [русских православных] учителей, он всегда жил в более широком духовном мире. 40–50-е годы были периодом беспрецедентного возрождения римокатолического богословия во Франции – эпохой «возврата к корням” и «литургического движения”. Именно тогда о. Александр Шмеман познакомился с «литургическим богословием”, «философией времени и истинным значением пасхальной мистерии”. Без таких имен, как Жан Даниелу, Луи Буйер и др., мировоззрение о. Александра не сформировалось бы в подобном ключе» ( Иоанн Мейендорф , протопресвитер. Жизнь, которую стоило прожить//Свято-Владимирский богословский журнал. 1988. |
| Письмо о.Серафима Светлане Андро де Ланжерон от 6 февр. 1980г. См.: Letters from Fr.Seraphim. Р.275. 1070 Ryassaphore-monk Laurence. A Man Not of This World//Orthodox America. 1982. Aug – Sept. Р.2. 1073 Из беседы иеромонаха Амвросия (в миру о.Алексия Янга) в монастыре Прп.Германа по случаю 20-летия кончины о.Серафима (2 сент. 2002г.); см. также: Letters from Fr.Seraphim. Р.95. 1074 См. статью о.Германа (Подмошенского) «А Silent Giant for Modern America: The Life of Bishop Nektary Kontzevitch, Disciple of Elder Nektary of Optina» (The Orthodox Word. 1993. Р.126–133). См. также: Концевич И.М. Elder Nektary of Optina. Platina, 1998. Р.307–325. 1082 Fr.Seraphim Rose. In Defense of Father Dimitry Dudko//The Orthodox Word. 1980. Р.117–120. 1083 В 1979г. на одной из лекций («Православные христиане на пороге 1980-х») отец Серафим, рассказывая о церковном подполье в России, отметил: «В некоторых местах там из-за отсутствия священников богослужения проводят монахини; при этом они убеждены, что все, кроме них самих, еретики. Это тот же дух, что кое-где в Греции». 1084 Fr.Seraphim Rose. In Defense of Father Dimitry Dudko//The Orthodox Word. 1980. Р.122, 127. 1087 Fr.Seraphim Rose. Orthodox Bibliography: “The Gulag Archipelago”//The Orthodox Word. 1974. Р.119–121. 1088 Fr.Seraphim Rose. Orthodox Bibliography: “The Persecutor”//The Orthodox Word. 1973. Р.244–245. 1089 Fathers Herman and Seraphim//The 50th Issue of “The Orthodox Word”//The Orthodox Word. 1973. Р.90. 1091 Fr.Seraphim Rose. The Future of Russia and the End of the World//The Orthodox Word. 1981. Р.210–211. Русский пер. см.: Русский паломник. 1990. С.97–101. 1093 Письмо о.Владимира из Джорданвилля братии монастыря Прп.Германа, июль 1976г.//Летопись Братства прп.Германа. 13 нояб. 1976г. 1095 Письмо о.Владимира из Джорданвилля братии монастыря Прп.Германа, июль 1976г.//Летопись Братства прп.Германа. 13 нояб. 1976г. 1100 См.: Archimandrite George of Grigoriou, Mount Athos. The Northern Thebaid in Greek//The Orthodox Word. 1980. Р.256–261. |
| Seeker of the Truth. In Memory of Hieromonk Seraphim (Rose) Archpriest Vladimir Vigilyansky, Archpriest Andrei Tkachev, Hieromonk Symeon (Tomachinsky) “Christ’s call is still reaching to us; let us begin to listen to it.” These words of Father Serpahim (Rose)—ascetic, theologian, and preacher—are relevant today more than ever. His books helped many to hear this call. Written in the 1970s and ‘80s for his contemporaries lost in the intellectual wastelands, his works are today even more relevant, because today’s “intellectuals” are wandering lost in even more dangerous deserts of spiritual morbidity. Fr. Seraphim in the St. Elias Skete, Noble Ridge, near the St. Herman of Alaska Monastery in Platina, Cal. In the background is Mt. St. Herman. Father Seraphim departed to the Lord on September 2, 1982—30 years ago. In honor of this day, Pravoslavie.ru has asked several pastors of the Russian Orthodox Church to talk about what Father Seraphim means to them. Archpriest Vladimir Vigilyansky: Books by Father Seraphim (Rose) played a very important role during the period of my life when I was coming into the Church. When I read during the early 1980s in samizdat Orthodoxy and the Religion of the Future and Signs of the End Times, I was stunned by his ability to connect and place into Christian context the scattered and multi-faceted phenomena of modern times. He taught me that that the history of mankind, indeed the very life of every person is filled with meaning. Father Seraphim has remained a unique example of a missionary in whom were combined a powerful mind and asceticism, and the ability to speak with fervent faith to his readers in their own language. His path to Orthodoxy was thorny, but through his personal experience and choice by both the mind and the heart, he brought and will continue to bring a multitude of people to the Church. Archpriest Andrei Tkachev This man’s name and information about him entered into my life during the time when the song, “Good-bye America, o-o-o” was a fresh hit. Secretly raised on a love for a country of “forbidden fruits” and its culture, many of us truly viewed America as a country “where I will never be” and where “you can find everything”, but you won’t find Orthodoxy, and probably never will. In our country during that period, whole generations were discovering the Orthodox faith like a kind of “Atlantis”, and we were greatly surprised to learn that a similar discovery was taking place in other countries by people of other cultures, including in the States. |
| For the 30th Anniversary of the Repose of Father Seraphim Rose Hieromonk Seraphim Rose. September 2 of this year marks thirty years since the repose of a righteous man of our time, Hieromonk Seraphim Rose. Father Seraphim’s contribution to the spread and deepening of Orthodoxy not only in America, but throughout the world cannot be overstated. A gifted man from birth, he came to his deep faith in Christ and firm belief in the truth of Orthodoxy through intense struggles of soul and mind—struggles so painfully familiar to people of our age that we cannot but acknowledge the veracity of the conclusions he unwaveringly drew from them. His life edifies even in its imperfection, for truly he was “one of us”: For in that he himself hath suffered being tempted, he is able to succour them that are tempted (Heb. 2:8). Early years. Born Eugene Rose to an ordinary lower middle-class family in San Diego, California, the future Father Seraphim was distinguished even from early childhood by his seriousness and strong intellect. His natural self-restraint and willingness to submit to his parents made him their pride and joy. He inherited the practicality and ability to see through falsehood from his hard-working, no-nonsense mother and his meek but wise father, both of whom were the American salt of the earth, forged under the pressures of the Great Depression. His teachers at school even felt a little intimidated by his seriousness. They felt as if they had to be on their toes in his presence, so not to waste his precious learning time. He excelled in all subjects, especially mathematics and foreign languages. Despite his obvious genius, Eugene’s modesty never allowed him to feel better than his peers, and the satisfaction of scholastic mastery never overpowered his awareness of being somewhat isolated from the rest. This same unpretentious studious drive would later manifest itself in a desperate search for truth that would take him down a dangerous path, but finally deliver him home to a greater truth found only in Christ. |
| From The Orthodox Word , Vol. 11, No.1 (Jan.-Feb.., 1975), 35-41. From the Optina Edition of the Life and Writings of Elder Paisius, pp, 265-267. In his collected Letters to Monks, Moscow, 1862, pp. 358-380 (in Russian). Tweet Donate Share Code for blog The Holy Fathers of Orthodox Spirituality Hieromonk Seraphim (Rose) Different Patristic books on the spiritual life are suitable for Orthodox Christians in different conditions of life: that which is ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Also by this author " Orthodoxy on Other Christians… Hieromonk Seraphim (Rose) A few years before he died, Fr. Seraphim received a letter from an African-American woman who, as a… " Thirst for the Holy Spirit: On the Feast of Mid-Pentecost Hieromonk Seraphim (Rose) For too many of us, perhaps, the weeks following the radiant Feast of the Resurrection of our Lord… " Forming the Soul – Spirit, Soul and Body Hieromonk Seraphim (Rose) The soul that comes to Orthodoxy today often finds itself in a disadvantaged or even crippled state. Often… |
| 371 Service to our Holy and God-bearing Father, Saint Herman, Wonderworker of Alaska//The Orthodox Word. 1970. insert P.24. 373 10 сент. по новому стилю. Архиепископ Иоанн поставил на письме только дату по церковному календарю. 374 [Eugene Rose]. Guardian of Father Herman: Archimandrite Gerasim of Spruce Island, Alaska//The Orthodox Word. 1969. P 213. 375 Вместе с письмом о.Герасим выслал Глебу старинную медную икону Божией Матери «Всех скорбящих Радость», найденную нм а Монашьей Лагуне на Еловом острове. Мажет быть, эта пеона принадлежала блаженному Герману. Братство бережно хранило ее как благословение о.Герасима. 376 Письмо Евгения Роуза Димитрию Андро де Ланжерону от 2 янв. 1964 г. см.: Letters from Fr. Seraphim. P.256. 389 Woodbridge Metcalf. Native Trees of the San-Francisco Bay Region (Berkeley and Los Angeles: University of California Press, 1959). 393 Hieromonk Ambrose (formerly Fr.Alexey Young). Personal Reminiscences of Fr.Seraphim//The Orthodox Word. 2002. P.233. 400 Летопись Братства прп.Германа. Запись 8/21 сент. 1964г., праздник Рождества Пресвятой Богородицы. 407 Письмо Евгения Роуза Димитрию Андро де Ланжерону от 24 февр. 1967г.//Letters from Fr.Seraphim. P.266–267. 408 Письмо Евгения Роуза Димитрию Андро де Ланжерону от 24 февр. 1967г.//Letters from Fr.Seraphim. P.259. 416 Письмо Евгения Роуза Димитрию Андро де Ланжерону от 3 марта 1965г.//Letters from Fr.Seraphim. P.262. 418 Eugene Rose. Archbishop John Maximovich [The Prima Vita of Archbishop John]//The Orthodox Word. 1966. P.185–186; also in: Fr.Seraphim Rose and Fr.Herman. Blessed John the Wonderworker. P.58. Русский пер. см.: Блаженный Иоанн Чудотворец. С.40–41. 419 Bishop John of Saint-Denis (Eugraph Kovalevsky), 1905–1970//Western Orthodox Sentinel. 1985. 420 Archbishop John Maximovitch of San Francisco and the Orthodox Church of France. Paris: Institut orthodoxe franais de Paris Saint- Denis, 1989. P.9–10. 421 Vincent Bourne. La ou est leveque//Presence Orthodoxe. 1986. P.2. Trans. Catherine McCaifery. |
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