Author: orthodoxaustralia

Dear Brother in Christ, Alexey,

Greetings in our Lord Jesus Christ, in Whom rejoice!

Good heavens, we didn’t mean for our poor letter to put you into such a state! Indeed, the evil one beset you. It is doubtless profitless to sort out all the reasons, both demonic and human, for such a trial; what is important is that you survive it and are able to go forward having safely passed through the depression and anxiety and trusting in God Who can bring us through every trial.

What to say further about the Shroud article? Fortunately, we had a visitor these past few days, a young convert who came from the Metropolia several years ago and is very sensitive to the mission of true Orthodoxy today (he likes Nikodemos very much, by the way). We “tested” his views:

1st, on the Shroud itself, about which he has read one or two books and accepts it as authentic;

2nd, on what he thinks of Fr. Panteleimon’s outright rejection of it: although he gready respects Fr. Panteleimon, he suspects this might reflect more his strong anti-Latinism than anything else; he would like to see what arguments he has against it.

3rd, what he thinks of Sarah’s ms, which he read here for the first time: he said he was quite sympathetic to the article and its approach, although he would prefer to see everything documented; and he noted that Sarah seemed to be just as certain about some secondary, questionable points (he mentioned the concept of “Basileus,” for example) as about the stronger main points. In general, however, he said he would welcome its publication by an Orthodox publisher as a preliminary, tentative study — but he would definitely wince if he had to read about “Stations of the Cross” from an Orthodox publisher! When he was told it had already been printed, he wondered if it wasn’t possible to reprint at least page 12, leaving out the “Stations.” When asked about the idea that the main point about the Shroud was that it confirms itself — he said no, he couldn’t accept science as that important to faith, it’s too relative and open to change and it’s very important that the Shroud’s Orthodox history and status be documented.

Well, that’s one man’s opinion, and we give it to you (and we solicited it in the first place) because he is doubtless typical of the thoughtful Nikodemos reader. His ideas are rather close to our own. I will only add a few more comments.

(1) As to publishing it as is: that, of course, is up to your conscience. We gave you advice, but certainly not a command. It would be nice to have the whole presentation stronger and with as few points as possible that are open to doubt and legitimate criticism. But, like our friend — and as I noted in my last letter — we find the strongest thing against it to be the R.C. references.

(2) Why are the RC references so objectionable? Not so much because some people will “pick” on this point (that’s secondary) as because these references help to “pollute” the Orthodox atmosphere of the reader and either make him cringe and perhaps even doubt because of them (if he is aware of such things), or (if he isn’t aware) helps him to accept some purely RC “traditions” as though they were authentic — which is worse, as the poor Orthodox people are already “Latinized” enough! Concerning the “Stations of the Cross,” our friend couldn’t see any compelling reason why they were put in in the first place, and indeed the testimony of a certain number of falls certainly is not a part of the primary testimony of the Shroud. The “Stations” are a late Latin innovation, and to speak of them being sanctioned by “Holy Tradition” and “authority” is to do a disservice to the Orthodox reader (which is who your reader is!). On one point, indeed, (“Veronica”) the Latins actually have a “countertradition,” since that is their equivalent of the Orthodox tradition of the Holy Face given to King Agbar.

Another point on Latin influence in the article (which I skipped over in my first letter) is brought out by Fr. Grabbe’s letter to you: indeed, Orthodox tradition is quite certain about the four nails, i.e., the feet of the Saviour were nailed separately, and the RC crossed feet is definitely a later innovation (13th century, I believe). This point, by the way, is also emphasized in the Jordanville [article] on the Shroud. Evidently the Shroud itself does not give proof one way or the other on this point. To overthrow or cast doubt on this quite firm and certain Orthodox tradition, although it might seem like a “small point,” would be very bad. For the Shroud to be Orthodox (i.e., authentic), it cannot contradict firm Orthodox tradition in any respect. Otherwise science is placed before tradition, and the gates are opened! (By the way, I don’t think such as point as the nails through the wrists and not through the palms can be criticized on this ground; there has been no actual tradition about the palms, only a general conception, which is not infallible.)

If these distinct Latin elements could be omitted, or those pages reprinted without them, the article would be much more easily accepted by Orthodox. Otherwise the Shroud is placed in a pretty distinctly Latin context, which is the chief criticism that some people already have against it: that it is not only physically in a Latin land (as are the relics of St. Nicholas; this of course is no argument), but is actually a Latin holy object (however it might be explained), and therefore questionable. If you send it out with such Latin references, your preface would have to do a lot, and you would doubtless have to emphasize that it was written in an RC context and has to be “corrected” by the Orthodox mind.

(3) There are many small criticisms, which are however not really crucial as long as the article is understood as preliminary and tentative. In particular, one reason why we emphasize the need to document its history is that the reference to St. Nina seems to be a mistake, in that her Life contains much material on the Lord’s Tunic, but not a word, as far as we recall, on the Shroud. I haven’t read the whole life recently so can’t be absolutely certain, but one mistake like that would indicate that whoever documented the history wasn’t always careful. A detailed documentation, with full references, and quotes showing how the historical evidence does or doesn’t point to the Shroud of Turin (for example, what precisely are the measurements made by Arculphus — can they be identified in modern measure and do they correspond rather exactly to the Shroud; that would be an important corroboration) — would probably be a long article in itself, but one day it should be done, and by an Orthodox Christian! Research should also be done on the history and texts of the services of Great Friday, the background of the bringing out of the Winding Sheet at Great Friday Vespers, etc. I admit that it rather looks as though all of this material will fit soundly and stunningly together — but until this is done, i.e., as I said before, the Orthodox context of the Shroud is fully established, it will still remain in the realm of private opinion and not something generally and wholeheartedly accepted (or reaccepted!) by the Church.

(4) Agreeing with our friend, we must repeat that we are not impressed with the scientific evidence of the Shroud in itself, it needs confirmation from Church tradition. 75 years ago a new scientific discovery unlocked the truly remarkable secret of the Shroud; but what if a new scientific discovery tomorrow would reveal (to make just one out of many possible speculations!) that a body could separate from such a Shroud and leave the markings intact without being resurrected? Science restored faith, and then took it away!? No — science is only the handmaid of higher knowledge and must be kept in its place. I really think the idea of the Shroud as chiefly self-authenticating is onesided and insecure.

As a conclusion: whatever you choose to do, the question of the Shroud and its acceptance among Orthodox Christians is of course not finished. It is doubtless true that almost anything you could write would not convince Fr. Panteleimon (although conceivably a thorough investigation of church services and history might convince him — he has changed his mind before on such things). Sarah’s article has many good, and some not so good, points; use it as your conscience.tells you. Do not do anything about it as long as your conscience is disturbed or you have gnawing doubts one way or the other — let everything settle down first so you can think and act clearly. Of course, one can always act “wrong” even on a clear conscience! — but even that is not a fatal mistake as long as one’s mind and heart remain open and one keeps first things first.

Please be assured, by the way, that you’re welcome at our humble skete in no way depends on your attitude toward the Shroud or the points of your defense of it! We are all human and fallible and there are many points here that are subject to personal interpretation. We are inclined to agree with you on its authenticity (although we are waiting for the articles on the services and history!) — but if we disagreed we wouldn’t “excommunicate” you — we would just gather our strongest evidence and present it to you.

We hadn’t heard of Vladika John’s attitude toward the Shroud, though of course it’s very likely that he accepted it; where did you hear this?

Tomorrow is Forgiveness Sunday and the beginning of our lenten labor. Father Herman and I both bow before you and Susan (and Ian also) and beg your forgiveness if we have sinned against you in any way, in word, deed or thought. May God forgive and have mercy on us all!

We look forward to your visit.

With love in Christ our Saviour,
Seraphim, monk

Dear Brother in Christ, Alexey,

Greetings in our Lord Jesus Christ. Just a brief note — since you mentioned that you might be printing Sarah’s article on the Shroud of Turin separately. I read it yesterday at last, rather quickly but enough to see that it shouldn’t be printed as it is, for several reasons:

(1) The most compelling reason: it was obviously written for Roman Catholics and contains a number of purely Latin phenomena and expressions: The “Stations of the Cross,” “merits” of the Cross, etc. In such a form it would evoke a furor among many Orthodox and perhaps dose their minds completely to any possibility that the Shroud might after all be Orthodox!

(2) Secondly, I would question the very large emphasis given to the Shroud in the article as a scientific proof, such phrases as “the most important verification of Christianity outside of Holy Scripture,” and “It can establish that Jesus Christ is true God and true man.” How can science establish such a non-scientific truth?! As secondary evidence it might corroborate the fact of Christ’s Resurrection, true — but not unless we have other then scientific grounds to accept the Shroud. “Scientific” knowledge by its nature is the least reliable form of human knowledge, very subject to revision and deception; not to mention the very real possibility of demonic counterfeits. Also, Sarah seems to be much more certain about such points as the dating of the Shroud than I recall the Walsh book as being (which only said, as I recall, that such cloth was used in the Near East around the time of Christ but not in Medieval Europe).

(3) Almost no attention is given in the article to what from the Orthodox point of view is crucial: actually identifying the Shroud as an Orthodox holy object. Page 6 of the article from this point of view is crucial: each one of these references should be carefully researched and documented, and more found. Where, for example, does the reference from St. Nina come from? Its known that she was involved with the Lord’s Tunic, but not (as far as I know) the Shroud. It’s extremely important that the Orthodox history of the Shroud be made quite certain; then the scientific corroboration becomes stunning. But to build almost the whole argument on the scientific evidence is extremely risky.

All this is said not to throw any cold water! — but just to emphasize that to make the Shroud convincing to many Orthodox people much more than the scientific evidence is needed — the whole Orthodox context must be established. There must be found, for example, a sufficient answer for those who argue that it couldn’t be genuine because there is no Orthodox feast day or service to it. All this requires thought and research, and a premature presentation of the issue will only harm the cause of its acceptance.

Pray for us — we are still in last year with the OW and the Post Office has given us until July 1 to get caught up!

With love in Christ our Saviour,
Seraphim, monk

Dear Brother in Christ, Igor [Kapral],

Greetings in our lord Jesus Christ. We are well and thanking God for His mercies to us, and trust you are also well.

We were very glad to have even a brief letter from you, for somehow we feel even more kin to you now with the repose of Vladika Savva. We were most moved when we found out that Vladika Savva had willed us his books and papers, and had even left money for Father Herman to come as soon as possible and take care of them. (It would be best not to go into some of the reasons for that!) Thanks be to God, Fr. Herman did so last week, distributing some of the books also to Elizabeth Mandick and another lady in Edmonton in accordance with Vladika Savva’s last wishes. When, God willing, we have our Skete library built, it will be in Vladika Savva’s memory.

Among Vladika’s papers, of course, were the materials for his book on Archbishop John. As we already suspected from our correspondence with him, there is not too much of this material that has not already been printed in Prav. Rus. (He complained to us that people in San Francisco and elsewhere just didn’t send material when asked.) We will certainly try to get more of it printed in Russian, although it is too early for us to think specifically about a book yet. Vladika Savva himself has now become a part of the whole story of Archbp. John: his concern for his memory and his unashamed acknowledgement of his sanctity are an encouragement for the rest of us who sometimes become dejected over the blindly negative attitude towards him in some places. We plan to tell about Vladika Savva in the new Orthodox Word and to begin translating some of his material on Vladika John, together with his own valuable comments. We feel ourselves to be spiritual heirs and debtors of Vladika Savva, and we will certainly do all we can, with God’s help, to collect all his material on Archbishop John into one book.

How true that in Vladika Savva we have lost a spiritual and righteous bishop, and I fear to say, one of the last of them. In the last two weeks both Fr. Herman and I were in Seattle and spoke both with Frs. Panteleimon and Neketas and with Vladika Nektary. No one is optimistic about the future! In Vladika Savva’s righteous and patient enduring of the injustice which fell to him in his last months on earth, there seems to be an example and pattern for the rest of us who wish to remain honest and upright Orthodox Christians. Let us make a covenant among ourselves, that wherever we may happen to be in Christ’s Church, that we will not be anything but honest and upright, whatever Church politics may say or what we might have to sacrifice for it!

I hope you understand! With Vladika John’s repose we were orphaned; but now with the passing of Vladikas Leonty and Savva, and with Vladikas Averky and Nektary in such a frail condition, who will we have left to whom we can speak our hearts?

We are very concerned about Jordanville, hearing the widespread rumors about great demoralization there. Are things really as bad as they are reported to be, or as hopeless?

Let us hear from you. Please pray for us, and especially for Vladika Nektary.

With love in Christ our Saviour,
Seraphim, monk

P.s., the cliches for Blessed Xenia are going out in today’s mail.

Dear Brother in Christ, Nicholas [Eastman],

Greetings in our Lord Jesus Christ. We were glad to hear from you again and are happy to try to answer some of your questions.

Your mixed feelings lately, especially at Holy Transfiguration Monastery, doubtless reveal several things. One of them, as you yourself must realize, is your own immaturity! Clearly, you do not yet know your own mind, and so you should not hurry to make any decision regarding something so important as the monastic life. A decision pleasing to God and which is for your own salvation should not be accompanied by feelings of confusion. If your feelings are confused, stop for a while and let them “settle” and see where your heart really is or wants to be. In the meantime, keep your regular life of spiritual discipline, church services, etc., as well as you can, also doing your duty in the place where you happen to be. In your case, this certainly means applying yourself to study, so as not to lose this opportunity. Do not fall into the trap of thinking (mostly idly!) about “spiritual” things so much that you neglect the humble “worldly” things right in front of your nose. Any learning you can get now, even if it seems very boring or worldly, can be very valuable to you later. Do not waste the opportunity you have and incur judgment later for this! When and if God leads you to the monastic life — then will be time enough to concentrate on “spiritual” things, under proper guidance.

Another cause of your confusion has some substance to it, and about this you should have the right ideas. This is the difference between “Russian” and “Greek” Orthodoxy. Most of the differences are not really substantial, such as the difference in music, details of church services, etc. But a few of them are important and could get you unnecessarily confused. One of these is the practice of confession and receiving Holy Communion: the “Russian” practice is usually not to receive Communion without confession, while the Greeks receive Communion a number of times without confession. Basically, this question is solved for one by one’s own spiritual father, and the only confusion arises when someone from “Russian” practice enters a “Greek” church or vice versa. Our own rule (which I practiced, for example, when I visited Fr. Panteleimon and Fr. Neketas in Seattle last week) is always to receive confession before receiving Communion the first time in a “Greek” church, but after that to receive Communion for several days in a row without going to confession again, provided that one keeps the full “Russian” rule of prayer before receiving Holy Communion and that nothing has come up that disturbs one’s conscience. This is also the usual “Russian” practice in Passion Week, when those who have confessed on Great Thursday may receive Communion without confession on Great Saturday and on Pascha. The important thing is that one has a regular discipline of confession (which should be rather frequent) and not receiving Holy Communion carelessly or with an unclean conscience. There is no problem at Holy Transfiguration Monastery, since there the novices and monks confess their thoughts daily to their elder and receive sacramental absolution at least once a week, as I have heard. In your case, you should ask your spiritual father what to do, and not change to “Greek” practice until you should be under a “Greek” spiritual father. There is much more that can be said on this subject, but basically I would say that if frequent Holy Communion is a good thing, then frequent confession is also good!

Most other differences between the “Greek” and “Russian” traditions are of minor importance, and one can find that in some respects the “Russians” are closer to more ancient and traditional practice (as I discovered last week in Seattle when I asked Fr. Ephraim of Holy Transfiguration Monastery about the way they performed the services), and in some respects the “Greeks” are closer. In music, the “Greeks” have preserved the more ancient practice, as 4-part harmony certainly does come from the West. In our Hermitage we try to stay to 2-part harmony, which is closer to “Greek” practice. (Fr. Neketas, the Greek priest from Seattle, found this quite satisfactory when he visited us some time ago.)

You notice that I put “Greek” and “Russian” in quotations marks — because we are one in Christ, and we should by no means let differences of nationality or custom cause rivalries among us. We have much to learn from each other, but both of us must learn first of all from Christ our Saviour and the pure tradition of His Church! Both “Greeks” and “Russians” have faults and have introduced some minor “innovations” into church practice; but if we love each other in Christ, these faults are tolerable, and it is far preferable to tolerate them than to go about “reforming” other people and being overly critical. Each parish and monastery is free to preserve the Orthodox tradition as fully as it wishes and can, preserving all humility and love.

Concerning your parents, pray to God and do not despair over them. Even if they were to die outside the Faith, you can pray for them privately, even though the Church cannot pray for them as for her own children.

Since Father James would like you to visit us, why don’t you come for the summer or part of the summer? — not as a novice, but as a “laborer.” Of course, you will find that we are very primitive and disorganized, as we are certainly not well established as is Holy Transfiguration Monastery, and all we have are some shacks and an unfinished church. Nonetheless, we are remote from the world and quiet, and there should be no more than one or two other people with us this summer, so one of us would have time to talk with you. Also, there is lots of physical work! Please know that you are welcome.

Please pray for us, and write again. Please ask Father James to pray at Liturgy for the newly reposed Bishop Savva and for Elena (Lopeshanskaya, a friend of ours).

With love in Christ our Saviour,
Seraphim, monk

Dear Father Neketas,
Evlogeite!

Father Herman returned safely Wednesday from Edmonton with his mission accomplished, thanks be to God. (It turns out that Vladika Savva himself left the money for Father Herman’s trip.) We had so many obstacles in the way beforehand — 3 cars in the ditch, ruined transmission, dead battery — that we began to doubt whether he should go; but once he got off everything went well and more than well, even to the obtaining of those things of Vladika John which Fr. Panteleimon told us about, and so we saw that all the diffculties were only “iskushiniye.” Fr. Herman was sorry not to see you on the way back, but he had only time for a talk with Vladika Nektary (11 p.m. to 4 a. m.!) before his plane left Wednesday morning. God willing, we will be seeing you more often in future. Fr. Herman was able to visit Vladika Savva’s grave at the convent also and have a good talk with Mother Amvrossia.

Again, we thank you very much for this opportunity of seeing you and Frs. Panteleimon and Ephraim, and we are more than ever persuaded of the importance of such contacts. It would seem that in just about everything we are in the same “boat” with you — not only in the confession of True Orthodoxy, but even in our uncertain acceptance by some of the Church leadership.

More than once you have mentioned your concern for getting the True Orthodox message to the Russians. After these last two weeks we are more convinced than ever that we should really begin something in this direction (no one else is going to); but also, we are more than ever convinced that our ruling bishop will not only disapprove, but will squash our attempt. However, Vladika Nektary suggested to Fr. Herman an idea which now won’t give us rest until we do something about it: that he, as Bishop of Seattle, revive Vladika Johns Blagovestnik (Good Tidings), of which Fr. Herman was once editor, as his own publication, but entrusting it entirely to us. (Vladika Anthony several years ago deliberately ceased publication of this, starting an insignificant publication of his own, and told us that we could not use the name — for reasons which now become more and more evident!) Previously Blagovestnik was devoted almost entirely to lives and services of saints, ascetics, and new martyrs, but now we would definitely add contemporary editorials, speaking explicitly about Constantinople, telling about Fr. Panteleimon and old calendarists, etc. (Some of our people in Canada whom Fr. Herman met have no idea who Fr. Panteleimon is.) We are of course short of hands and time, but 16 pages or so every 2 months I think we could handle.

Now: could you help us by taking charge of the address stencils, sending us the stickers for each mailing? We make bold to ask you this in the belief that with the typing being done outside it would not place too much of a burden on you (?), also because of your interest in presenting Russian materials, and also because anyone who wanted to come and search our skete would not find the names and addresses of subscribers (enough said!). It would also emphasize that this is the work of Vladika Nektary and the Seattle Diocese. Such a file, of course, would be kept quite distinct from True Vine or any other file, and need not be shown to anyone (even a bishop) without the blessing of Vladika Nektary.

Please tell us your response to all this. As you see, we are trying to be “wise as serpents,” but even so it’s obvious that this will be interpreted in at least one circle as tantamount to an open declaration of war (which is, of course, not our intention, but if that is the result of speaking the free Orthodox word, then let it be so!). Vladika Nektary, however, is willing to take the brunt of the attack upon himself, and that makes us bold. We ourselves feel that the pressure will increase on us also now that it is seen that Vladika Savva’s trust and blessing rested upon us and not upon any of his fellow hierarchs (except, of course, Vladikas Averky and Nektary, and perhaps one or two other of the older bishops). We haven’t told you the whole story, but the treatment of Vladika Savva by his fellow hierarchs at the Sobor was simply a disgrace. When asked later why he had to endure such treatment, Vladika Savva only pointed his finger heavenward, and at the end he was very peaceful in soul. He wrote us that he received this because he helped Vladika John (probably as much in a spiritual as in a literal sense). Sadly, in one of his letters to us he wrote that he had given up the idea of printing Vladika John’s life in Russian (he wished to print something in Serbian) for fear that the Synod would ban it, although in his last letter he indicated he was going to print something in Russian anyway. But at the present time we, thanks be to God, have a freedom he didn’t have, and we won’t stop until were really squashed or it should become evident that we are not doing God’s will. Our boldness, it may be, is born of the utter hopelesness of our situation — having no “princes or sons of men” to trust in, we have to trust in God and in Vladika Johns prayers. We strongly suspect that Vladika John will be the “stumbling block” against which some who trust in politics and dead formalism will finally fall — and, hopefully, learn a “lesson.”

The new issue of Nasha Strana from Buenos Aires has a necrolog of Vladika Savva by Archbishop Afanasy, which dares to mention that “he did not fear or hesitate to accuse unjustness or lying,” and even that “he was a great venerator of Archbishop John Maximovitch of San Francisco.” We’ve just learned that Vladika Afanasy himself, and also Vladika Savva of Australia, also supported Vladika John. Of course, we don’t want to divide everyone into sides or parties because of Vladika John! and also we have no bitter feelings against anyone — it’s just that he seems to be a touchstone of Orthodoxy in our days, and those who go against him seem to be off in their whole approach to the critical issues of today.

Needless to say, all this is in strict confidence — between you and Fr. Panteleimon. I haven’t the strength or time to write Fr. Panteleimon a long letter, so perhaps you could just send him a copy of this. We’ve just been warned by the Post Office that we have until July 1 to get The Orthodox Word out on time, so for a while we will be concentrating on that. But, God willing, we would hope to start the Russian publication by the 7th anniversary of Vladika Johns repose — and the first issue, needless to say, must come as an absolute surprise, without any warning beforehand!

Pray for us and especially for Vlad. Nektary, and let us hear your response to all this.

With love in Christ our Saviour,
Seraphim, monk

P.s. We would probably have a list of several hundred names for the first issue, and over 1000 names in a short time. We would doubtless get enough contributions to pay for the cost of stencils (30 cents apiece?) and paper. What kind of 2nd class permit do you have? — “controlled circulation”?

Unmercenaries
Dear Brother in Christ, Alexey,

Greetings in our Lord Jesus Christ. Please forgive our usual long silence, but we’ve really been overwhelmed with happenings of late. I’ve just returned from three days in Seattle, at Fr. Neketas’ request, in order to have a good talk with Fr. Panteleimon — about which more below.

The new Nikodemos arrived and looks good; the Freud article in particular should evoke some interesting response.

The “Evolution” article for the next issue looks very good to us, quite comprehensive and to the point, and also I don’t think there’s anything there to which Fr. Panteleimon and others could object (I’ll tell you what I gathered from them below). However, the article could be improved by expanding a little on several points:

1. At the bottom of p. 1 you mention “any farm of evolution? and at the end of that paragraph you specify: “atheistic physical evolution, or theistic physical evolution, or spiritual evolution.” However, your article is really addressed almost entirely against atheistic physical evolution and its absurdities, and some people might take advantage of this to say you haven’t really considered more “refined” forms of theistic or spiritual evolution. In such as short article, of course, it’s really not possible to go into them, but perhaps a sentence or two more on them will show why they can’t be taken seriously either and are not at all more “refined” (just more vague and confused!). Thus, “theistic” evolution, as I understand its motives, is the invention of men who, being afraid that physical evolution is really “scientific,” stick “God” in at various points of the evolutionary process in order not to be left out, in order to conform “theology” to the “latest scientific discoveries.” But his form of artificial thinking is satisfactory only to the most vague and confused minds (for whom, apparently, “God” supplies the energy and order that can’t be explained according to the Second Law of Thermodynamics): it is satisfactory neither for theology nor for science, but just mixes the two realms up. Again, “spiritual” evolution applies the “conclusions” of atheistic physical evolution to the “spiritual” realm and comes to results which are monstrous and unacceptable either from the scientific or the theological point of view: a mixup and confusion which can only disguise itself in fantastic jargon a la Teilhard de Chardin. Both these kinds of evolution depend entirely on acceptance of physical evolution, and if that is shown to be unsound they fall; and in addition they are self-contradictory because the whole purpose and intent of the theory of physical evolution is to find an explanation of the world without God•, i.e., physical evolution is by its nature atheistic, and it’s only ridiculous when “theologians” run after the latest “scientific” theory in order not to be left behind by the times.

I’m afraid I’m wasting too many words on this point, but you really should tell the reader a little more as to why other kinds of evolution are no more satisfactory. The central point, of course, is that evolution is not at all “scientific, but rather a kind of science-fiction theology, the product of faith (an atheistic faith, but nonetheless faith). That it is still so widely accepted surely shows how low not only theology, but just plain common-sense thinking have fallen today. (I still remember my freshman professor of zoology expatiating on the “great ideas of man”: for him the greatest idea man ever invented was the idea of evolution; much greater, he believed than the “idea of God.”)

2. On Piltdown, Peking, Java Man, etc. on p. 3: Isn’t Piltdown the only one that is universally accepted as a fraud? If so, it would be wisest to emphasize it (citing the book on the subject, if you have the reference at hand) and mention the great doubts and questions surrounding the others, so as not to be accused of racing ahead of the evidence!

3. The Second Law of Thermodynamics: you’d better give a brief definition at the beginning (see also the enclosed clipping, showing what brought a Soviet scientist to God).

4. You end with a reference to the “Gospel of foolishness” — which might inadvertently lead some readers to think that, after all, you admit that evolution somehow makes sense and you have to be higher and more spiritual to see that it doesn’t. No — on every level, from common sense on up, evolution is nonsense! Behold what real, unredeemed foolishness they fall into who try to do without God!

The article, though short, is excellent, with a very good use of quotes from Darwin and others. Probably you will get lots of discussion on this. Perhaps one day you could put together a longer, more detailed article on evolution, with ample citations both from evolutionists (showing their naive faith and sloppy thinking) and their sound critics (I recall a good book I read some years ago by an ornithologist: Francis Dewar, Some Difficulties of the Evolutionary Theory), to serve as a reference source for those who care to think seriously on the subject. In general, people are so afraid of challenging scientists “on their own ground” that they’re afraid to get into this subject; a little clear thinking such as your short article reveals can dispel a lot of this fear and the fog that surround the question.

The other two articles are good, and we have no comments, except that it might be wise to mention with each installment the date of St. Juliana’s commemoration (Jan. 2); and in the editorial it’s really unfair (to the Soviets) to mention “depraved Nazis” without throwing in the Soviets too, who even today continue “horrendous experiments” on their millions of prisoners. Nazism was really but a pale imitation, often greatly tempered by a remnant of still human feelings, of the .Soviet experiment; and its depravity was small compared to the systematic depravity and inhumanity which the Soviet torturers still practice. I’m not defending the Nazis! — but by making the word “Nazi” almost synonymous with 20th-century inhumanity, we can lose sight of the frightful reality of today’s Soviet system. It’s doubtful that the Nazis had any depraved tortures that the Soviets didn’t try first and are still performing. By the way, in the article on Marx it would be good to get some examples of systematic Soviet inhumanity to show Marxism in practice: what the “new man” of Marx actually is, once all Christian and religious “superstition” has been abolished. Do you have quotes from Marx on his idea of “violence” and its role in forming the “new man”? Or Lenin’s quote on the whole world becoming a single factory, with no escape, and all dissenters will be crushed like vermin? Are you going to mention the question of chiliasm, which is what Marxism really is? Marxism is different from your two earlier installments in that in it we can see plainly what “modern ideas,” the “wolves” you are discussing (even with a picture of them!) mean when they are put into systematic practice.

—

I was in Seattle for three days and had good frank talks with Frs. Panteleimon, Ephraim, and Neketas. I left completely reassured that we are all on the same side of the great battle of our times, that our spirit and emphases are basically the same, and that our occasional differences in attitudes or approaches to some questions do not at all detract from our spiritual unanimity. Fr. Panteleimon is a very strong personality and holds strong views also about some things which seem of secondary importance (for example, the Shroud of Turin), which could understandably cause some friction and conflict. But it Would be a crime if any of us allowed such secondary differences to destroy our unanimity on basic points, especially in view of the great armies of pseudo- and anti-Orthodoxy that surrounds us, and also the great weight of inertia and ignorance which exist even within our Church Abroad. I found Fr. P. just the same as the last time I saw him several years ago, and there was not so much as a hint from him that we should print or think otherwise than we already do. When he or Fr. Neketas make suggestions to you, I am sure it is done not at all with any idea of “pressuring” you, but solely as sincere and well-meant advice, which you should take as such and not as an attempt to pressure or command you. [letter ends]

Dear Father Neketas,
Evlogeite!

We received the plane tickets, and also noted the urgent tone of your brief letters. Apparently there is nothing to do but obey.

However, it is really impossible for both of us to be away from here for more than 24 hours, and the more now when my 12-year-old godson [Tommy Anderson?] is staying with us. Father Herman insists that I go, and he makes it as urgent a matter as your letter sounds.

Accordingly, we are sending you back the ticket made out to both of us. If you wish to trade it for a single ticket for me, then may Gods will be done, I will bow to the obedience, trusting in Vladika Johns prayers that I will travel safely (never having travelled in an airplane before).

We “feel” that there is much that should be “said” between us, you and Father Panteleimon (and Father Ephraim), but not at all on the level of logic, projects, etc. How do you hold a “conference” based on what can’t really be “said”? Nonetheless, may God help us to do it — in the days ahead we sense spiritual shipwreck or prosperity for many, hanging precisely on this intangible thing. I think you also feel something of this.

Many, many thanks to you and your parish for your kind gift of $50. May God reward your kindness and grant us to bring better and more fruits.

With love in Christ our Saviour,
Seraphim, monk

Dear Brother in Christ, Nicholas [Eastman],
Greetings in our Lord Jesus Christ.

We were happy to hear from you again, and please forgive our very hasty replies to your previous letters. As you see, the Orthodox Christian life is full of trials and temptations, usually of a seemingly very trivial nature. By this the devil tries to weaken our resolve and keep us on a very low level of battle — until he’s ready to put a real temptation in our way. Our answer is to try our best to keep on an even, sober path, using the weapons which Christ’s Church gives us — the Church services and sacraments, regular evening and morning prayer, spiritual reading, prayer-rope, etc., and in everything trusting not in our own strength but in God’s power and grace. Fight as well as you can against all temptations — laxness, impurity, overeating, idleness, judging others. Do not be alarmed if at times your prayer seems dry and unfeeling; that often happens, but feeling will return if you remain constant in your rule of prayer.

Keep the thought of monasticism in your heart, but don’t be too concerned about it now. Be resolved to serve God in your life as He wills, and God will soon enough open the path to you to fulfill this resolve, whether as a monk or in the world. Both monasticism and living in the world have their own advantages and trials, and in neither place can one escape the responsibility of striving to live a God-pleasing life. God will show you His will for you.

Of the three books you mention, Unseen Warfare would be the best for you to buy and read now; it is a good guide to the Orthodox Christian life, which is a warfare with the devils and our own passions. The Rudder is dangerous for beginners, because most of the canons concern Church administration and are meant for the clergy who are in charge of this and who know how the canons should be interpreted and applied.

Some of Blessed Augustine’s books are better not to read, by the City of God is good, Of course, now with school beginning again you probably won’t have much time for reading, and what time you do have is better spent on spiritual reading such as Unseen Warfare.

College life will doubtless give you many temptations. But remember that learning in itself is useful and can be used later in a Christian way. Try to avoid the idle activities and temptations you will meet that serve no useful purpose, so that even in a godless atmosphere you can “redeem the time,” as the Apostle Paul says, and make maximum use of the opportunities you are given for learning. What subjects will you be taking?

Pray for us.

With love in Christ our Saviour,
Seraphim, monk

Dear Brother in Christ, Alexey,

Congratulations on the feast of the Image of Our Saviour. May the grace of our Saviour be with you now and always.

Thank you for your very frank letter, in which your deep concern is very evident.

Please forgive us if we ourselves have added to your confusion (on the question of the cover), but I sincerely hope you won’t be confused just on our account! I believe (and hope) I presented the matter not in any arbitrary fashion but solely for your consideration, simply to let you know that such an attitude does exist, at least among pious Russians, who don’t feel quite right when they see anything that looks like an icon (that’s why it’s being on the cover is important, because it’s seen) placed under or beside other ordinary objects on a table or wherever, when by its appearance it seems to belong rather in an icon corner. As I think I said (though I believe I wrote in a rush and may not have expressed myself very clearly), it’s a rather fine point and is not subject to a categorical judgment. You’ve correctly observed that we ourselves have violated this “rule” to some degree. I would say, in sum, that where a 100% full-fledged icon is concerned — say, a color icon-reproduction with a large figure, which looks as if it belonged in an icon corner — it would definitely be best and most sensitive not to use it on a cover. Where anything less of an icon than this is used — something more like a line-drawing or simple illustration (such as will in fact appear on the new cover of The Orthodox Word) then it’s a matter of Orthodox taste and feeling. If were the only ones who mentioned the matter to you, then by all means don’t give it any more thought, it’s “passed.” In case we didn’t mention it, we also thought that the illustration is a very good one and very effective, and we certainly don’t think it disrespectful or anything of the sort, and we won’t give you any more trouble about it!

Concerning your being “forbidden” by Fr. Lev not to print on certain subjects: I trust you realize that he’s not in any position to “forbid” you to do anything whatsoever; and it’s only sad that he wants to make himself think so! Vladimir also mentioned on his visit last weekend his being upset at hearing about some intra-Synod personal quarrels about which numerous carbon copies of private letters are circulated via the “grapevine.” Thanks be to God, we are mostly out of this “grapevine” and only seldom get one of these carbon copies; but having received a couple of them in the last few days, we certainly appreciate your distress, because all they do is instil in one a peculiar and frustrating sense of uneasiness about which one really can’t do anything, because the “issues” involved are so bound up with personal attitudes and emotions (and sometimes fantasies) that ther just isn’t anything to grasp hold of. We’ve heard several accounts in particular, of the Ischie-Puhalo fight, in which both are evidently demanding that the other be defrocked, and all we can say is: let’s stay as far as possible away from such things. We frankly aren’t interested in what the “truth” of this case might be; it really looks as if they’re both unbalanced, but one would hope that thereby they would have more compassion for each other! The atmosphere of a large part of the “grapevine” is surely unsound, and your distress over it is a healthy reaction.

Thanks be to God, in the Church Abroad we have much freedom and independence to do and speak as we think is right. Even if there may be some who abuse this right and cause scandal, we would certainly rather weather through such small scandals rather than force everything through some kind of forced higher “censorship,” as some people seem to think or imply. Anyway, let’s just do what we can while there is time, and not get drawn into side issues. You with Nikodemos should by all means treasure your independence, of course drawing on sound counsel wherever it might come from, but never feeling bound to “obey” anyone who pops out of the woodwork and claims to “know more” than you or to be some kind of “authority.”

Concerning the “Shroud,” we poor ignorant ones are not even informed on the subject because we’ve been too busy and lazy to read about it! We’re favorably disposed to the subject and wonder what possible proof there can be that it’s a “fraud” — one might be uncertain or dubious, but to call it a “fraud” one must be quite definite and have proof. And even if one did have “proof,” I wonder what benefit there will be in exposing the “fraud.” It will certainly confuse the readers of Orthodox Life, that’s for sure!

As for evolution, which is a hoax and fraud if ever anything was, we have long wanted to have a good objective ехроѕé (because of its devastating anti-Christian religious overtones and even foundation), but have never had the chance to go into it ourselves. The statements of Fr. Lev’s which you quoted on it sound naive in the extreme. Over a year ago Fr. Neketas mentioned he was going to print an article on the subject by Kalomiros, but we assumed it would be entirely critical and expose the whole fraud of it. We know of no conceivable watering down or modification of the evolutionary hypothesis which would make it acceptable either to theology, philosophy, or science — certainly the more sophisticated scientists today no longer take it seriously, and recognize that it became popular solely by an act of faith and highly rigged evidence!

Well, I think it’s beyond us to start “interfering” with other fellow Orthodox publications and argue over what we think they should print, unless of course we have some facts or information they don’t have, or unless they ask us to give our opinion. But surely we have the right to accept or reject what they do say, and even (if we feel it is necessary) to publish something that contradicts it — without, of course, publicly “fighting” with them. I guess we’ll just have to wait and see (there’s usually more noise that ever comes out of the “grapevine” into public view). We can’t imagine that Fr. Neketas or Fr. Panteleimon would publish anything really pro-evolution, but even a vague middle of the road article would be harmful enough, in view of the fact that evolution seems to be such a key in the whole program of anti-Christianity.

We pray that all these “temptations” won’t get you down or swerve you from your path — which is obviously the devil’s object in working to send them to you! Basically, such temptations are trivial — but that’s precisely one reason why they’re so frustrating! If there were some great attack or error we would find out how to arm ourselves and reply; but rumors and gossip and unsolicited advice and “grapevines” can be so unsettling because one doesn’t know quite what to believe or where one stands in the whole picture. There is a type of unstable converts who delight in all this, and that only feeds the whole fire; may God have mercy on them and enlighten them. Certainly we don’t need to judge them, but we shouldn’t allow them to interfere with the honest and good labors that God has blessed us weak ones to perform.

Above all, we are all human and weak and subject to mistakes and hasty judgments ourselves. We should always keep in mind that we don’t “know better” about Orthodoxy than anyone else and we aren’t “experts” in anything at all (much less the “instant experts” that some converts seem tempted to become), but we only follow the path that we firmly believe leads to salvation, spending our whole life in learning and growing, never really progressing beyond the state of infants in the Faith, and bound by bonds of love and respect with our fellow learners.

We sympathize with you in your family’s misfortunes. Such things only remind us the more forcibly that life isn’t a matter of “knowing better” at all, but of suffering through whatever God sends us in His wisdom, by means of the grace which He also sends.

We hope you’ll be able to visit us again before winter and talk over some of these things. Melchisedek informs us that he probably won’t be coming this summer after all.

Pray for us. Our regards to Susan and Ian.

With love in Christ,
Seraphim, monk

Dear Father Neketas,

Evlogeite! Thank you for the letter and the Sorrowful Epistles, which arrived safely. Our new issue has a 1-page notice about the latter.

Melchisedek was here for Pentecost weekend, and unlike his last visit he talked quite a bit, which seems to be good for him. Nonetheless, he’s obviously the iceberg type, with a great deal more inside than ever comes out, and capable of acting in surprising and unexpected ways — this is our opinion from reading “between the lines,” as nothing he said would lead to such a conclusion. He seems to have the genuine spark of Orthodox fervor, and also the determination to be really Orthodox and sober. The first Celtic Cross is not bad, but we tried to point him more in the direction of early sources, so as to give more of the atmosphere and “feel” of early Orthodoxy in the West instead of his own retelling of it. Of course, some of the latter element is inevitable, but if it is the sole or predominant element it just isn’t as convincing, at least until there is substantial basis (a number of issues, with sufficient original sources in them) to trust him as a reteller. And there are a number of early lives by contemporaries who are themselves irreproachable (say, the Life of St. Germanus of Auxerre by St. Hilary of Poitiers(?), which can at least be quoted from, and several collections of shorter lives which might be taken in toto — St. Gregory the Dialogist, St. Gregory of Tours. Melchisedek said nothing about having us as “chief” advisors so we advised him to continue his procedure of the first issue and have you be his prepublication critic. (He didn’t show us any of the material in the first issue until he arrived with the printed version.) May God bless this fragile but hopeful beginning!

Our “charismatic” issue is almost finished, and we are relieved that we have said it all (40 pages, thinly spaced), even though we have no idea what the reaction will be — apart from the undying hatred of the Orthodox “charismatics.” One feels sorry for most of them, for they certainly have no idea what they’re getting into (perhaps one could better say: they have no idea what they’re getting away from, for the whole question seems to be lack of knowledge and “feel” about Orthodoxy). The time is obviously at hand when only those deeply rooted in Orthodoxy and the Fathers will be able to stand against the temptations to come. Eusebius and Co. have gone astray concerning the doctrine and action of the Holy Spirit, but the key for us seems after all to be the doctrine of the Church. If we know what and where the Church is, and also of course something of how the devil works, then all the “miracles” in a “Christian” context will not unbalance us as it did Eusebius — and he probably hasn’t even heard of the most spectacular “miracles,” such as those coming from Indonesia.

Frankly, the time ahead looks so dark, that one only marvels that we still have the freedom to speak out (how much longer?). Obviously, everything that can be said must be said soon. And the brightest spot in the whole picture is the New Martyrs and the Catacomb Church — after all, one does not have to sell one’s soul!

Have you received a copy of “The Russian Synod Deceivers”? (if you haven’t, we’ll send you ours.) — a cheap attack which really doesn’t merit a reply, especially as it seems to be anonymous (some Ukrainian names are given, but no return address — perhaps a front for someone in the Metropolia?) That’s probably only a sample of what’s in store for us, and the problem is that of course they will be able to find all kinds of plausible “inconsistencies” and worse among us, which will be convincing to anyone who stops at the surface and doesn’t care to go deeper. To this day seemingly sophisticated people like Fr. David Black still think that were picking on individual, isolated cases in order to promote a case of “jurisdictional triumphalism,” and it seems impossible to get such people to see that what is involved is mutually irreconcilable views of what Orthodoxy is.

I just read I Was an NKVD Agent by Anatoli Granovsky — a frightfully revealing expose of the Soviet system (in comparison with which Hider s Nazism was only a romantic daydream). One revealing chapter tells how he was offered the assignment of the “priesthood” (in 1944), but even apart from that, from his testimony it is absolutely inconceivable in Soviet conditions that Nikodim and the younger hierarchs could be anything but NKVD agents who have been assigned the “episcopacy.”

Were pleased to hear that Jerry Norman has been attending Liturgy. We haven’t seen, and scarcely heard from him for years. When I knew him he was quite sound and conservatively oriented, both politically and ecclesiastically. Even then he had just about given up on the Catholic church with its reforms, but where he stands now we don’t know.

Please forgive the rambling letter, and pray for us.

With love in Christ our Saviour,