Author: orthodoxaustralia

Dear Craig and Susan,
Christ is risen!

Please forgive me for such a delay in writing — just too much to do! I wrote Vladimir and Sylvia, begging them to clear up the unfortunate and unneeded conflict between you. They seem to be so terribly emotional! I pray that this has already been resolved by now.

Now for your questions:

Your son (what is his name?), if as I presume he has been baptized (you should then supply his baptismal certificate too) will be received by chrismation and thereafter may (and is encouraged to as often as possible) receive Holy Communion without confession until age 7, after which he must go to confession each time — which is of course very elementary at that age, but instills this Christian principle in the child at an early age. By age 7 the child should also be observing the Church fasts, especially the pre-Communion fast, and while fasting is not required of him before that it is wise to begin preparing him early for this, by giving him a smaller breakfast than usual on days when he is to receive Communion, etc. You can judge for yourself how much you can expect from your own child.

The general practice of Orthodox confession differs, I believe, from the general Catholic practice, by being less legalistic and formal. We have the same seven major sins, but apart from major sins there is a general emphasis on one’s constant sinfulness in minor things, whether in word, deed, or thought. One should also make oneself aware of these things and confess them so that they won’t pile up on one. One need not go into unnecessary details of circumstances, etc., unless you have some particular question about this; you will find that the local priests are accustomed to quite general confessions, the important thing being to mention specifically any major sins, to sincerely repent of all your sins and imperfections before God, great and small, and to leave nothing weighing on your soul. It is especially important to retain no animosity for anyone, and it is the custom to beg mutual forgiveness with those nearest one (usually one’s family) before receiving Communion. (The customary reply is: “God will forgive; forgive me.”) As for the first confession, I am sure it will be satisfactory to mention briefly and generally any major sins of the past, and then especially any major sins since you last received Catholic confession.

On the subject of birth control, the Orthodox Church is certainly no more “liberal” than the Catholic, and any kind of interference with the natural object and result of intercourse, i.e., the begetting of children, is strictly condemned as a severe sin. Certainly the “pill” falls into this category. The “wisdom” of man is one thing, the law of God is another. As to abstinence on fast days, this is part of the same asceticism or self-denial that decrees fasting from foods. Married love is not regarded as “evil” any more than meat or eggs are, but our life here is a preparation for an eternal life where “there is neither marriage nor giving in marriage,” where there is an endless feast not of earthly foods, and a part of the discipline on the way to this Kingdom is through taming the flesh to the spirit. St. Paul speaks of husbands and wives denying each other (I Cor. 7:5), and this is interpreted as referring especially to preparation for Holy Communion, but also to other fasting periods. Women, by the way in their “unclean” periods are not suppose to enter a church. Last year, when one woman was in this state on Easter, Archbishop Anthony told her she could go to church and stand in the back, without kissing icons, taking antidoron, or of course receiving Communion.

I hope all this doesn’t discourage you. I think you will understand that it doesn’t come from any attempt to place impossible demands upon people, but rather from great reverence for the things of God and the necessity for our purity in approaching these things.

It is true that the Church day — beginning with Vespers — begins at sunset, but it is the universally accepted custom in the Russian Church to fast from midnight to midnight.

As for the “intolerant” attitude of our Synod to other Orthodox Churches: Several years ago a Catholic girl was received into our Church, and she told me that one of her earliest puzzlements concerned the seemingly great contrast between the frightful statements made about heretics, apostates, etc., and the universally kind and loving approach which she always found when talking to our clergy and faithful. I see no conflict whatever. To guard the truth one must speak straightforwardly about those who depart from it, in order to protect the flock and, if possible, to enlighten those in error. But to every soul the Church opens Her treasures — if only he will listen to the truth and accept what She teaches — which comes from the Holy Spirit — and not his “reinterpretation” of it. With regard to those Orthodox Churches that are departing from the truth, one should be if anything even more outspoken — for their leaders, having known Orthodoxy, are consciously departing from it and trying to lead the flock away with them. But in all my contacts with the zealots for Orthodoxy within our Church, I can truthfully say that I haven’t found one of them without true Christian love for those in error; they would be the first to embrace Patriarch Athenagoras and others if they repented of their errors and returned to Orthodoxy. The contrary impression, I believe, comes chiefly from the criticism of those whose idea of the Church is very vague and who therefore accuse our zealots of “lack of love” when they rightfully attack apostasy.

The Orthodox Church situation, alas, is not getting any better, and the action of the Metropolia in finally siding with the Soviet Church renders communion with them impossible. One can have every sympathy with the suffering members of the Moscow Church, but the evidence that the leaders of this Church are trying to discredit and destroy the Orthodox Church in the interests of the triumph of Communism is too irrefutable for us not to speak out against them. But even here we do not pass judgment on them, but only try to refute their lies and try to help those whom they persecute and imprison in the USSR.

I hope I didn’t give you too much of a scare on “meditation.” Certainly there is nothing wrong with reading Scripture and reflecting on it. It would be even better to read also a commentary on the Scripture passages — such as that of St. John Chrysostom, which exists complete in English (Eerdmans series).

I certainly pray that you successfully fight off the Uniate temptation. I have heard of so many Catholics coming to a spiritual dead-end there, that even if I weren’t Orthodox I would advise you to stay clear of it. The universal complaint of these Catholics is that they finally realize that they are “play-acting,” they go through the motions of Orthodoxy without being Orthodox, and at the same time they lose their identity as Catholics and feel themselves to be neither Orthodox nor Catholic but in some strange limbo — and end by becoming Orthodox, going back to “Western” Catholicism, or worse.

I don’t know the exact time of services at Fort Ross, but as a rule one can count on such a feast-day Liturgy beginning about 10 a.m.

Certainly you can invite whomever you wish to witness your reception into the Church.

I hope that answers your questions for a while, but don’t be afraid to ask more. Learning about the Orthodox faith is a lifelong task, and you will hardly have touched the surface when you are received into the Church. But you have the essentials, and with these you can already swim in the Church’s current of grace.

Trusting in your prayers,

With love in Christ our Saviour

Dear in Christ, Vladimir and Sylvia [Anderson],
Christ is risen!

We received a letter from Craig Young in which he told us of his “Hindu” readings and your reaction to this. I replied with a statement of the Orthodox principles involved (avoidance of eclecticism, the change in one’s whole life (including reading habits) which acceptance of Orthodoxy involves, etc.). In his reply to this, which we received yesterday, he seemed to understand the point and to be quite ready to abandon his “eclectic” readings. He seemed to have gotten quite a shock from your reaction, and this doubtless helped his “understanding” in a way that a more “objective” way perhaps would not have.

However, he seems to think that in the midst of this there has arisen some kind of bad feeling between your two families, to the extent that they think even of postponing their reception into the Church until this is overcome. I pray that this is only a misunderstanding (which the devil is always quick to stir up especially in those about to make such an important step), and that it will be quickly cleared up. In his letter to us Craig repented of his intellectual pride and self-esteem, and he seems to me to be quite willing to enter into the Orthodox point of view on such matters. They are both “infants” in the Faith (still in the womb, in fact!) and with time and experience they will breathe in the Orthodox spirit. Now that you’ve given them their “shock,” I hope you’ll make it clear to them that there’s nothing personal involved. It would be a tragedy if virtually the only two Orthodox families in northern California were not at peace and harmony with each other!

About the “Self-Realization Fellowship,” I encountered it slightly in my “searching” days, when I was exploring all kinds of Eastern religions. It seems to be more a product of post-Protestant sectarianism of the “New Thought” variety, with a facade of pseudo-Hinduism. Its headquarters used to be not far from San Diego where I was born, and I recall passing its blue-domed (rather like Russian domes!) “mushroomburger stand” (they’re vegetarians, I gather) on the highway between San Diego and Los Angeles.

I don’t know what to make of our weather. We’ve sowed our summer garden, and then yesterday it snowed for several hours, and it looks like more of the same today.

Pray for us.

With love in Christ our Saviour,

P.s. On May 30 (Saturday) Vladika Anthony will serve at Fort Ross, and he would like to make this a big event preceding the canonization of Father Herman (Fort Ross being our only accessible local holy place, with an indirect historical connection to Fr. Herman). Why don’t you arrange to set up a table outside and sell books (in English and Russian) and especially little things like icons, which the people will be likely to buy? This is done regularly at such events on the East Coast, but just hasn’t become a custom here. Only ask Vladika Anthony’s blessing first — I’m sure he’d be only too happy, to have this done. Pictures of the Tsar, Imperial Family, Vladika John, etc., would probably sell quite well. Icons of Father Herman, copies of OW with Fr. Herman on the cover, etc., would also be timely. (Just an idea!)

Dear Father in Christ, Neketas,
In truth Christ is Risen! Bless us Father!

Thank you for your welcome letters and the frank comments. Yes, I think you are right. Up to now we’ve emphasized the Metropolia’s Russian-ties because it should be at least reminded of its canonical and brotherly obligations. But it’s quite obvious that the Metropolia has totally “forgotten” these and is not even in the least embarrassed by them. But now that it considers itself the Orthodox Church in America, it’s time to open fire on the most general front: to show what kind of “Orthodoxy” it represents. This issue we have an excellent article criticizing Fr. Schmemann’s “liturgical theology,” by probably the leading Russian theologian today, Fr. Michael Pomazansky — now 80 years old and living in Jordanville. Frankly, up until recently I had more or less accepted Fr. Schmemann by his reputation, as an “Orthodox” scholar, somewhat open to criticism but probably not too dreadful after all. But after this article, with liberal quotations from his book, he appears as nothing less than an open Protestant. We hope before long to have an article on Archbp. John Shahovskoy also — do you know, by the way, if anything of his has appeared in English besides the Pastori I heard that Leaves of the Tree is being translated. If Fr. Schmemann is their “theologian,” he is their “spiritual” man — and what a twisted, self-deceived and deceiving “spirituality” he expounds! As far as Orthodoxy is concerned, we have all the weapons on our side, and all they can do is refer to their long-despised “canons” and make vague charges of “sectarianism,” etc. But the conscience of the more sensitive ones left there is not easy. We’re corresponding with Fr. David Black, who shows all the deficiencies of a St. Vladimir’s education — and be’s becoming hard-pressed to defend his Metropolia. He admits its spiritual impoverishment and the Synod’s spiritual wealth (but his idol, Fr. Florovsky, told him we are like Catharists, who were also “spiritual” — good heavens, what an upside-down notion of “spirituality”!); he admits the Soviet bishops may have compromised their episcopacy — but no council has condemned them, and some of Peter’s and Catherine’s bishops were also no good! He even prays that the Metropolia bishops haven’t “sold out Orthodoxy.” We mince few words with him, but he keeps writing back, so there is at least a seed planted there.

I hope you aren’t accusing yourself of getting Fr. Seraphim into trouble. He wants us not to reprint his letter, and sounds so apologetic now (after being suspended on Passion Monday) that we fear he might even give in to them, under the guise of obedience and humility, and renounce everything he said. But even if he didn’t want such publicity, I think it’s providential — a call of attack against their “strong” points, which are properly put in the same category as Athenagoras and Iakovos. I think Fr. Schmemann and others would like to present the Metropolia now as the “middle way” between the extremes of Iakovos (even Fr. David admits he’s not Orthodox) and Metr. Philaret on left and right. But under attack they can’t sustain this position, and for practical reasons anyway they will have to come to terms with the Greek Archdiocese. The weapons are all on our side, and it’s time we let loose with them — now is truly our “time of decision.”

By the way, can you give any more information of the 3 new parishes from the Metropolia — did the whole Smoky Lake parish come, etc? We hear from a friend in Vancouver that their parish will vote soon, and if the Metropolia wins a significant number will leave and come to us.

We’ve more or less concluded an arrangement to get a linotype, and we’re now building a floor for it. Pray for us. This will widen our possibilities considerably.

Vladiko Nektary just visited us for an hour or so on his way to S.F. and brought us a little Paschal joy.

With love in Christ our Lord,
Eugene

P.s. Are you going to print Fr. George Grabbe’s reply to Fr. Meyendorff?

Dear Fr. David [Black],

In truth Christ is risen!

Thank you for your letter and the opportunity to continue our discussion of some of the important Church issues of the day. I shall reply to some of your rather complicated questions somewhat simply, for I think the basic issues today are simple, even though many are forced to take a tortuous path to arrive at this conclusion.

One misconception which, I believe, causes you unnecessary “problems” about the Synodal Church, is unfortunately widespread: that the Synod builds its case largely on canonical questions, big or small. The opposite is, if anything, the case: our hierarchy, well realizing the irregularity of the times, goes out of its way not to enforce the letter of the canons or condemn anyone only on this basis. Even with the Metropolia, its own free sister, for 25 years it has been extremely lenient and even now does not rush to apply the canonical penalty which she deserves. It is rather Moscow, at the bidding of its Communist masters, which tries to use canons to have the Synod condemned, to crush those few who protest in the USSR, etc. — in feet, if there are Pharisees in Orthodoxy today, it is surely the Moscow leaders and no one else, who are consciously destroying the Church and at the same time using the Church’s laws to do it.

No, the case of the Synod is based upon one thing: faithfulness to Orthodoxy, first in spirit, and then to every possible canon. Contrary to one widespread misconception, the Synod has never condemned or judged the Soviet Church or declared it to be without grace; it has many times emphasized (chiefly in the Russian language, to be sure) that the judgement of this Church and its hierarchs must be left to a future All-Russian Sobor in a free Russia, and that until such a Sobor can be called no question affecting the whole of Russian Orthodoxy — as well as any pan-Orthodox questions — can be resolved. And until that time the free Russian Church can and will enter into no contact whatever, no negotiations, no dialogue, will not even sit at the same table with the representatives of Moscow — not because they are uncanonical (although there is much that is uncanonical in their behavior) but because they collaborate with and serve the most determined enemies the Church of Christ has yet fought against. If every Orthodox Christian is commanded by the canons to depart from a heretical bishop even before he is officially condemned, or be guilty also of his heresy, how much more must we depart from those who are worse (and more unfortunate) than heretics, because they openly serve the cause of Antichrist?

But there, probably, is the crux of the issue and the root of our differences: for there can be no doubt that the Synod as a Church views our times as apocalyptic (as indeed St. Paul and all the Apostles did their times) and Communism not as merely another tyranny like the Moslem yoke, but as a radical evil in the direct service of satan for the destruction of Christ’s Church and the enslavement of mankind (all of which can be read in the writings and seen in the actions of Communism). A few outside our Church share this view, but clearly the consensus of “Orthodox opinion” today (not the conscience of the Church — that is sometimes expressed by only a few), at least among world Orthodox leaders, is that this is just another of many similar crisis in the Church’s history. But really, can the restrictions of the Moslem yoke (although, it is true, the free parts of both the Serbian and Greek Churches were at one time forced to break off with the Church authority inside the Moslem territory and form church organizations similar to the present Russian Church Abroad), or even less the admittedly unedifying behavior of some Russian bishops in submitting to the external political pressure of Peter I and Catherine, be seriously compared to the behavior of quite evident and conscious enemies of Christ’s Church, who hold their office at the will of the atheists in order to discredit and destroy the Church? Have you read some of the recent statements of Boris Talantov, who within the USSR has come to the same conclusion concerning the Soviet Church that our Church holds? — that its root disease is “Sergianism” (i.e., the concordat of the Patriarchate with the Soviet Government) and that its leaders (no one would think of condemning the ordinary clergy and faithful or even a courageous bishop like Germogen) are consciously destroying the Church? The Metropolia cannot possibly take the side of Talantov when he says openly that Nikodim betrays the Church abroad, for it has received its autocephaly precisely as one of these acts of betrayal! The Metropolia can continue to talk about “persecutions” in the USSR, but now its hands are tied and it dare not look with absolute openness at the church situation in the USSR for fear of finding itself compromised if a radically negative view of the Patriarchate should be expressed or prevail. And what happens if in future (as some Communist officials have said will finally happen) the Soviet Government decides finally to liquidate the Patriarchate by saying that it is not even a valid ecclesiastical organization but exists only to fulfill the will of atheism, and that even some bishops (quite possible!) were unconsecrated?! Well, this latter point is speculation, but I think the Metropolia has enough reason already to continue to be uneasy over the church situation in Russia, and that the autocephaly will not set everyone’s conscience at ease.

If they wish, world Orthodox “leaders” can condemn the Synodal Church (as Fr. Schmemann does) for “apocalyptic fruitlessness” — but the spiritual fruits and examples which God has granted to the Church Abroad, recognized by many outside our Church, would seem to be strong evidence against such an easy condemnation.

But to speak of “spirituality” brings-ліѕ back to Fr. Florovsky and “Catharism“. Of course, these evident spiritual fruits are not the criterion or proof of the Synod’s soundness, but rather a result of it. But when Fr. Florovsky cites the “spirituality” of the Catharists, one’s Orthodox head swims: what possible standard of “spirituality” can he be applying to those fanatical and most anti-Christian sectarians? True, there is a Hindu “spirituality” — and I know people who have experienced it at first hand and called it beyond doubt satanic: and there is a kind of “spirituality” which fervent sectarians of many sorts have — but these have nothing to do with Orthodoxy, and none of them can be called “Christian” in any but a marginal sense. Whereas the spiritual fruits of our Orthodox pillars of the Church Abroad are unquestionably Orthodox spiritual fruits and testify to a sound Orthodox formation and environment. And by the way, the Orthodox Church still considers St. Isaac the Syrian as an Orthodox Saint, whatever Catholic scholars (and those Orthodox academics who follow them) may have deduced for themselves. (I’m not sure even Fr. Florovsky doubts this.)

But all of this does not yet lead to the deduction which you expressed (whether or not you believe that we hold it): that “the Church in Exile is the only faithful Orthodox Church.” No, our Church has not declared this, and the most one could possibly say, I think, is that the Synod almost alone is carrying on the battle for Orthodoxy today on the main fronts (against ecumenism-communism-renovationism, et al). I would rather call the Synodal Church the voice of the Orthodox conscience today; however much Fr. Schmemann was displeased over it and misunderstood the fact, nonetheless Metr. Philaret in his “Sorrowful Epistle” addressed the world episcopate in a plea — not to join the Synod — but to return to Orthodoxy. The Synod has not “condemned” Athenagoras and Iakovos, but merely warned the Orthodox faithful against their heresy and un-Orthodoxy, and some among the Greeks have obeyed the canons and departed from a heretical bishop before his condemnation so as to be free of his heresy. Our Synodal faithful are not Orthodox supermen; they are subject to the same influences that are destroying the Orthodoxy of many today, and in fact in my observation of some of our parishes a part, certainly, of their preservation of Orthodox ways is owing to their more recent immigration, but the next generations after them will be in trouble too. But their hierarchs are fighting for them, not leading the way to their apostasy.

In sum, then, the Synod is not putting itself against the Orthodox world, it is leading the fight for them also, and it must condemn heresy and apostasy where they appear. From the practical point of view, I agree wholeheartedly with those like Fr. Panteleimon and Fr. Neketas (and more and more people in Greece now) who tell their people in America to go to Synod churches and nowhere else — for the Synod in practice has preserved Orthodoxy, both outward and inward, better than the other jurisdictions, and the latter are going to become Uniates before they know it. The response is now up to the other Churches and jurisdictions. If they follow Moscow and cut the Synod off completely from “world Orthodoxy” as uncanonical, schismatic, sectarians, etc. — then I do not know what one can possibly think, since the Synod has remained faithful to Orthodoxy and has the spiritual fruits to show for this, while the others have changed and abandoned both — than from that moment the Synod and those who follow her are left as the Orthodox Church, and the others are outside of the Church. There have been times in the Church’s history when a few hierarchs or monks represented the whole Church; it is thus conceivable that in our day one part of a Local Church could represent the whole Church. Their Orthodoxy, it is true, vindicates the integrity of the whole Church — but nonetheless, those outside of communion with them are outside the Church, in such a situation. This result would not be our doing — it would be the doing of those who would cut us — and thereby Orthodoxy — away from themselves. I do not see the situation as quite this radical yet, but it would seem to be going in this direction. Metr. Ireney calls for peace with those who prefer not to join the Metropolia now but to remain under their Mother Churches; what then of us who are not under a Mother Church. I think, alas, that another of the unwritten benefits which Moscow obtains from the autocephaly is that the Metropolia, as the preliminary articles of Frs. Schmemann and Meyendorff indicate, will be forced to wage war against the Synod, to stifle her conscience if for no other reason.

A few minor points: “autocephaly” as “independence” is, I think, adequately criticized in our Jan-Feb Orthodox Word: if the means are dubious, the end can only be illusory. And if Moscow gained anything in way of prestige, etc., then the Metropolia has a tainted “independence,” to say the least. And if now Bp. Theodosius goes to Moscow — what a cruel blow to the faithful in Russia who will find their own betrayers have deceived even America. Does the Metropolia really want to reduce the Russian faithful to absolute hopelessness?

As for the Serbian Church: if the Synodal hierarchs were indeed Pharisees or at least “canonists,” they would not serve with Serbian bishops, who in turn serve with the Soviets; but in fact the situation of each Iron Curtain Church has been viewed separately, and the Serbian Church is the only one the Synod considers not Communist-dominated and with whom there can be concelebration. I believe the Serbian Church was also the only one that accepted our canonization of St. John of Kronstadt. An abnormal situation, perhaps — but I wouldn’t call it inconsistent.

The other “inconsistencies” of which Fr. Meyendorff accuses us have been answered in Fr. George Grabbe’s reply to Fr. Meyendorff’s attack, as were the other main inaccuracies and mistakes. Fr. Neketas is probably printing this soon. We still hope to get off our own reply, bringing up some different points.

A final note: you write that “the autocephaly has been accepted from the hands of some who may have compromised their episcopacy — though, canonically speaking, no Council has confirmed that compromise, as is necessary before it is accepted as definite fact.” But if you must wait that long, you will never be able to act in an Orthodox way at all! And what if that Council turns out to be a “Robber Council” — must you then wait another 50 or 100 years to find out which Council the Church accepts? No, the Holy Spirit guides the Church now\ only one’s conscience must be attuned to receive this guidance. The Russian Church Abroad, I would say, has received a prophetic call for the Orthodoxy of these times; only let the Church hear, and act accordingly!

May Father Herman pray for and enlighten us all!

With love in Christ our Saviour,

Beloved in Christ, Catechumens Craig and Susan [Young],

Christ is Risen! We were glad to hear of your joyous Pascha as well as to receive such a frank and open letter from you. To set your minds at ease at once, I (and Gleb as well) see no great obstacle on your path to Orthodoxy from anything you wrote. Often the devil uses the most petty tricks — misunderstandings, etc. — to weaken our resolve especially over such a God-pleasing action as you are about to take. A brief explanation is generally enough to clarify the matter and dissolve the misunderstanding. I note also that, like some other new converts and those approaching Orthodoxy, you have experienced some particularly striking spiritual feelings. But these also — although without doubt they are given you by God’s grace — you should be somewhat cautious about. They should be considered rather like honey spread around the edge of a cup by which God attracts you to the strong drink of Holy Orthodoxy; but they have no particular significance in themselves, they should by no means be sought or asked for, and later when you have passed from the milk of your first “baby days” in Orthodoxy to the meat of a more solid foundation and experience in the Church, you will find that the Orthodox spiritual life is nourished in other and deeper ways.

I will try to give you whatever advice I can. You will find that in many practical questions involved in leading an Orthodox Christian life, various answers may be given depending on the person and the circumstances. Here also you may find that certain things which you might allow yourself now, you will later find objectionable when you have a more mature experience in Orthodoxy. Orthodoxy is very strict concerning doctrine and religious practice; more than this, if one enters into it deeply one will find that it gradually transforms one’s whole life so that one has an Orthodox way of approaching some things that might seem outside the religious sphere altogether; but in its approach it is never “authoritarian” or “legalistic” and you will not find in it such a thing as a “holy day of obligation” (for one comes to church not out of obligation but out of love and devotion) nor an “index of forbidden books” (although there is a definite idea of what kind of books Orthodox Christians should be reading.)

Concerning what an Orthodox Christian should or should not read: A spiritual father has the right and duty to advise his spiritual children about any kind of reading they should particularly avoid — this in general applies to those who are immature or not widely read and who might really be harmed by reading something which they were not prepared to digest or understand in the right way. (See for example our latest Orthodox Word, p. 30, where Father Herman says that “a person who may not know the truth solidly should by all means avoid” books like Saint-Simon’s.) With your background, you clearly have the experience and judgement to determine your own reading. As you grow in Orthodoxy, you will doubtless find some changes in the kind of things you read, but that is a matter for you to judge — with the occasional word of advice, perhaps, of those more confirmed in the faith. At the outset I would note only two things: (1) Whatever else you read, there should be regular reading in basic Orthodox sources — Holy Scripture, Lives of Saints, spiritual reading (writings of St. John of Kronstadt, Pilgrim, Philokalia, etc.) — which should be emphasized especially in Great Lent, when movies, worldly music, parties, TV, and frivolous readings and activities of all kinds should be avoided as far as possible. (2) One should avoid by all means eclecticism — putting Catholic saints, Buddhas, or whatever in one’s icon corner, or reading Hindu, Buddhist, Catholic or other “spiritual” writings on the same level as Orthodox spiritual writings. To read enough about Hinduism to be informed about it is, of course, another thing. There are two new converts to Orthodoxy in the San Francisco area who come from Hinduism and can tell hair-raising things about its satanism; for it is indeed true, as the Fathers say, that “the gods of pagans are demons.”

Which brings us to the question of Kwan-Yin, Buddhist temples, etc. I myself had enough experience in Buddhism and its temples never to want to get near them again, and I threw out the Buddhist idol in front of which I once prayed. But here again your developing Orthodox conscience will have to be your guide. I myself was never interested in Kwan-Yin and don’t even recall if there is much religious devotion attached to this image; if your statue had ever been in a temple or used for devotion I would be very nervous about having it around, but if (as is probably the case) it was made as a work of art, that wouldn’t be quite the same thing. Be aware, and judge for yourself. As for Buddhist temples, I should by all means avoid being present in them during any kind of service — to the cosmopolitan tourist, such a service would be only “quaint,” but for us there are involved “spiritual” presences which are not of God, and they can act upon us in ways we cannot foresee. As for visiting them when there is no service going on — well, if you do, your attitude should be more aware and cautious than the ordinary tourist’s. Frankly, to all questions of idols and temples the Fathers replied with a categorical No! But in our day of cosmopolitan indifference the question, while not basically changed, is presented in a less radical way, and a reasonably mature individual should come to this conclusion for himself. You will find, I think, that many things which you now may regard as neutral or indifferent will seem not quite the same in future.

And now I’d like to mention a few things you didn’t ask about, with the hope that you will enter the Orthodox Church with as few “residues” from Roman Catholicism as possible. For there are certain Catholic practices which, whatever secondary benefits they may have, are not in accordance with the Orthodox way of life and could interfere with adjusting oneself to it. You mention “meditation.” The Catholic practice of calling up images, memories, etc., of a sacred character is considered by our Fathers as unnecessary and improper. To reflect on one’s reading is one thing, as is likewise to say the Prayer of Jesus or any other prayer in silence; but “meditation” as such is quite foreign to Orthodoxy and in fact can be the entrance to a refined path of spiritual deception. You are on the right path when you find yourself substituting the Prayer of Jesus for it — if in fact what you mean by “meditation” is the standard Catholic practice. The principle involved here is that one should not trust one’s own thoughts and feelings, but fit oneself to the standard of the Church.

Again, it is fine to have a prayer room, but from what you say I gather that all or most of the icons in it are to be of the Holy Face — which we call “the image not made with hands.” (By the way, we do not accept the legend of “Veronica’s Veil,” but have a different account of its origin, and there is a special feast dedicated to it on the day after the Dormition, Aug. 16.) A prayer room with this icon in a central place, but with other icons also of our Saviour, His Most Holy Mother, and the saints — would be normal, as is a particular devotion to an icon or saint. But in Catholicism, I believe, there is a special connotation to the word “devotion” — a special concentration on one aspect of our Saviour’s Life, etc. — which is again, foreign to Orthodoxy. We have no special “devotion” to the exposed Sacrament, because for us the Holy Gifts have their proper place in the Liturgy and in the life of the faithful without needing any “special” or “extra” devotion. And of course we do not accept at all such later “devotions” as the Sacred Heart, which seem to us immoderate or out of balance and context with the rest of our Holy Faith.

Again, a minor point — I get the impression that you have a vigil-lamp burning before the image of Archbishop John. While it is an accepted practice to pray privately to [a] saint not yet canonized, it is best to place their image (there can be no official icon before the Church’s canonization) a little to the side of the usual icons, so that the vigil-lamp burns before an icon of our Saviour and those saints whom the Church as a whole has acknowledged as such. The Church, while not interfering with anyone’s private devotion, tries to guard us against placing too great a reliance on our private judgement and feelings.

Well, that is enough for now. We saw Archbishop Anthony on Tuesday, and he approves May 31 (Sunday) as the date of your reception into the Church. By Church “economy” your baptism and confirmation will be accepted and you will be received by confession of faith (as were Vladimir and Sylvia) before the Liturgy on Sunday. This will involve reciting the Creed, probably renouncing the errors of Catholicism in general (there is a specific formula of renouncing each of several heresies in the Hapgood Service Book, but it is generally not followed in full), and confession of sins. No specific godparents are required when one is received into the Church in this manner. If you have not yet contacted or chosen the priest who will perform this ceremony, I would advise you to write to: V. Rev. John Shachnoff, 525 36th Ave., S.F. 94121 (he lives about 10 blocks from the Cathedral), sending him a Xerox copy of your Baptismal and Confirmation Certificates (if the latter are not available, your word will be accepted if you are quite certain you were confirmed; in this case simply give as full information as possible on when, where and by whom you were confirmed) and telling him briefly of the Archbishop’s decision, of our speaking to him and to you, etc. He will then speak to the Archbishop and make all preparations. Fr. John (the “plump” priest with bass voice) probably knows English better than the others and is also Secretary in charge of recording such events. (He will give you certificates later). The last week before May 31 you should spend in special preparation and fasting — which for married couples (which is perhaps not clearly set forth in books) includes abstinence from marital relations, which is true also for all fast days.

We may be going to Fort Ross on May 30 (the Archbishop will attend, and it will be a kind of special pilgrimage to our local American Orthodox holy places before the canonization of the first American Saint) and we may see you there. Meanwhile we hope to hear more from you and will try to answer any questions.

With love in Christ our Saviour,

Dear Father in Christ, Michael [Azkoul],
Christ is risen! Bless us, Father!

It is probably two years now, if not more, since you wrote to us and submitted a manuscript for publication. The beginning of a long letter which I started to write to you at that time lies buried somewhere together with your manuscript among our still-unpacked things. I beg your forgiveness for such neglect. As there are just two of us to do all the work of our small “community,” some things simply don’t get done, and although our new location outside the distracting city allows more concentration, we are still far behind in everything.

In the last several years we have read with interest some of your articles in The Logos and elsewhere. We have been especially pleased to see someone outside the Russian Church situation write with such sympathy and understanding of the Russian Church Outside of Russia, and we have admired also your clear grasp of the principles involved in the present-day battle of Orthodoxy with apostasy.

As I recall, the article which you submitted to us we regarded as rather too general for our use, as we try to concentrate on practical issues as well as standard Orthodox sources. If you still wish to cooperate with us, however, there is another kind of article which we could use.

With the March-April Orthodox Word we are beginning an occasional series of articles on “Renovated Orthodoxy,” in which we hope to pinpoint some of the leading currents and figures that are trying to lead Orthodoxy off the straight and narrow traditional path into positions that, if not always identifiable as heresy, are nonetheless no longer Orthodox. The first article, by a leading Russian theologian, Fr. Michael Pomazansky, points out the Protestantism of Fr. A. Schmemann’s “liturgical theology.” We ourselves hope later to write an article on the ethereal “esoteric chiliasm” of Archbp. John Shahovskoy. For another topic we thought you might be able to give us an article: the theological-philosophical background, assumptions, implications, etc., of the activities and words of Athenagoras, Iakovos, et al. There is at least one outright heresy involved here, which Iakovos recently expressed by saying “all Christian denominations make up the Body of Christ”; but there seems to be much more involved than that. Athenagoras seems to be a chiliast, talking of the “third age of the Holy Spirit,” seeing visions of a “common chalice,” etc. Their “reforming” zeal seems to extend to the overturning of everything Orthodox and traditional while bowing down to the cheapest kind of atheistic humanism. (See Fr. Patrinakos’ editorials in recent issues of the Orthodox Observer- — he even says that we don’t have to pray for good weather any more, because man now “controls” it! I can send you copies if you don’t have them.) Etc., etc.

What is the inspiration behind all this? Where is it leading to? What are its theological-philosophical first principles? In short, what we would like to see is a documented exposition of the essence (from the Church and philosophical points of view) of Athenagoras-Iakovism, so that his disease can be pinpointed and hopefully cast out of the Church.

We’d like to hear your thoughts on this. Asking your blessing and your prayers,

With love in Christ our Saviour,
Eugene Rose

Dear Father in Christ, Seraphim,
In truth Christ is Risen! Rejoice in the Lord! Bless us, Father!

Of course, we shall do as you wish and not print your letter. However, I must assure you that among those Orthodox faithful who value their faith above everything else, and who are aware of what is happening in the world, your letter did not at all bring ridicule to you, but instead has inspired and strengthened many in the fight for true Orthodoxy today. If there is anything ungrammatical in it — I myself did not notice anything in particular — this is not even noticeable beside the obvious fact that it was written from the heart and it exposes a situation that must be known to those who love Orthodoxy and wish to fight for it. Perhaps it could be considered a “mistake,” or at least not prudent of you, to mention the three names openly — but if so, I think it is a providential mistake, for these three men are traitors to Orthodoxy, on the same level (although more refined) as Patr. Athenagoras and Archbp. Iakovos, and it is time that the Orthodox faithful be informed of this. Archbp. John Shahovskoy for 40 years has been preaching a “poetical” Christianity that is against monasticism and every kind of strict Orthodoxy; Fr. Schmemann is clearly attempting to Protestantize Orthodoxy; and Fr. Meyendorff, by his irresponsible and slanderous attack against the hierarchs and faithful of the Russian Church Abroad (in the Feb. Orthodox Church) shows himself so anxious to follow in their footsteps that he departs even from ordinary honesty and fairness. These men are clearly leading the Metropolia into “Eastern-rite Protestantism,” and now the Metropolia hierarchs have unanimously joined with the enemies of Christs Church in order to speed up this aim — it is too late to do anything for the Metropolia, anyone who wishes to remain in Christ’s Church must leave her now before being caught in her snares.

You have been suspended — but glory be to God for this also, for you are suffering for confessing true and heartfelt Orthodoxy, and thus you are encouraging many others. Only stand firm! They will try to persuade you to be so humble that you will regard everything you said as a mistake, and then they will try to make you follow them into heresy out of “humility.” No — the monks of Mt. Athos are true monks, and they are humble, but you know what they say about Patr. Athenagoras, and they refuse to follow him or to pray for him as their bishop. Now the Metropolia itself forbids you to pray for their bishops at services — this is surely a sign that your connection with them is finished. For what could you “apologize” to them — that you do not have all the facts to back up your statements? But those facts do exist, and we will be printing many of them. Dear Father — we consider that your letter does honor to the faithful of the Metropolia; it is one of the few honest and honorable things to come from the Metropolia in recent months. But the Metropolia leadership does not want this, it is proud of its apostates, for they have given it worldwide recognition. Then do not hesitate to come and join us who are gathered around some of the few Orthodox bishops left today.

Frankly, we are anxious to see you leave St. Tikhons as soon as possible; before they put all their pressures and persuasions to work on you. Metropolitan Philaret is spending several weeks now in Europe and the Holy Land, which is probably why you don’t hear from him. Isn’t it possible for you to go to stay at one of our places while waiting the outcome of you petition? — to Jordanville, Fr. Panteleimon’s monastery in Boston, or to the Synod in New York? We would gladly invite you to stay with us, but we are far away and so for we have only two small cabins in the forest under primitive conditions. Nonetheless, if now or in the future you wish to come to us, you are more than welcome. For eight months now we have been living in the Coast Mountains of California, about 250 miles north of San Francisco, in a complete wilderness area — the nearest town, 2 miles away, has only 50 people, and for 40 miles in three directions there is no one at all except a few hunters, hikers, etc. Gleb and I are both ordained Readers, and hope by the end of the year, by God’s grace, to be tonsured monks. Archbishop Anthony of San Francisco has celebrated Liturgy here, on an outdoor Altar-table on the spot where we hope to begin building our chapel this year. Abbot Panteleimon of Boston has also visited us. We read the daily cycle of services ourselves, but for Divine Liturgy and Holy Communion we must go to San Francisco (as we did on Christmas and Pascha) or wait for a priest to visit us.

We hope to hear from you soon, and ask your prayers for us sinners.

With love in Christ our Saviour,
Eugene

Dear Father in Christ, Panteleimon,
Christ is Risen! Bless us, Father!

On your visit to us last November you expressed interest in helping us with the purchase of a little more advanced printing equipment than we now have. The time has come for us to take advantage of this offer if you are still able to make it.

While in San Francisco for Pascha, we visited our friend Fr. Alexy Poluektov, who was in seminary together with Gleb. He is very interested in printing and recently bought a whole printshop. He is moving it soon to his “dacha” on the Russian River, and he offered to sell us his linotype (a no. 5 — the smallest kind), which we saw in operation. We saw other linotypes that day also, but they were more expensive and more complicated for us to undertake.

As to cost: the linotype itself is $600 — which is quite reasonable, and as the pot for heating lead operates on gas (easily adjustable to bottled gas) we save the expense (and noise) of a second generator. Cost of the annex to house the machine: $300. Moving, final adjustment by mechanic (if necessary), hookup for gas: $200 or maybe more. The whole project will cost around $1200. Of this we have $300 in a special linotype fund and can find another $200, leaving a balance of some $700. We will be most grateful for whatever help you can give us on this sum.

Enclosed is a letter to us from Hieromonk Seraphim of St. Tikhons Monastery. He is a good monk, but apparently weak, and Bp. Kiprian et al are apparently trying to exploit his humility to the extent of making him renounce his marvelous, fighting letter — for all the wrong reasons. If he doesn’t get out of there soon, we’re afraid they may capture him. We’ve just written him begging him to leave, even inviting him to come here if there’s no place else. Probably he’s afraid of “imposing” himself on someone’s hospitality. If you have any spare nook, perhaps you could invite him directly, or at least send him a word of encouragement if you aren’t already in contact with him. (Please send his letter back to us.)

We spent a profitable 5 days in San Francisco and Monterey and returned to find summer weather begun and much to do before August. Pray for us.

With love and respect in Christ our Saviour,
Eugene

Dear Father in Christ, Seraphim [Bobich],
Bless us, Father! Rejoice in the Lord!

You cannot imagine the joy and fervor with which we received your letter to us and the Open Letter which Fr. Neketas published. At last, after months of intrigues, half-truths, cowardly compromises, defamation of character — from the Metropolia comes a clear, straightforward, unfearing voice of truth and conscience. Glory to our God! You have said what needs to be said, and we will fight with you on this front, the fight for true Orthodoxy!

Frankly, we would have hesitated to say outright what you have said — we are “Synod” people, and we would be accused of anti-Metropolia hysteria, fanaticism, and the rest. But you have been with them, and know them at first hand — and you say just what needs to be said.

We would like also to print your letter, and the same issue to document some of your statements about Archbishop John Shahovskoy and Fr. Schmemann. We hope to prepare also an Open Letter to Fr. Meyendorff about his recent irresponsible attack on our Synod. If such are the arguments they have against us, then they have no case at all and are operating on the basis of their emotions — and exactly according to the plan by which Nikodim, who knows their psychology, is conducting his warfare against Orthodoxy!

We would like to hear more form you — your present plans, etc. Do you know of anyone else in the Metropolia who has spoken out (besides Fr. Alexy Ionov, Mme. Tolstaya and others in the Russian press)?

Probably you will not have an easy time now — the devil will try to stir up all kinds of trouble for you. But God protects those who witness for Him. Our prayers are with you.

We ask your prayers also for us. By God s will and the prayers of his saints we have found an isolated place where, we pray, there may soon be a small skete. At present there are just the two of us. Gleb is a graduate of Jordanville and once visited you at St. Tikhons (some years ago).

With love in Christ our Saviour,
Eugene Rose

Dear Father David [Black],

Thank you for your letter, which we received at the same time as the Feb. Orthodox Church. You didn’t say what you thought of Fr. Meyendorff’s attack on the Synod. I will share with you a thought or two on the question of conscience and responsibility, especially as regards someone whose words are to be printed and widely distributed.

In our new Orthodox Word, which will be sent out in a few days (God willing!), in reporting some of the Metropolia’s response to the Synod’s protest against the Autocephaly, we had occasion to quote Archbp. John Shahovskoy and others. We were very careful to make our citations exact and in context, which we believe to be a matter of principle for journalists and editors. At first we planned to preface the Archbishop’s statements with the words “Archbp. John S., in a paid advertisement in Novoye Russkoye Slovo…“ Then we thought better. He did not submit it first to the newspaper as a paid advertisement, but wrote it as a letter to a laymen, and it was only subsequently printed. Thus, though our original statement was formally correct, it was not precise, and it might lead people to think that he had written the statement with publication in view. (Perhaps he did, after all — but we prefer to give him the benefit of the doubt!) Therefore we revised the statement to read “Archbp. John S., in a letter to a layman which was published as a paid advertisement in NRS…” A fine point? Perhaps — but this way our conscience is absolutely clear, and by giving every possible benefit of the doubt and by scrupulously avoiding any kind of personal attack, we keep the discussion on the level of principle, where it belongs. You will note that in our remarks on Metr. Platon in this issue we deliberately make no mention of such compromising facts as that his governance of the Diocese was so inept that St. Tikhons Monastery was going to be sold at auction, or that (after the faithful rescued it) he then took it as his private property and tried to will it to his daughter!) — because such facts, while they add fuel to a polemical argument, do not affect the basic question of principle. I think you will understand this. And I think this principle has been followed by the Synod in its present arguments against the autocephaly — I don’t recall a single personal attack; all is on the level of principle. (If you should ever find us descending from this level in the heat of argument, please tell us!)

What, then, must be our response when we read the attack of Fr. Meyendorff? One can perhaps understand his over-simplified view of Church history since 1917, when he quotes documents that favor his stand and ignores the others (however, one of his documents is an acknowledged forgery! — see the new OW); one becomes a little puzzled that he can so easily dismiss the canonicity of the Synod without seeing that his remarks must surely also apply to the Metropolia, from 1920-26 and 1936-46 (and he neglects to mention that no one recognized the Metropolia from 1926-36): one sighs at the lack of “consistency” he finds in the Synod’s recent history — for it is his own narrow view of “consistency,” based on a caricature of our stand, that is violated, not the Synods; one is, frankly quite disturbed that virtually all of the “facts” he cites are distorted, inaccurate, or simply imaginary.

But when he attacks personalities, one cannot be silent. In the first place, the argument is on the childish level — if we cooperate with the Communists, you did too, and you’re Fascists as well! Even if that were true, it would not affect the principle involved; but it is actually a slander based on half-truths and innuendo. Metr. Anastassy did not ever invoke any “blessing” on Hitler’s “state police”; he did, in 1938, thank the German government in a very proper note for money given for a church and for a law legalizing our Church. Later, when the German treatment of Jews, Russians, etc., became known, Metr. Anastassy was so outspoken that his office was subject to several crude searches by the SS. To imply that he was pro-Nazi, as Fr. Meyendorff does, is irresponsible (and to put the words “blessing” of “state police” in quotations is dishonest — he is quoting only his own imagination); to say that his attitude is equivalent Metr. Nikodim’s active service for Communism simply has no relation to facts and is a “defense mechanism” of the cheapest sort. And all this when there is a real Hitler supported in the Metropolia — Archbishop John Shahovskoy, who (having left the Synod 10 years earlier) in 1941, after Hitler had overrun Western Europe and his activities in Germany were better known than in 1938, published an astonishing hymn of praise of Hitler’s army on the occasion of the invasion of Russia: “The bloody operation of overthrowing the Third International is entrusted to the expert, experienced German physician…. This required the iron-precise hand of the German Army, a professional military experienced in the most responsible battles…. This army, having passed through the whole of Europe in its victories (over Western civilization!!!), is now powerful not only in the might of its arms and principles, but also in obedience to a higher call, to Providence…. Above everything human operates the sword of God….” (Novoye Slovo, June 29, 1941, Berlin.) Our bishops, who are supposed to be involved in “politics,” were careful to refrain from such partisan involvements even when it looked as though the Soviets might be overthrown. And yet Archbp. Shahovskoy has an honored place in the autocephaly arrangements and constantly accuses the Synod of “politics” (in fact, his harangues against the Synod in Cleveland were instrumental in causing the schism of 1946), while our Metropolitan, a man of staunch principle, is slandered! Frankly, I would rather not touch this side of Archbishop Shahovskoy — but if Fr. Meyendorff is convinced that pro-Naziism is a valid argument against a hierarch and a Church, he should know to whom he had better direct his criticism!

The same thing is true of Metro. Philaret and Archbp. John Maximovitch in China — it is formally true that for a few days in 1945, when falsely informed that Metr. Anastassy was dead, the Synod dissolved, the Church situation entirely changed in Russia as a result of the War, and the Patriarch validly elected, did commemorate Patr. Alexy — but when contact was soon resumed with Metr. Anastassy and the truth became known, they both became so staunchly anti-Moscow that Archbp. John is remembered to this day by Moscow (see One Church, for example) as the leader of the “schism” in China, and Metr. Philaret’s very life was constantly in danger from his anti-Soviet and anti-Patriarchate statements and sermons. It is complicated — and frankly boring — to tell you this in a letter, but I know you will listen to facts — but Fr. Meyendorff has built a few misleading half-truths into a monstrous innuendo against three of our leading hierarchs with the intent to discredit our whole Church, and thousands will believe his few simple words and will never be informed of the facts. It remains to be seen whether he will print our answer (if no one else writes first) — not in the interests of presenting the “other side,” but simply to correct inaccuracies, falsehood, and defamation of character.

Do you see what I mean by conscience and responsibility? Of course, I don’t mean to blame the Alaskan Church for such irresponsible (at best!) remarks of one Metropolia editor. But now we hear that the Metropolia bishops have signed the autocephaly. Will Alaska follow in conscience*. No matter how Orthodox you may be, you are now committed to this act — I say it openly — or unprincipledness. Do you think it is a coincidence that now, after so many years of ignoring us, the Metropolia begins to come out with irresponsible attacks against us? Of course Nikodim did not tell Fr. Meyendorff to do it, but don’t you think he knew the Metropolia psychology well enough to know that such attacks would now be made against the one body Moscow hates the most? The Synod has long accused the Metropolia of lack of canonical foundation; but now, it would seem, the shoe is on the other foot — thanks to Moscow!

But no, it is not on the other foot. Principle is principle, truth is truth, and if God is truth that which is untrue and unprincipled can have no part in the Church of Christ, no matter how many canons one may quote.

Well, you will read our arguments in the Orthodox Word. For us, nothing has changed, just as our Synod has kept — by God’s grace, I am convinced — the one straight, unquestionably Orthodox and principled line from 1920 to the present, while everyone else around us has changed. But 1970 is nonetheless perhaps the year of decision for American Orthodoxy. I fear that those who don’t act now will find later that it is too late, that they are already “committed” to another path. May this not be so of the Alaskan Church.

Let us pray all the harder to God and to Fr. Herman that we may all be enlightened and saved.

Trusting in your prayers, with love in Christ our Saviour,
Eugene

P.s. We have just received Hieromonk Seraphim Bobich’s Open Letter to Fr. Neketas — wow! We wouldn’t have dared say these things outright, because we would be dismissed as anti-Metropolia fanatics — but a priest of the Metropolia has the right, and he speaks the truth, and it can and will be demonstrated.