Author: orthodoxaustralia

By: His Eminence Metropolitan Archbishop Paul Saliba
Primate of Australia, New Zealand and the Philippines

AND THE WORD BECAME FLESH AND DWELT AMONG US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLY BEGOTTEN OF THE FATHER, FULL OF GRACE AND TRUTH.
(John 1:14)

The Gospel accounts of the Nativity are limited to a mere 40 verses. In the Gospel of Matthew, there are 19 verses about the Nativity; the Gospel of Mark makes no mention of the Nativity, but instead begins with the Baptism of Christ. The Gospel of John summarizes the Nativity in one verse: And the Word became flesh and dwelt among us and we beheld His Glory. In Nativity scenes and Christmas pageants, we are so enamored with the figures of the Nativity story: the angels, the shepherds, the Magi that sometimes we forget the main figure in the story: our Lord Jesus Christ.

When we call the feast of Christmas “the birth of Jesus”, this, too, causes confusion. A relative wife of mine and her husband were blessed with one child, who was born in a finite moment in time. Before his birth, they had no son. He did not exist. This is not true for Jesus Christ. Saint John captures this best with the opening chapter of his Gospel:
In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God; all things were made through Him, and without Him was not anything made that was made (John 1: 1-3).

“Word of God” is another title given to the second person of the Trinity, who is also called Jesus, Christ, Son of God, Son of Man, Only-Begotten Son of the Father Messiah, Savior.

It is easier to understand the beginning of John’s Gospel if we insert “Christ” for “Word”, so please allow me to do this for better understanding: in the beginning was CHRIST, and CHRIST was with God, and CHRIST was (and is) God; all things were made through Christ (He was co-Creator with God the Father and the Holy Spirit) and without Christ was not anything made that was made.

We read, And Christ took on flesh and dwelt among us, and we beheld His Glory. The Feast of the Nativity is the day that the Son of God left His mother’s womb to live among us. He took on flesh in the way that we do. He came into this world as a new-born baby. He didn’t just drop in as an adult. From the time of His Incarnation in the womb of His mother, He followed all the steps that we take. He grew up as we do, He learned to walk, He went to school, He had friends, He had struggles. The difference between us and Him is that throughout His life, He walked in tandem with God, He never ventured away from God, as we do when we sin. He came to show us the path to salvation. He came to show us how to live in God, with God, and for God. And He came to balance the equation, to die for our sins, to open a path back to Paradise for us. So the Feast of the Nativity celebrates not just the birth of Christ, but the Incarnation of the Son of God in the flesh. It is the day on which the Creator was unveiled to His Creation. It is the day that the uncontained God was shown to be “contained” in a human body.

The scriptural account of the Nativity is captured in the Icon of the Nativity included in today’s reflection. There are three distinct things that this icon depicts. First: it captures the event of the Nativity. Mary gives birth to her firs-born Son in a cave, because there is no room at any inn. Joseph is nearby, taking it all in. Second: the icon captures the reality that all of creation worshipped at the Nativity. All of Creation was present and invited to share in the miracle: the poor, the shepherds, the powerful, the Magi, the angels in heaven, the celestial bodies and the star, the animals, the earth itself, the cave. All Creation gathered to worship the Creator in its midst. Third: the Icon serves as an invitation to us to come and worship also. The manger is shown as a tomb, the swaddling bands are burial cloths. This is the Creator, come to save us through the cross and the tomb. His purpose is clear. The cave is heaven; surrounded by big rocks, the cave itself is a setting of peace amidst danger. We are called to follow, the way the Magi followed the star. Whatever your stage in life, whatever your status in society, you are welcomed. The heavens declare the glory of God. The angels sing God’s praises and invite us to do the same.

When I study the Icon of the Nativity, I find that I relate to the figure of Joseph most of all. He sits at a distance. His thoughts are confused. He has been the loyal protector. He has put his reputation on the line. He has followed and trusted. Yet he is still trying to make sense of the whole thing. That’s okay. He’s still there. He is still trying. It is a lesson to us to do the same.

Every person in the Icon has followed a tough calling: Mary has lost her parents; given many years of her life in the temple, and has given birth to a Son whom she will see killed in a heinous manner. Joseph has risked reputation to protect his betrothed, who is “with child” not by him. Joseph won’t live long enough to see Jesus grow into a man. The shepherds were the first to see Christ, but still remained scorned outsiders. They weren’t even important enough to be counted in the census, yet God counted them the first to be called to the manger. The Magi left kingdoms and riches and followed the star. It was a two-year journey in, and presumably a two-year journey home. What possibly could have been left of their lives after a four-year absence?

In their supreme sacrifice, in their trust, in their faith, all of these people received the greatest blessing. They beheld His glory. They beheld with their own eyes the Son of God, made flesh, come to dwell among us. They were all profoundly changed by the experience. All are profoundly honoured, both by God and now by us.

Indeed, John captures the message of the feast in the most succinct way. We are called to behold His glory. This is the message of the Nativity. It is also the goal of every human life.

Amen
†Paul

(to be updated)

Dedicated to Sotirios Katakouzinos , who reposed in the Lord today, Monday 5/12/2016, at 3:20 pm

After a mighty battle with his chronic illness of thalassaemia and a heart which strived for the Kingdom of Heaven.

He was a clandestine member of the Orthodox Australia Missionary Society. With fervent love he would regularly attend various Orthodox meeting, distributing books, pamphlets, icons, etc. And always ready to indulge in a missionary conversation, thus helping the youth especially, to know their Faith better.

He also carried the cross of being the President of the Thalassaemia Society
Here is an extract of one of his speeches given on 14 October 2005. It shows under what hardships and pain he worked for the Lord and the love of others.

‘I was born in Melbourne, to Greek Australian parents. Part of my heritage included thalassaemia. Although it was not diagnosed at the time of my birth, my mother had heard of thalassaemia in Greece. Later, when I was appearing rather ill and anaemic as a four year old, it was diagnosed at the hospital.

‘An illness that made me feel very tired as a child, unable to walk long distances or to play with the energy of other children soon provided other ‘nightmares’ as part of the treatment. Around five years old, I began having regular blood transfusions at hospital. These varied from fortnightly to eight weekly. My haemoglobin level was around six before I began transfusions. After I was initiated into the transfusion regime, doctors aimed to maintain my haemoglobin level at or above nine prior to transfusion. Due to the lack of volume of blood in my body and the weak development of my veins, transfusions were particularly traumatic for me as a child. The painful search for a suitable vein to put the drip into and the stays in hospital became part of the experience of living with thalassaemia.

‘Around seven years old, I had my spleen removed as it was using too much of my valuable red cells (it was trying to do its job of removing the sick thalassaemic red cells and had become bloated with its desperate drive to destroy them). Without a spleen my immune system was further compromised and penicillin was prescribed. To this day, however, I have not suffered a major

infection other than the regular cold.‘Regular transfusions now provided another challenge. The extra iron left from all those blood transfusions could not be removed by my body and was beginning to store itself in my vital organs. An iron-chelating agent, Desferal (desferioxamine) was prescribed to be administered as a single intra-muscular injection daily. This became another painful daily reminder of thalassaemia. The Royal District Nurse would come to school on weekdays and I would be called to have the injection. Other children saw this and it added to their curiosity. I did not reveal to them what I had to live with.

‘During my early teen years the Desferal injection was replaced by a more effective administration regime. Using a device called a slow-infusion pump, I now administered the Desferal injection myself. The pump administered the injection over a ten-hour period (overnight). Of course, as a teenager, this meant a severely curtailed nightlife at home. I did not want to have this thing strapped to me while going out. I didn’t want people to see me as different or pity me, and I did not want to deal with their questions, no matter how well intentioned.

‘Diet was not a real issue for me apart from abstaining from high-iron foods like lentils, which I did not care too much for. As long as I kept up with regular blood transfusions and using my pump, I could lead a very normal life. But using the pump is painful physically and a hassle socially. If I was not vigilant in its use I was warned that other complications could arise such as heart and liver problems, diabetes and eventually death. Ironically, the transfusions would kill me.

‘It’s a life long-condition but one that is not impossible to deal with. Excellent support at hospital by people that I now have known for over 25 years means I have an extended family to support me. Plans for the future need to be realistic. In finding a life partner I have to be conscious of the possibility that thalassaemia could be passed on to my children and its severity depends on my partner’s carrier status.

‘Over 30 years ago, my parents were first confronted with thalassaemia in a language and environment that was very difficult. They suffered as much or more than I have. I was asked once whether I regret being born with this condition. I sincerely say that I would live through it all again because I have learned so much and it has made me a stronger-willed person.’

Source:
http://australianbloodenquirer.blogspot.com.au/2005/10/sotirios-living-with-thalassaemia.html

I am witnessing something happening in social media i cannot really say i am a big fan of. Let me explain, and it has to do with my own soul-searching as well.

Examples:

Patriach X says something against gay marriage, everyone cheers, tons of likes! But Catholics say the same thing, and Islamists share the same view … hmm. It’s just common sense anyway …

Bishop Y says something against abortions and killing of innocent lives, everyone cheers, tons of likes! But Catholics say the same thing, and Islamists share the same view … hmm. It’s just common sense anyway …

Orthodox leader Z says something against the corrupt Elite and the West, everyone cheers, tons of likes! But Catholics say the same thing, and Islamists share the same view … hmm. It’s just common sense anyway …

Interesting, we as Orthodox Christians have got to become just cheerleaders … for things that are common sense anyway!

For one, i am not going to let myself be caught up in this show of “adherence to commons sense”. No, i expect Orthodoxy to be much deeper than that, so i’ll reserve my facebook likes for something that really makes my faith unique and rises above just “common sense”.

My soul wants more. Who can give me real answers as to why what is happening is happening and where is everything going? My soul wants to understand, my soul wants the Truth!

And there is silence …

Blessed Pelagia of Ryazan prophesied (to Metropolitan Nikodim): “You will die like a dog at the feet of your pope!” This actually happened! Bishop Longin of the Ukraine recently commented on this “(he) died like a dog at the feet of the Pope. It was foretold for him not to go there, and that he would die. When he kissed the pope’s slipper, he then died at his feet.”

This Metropolitan Nikodim gave communion to Catholic clerics. Such actions (under certain conditions) were likewise confirmed by a decision of the Moscow Synod and a Sobor of the Moscow Patriarchate. This occurred when the soviet (anti-Christ) government was in power. This decision may has since been rescinded by the Moscow Patriarchate. Metropolitan Nikodim was the spiritual Father of (the now) Patriarch Kyrill of Russia.

The following text is by Metropolitan Hierotheos Vlachos…

http://www.johnsanidopoulos.com/2013/04/the-secret-of-metropolitan-who-died-at.html

With the title «I had never heard such beautiful words», a phrase voiced by Pope John-Paul I Luciani ( the “33-day Pope” ), the June-July 2006 edition of the magazine “30 days” which is run by Italy’s former Prime Minister Giulio Andreotti published an interview that the Spanish Jesuit Miguel Arranz gave to journalist Stefania Falasca.

To assist in translating, Arranz had accompanied Metropolitan Nicodemus of Saint Petersburg (Leningrad) to his meeting with the newly-chosen Pope on the 5th September 1978 and, as everyone who keeps track of ecclesiastic affairs knows, the Metropolitan Nicodemus after this private meeting left his last breath at the Pope’s feet.

This event greatly disturbed the new Pope; in fact, two days later, the Pope himself publicly stated: «2 days ago, Metropolitan Nicodemus of Saint Petersburg died in my hands. I was responding to his address. I can assure you that I had never heard such beautiful words about the Church in my entire life, like the ones he had uttered. I cannot repeat what was said; it remains a secret».

What were those words about the Church, which had so enthused the new Pope and have remained a secret?

In the interview that Miguel Arranz gave to Stefania Falasca, who was present during that meeting as translator, he mentioned the events that took place on that day in front of the Pope, during the official reception of the Orthodox delegates who had come to congratulate him after his election and enthronement and, as already mentioned, the interview was published in the magazine «30 Days».

In her introductory comments before the interview, Stefania Falasca mentions that Metropolitan Nicodemus of Saint Petersburg was 49 years old at the time, and «one of the most brilliant personalities of Orthodoxy, but before all else, one of the most important figures in the history of Ecumenism. He had a delicate ecumenical conscience, which had led him to intensify his communications with the Catholic Church and to visit the Vatican several times to meet with the Pope of Rome during the post-Synod period (Vatican II) in the 60’s and 70’s, a time when the paths of Ecumenism and politics had crossed frequently».

Metropolitan Nicodemus was Chairman of the Department of External Ecclesiastic Relations of the Moscow Patriarchate, founded in 1946. Its first Chairman was Metropolitan Nicholas and his successor was Nicodemus.

Also written in the prologue to her interview are the following:

«Miguel Arranz, an old defender of Ecumenism and currently retired, remembers that period after the Synod quite accurately, like a broken promise: “Without openly proclaiming it, the Bishops of the East had in fact recognized the Pope’s status as successor to Peter. Their travels to Rome were true visits on Peter’s threshold (ad limina). Their countries had pressured (urged) them, and they came to the Pope with a filial faith, like sons of a sister Church. Perhaps that association (bond, confession) between Peter’s successor and the Christians of those countries can find a way of prevailing. The entire thing may have been a deception, but the return to the union at times seemed far too easy”».

Apparently the words that the Pope heard from Metropolitan Nicodemus pertained to «the union of the Churches» within the framework of ecumenism.

On reading the entire interview, one is able to notice certain interesting points.

The first point is that Metropolitan Nicodemus had visited Rome for the funeral of Pope Paul VI and had officiated at the memorial service in the basilica of Saint Peter, where «many delegates of the hierarchy of the Catholic Church had participated». The head of the Jesuits, P. Arrupe, had proposed to offer him hospitality for the entire month of August at the Villa Cavaletti at Frascaci, until the election of the new Pope and Nicodemus had accepted the invitation and had indeed remained in Italy until the election of the new Pope.

The second point is that – as we know from other texts also – on the 26th of August of 1978, the new Pope Luciani was elected as John-Paul I, contrary to the expectations of many people. Of course he remained on the throne for a short time, because only a short time after his enthronement – and in fact when he was about to make radical changes to leading Vatican officials – he was found dead in his room. Much has been said about his death, but it is not my intention to go into these matters, except only to present whatever was said at this interview.

The fact is that Luciani was not the favourite choice for this sovereign office and that is why his election had caused such a big impression and surprise. In fact, as Arranz narrated, while on the way to Saint Peter’s Square together with Nicodemus to listen to the new Pope’s first speech, Cardinal Willebrands – Chairman of the Secretariat for Christian unity – happened to be passing by and «came out of his car and began to shout out to the Metropolitan Nicodemus: “It was the Holy Spirit! The Holy Spirit!”». The Metropolitan Nicodemus listened to these words in amazement. In fact, that day the Pope himself during his first speech had said: «I went to vote yesterday morning,,,,, I would never have imagined…. never».

The third point is that Metropolitan Nicodemus had strived to meet with the Pope in private and have a personal discussion with him, even though this was not a provision of the program or of the strict protocol for those days. It had been arranged for the Pope to meet with all the Orthodox delegations who had come to his enthronement on the 5th of September, however that was to be a formal and general meeting. «Personal discussions with the delegates were not in the program for that specific visit». However, «Nicodemus wanted to speak to the Pope confidentially. He had asked for a non-protocol hearing, so that the Pope might benefit from his meeting with the delegates. He had persistently pressured Casarola to give him an opportunity», in fact stating that «there was an urgent need». Then, after the necessary arrangements, he received reassurance that «it would be permitted for him to speak to the Pope» shortly before his meeting with the Orthodox delegations.

Immediately after this reassurance, Metropolitan Nicodemus «retired early to his room, because he knew that the following day was to be a tense and important day». In the morning, shortly before the meeting with the Pope, Arranz, his translator, noticed that Nicodemus was “very uneasy” and was told that «he hadn’t slept», because of the heat and the confinement and in fact added that he «felt as though he were suffocating». Archmandrite Lev, the Metropolitan’s secretary, checked his blood pressure and Nicodemus «immediately took some nitroglycerine, as he had problems with his heart». The fact is that the previous evening, the car that he had borrowed «in order to go to the Vatican was stolen. That incident had upset him». Another incident also occurred on the way to the Vatican for his meeting with the Pope, which had equally upset him, because he was «made to understand that he was the one who was given the privilege of being the first who would see the Pope».

In the waiting room, while Arranz was explaining «the paintings that were hanging there», the Metropolitan was not paying attention to him, «as his mind was obviously preoccupied with other thoughts at that moment». In fact, he was holding the vial with the nitroglycerine open, then gave it to his translator saying: «Keep it open – I may need it».

The fourth interesting point is whatever took place during Nicodemus’ meeting with the Pope. Let us follow Arranz’s narration, who, as his interpreter, was present during the entire meeting and an eye and ear witness of events.

«As soon as we entered the room, John Paul I smiled immediately and approached the Metropolitan. He greeted him most cordially. Nicodemus extended the warmest wishes of Poemen, the Patriarch of Moscow, the Synod and the entire Russian Church to the head of the Roman Catholic Church, and wished the new Pope many years of popehood. He expressed the sincere hope that the sisterly relations between the two Churches – which had begun well during Pope John XXIII and continued with Paul I – would continue towards a deeper mutual understanding by both sides; in the mutual endeavours of both Churches to encourage peace. The Pope thanked him for his greetings and his wishes, and asked the Metropolitan to convey to Patriarch Poemen his hope for a fruitful collaboration for the benefit of the Russian Orthodox Church. He (the Pope) said that he always kept track of his ecumenical activities with great interest and also expressed his desire for his labours to continue. Following this exchange of greetings, they sat down for a confidential discussion».

When the journalist asked Arranz exactly what Nicodemus told the Pope, he replied:

«I am not permitted to tell – it is a secret. But his words were an expression of complete trust. Like someone going to his father». When he then asked about Nicodemus’ behaviour towards the Pope, he replied: «And I also remember that he spoke in a low voice to Pope Luciani. In fact, there were moments when he spoke in an even lower voice, as though he didn’t want any indiscreet ears to hear him. He didn’t want anyone eavesdropping».

After the conclusion of this confidential conversation, Archmandrite Lev was invited to enter the room. Let us see the entire scene, the way that the translator Arranz had recorded it:

«When the conversation ended, Archmandrite Lev was invited to enter. Nicodemus introduced him to the Pope. He told the Holy Father that Lev was studying in Rome, at the Gregorian Institute, and that he knew Italian. Then the Pope, standing up, began to converse with Lev about his studies. And Nicodemus was standing near him.

Eventually, as the conversation with Lev was nearing its end, Nicodemus sat down without saying a word, and as he sat, he leaned forward in a calm and dignified manner – as though prostrating himself, with a deep prostration – in such a way that I was amazed. Being aware of how fastidiously he upheld protocol, I imagined that it was his gesture of respect…. He collapsed at the feet of the Pope. We tried to lift him to his feet. Even the Pope bent over him and tried to lift him up. At that disturbing moment, Pope Luciani did not immediately realize what was happening. I informed him of his (the Metropolitan Nicodemus’) heart problem as Archmandrite Lev ran back into the room holding the briefcase with the medicines and attempted to give him a resuscitative injection for the heart, but without success. Nicodemus’ eyes were still slightly open. So I whispered to the Holy Father: “Grant him absolution of sins….”. The Pope knelt down beside him and recited the absolution in the Latin language. Shortly after, the doctor arrived but could not do anything except declare that Nicodemus had passed away».

This tragic incident greatly disturbed the Pope, who kept saying: «My God, my God, did this have to happen to me?». And indeed, «he was at such a loss at that moment, that when the doctor arrived and with Nicodemus lying on the floor, he (the Pope) was picking up the granules of nitroglycerine that had fallen to the ground during the turmoil. He placed them in my palm…. I said: “Your Holiness, they are no longer of any use”».

However, according to the program, the Pope had to receive the Orthodox delegations after this incident. Arranz narrates:

«The Pope left the library to go and receive the other delegates who were waiting their turn. But after Nicodemus’ body was transferred to another room, I was again invited to interpret for the Bulgarian delegation. Thus, I found myself again in the presence of Pope Luciani. The Bulgarian Primate was supposed to immediately offer his warm wishes, but the elderly Orthodox Bishop and the Pope were unable to utter anything. So I began to then read the text of the address that I had been assigned to translate into Italian. And I continued to read, as they both wept silently, without uttering a single word».

Two (2) days later, that is, on the 7th of September, the Russian delegation went to Rome to collect the dead body of Nicodemus. The Pope met with the delegation in the same room that Nicodemus died. Arranz narrates:

«Prior to the hearing, I spoke briefly with the Monsignor Magee. He told me that the Holy Father hadn’t slept for two nights, and that the death (of the Metropolitan) had deeply overwhelmed him. The Pope described to the members of the delegation the last moments of Nicodemus’ life and he mentioned the words that had been spoken».

In this revealing interview that we are commenting on there is also a reference to the rumors that had circulated at the time regarding the death of Nicodemus; i.e., that he did not actually die, but that the incident was somehow staged by the Vatican in order to hide him from the people, since «he had embraced the Roman Catholic faith»; «that he inadvertently drank a poisoned coffee that was destined for John-Paul I»; that he died because «the Orthodox Hierarch had said things that he should not have said to this new Pope»; «that KGB spies had killed him from a distance», from the Russian Embassy, from where «the windows of the Pope’s apartment are visible». Arranz naturally rebutted all these rumors, saying: «Sheer imagination! Nicodemus’ health was seriously impaired, long before».

The Pope himself was very enthusiastic at the words that Nicodemus had entrusted him with before he died, which is why – as mentioned earlier – he confessed publicly that:

«2 days ago the Metropolitan of Saint Petersburg Nicodemus died in my hands. I was responding to his address. I can assure you that never in my life have I ever heard such beautiful words about the Church, like the words that he said. I cannot repeat what he said; it remains a secret».

To the question that was posed to Arraz: «After all these years, what is the impression that has remained from that meeting? Could he (Nicodemus) really have indicated the path towards full communion?», he replied:

«Nicodemus did not come to counsel the Pope. He had a clear perception (a deep sense) of the position that every person has within the Church. Nicodemus spoke very strongly about the Church, the whole Church… a new vision. Pope Luciani did not back out. Furthermore it was a gesture that expressed his (the Pope’s) fearlessness and at the same time his sincerity and his straightforwardness …. that a Pope acknowledges that a non-Catholic can teach him something, and that he confirm this publicly at that moment, with his disarming spontaneity: “I can assure you that never in my life have I ever heard such beautiful words….”. And he repeated how he was truly impressed. “An Orthodox” – he said – “but what love he had for the Church!” And I believe that he suffered immensely for the Church and did much for the unity».

The Metropolitan of Saint Petersburg Nicodemus died before the Pope’s feet, after a secret conversation which had enthused the Pope. But the Pope himself later, between the 28th and 29th September of the same year, was found dead in his private apartments, under unexplained conditions. He remained on the Papal throne for thirty-three (33) days. And the translator, who was present during that meeting, is keeping his mouth shut and does not disclose “the beautiful words” that Nicodemus said to the Pope who had “never heard such words”. All he gives us is the atmosphere of those words: that «his words were an expression of complete trust. Like someone going to his father», and that he was also speaking in a low voice because «he didn’t want anyone eavesdropping».

What, finally, was the secret ?

“Before the birth of the Antichrist an Eighth Ecumenical Council must be convened of all the Churches under the One Head, Christ and under the one Protecting Veil of the Mother of God [according to St. Nilus the myrrh-gusher: “a last and eighth Ecumenical Council to deal with the disputes of heretics and separate the wheat from the chaff]. Its aim will be to unite and reunite all the holy Churches of Christ against the growing antichristian tendency under a single Head, Christ the Life-Giver, and under a single Protecting Veil of His Most Pure Mother, and to deliver to a final curse against the whole of Masonry and all the parties similar to it (under whatever names they may appear), the leaders of whom have one common aim: under the pretext of complete egalitarian earthly prosperity, and with the aid of people who have been made fanatical by them, to create anarchy in all states and to destroy Christianity throughout the world, and, finally, by the power of gold concentrated in their hands, to subdue the whole world to antichristianity in the person of a single autocratic, God-fighting tsar – one king over the whole world.

Satan was the first revolutionary and through this fell from heaven. Between the teaching of his followers and the teaching of the Lord Jesus Christ there is nothing in common, but a huge gulf. The Lord through the doing of the commandments given by Him calls mankind to heaven, where righteousness dwells. The spirit of darkness promises the building of paradise on earth.”

Source:
https://www.scribd.com/document/100974728/319-Apocalypse-the-Book-of-the-End

The revolution against the elite has pretty much started. The tide is turning, but the real deception lies ahead: the unity of all faiths in this war against the elites and corruption. The revolutionary movement will push for morality, equity and justice, and its final goal is achieving the perfect society here on earth, free of corruption, iniquity, affliction and pain. You will see it being preached from everywhere, in Churches, in politics, in society, in science etc. The deception will be great and the struggle to resist it overwhelming. Those that will stand in the true Orthodox faith until the end will be saved, because indeed, even the chosen ones will be tempted by this like never before. Most will be seduced by it, and its name is SOCIAL GOSPEL.

Archimandrite Theodore, in the world Theodore Andreyevich Rafanovich, was born in Belorussia in the village of Khanichi in Mogilev region.

Once as a child he wandered into the rye and came across a wolf. Thinking that it was a dog, he began to beat and shoo it away. Then some adults came up, and recognizing the “dog” to be a wolf, drove it away.

His father used to sing on the cliros in the local church. And the boy was sent to study in Mogilev seminary, where he was the only non-smoker among the students. But Theodore was orphaned when quite young, and it was left to his sister, Anna Andreyevna, to care for his education. Since he was not a quick learner, she wrote to Fr. John of Kronstadt asking him to pray for him. Soon she received a reply from Fr. John:

“I have prayed for your brother”.

Immediately Theodore showed a dramatic improvement in his performance.

On leaving the seminary, Fr. Theodore married, was ordained to the priesthood and was sent to a parish 30 miles from Gomel in the village of Sherstin. His wife was called Sophia, and they had five children – George, Nicholas, Andrew, Natalia and Zinaida. Nicholas and George perished during the war.

Fr. Theodore was a very zealous priest, and many people came to his services and to seek his advice from the surrounding districts. In 1922, when renovationism began, he and his friend Fr. Paul (Levashov) were among the few priests who stood firmly for Orthodoxy, for which he was awarded a pectoral cross by Patriarch Tikhon on April 1/14, 1924. People came to him from many regions, abandoning their renovationist pastors, as a result of which he acquired a large parish.

Patriarch Tikhon sent a bishop to the Gomel region in order to receive penitent renovationist clergy back into the Church. At that time many repented and returned to the Orthodox Faith. But on his return journey this bishop was arrested by the authorities and sent to a camp. Fr. Theodore was under constant observation by the authorities during this period.

Once in their ignorance the servant of God Anna and her brother put their signatures to a document “on behalf of the Living Church”. When they told Fr. Theodore about this, he clutched his head and said:

“What have you done! Have you got any golden coins? Take them to those who collected your signatures and ask them to blot out your signatures.”

Anna and her brother did as they were told. Their signatures were blotted out.

Later, Fr. Theodore was forced to leave his Sherstin parish and serve in the Chernigov district. There he was arrested and sent to the Kotlas camp. According to some sources, he was for a time in Gomel prison.

When Fr. Theodore was in prison he was sentenced to be shot. The sentence was appointed for the following day. That evening Fr. Theodore was praying in his solitary underground cell. Suddenly he heard chanting beside him:

“Lord, have mercy, Lord, have mercy, Lord, have mercy…”

He turned round and saw a vision – a multitude of reposed souls were standing behind him with burning candles in their hands. They were chanting these words of prayer and beseeching God to deliver Fr. Theodore from death. The next morning the decree concerning Fr. Theodore’s execution was repealed.

While he was in prison, Fr. Theodore refused to take some milk because it was a fasting period. The Mother of God appeared to him and said:

“Servant of God, drink the milk.”

After this he accepted it with gratitude and drank it.

He once had another vision of the Mother of God. She was walking over the earth so weightlessly that the grass and flowers did not even sway under her feet.

Once during winter in the camp he was carrying water, and the water splashed over him. His hands began to freeze, and he called on the Mother of God:

“Queen of heaven, warm me!”

Immediately his hands became hot, and even the water became hot.

“But the people around me were freezing,” recalled Fr. Theodore.

When Fr. Theodore returned from prison his wife had died. He remained alone in the rank of a protopriest. And since he had no flock, he used to wander round the marshes praying:

“Mother of God, gather together my children for me.”

And she brought them to him from all over Belorussia.

“I gathered you all through the Mother of God,” he later said, “and I entrust you all to her.”

Therefore he would grieve deeply and weep when one of them left him.

In 1927 Fr. Theodore refused to recognize the declaration of Metropolitan Sergius, which placed the Church in submission to the atheists, and had to serve in house churches. The authorities searched for him, but Fr. Theodore constantly changed his domicile and escaped from his persecutors. Knowing of his loyalty to the true faith, many people came to him for spiritual support from the renovationists and sergianists.

Fr. Theodore was well hidden by reliable people. New people who wanted to come to him would have to spend a great deal of time and effort to persuade those close to him to let them meet batyushka.

In about 1939, Fr. Theodore was again arrested. It was winter. In the village of Strelki some people were waiting to receive communion from him. Batyushka was brought to them in a cart covered with straw. But then he was arrested and taken by train under convoy from Rogachev to Gomel. All his things were taken, and he was left only with his passport and his comb. As the train came into Saltanovka station, his guards fell asleep, and Fr. Theodore, remembering that he knew a Xenia there, quickly jumped off the train. It was snowing. Fr. Theodore lost his way, and sat down to die. Suddenly he heard some voices urging on a horse. They came up to him:

“Where are you going?” they asked.

“I’m going to Claudia Alexeyevna in Selevanikha – she’s my daughter-in-law,” he replied.

Claudia Alexeyevna was a teacher and lived with Xenia in the house of Matushka Matveyevna. Having reached Matushka’s house, Fr. Theodore knocked on the window. The mistress of the house was aghast. He was frozen, wet and exhausted. They warmed him and gave him some fresh clothes.

In the morning Stepanida ran into the hut, and, learning that Fr. Theodore was there, called Tatiana. Since a stranger, a teacher, was living in the house, Fr. Theodore had to move immediately to another place. He went with Tatiana to the village of Ugly. On their way they saw a man in a black overcoat running towards them.

“That’s it! A policemen’s after us!” went through their heads.

But it was a false alarm: the man, who worked on the railways, passed by them without touching them.

That day was the feast of the Forty Martyrs (March 9 according to the Church calendar), and Fr. Theodore served a service to them with the master of the house John, his wife and daughter and Tatiana helping him. After this rumours circulated to the effect that Fr. Theodore had been arrested, but that he had managed to run away and was again at liberty. Those to whom he had been going for a service just before his arrest were delighted at the news.

During the war, when Belorussia was occupied by the Germans, Fr. Theodore came out of the catacombs and began to serve openly. He served in the church in the village of Obidovichi in Rogachev district, and also in a church in Gorodtsy. In his sermons he angrily denounced Soviet power.

“He gives such sermons about the communists,” said some Sovietized people, “that if the Russians were here they would tear him to pieces.”

He would angrily denounce Soviet power, the communists and their Moscow Patriarchate. For this he was persecuted by the authorities not only as a secret priest, but also as a zealous opponent of the whole Soviet regime.

When the Germans retreated, the church in Obidovichi burned to the ground. The Soviet armies arrived. By this time Fr. Theodore was no longer serving openly, but at home. He was summoned to the village soviet and warned:

“If you want to serve, go to a parish, old man!”

The clairvoyant Matushka Paulina from Gomel told him to hide, and he, following her advice, began to live secretly with his spiritual children in Belorussia.

“At night people would come to him, but during the day – never,” remembers the servant of God T.

70 people would gather round batyushka by night. When there was a danger, noone would come. Sometimes his spiritual children would crawl up to the house on hands and knees. Some parishioners who are still alive remember the unexpected joy they had:

“What joy it was going to him. It was wonderful – through the rye and the oats!” remembers Abbess M.

Once Fr. Theodore was recognized by the GPU at a station. He was arrested. Then they took him through the villages under arrest, until some believers in Osipovichi ransomed him for 500 rubles.

Once, when Fr. Theodore was being hunted by the GPU, the president of the local soviet, who was a Jew, came to the hut where he was living. At that moment Fr. Theodore was praying with his prayer-rope. The man asked him who he was. Fr. Theodore said that he was a wanderer – they did not touch him.

In 1946 some people from the KGB went to the elder Peter Razumovsky (who by many accounts was a secret bishop) and began to demand that he reveal to them where Fr. Theodorer was living. The elder only replied:

“I don’t know where he is, but I will tell you one thing: the Holy Spirit is upon him! Fear him – he will strike you!”

Fr. Theodore was clairvoyant. If a person came to him with an offering but was secretly begrudging it, Fr. Theodore would be able to read his thoughts and would meet him with the words:

“To give or not to give?”

From others, however, he would accept offerings with gratitude.

Once Fr. Theodore was serving the Liturgy in an wooden cabin. After the service, he refused the food that was offered him, sat down and began to weep like a child.

“Take me away from here – out of this farmstead,” he repeated insistently.

Now there was some rye growing on this farmstead. They took him there, and immediately after the police descended upon the house. They were looking for Fr. Theodore and turned the whole house upside down, sticking their rifle butts into everthing possible. By that time Fr. Theodore had managed to go from the farmstead rye into the collective farm rye, which began just at that point, and to hide there.

It was in about 1956-57, at the feast of the Protecting Veil in October. A KGB agent came to the house of Fr. Theodore’s reader at just the time that Fr. Theodore was in the house. The reader did not let the KGB agent beyond the door of her house, and he, after looking round on both sides, went away. In this village there worked another KGB agent, and the first agent, going to him, said that in the house of the reader there was a priest whom they were just about to arrest. This second agent had a believing mother who also went to Fr. Theodore. Her son warned her that she should not go to the house where the secret priest was serving – otherwise they would arrest her, too. She passed what she had heard on to her daughter-in-law, who ran and told everything to another woman from Fr. Theodore’s flock.

“Don’t worry – there’s noone there”, said this woman soothingly.

But immediately the first woman had gone she ran to Fr. Theodore and warned him. At that moment Fr. Theodore was doing the proskomedia, and the house was full of people who had assembled for the feast of the Protecting Veil. On hearing about the coming raid, the people became very anxious. Fr. Theodore turned to them and said:

“Don’t go anywhere! Everyone make 36 signs of the cross on the doors and all round.”

All the adults and children carried out this obedience fervently with their prayer-ropes.

“Let noone leave the Liturgy!” warned Fr. Theodore again.

And the master of the house added: “May the power and will of God be done!”

Everyone stood up to pray and the service began. They prayed very fervently, expecting that they would be arrested the next day. Everyone wept as they read the akathist to the Mother of God. Fr. Theodore calmed them all and said in his sermon:

“If God does not wish it, they can do nothing to us. Then even if hell were let loose, the Lord would not allow it!”

That is what happened this time – the service ended and everyone dispersed without trouble to their homes.

One of the places where Fr. Theodore lived was the village of Khymy. People would come to him there from distant places, passing points in which there were the houses of his parishioners. A kind of “post office” operated in these houses, and in them people could learn about any danger that was threatening.

The village of Khymy consisted of three parallel streets, on the last of which lived Fr. Theodore. The neighbours knew that in this house there lived a priest. 60-70 used to come to Fr. Theodore at this time. So as to be next to their batyushka, the members of his flock would sometimes organize their work on the spot. So the future Metropolitan E. pastured cows there for three years, while Abbess M. lived in Khymy for three months, having got work there preparing peat. She had to go to work in the morning, and for her sake Fr. Theodore began the service at 4 in the morning. Usually he began the service at 5 or 6 o’clock and served until 5 or 6 in the evening. Confessions would take a long time with him. He usually served alone, in a white podryasnik.

A woman who belonged to Fr. Theodore’s flock worked in the nearby Beletsky peat factory. She learned in the factory that a raid on Fr. Theodore was being planned, and soon a message went out through the “post office” that people should not go to Fr. Theodore any more. They say that at this time some people were returning from Fr. Theodore carrying holy water and prosphoras. On the road they noticed a parked “Kozlik” car. It was dark, and the car followed them keeping them always in its headlights. Realizing that they were being followed, the Christians waited until they came to some thickets. Then they turned sharply off the road and managed to hide.

Another woman in Fr. Theodore’s flock got to know a secret detective who was pretending to be a believer. In her ignorance she gave him all the addresses where Fr. Theodore usually served. Soon the KGB summoned her and gave her an exact account of her conversation with the detective “Christian”. The police went to all the addresses on the list. They did not find Fr. Theodore because the woman had not told the detective about the house in Khymy, where Fr. Theodore happened to be at that moment.

The police would take three houses of Fr. Theodore’s parishioners and search them from top to bottom. But he was not there – he had managed to hide. Once the police came to a house where he was staying, and he again managed to hide. However, the mistress of the house, Pimenikha, was so frightened that she died from fear. It was particularly difficult for people to gather at Fr. Theodore’s houses when Khrushchev came to power.

In the course of 20 years Fr. Theodore managed to gather a flock of about 1000 people. People would come to him from Mogilev, Minsk and Bryansk districts.

In the course of 20 years Fr. Theodore managed to gather a flock of about 1000 people. People would come to him from Mogilev, Minsk and Bryansk districts.

Fr. Theodore was a strict priest, but at the same time he was very attentive and loving. For example, there is the following incident from the childhood of Metropolitan E. He was tending the cows, and fell ill. It was a fasting period. Fr. Theodore came to him and said:

“Eat fish.”

E. began to refuse: “How can I eat fish during a fast? I won’t!”

“You’re ill, eat fish,” insisted batyushka.

The sick boy stubbornly refused. But Fr. Theodore did not go away until he had fed him.

One woman told him that she had such-and-such a job and lived in such-and-such conditions, which made it impossible for her to eat only fasting food during the fast, however much she wanted to.

“Well, what can you do, eat what you’re eating, that’s the kind of work you have,” replied Fr. Theodore.

Fr. Theodore was against his spiritual children going to the collective farms, which he could not stand.

His parishioners asked him how they were to behave when they found themselves beside ruined churches or churches in which the Moscow Patriarchate served. He said that in such cases the church buildings had once served Orthodoxy, and should be treated with respect. On going up to one such church, they should stop, look up to heaven and say:

“O Lord, Thy grace has departed to the heavens.”

After this they should cross themselves and stand for a little.

Fr. Theodore strictly forbade his spiritual children to go the churches of the Moscow Patriarchate, and that it was not right even to socialize with those who went to those churches. He would be particularly strict about this with those who were somewhat negligent in this respect. He said that one could go into the churches of the Moscow Patriarchate only for one reason – to venerate the holy things – the wonderworking icons, the holy relics and the cross. Relics and the cross, he said, retain their grace-filled power until the end of the world.

“In the Soviet churches they won’t baptize your children, they’ll ‘red-star-ize’ them,” he said. (This is a play on words in Russian: “Nye okrestyat, a ozvyezdyat”.)

He strictly forbade people to baptize or be married in the churches of the Moscow Patriarchate, and gave a penance to anybody who ignored this command.

This is what he told his spiritual children:

“If you go into a church of the Moscow Patriarchate and you decide to stand a little and see how their service goes, remember that you are not allowed to pray even one prayer with them. So don’t get carried away by their chanting in case you begin to pray with them. Let’s say they are singing ‘Holy God’, and then they cross themselves. Don’t cross yourselves at the same time, but wait until they’ve done it, then you can cross yourselves.”

As a rule, the “Theodorites” went into the churches of the patriarchate only in order to venerate the holy things before or after the service.

Fr. Theodore used to tell his spiritual children the following:

“The communists have been hurled at the Church like a crazy dog. Their Soviet emblem – the hammer and sickle – corresponds to their mission. With the hammer they beat people over the head, and with the sickle they mow down the churches. But then the Masons will remove the communists and take control of Russia. Priests will come from the West who will both go to hell themselves and will drag you down with them.”

Fr. Theodore would carry with him everything he needed for serving. He had only one great need – a bishop. Fr. Theodore was very sad because he could not find a true bishop of the Catacomb Church. However, some of his spiritual children who lived in the south of Russia informed him that in their region there lived a Catacomb bishop, Anthony (Galynsky-Mikhailovsky), who had just been freed from prison. In 1956 or a little later, Archbishop Anthony was planning to visit Kiev, and he invited Fr. Theodore to visit him. It was a touching meeting, and Fr. Theodore, recognizing a true hierarch, placed himself under his omophorion.

“He is not an earthly man,” he said. “Although I am sick and weak I stood through the whole service”

When Fr. Theodore was living in Khymy, someone betrayed his whereabouts and the authorities burst it looking for him. However, the local president helped him – although he knew that Fr. Theodore was there, he told the searchers:

“He hasn’t lived with us for a long time.”

This averted the danger for a certain time, but the person who really saved Fr. Theodore then was a a certain Alexander who put Fr. Theodore onto his motorcycle and drove him to his home in Gomel. So Fr. Theodore settled secretly in Gomel with Alexander and his wife Anfisa. Their home was just opposite the police-station!

Some time later, however, Alexander died through electrocution and Fr. Theodore left his flat and returned to Khymy. Fr. Theodore performed Alexander’s funeral service in the following fashion. The coffin with the body lay on the first floor of the house, while he read the service standing on the second floor.. On the ninth day after Alexander’s repose a fiery pillar was seen over his grave. As a result Fr. Theodore asked to be buried in the cemetery next to him.

In the town of Svetlogorsk there lives Fr. Theodore’s daughter, Natalya. During his life the police often visited her, looking for him. They tried to force her by threats and violence to reveal the whereabouts of her father. When she refused they beat her and even threatened to rape her. Her husband ran away since they threatened him with shooting for hiding Fr. Theodore.

Once when two policemen were searching the house, a miracle took place. Before they arrived Natalya succeeded in lying down stock-still on a trunk. But the Lord turned away their eyes so that they did not see her. One of them even began to lift the lid of the trunk, but, without noticing her, said:

“How heavy this is!”

The other policeman told him to leave the trunk in peace. So they left without seeing or touching her.

Abbess M. says that in the last four years of his life Fr. Theodore was very poorly. He could hardly move and his mind became somewhat clouded and a childlike quality began to appear in him. All the same he continued to serve and feed the people, helped by a novice nun.

Fr. Fyodor died in the village of Khymy on Palm Sunday, the day of the Vilnius martyrs – April 14, 1975 according to the Church calendar. This coincided with Radonitsa that year. When he died his daugher and her husband came to hieromonk E. at three o’clock in the morning and handed him a letter from Archbishop Anthony with the command to perform the funeral service for Fr. Theodore. E. sat in the car with them and on arriving carried out the funeral service. (Archbishop Anthony had been informed that Fr. Theodore was dying by a nun who came to tell him.)

Metropolitan E. says that Archbishop Anthony had ordered that Fr. Theodore be buried in the cemetery. But when he died, the lady of the house in which he was living secretly was frightened to bury him in a cemetery, fearing that through this the authorities would find out that a catacomb priest had been hiding with her. She insisted that Fr. Theodore be buried next to her house. Fr. Theodore’s daughter agreed with this.

And so he was buried at night under the wall of her house, wearing the golden cross which his Holiness Patriarch Tikhon had given him during the years of struggle with renovationism. The owners of this house were also frightened about the sacred vessels in which Fr. Theodore had served, as well as his other things. So some time later Nun A. came and handed them over to Hieromonk E.

Perhaps because of this disobedience with regard to Archbishop Anthony’s command, this house burned down at the beginning of the 1980s, and Fr. Theodore’s coffin was covered with logs.

In the second week of Pascha, 1992, members of Fr. Theodore’s flock who had recently left the Catacomb Church and joined the Russian Church Abroad prepared a place in a cemetery for his burial, together with everything that was necessary, and with the participation of his daughter, grandsons and spiritual children, Fr. Theodore’s remains were transferred there.

After Fr. Theodore’s death several members of his flock went to no other person for spiritual sustenance. They had the impression that Fr. Theodore was the only true pastor.

(Sources: Pravoslavnaya Rus’, no. 21 (1474), November 1/14, 1992, pp. 8-9; Priest B., from the reminiscences of Metropolitan E., Abbess M., Deaconess A., Schema-nun M., Nun T., servant of God M., servant of God T., servant of God A., V. Leonichev; M.E. Gubonin, Akty Svyatejshago Patriarkha Tikhona, Moscow: St. Tikhon’s Theological Institute, 1994, p. 315)

Source:

https://www.facebook.com/story.php?story_fbid=1409258879101510&id=100000522356521

https://www.facebook.com/story.php?story_fbid=1739633992987196&id=100008218360484

This is a small post in recognition of the work done by Vyachaslav Marchenko on Wednesday, 22/6/16 and posted by him at 7:12am

ANNIVERSARY OF REPOSE OF ONE OF THE GIANTS OF ORTHODOX MISSION IN ENGLISH SPEAKING LANDS

On June 30 of this year, we with God’s grace, will celebrate the third year of the repose of Hieromonk Abbott Herman of Platina.

Ignore any slander about this blessed man. His work brought thousands of people to Orthodoxy, enticing incredible envy from his metromasters and others who finally arranged for his early death, as they did with Archbishop John.

He was one of Holy Archbishop John’s closest confidants and spiritual son. He was also Bl Father Seraphim Rose’s spiritual father and teacher.

Right up until his untimely repose due to Parkinsons, under great pain and suffering, each day he personally answered numerous letters to his followers in the West and especially from Russia, where he is highly reveared. Patriarch Alexis II, presented Abbott Herman with a Gold cross, as a holy token of appreciation for his work in the Church.

His work was most instrumental in arranging for the glorification of Saint Herman of Alaska and Holy Archbishop John. And for the New Confessors of Russia during its yoke of communism. As well as personally assisting many with spiritual questions and guidance in Church life, imitating by this the work of the great Saint Theophan the Recluse.

Read Abbott Herman’s biography and struggles in the book “Not of this World”, first edition only. There you will find similarities to the struggles that Theophan the Recluse had to face, with the envious ones in the Church hierarchy.

You iconographers out there, paint his iconographic image and ignore the protests of those “super correct, super canonical” evil wishers, who did not know about his canonicity with holy bishops in Russia in the 1980s – 2014. Who to this day wish to discredit him with the vitalist slander, because his cause, was so powerful and fruitful and theirs was fruitless. By your iconography you will glorify God through one of the most important Orthodox workers of our age.

Many believe that he will be glorified “officially”, sooner or later.

Even in his repose, he continues to be the spiritual father of :

orthodoxaustralia.org

(Readers should be aware that this is an open Orthodox Site, to which many people contribute. Hence, if there appears to be an issue with any of the articles there, please be so kind as to ask the Site administrators for clarification, rather than using any of the material printed there to evoke negative and ridiculing responses, in other posts of this section. Your co-operation in this manner may save others from impressions which could do harm to their spiritual life.)

Abbott Herman’s name, certainly with his large following in Russia, is synonymous with Platina monastery, a place of holy pilgrimage in the heart of the USA. Even though his burial was not accomplished in his own monastery.

If there was one short sentence that could be on his epitaph it would be:

“I came to show the world otherworldliness”
(Cf. John 18:36)

It is this otherworldliness, which inspires the evil one to act on the souls of strugglers of piety.

Otherworldliness requires much sacrifice and it is this sacrifice which modern man is often afraid to touch. It might mean loss of status in this world, ridicule and demeaning of one’s life in general. But all of us should recall Christ’s teaching when He told us to not be afraid, as He has overcome the world, for our sakes.

Question:
Did he not struggle with homosexuality?

Fr Basil:
He was not homosexual. One and only one person accused him of this, as is usually the case once it becomes clear that there are no other accusations that can be brought upon a monastic.

One would logically assume that that would be the only step left to discredit someone who is beyond reproach.

No impropriety was ever proven about Fr Herman. And would it not seem strange, that a person who had holy and prophetic men for his entire monastic life, would not have been picked up on such a point, well before any other sinful inclination.

What we have often found is that those who accuse someone, particularly of sexual sins, are actually the ones suffering from such things. By these actions they imagine to lessen their own improprieties, rather than repenting and getting themselves fixed up.

Fr Anthony:
As St. John Chrysostom said, “All the prostitutes in Constantinople accuse all the other women of being whores”

Fr Basil:
Good one Fr Anthony. The plot against Fr Herman was very carefully contrived and long on the making. It was not a random knee jerk reaction.

He even had to see s psych to prove his sanity. We went with him, that is took him there. After this consultation the psych asked us to have coffee together in a restaurant. She said that Fr Herman’s “issue”, was that he was not an “organisational man”, he was a free spirit and hence he did not do the bidding of the organisational wheelers and dealers. They could not control him as they wished and hence their strategy was to destroy him.

How all this is so familiar when one reads many of the lives of the Saints:
“If you can’t own them, then destroy them “.

He often said that despite printing so many important books, not one of the hierarchs thanked him, not that he sought thankfulness from them.

The only hierarchs that cared for him and “looked” out for him and for Fr Seraphim, in the USA, were Archbishop John, Bishop Nectary (of Seattle), Metropolitan Philaret (and his cell attendant Protodeacon Nikita), Archbishop Leonty of Chile, Bishop Andrew of Novodiveova, a few more who slip my mind at present and a handful of priests.

Most of this support was clandestine, but by mid 1980s, they had all changed their addresses to be in the Heavenly Realm. Hence Fr Herman was left without protection and became an easy target by those who made themselves his enemies, for no reason at all.

Protodescon Nikita often warned the Synodal members that the Platina Fathers are the spiritual barometer of English language mission in the USA.

Once the opportunity was “ripe” to destroy Fr Herman, direct and indirect members of a convert group were arranged to delver the fatal blow. How cunning is that. Choose those who are not fully understanding of the Orthodox depths, so that they can carry out this assignment with a “clear” conscience.

The irony of some of this is that I once saved the life of one of these persons, who was just about half a second away from falling some three stories to his death, having not noticed that he was about to step into a void in the floor, which was left uncovered by restorers at a famous monastery in Russia.

In any case, those truely wishing to learn about some of the history of Platina Monastery, should carefully study the letters of Fr Seraphim Rose, written mainly in the 1970s, now being presented in both English and Russian on this Orthodox Facebook site. Fr Seraphim clearly sets out how the intrigues against Platina began and gained momentum, until they grew into what could only be described as “murder”. If not outright physical, then certainly spiritual. These intrigues have propagandarised quite a few people, especially Orthodox converts, still babes in spiritual life, to believe the lies and become uninformed accusers against Fr Herman.

Again I can only repeat Christ’s teachings when He said that temptations must come, but woe to those by whom they come.

Fr Basil on the biography of Fr Seraphim Rose and the pokrov.org website, in which a number of allegations are made:

A slanderous link having no justification, nor proof. We have known and lived for extended periods with Abbott Herman since 1980. He had non of those inclinations. In fact the site you mention has quite a few saints on its list. Does that not show something!

A testimony of Deacon Vladimir:

Sadly Pokrov has done more harm to those abused than good.They publish every piece of gossip ,innuendo and accusation without any shred of evidence apart from hearsay.Secondly i have also known Fr Herman for many years and can support Fr Vladimir’s statement.As the late Fr Nikita Chakiroff the late Metropolitan Philaret of New York cell attendant used to say the accusation of Homosexuality was the favourite attack method of a certain late Archbishop of Montreal’s.In fact it held up the ordination of more than one bishop who the late Archbishop saw as a potential vote against his group in the Church Abroad.

Vyaceslav Marchenko’s testimony:

+Обычное бесовское нападение на монаха-подвижника. А я свидетельствую: я много раз в своей жизни и подолгу бывал наедине с отцом Германом. Отец Герман – чист и, я видел – свят. Это был в сей жизни настоящий подвижник и прозорливец.

Translated:
Average demonic attack on the ascetic monk. And I testify that I visited him on numerous occasions and spent many hours alone with father Herman. Father Herman was a pure man and i had seen this myself, he had a holy life. He was a true ascet and proselyte in this corrupt world.

William H. deVlaming, M.D.
Internal Medicine
1760 Gold Street
Redding, California 96001
916-243-1552

Father Herman
The Orthodox Word
St. Herman of Alaska Brotherhood
Platina, CA 96076

RE: Fr. Seraphim

As requested, I am enclosing a brief description of the problems experienced by Father Seraphim leading to his illness and complications recently resulting in his death.

Any vital organ of the body has a blood supply in which arteries lead blood into the organ and veins take the blood away. If there is a blockage of blood flow in either side of the circulation, the organ is not able to receive enough oxygen or nutrients to continue [to] function. In Father Seraphim, we believe that the blockage of the vein leading away from the intestines occurred several days prior to his admission to the hospital. This eventually resulted in death of the tissues of the intestine which in turn lead to a leakage of toxins from inside the bowel into the abdominal cavity, and from there into the general circulation. The results of the toxic product entering the circulation lead to a decline in other vital organ functions including the lungs and eventually the kidneys, brain, and heart. Even by the time the initial surgery was completed, damage had already been done to several important organs. Most likely is a complication of a general decline in total body function, other intestine began to be involved in the same process leading to the initial bowel damage resulting in a progressive reduction in blood flow to an extensive area of a bowel. The cycle of toxic material escaping from inside the bowel into the general circulation repeated itself and eventually depressed the lung and heart function to the point that life could no longer [be] maintained. Pulmonary edema simply means damage to the lung resulting in fluid collecting between the tiny air sacks and preventing normal function. Respiratory acidosis again relates to inadequate ventilation by the lungs resulting in an accumulation of carbon dioxide in the body. I hope that this information will be helpful.

Warmest regards,

William H. deVlaming, M.D.
Internal Medicine

—

Respiratory failure
Due to: Bowel Necrosis
Due to: Ischaemic Bowel
other conditions
renal failure
[signed] Gary B. Dandy

1. What do you want to do in life?

To be a fervent priest, not living for yourself but for others, not allowing yourself to become a lukewarm hireling, being faithful to all you received in childhood, not just giving sacraments to a parish, but actively spreading the true word of Orthodoxy to them and others, being one in mind with us and all others who have this same goal.

2. How can or should you prepare myself [stet] for this?

By going through a systematic course of theological study (not just on your own), which should also include literature and art (including some negative manifestations to see what is “in the air” and attracting people); and becoming acquainted with worldly life (both secular and church) in a practical way, not entirely on your own until you are 21 or so (that is, accepting guidance on how much you should expose yourself, and being under guidance while you are doing so).

3. What are the main obstacles to this?

a. In myself. Self-trust, wanting to guide yourself without wholehearted trust in your spiritual father; combined with a very passionate nature which has not yet gone astray because it hasn’t faced any great temptations. These two characteristics together mean an almost certain disaster ahead, or at best, an abnormal development, missing out on the opportunities that really lie before you to be a fruitful pastor.

b. In the world outside. The sensual tone of modern life, which will pull on your passionate nature; the temptation to be like everyone else—cold, withdrawn into yourself, not giving yourself to others, not caring enough for Christs truth and suffering souls. In church life: the temptation to be outwardly correct, but inwardly indifferent and lukewarm.

4. How should I fight these obstacles?

Through real trust in your spiritual fathers—working your future out together with them, honestly facing your own nature and problems and their advice; and through having the guts to subject yourself to a real discipline of preparing for priesthood, and not playing games with yourself.