The following lecture was given in Belgrade at a solemn gathering In memory of His Beatitude Metropolitan Anthony (Khrapovitsky), the First Hierarch of the Russian Orthodox Church Abroad, by the renowned Serbian theologian Archimandrite Dr. Justin Popovich, at that time professor of dogmatic theology at the Theological Faculty of Belgrade University. The lecture was printed in the journal of the Orthodox theological faculty in Belgrade "Theology" (vol. XIV, No. 1, 1939, p. 40) and is presented here in an English translation by Joachim Wertz. The Russian text of this most eloquent article appears in Vol. X of Archbishop Nikon’s “Life and Works of Metropolitan Anthony Khrapovitsky”. - Ed.
I find myself in the position of an ant who must speak about the soarings of an eagle. Can an ant follow the path of an eagle? No! However, it is possible, from its ant's perspective, for it to admire the eagle soaring in the heavens, and to stand frozen by the awe of sweet delight.
Therefore, with my ant's tongue I want to babble on with some of my observations, and I ask you to pardon an ant, that he dare to speak of an eagle of Orthodoxy. Oh! I am firmly convinced that I possess neither the skill nor the capability to explain the mystery of the wondrous personality of His Beatitude, Metropolitan Anthony, but I am only able to bow down, in fervent awe and pious respect, before the wonders of his boundless love for Christ and his gracious love for man.
Hieroschemamonk Anthony Bulatovich’s booklet differs significantly from Schemamonk Ilarion’s book, Na Gorakh Kavkaza (In the Mountains of Caucasia), in the defense of which it is written. Schemamonk Ilarion had as his primary intention to praise the "Jesus Prayer"and to convince his contemporary ascetics to practise this monastic activity, which is so often neglected today. This intention is altogether praiseworthy. Everything that has been written by the fathers on the Jesus Prayer is beneficial, as Christians should be reminded. Those monks who would want to lessen the significance of the Jesus Prayer and all other spiritual activities passed down by the fathers are worthy of reproach. Nonetheless, a correct undertaking does not stand in need of incorrect means, and the patristic tradition of the Jesus Prayer has sufficient sound reasons in its favour so that one need not resort to superstitious arguments. Unfortunately the Elder Ilarion did not avoid this and he added his own sophistries to the many patristic and salvific reflections on the benefit and meaning of the Jesus Prayer. He took it into his mind to argue that the name of Jesus is God Himself.
Святой Дух. Фреска монастыря Гелати, Грузия.
Metropolitan Antony wrote this article in the 1920’s, shortly after he left the Crimea and joined the Russian emigration. Religious feelings and strivings were coming to life again among Russians at that time under the influence of the afflictions they had undergone. At this time Vladika Antony considered it essential to elucidate the Church’s teaching about the Holy Spirit. This article was originally published by the American YMCA Press in Paris [in 1927 as "Tserkovnoye ucheniye o Svyatom Dukhe"], but the edition is now extremely rare1. The workings of the Holy Spirit, as described here by this twentieth century Church Father in accordance with the true, traditional Orthodox teaching, will be seen to be very different from the delusions of the contemporary “charismatic movement”.
At the present time many completely untrained writers and thinkers have acquired an itch for theologizing about the most abstruse and abstract questions. They all want to say something new and profound, and, in addition to that, to hint at how unsatisfactory the Church’s teaching is, although they simply do not know it, or, at any rate, do not understand it.
Vladyka Anthony at the divine service.
Father and friend! I should have answered you long about the growing winter of faith and prayer and the means of struggle against this. But the same vanity which, as you acknowledge, disperses reverent feelings, has also deprived me of the opportunity to write to you for a month and a half. Today is the first Monday of Great Lent; I have just returned from the cathedral, where I read the Great Canon and, praying with the whole congregation, showered the reproaches of St. Andrew upon myself for my neglect of the eternal and my preference for the temporary. True, our hierarchical vanity is more involuntary than voluntary: There is the incessant reception of petitioners, clergy requesting transfer, those involved in legal cases, those applying for the front or wishing to take an examination; and papers upon papers without end. With all of this, however, I have still been able to make notes from memory for a major public lecture on a philosophical question and to write two long articles on contemporary church topics, but for that “one thing which is needful,” I have not found time until today. Our misguided education is the cause of this. I am not an enemy of what is called science, but it is personally annoying when I catch myself giving precedence to topics, even though they deal with theology, before those concerning the study of the spiritual life, which contemporary theologians view with a certain disdain, partly because very few understand these matters, but partly because these are better and more deeply spoken of by self-taught theologians, or even by those who are academic theologians, but who have, by their lives and their confession, renounced the theological “school.” There should be no such divisions and preferences; good Christians live according to the words of the Apostle, “Let each esteem others better than themselves” (Phil. 2:3), but competition and envy are particularly inappropriate where the heritage which we have received, i.e. the heritage of experience and study, is not the property of the author alone, but of all the readers as well, that is, a universal possession.
Lectures by His Eminence, Archbishop Anthony of Volhynia, on His Holiness Nikon, Patriarch of All Russia, recorded by Fr. P. L. Originally published in Russian in: «Mirnyj trud». 1910. № 9. pp. 140-171.
I.The Rehabilitation of the Truth.
On 3 May 1910, the most Reverend Archbishop concluded the series of lectures he delivered to the Volhynia seminarians on the more important political and ecclesio-social questions. The final lecture was on His Holiness Nikon, Patriarch of All Russia. It was a historical lecture. There does not exist in literature any such formulation of the questions concerning His Holiness, Patriarch Nikon, as the most reverend lecturer presented. The Archbishop said of Patriarch Nikon what no one has ever said of him. Completely new horizons opened up before those who listened. To speak of the great man that His Holiness Patriarch Nikon was, to understand the full complexity of his richly-endowed nature, to bring into harmony and explain the diverse, apparently inexplicable and irreconcilable facts in the life and the feelings which existed within the soul of one and the same man, one also needs a great and all-embracing intellect and talent, a reverent respect for the memory of the Patriarch; and all of these gifts (were) present to an abundant degree in our dear and deeply-loved Archbishop.