The Council of Bishops of The Russian Orthodox Church Outside of Russia in 1956 Mahopac, NY.
1. The Russian Orthodox Church Outside of Russia is an indissoluble part of the Russian Orthodox Church, and for the time until the extermination in Russia of the atheist government, is self-governing on conciliar principles in accordance with the resolution of the Patriarch, the Most Holy Synod, and the Highest Church Council [Sobor] of the Russian Church dated 7/20 November, 1920, No. 362.
2. The Russian Orthodox Church Outside of Russia is composed of those who are outside the borders of Russia and are guided by the lawful hierarchy of a diocese with their parishes, church communities, spiritual missions and monasteries.
3. The basic task of the Russian Orthodox Church Outside of Russia is the preservation abroad of complete independence of the Russian Orthodox Church from atheistic and anti-Christian forces and the overall spiritual nourishment of the Orthodox Russian flock in the diaspora, independent of nationality; and in particular, the preservation and strengthening in the souls of the faithful flock the purity and wholeness of the holy Orthodox faith; and the encouragement of devotion in the flock, dispersed throughout the world, to the suffering Mother Church.
On January 23rd (the 10th by the old calendar) the Church commemorates the holy Russian hierarch Saint Theophan the Recluse.
St. Theophan was born Georgiy Vasilyevich Govorov on January 10, 1815 in the Chernavskoye village of the Yeletsk county in the Orlov province. The young Georgiy received his primary education at home. In 1823 he entered a religious school, while in 1829, as one of the school’s top students, he was transferred to the Orlov Seminary. The latter was headed by Archimandrite Isidor, who later became a well-known hierarch of the Russian Orthodox Church. After graduating from the seminary with top honors in 1836, Georgiy Govorov was assigned to the Kiev Theological Academy. In his last year of study Georgiy Govorov decided to dedicate himself entirely to serving the Church in a monastic capacity. In 1841 he was tonsured a monk with the name of Theophan, was subsequently ordained a hierodeacon, and soon afterwards became a hieromonk. In that same year Hieromonk Theophan graduated from the academy among its top students and began his service in the pedagogical field in various religious schools and academies. In this endeavor he showed himself to be a talented educator and a wonderful teacher. Being aware that the spiritual education of youth constitutes a great responsibility before God, Father Theophan tried to treat the future pastors primarily with kindness, love, and meekness.
"And when the centurion, who stood near Him,
saw that He so cried out and gave up the spirit,
he said, 'Truly, this man was the Son of God'".
Thus began the faith of the centurion. It is clear that this cry of Christ expressed a treasure of moral content in a spirit which the centurion understood. Such a connection between a tormenting cry of the soul and the beginning of a new grace-filled life in one who has heard it, is found repeatedly in the Holy Scripture. We will begin a survey of these places in the Scripture with the most dramatic one, found in the Book of Esdras:
I lifted my eyes, and on my right hand I saw a woman, and behold, she mourned and wept with a loud voice, and was deeply grieved in heart, and her clothes were torn, and she had ashes upon her head.
The present Feast is for us the beginning of feasts. Serving as boundary to the law and to prototypes, at the same time it serves as a doorway to grace and truth. “For Christ is the end of the law” (Rom 10:4), Who, having freed us from the letter (of the law), raises us to spirit. Here is the end (to the law): in that the Lawgiver, having made everything, has changed the letter in spirit and gathers everything in Himself (Eph 1:10), enlivening the law with grace: grace has taken the law under its dominion, and the law has become subjected to grace, so that the properties of the law not suffer reciprocal commingling, but only so that by Divine power, the servile and subservient (in the law) are transformed into the light and free (in grace), so that we are not “in bondage to the elements of the world” (Gal 4:3) and not in a condition under the slavish yoke of the letter of the law. Here is the summit of Christ’s beneficence towards us! Here are the mysteries of revelation! Here is the theosis [divinization] assumed upon humankind, the fruition worked out by the God-Man.
As the Fathers say, the extremes from both sides are equally harmful ...
We must) go on the royal path, avoiding the extremes on both sides.
St. John Cassian, Conference II
ORTHODOX CHRISTIANS live today in one of the great critical times in the history of Christ's Church. The enemy of man's salvation, the devil, attacks on all fronts and strives by all means not merely to divert believers from the path of salvation shown by the Church, but even to conquer the Church of Christ itself, despite the Saviour's promise (Matt. 16:18), and to convert the very Body of Christ into an "ecumenical" organization preparing for the coming of his own chosen one, Antichrist, the great world-ruler of the last days.
Of course, we know that this attempt of Satan will fail; the Church will be the Bride of Christ even to the end of the world and will meet Christ the Bridegroom at His Second Coming pure and undefiled by adulterous union with the apostasy of this age. But the great question of our times for all Orthodox Christians to face is a momentous one: the Church will remain, but how many of us will still be in it, having withstood the devil's mighty attempts to draw us away from it?
The Commemoration of the Holy Fathers of the First Six Ecumenical Councils.
In the Ninth Article of the Nicea-Constantinople Symbol of Faith proclaimed by the holy Fathers of the First and Second Ecumenical Councils, we confess our faith in “One, Holy, Catholic, and Apostolic Church.” By virtue of the catholic nature of the Church, an Ecumenical Council is the Church’s supreme authority, and possesses the competence to resolve major questions of church life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the local Churches, from every land of the “oikumene” (i.e. from all the whole inhabited world).
The Orthodox Church acknowledges Seven Holy Ecumenical Councils:
1. The commemoration of each of the saints on the appointed feast day is an occasion for town and country, citizens and their rulers to share in rejoicing, and brings great benefit to all who celebrate. “The memory of the just is praised”, says the wise Solomon (Prov. 10:7 Lxx), “When the righteous is praised the people will rejoice” (cf. Prov. 29:2 Lxx). If a lamp is lit at night, its light shines for the service and enjoyment of everyone present. Similarly, through such commemorations, each saint’s God-pleasing course, his blessed end, and the grace bestowed on him by God, because of the purity of his life, bring spiritual joy and benefit to the whole congregation, like a bright flaming torch set in our midst. When the land bears a good harvest everyone rejoices, not just the farmers (for we all benefit from the earth’s produce); so the fruits which the saints bring forth for God through their virtue delight not only the Husbandman of souls, but all of us, being set before us for the common good and pleasure of our souls. During their earthly lives, all the saints are an incentive to virtue for those who hear and see them with understanding, for they are human icons of excellence, animated pillars of goodness, and living books, which teach us the way to better things. Afterwards, when they depart this life, the benefit we gain from them is kept alive for ever through the remembrance of their virtues. By commemorating their noble deeds, we offer them that praise which, on the one hand, we owe them for the good they did our Ancestors, but which, on the other, is also fitting for us at the present time, on account of the help they give us now.
A Lecture given by Fr. Seraphim at the Youth Conference of the Russian Orthodox Church Outside of Russia, San Francisco, August 3, 1981.
Every Orthodox Christian is placed between two worlds: this fallen world where we try to work out our salvation, and the other world, heaven, the homeland towards which we are striving and which, if we are leading a true Christian life, gives us the inspiration to live from day to day in Christian virtue and love.
But the world is too much with us. We often, and in fact nowadays we usually forget the heavenly world. The pressure of worldliness is so strong today that we often lose track of what our life as a Christian is all about. Even if we may be attending church services frequently and consider ourselves “active” church members, how often our churchliness is only something external, bound up with beautiful services and the whole richness of our Orthodox tradition of worship, but lacking in real inner conviction that Orthodoxy is the faith that can save our soul for eternity, lacking in real love for and commitment to Christ, the incarnate God and Founder of our faith. How often our church life is just a matter of habit, something we go through outwardly but which does not change us inwardly, does not make us grow spiritually and lead us to eternal life in God.
The great monastic movement which began with St. Sergius, the great Abba of the Northern Thebaid, came to an end with the conclusion of the 17th century. New historical conditions – chiefly the Old Believer schism and the Westernizing reforms of Peter I – made no longer possible that harmony between the ascetic fervor of the best sons and daughters of Russia, and the profound piety of the believing Russian people, which led to the creation of innumerable new monasteries and convents under the inspiration of the Byzantine monastic ideal. We have seen, indeed, that the end of the period of the Northern Thebaid is one of decline – but it is a decline only by comparison with the astonishing monastic blossoming of the 14th to 16th centuries; by comparison with almost any other Orthodox land or period, the 17th century Russian monastic movement would have to be called a ﬂourishing one that produced at least 45 canonized Saints1 (and many were never canonized owing to 18th-century conditions) and a large number of new monasteries.
At the end of the 18th century, a new great epoch of monasticism began with the great Elder Paisius Velichkovsky, the Abba of a new monastic movement whose current has not entirely died out even in our own times. That must be the subject of another book.
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.