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Raising the Mind, Warming the Heart

by Father Seraphim Rose of Platina

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Editor's Note: The following text was = transcribed from a=20 tape of a a "table-top discussion" at the St. Herman = Monastery,=20 Platina, California, in 1977. Since Fr. Seraphim's talk was=20 impromptu and informal, a transcription of it is of course = more=20 "colloquial" and less "polished" than his carefully composed = writings. This talk also differs from the main body of his = writings=20 in that it was directed to a specific group of people: young = American converts who wanted to dedicate their lives to = serving God,=20 some of them as Orthodox missionaries.

The theme of Fr. Seraphim=E2=80=99s talk is the basic = message that he=20 reiterated throughout the latter part of his life: that the = faith of=20 Orthodox Christians must be living, warm and deep within the = heart,=20 rather than cold, hard and external. He realized the = importance of=20 this idea through his long and arduous years as a = missionary, which=20 gave him a penetrating awareness of the needs of = contemporary=20 Orthodox Christians and dangers they face.

1. Faith and Reason

The writings of the Russian philosopher Ivan Kireyevsky = contain=20 some basic ideas which are very apropos for us today. The = usual=20 argument between faith and reason, he wrote, is not correct. = Reason=20 is such a thing that it must be raised up to a higher level, = and=20 this is what the Orthodox Church tries to give. By itself, = reason=20 does not offer any more than an understanding of this=20 two-dimensional, corporeal realm, with which most of the = critics and=20 scholars of the West are occupying themselves. There is = something,=20 however, above this. According to Western thinking, if you = go=20 "above" this, you usually have to deny reason and "jump into = the=20 dark." In Orthodoxy this is not so, for the reason itself is = so=20 exposed to Truth that it begins to be elevated above = itself.

We will examine how this point relates to contemporary = Orthodox=20 Christians, and especially to missionary-minded = converts.

2. Missionary Fervor

There is much discussion in the Orthodox world about the = need for=20 people in the West to be converted, for more services in = English,=20 for overcoming ethnicism in the Church. This positive = missionary=20 fervor is a very good sign (except, of course, when negative = comments are made). In fact, as Archimandrite Constantine = (of=20 Jordanville) often said, the best time for missionary = activity is=20 right now, because the less Christian America becomes, the = more the=20 Orthodox mission increases. Our positive missionary fervor, = however,=20 must be guided by an awareness of the times in which we = live, so=20 that we will know how to save our souls and save others.

It is natural for those who are in the Church of Christ,=20 realizing what it means to be Orthodox, not to be satisfied = with=20 just having it for themselves. Knowing that Orthodoxy is the = Truth=20 for all peoples, they want it for others: for their own = friends and=20 relatives, and for whoever may have their heart open to it. = Yet, as=20 we look about us today, we see the Orthodox Church so hemmed = in by=20 Communist persecution in one place and by worldliness in = another.=20 The situation is, of course, worse in the West, which is = occupied by=20 worldliness. Under Communism, one can suffer for Christ and = at least=20 bring something good out of that; whereas, under the = influence of=20 worldliness, Orthodox Christianity loses its savor and the = believers=20 become just like anybody else. In the latter case, many = Protestants=20 put many Orthodox to shame, since they have fervor and love = for=20 Christ without even knowing what the Church of Christ = is.

These situations, however, should not cause the slightest = difference in our missionary fervor. (And the same may be = said for=20 the situation, faced by many English-speaking converts, of = having to=20 attend services in a foreign language.) We must remember = that Christ=20 expects from us not missionary fervor, but a changed life = and a warm=20 heart. The missionary fervor is on a secondary level, on the = external side. We see numerous examples of people with great = missionary fervor who did not place first the internal side = of=20 changing themselves, warming their hearts and raising their = minds to=20 a higher level, as Kireyevsky describes. These people became = "burnt=20 out" and fruitless, and some of them even left the = Church.

3. Setting Priorities

How does one begin to place first things first? We can = learn from=20 problems in contemporary Orthodoxy which show the results of = setting=20 wrong priorities.

Our Brotherhood is in contact with many people in Greece, = and we=20 receive very heartfelt letters from them. They tell us = important=20 things about the present state of Grcece, where, since the = 1920's,=20 there has been a division between the new calendar Church, = which=20 goes the way of the world, and the old calendar Church, = which wants=20 to he faithful to the Holy Fathers. Lately, the old calendar = Church=20 has been getting some influential converts, and they have a = fervent=20 missionary spirit similar to that of our young Americans who = want to=20 open up Orthodoxy to their fellow countrymen.

Where can this fervor lead? In Greece, fervor for the = canons and=20 the Holy Fathers has produced some extremely unpleasant, bad = results. Group after group begins to cut themselves off = because they=20 consider the others not fervent enough. Each one accuses the = others=20 of not emphasizing the right things, of not having the = proper=20 relationship with other Orthodox Churches, etc.

There is one tragic case of a very sophisticated Greek = theologian=20 who left his jurisdiction because, in the altar of one of = its=20 churches, there was an icon of the Holy Trinity showing God = the=20 Father as the Ancient of Days. "Uncanonical, " he said, "the = canons=20 are against it!" His action indicates that something was not = being=20 placed first. It is strange not only because this man was = very=20 learned, but also because he was living in a country that = had been=20 Orthodox for nearly two thousand years. What chance do we = have in=20 America, which is almost pagan and not enlightened by = Orthodoxy, if=20 advanced people in Greece are like that? *

4. Human Opinions

We have a friend on Mt. Athos who has been observing for = many=20 years the situation in Greek monasteries. He goes to places = where,=20 for example, someone has become a famous elder and has many=20 disciples. Having observed these elders, he often concludes = that the=20 people are imagining and creating fantasies, just like = anyone else.=20 They have opinions which they put into the air and surround = someone=20 with them, and suddenly he becomes a "holy elder" and they = all flock=20 to him. Actually, there is no reason for this=E2=80=94there = are many holier=20 people that they pay no attention to. On Mt. Athos this can = be seen=20 in the case of an elder named Theodosius, a very holy man = who wrote=20 a diary about how he prayed the Jesus Prayer on a very = advanced=20 level. No one knows anything about him, while everyone knows = about=20 certain others because someone has "put them into the air" = and=20 everyone follows that particular opinion.

Among us Western converts to Orthodoxy, this = tendency=E2=80=94to find an=20 opinion someone has put into the air and begin to run after = it=E2=80=94is=20 very strong. This, however, is not what we should be doing. = We=20 should be using our minds, trying to raise our hearts to a = level=20 where we can feel more deeply about Orthodoxy. It is = required of us=20 in these times to be extremely discerning.

5. Recent Fathers

The pitfalls mentioned thus far, which in Greece have led = to=20 schisms among people who have been Orthodox all their lives, = are=20 caused by an absence of that which Kireyevsky was writing = about and=20 trying to promote. The particular clergyman whom we know on = Mt.=20 Athos, after observing all kinds of factions, fights, "holy = elders "=20 and so forth among the Greeks, says that there is something = basic=20 missing in them: they did not have, in the 19th century, = Bishop=20 Ignatius Brianchaninov and Bishop Theophan the Recluse. = [l]

These two figures were living witnesses of what = Kireyevsky was=20 writing about. They were recent Orthodox Fathers in Russia = who were=20 thoroughly steeped in the spirit of the Holy Fathers. They = spoke to=20 people in the language of their times, a period very close = to our=20 20th century. All the temptations of our times were known to = them,=20 especially to Bishop Ignatius, who read all the Western = writers, was=20 himself an engineer and knew all the latest theories of = mathematics=20 and calculus. Knowing the present situation and the whole of = modern=20 Western wisdom, they set forth the Orthodox teaching for = these times=20 and answered all kinds of arguments. Bishop Ignatius, for = example,=20 wrote a volume on hell and the state of the soul after = death,=20 elucidating Orthodox teaching in a way that can be = understood by=20 Western man.[2] These Fathers, as well as others who have = read them=20 and followed them, hand down Orthodoxy to us in a very = accessible=20 way.

6. External Wisdom

If the authentic spirit of Orthodoxy is not transmitted = to us=20 like this, there is a temptation for us to be following = "external=20 wisdom," the wisdom of this world. We will then, in coming = to=20 Orthodoxy, go after external things: good icons, beautiful = Church=20 services according to the Typicon, just the right kind of = chanting,=20 tithing, having beautiful churches.... All these things are=20 wonderful and good, but we can approach them without placing = first a=20 warm, Christian heart and a struggle with ourselves whereby = we are=20 made humble. If we neglect this essential priority, then all = these=20 wonderful external things can, as the philosopher Vladimir = Solovyev=20 describes, be put in a museum of Orthodox = antiquities=E2=80=94and the=20 Antichrist will love this.

The Antichrist must be understood as a spiritual = phenomenon. Why=20 will everyone in the world want to bow down to him? = Obviously it is=20 because there is something in him which responds to = something in=20 us=E2=80=94that something being a lack of Christ in us. If = we will bow down=20 to him (God forbid that we do so!), it will be because we = will feel=20 an attraction to some kind of external thing, which might = even look=20 like Christianity, since "Antichrist" means the one who is = "in place=20 of Christ" or looks like Christ. In such a way we will = entirely lose=20 our salvation, going after he who is in place of Christ, and = who=20 will lead us away. The Antichrist can come, of course, only = after=20 the whole world has heard of Christ; therefore, the final = choice is=20 made between Christ and the Imposter, and almost the whole = world=20 will follow after the Beast.

How do we keep from doing this, from following "external = wisdom"?=20 We can be caught up in it, it should be noted, even if we = become=20 caught up in exalted ideas. It is in the fashion now to = learn about=20 the Jesus Prayer, to read the Philokalia, to go = "back to=20 the Fathers." These kinds of things also will not save = us=E2=80=94they are=20 external. They may be helpful if they are used rightly, but = if they=20 become your passion, the first thing you are after, then = they become=20 externals which lead not to Christ, but to Antichrist.

If you get all excited about having the right kind of = icons and=20 begin saying, "There's an icon of the wrong style in your = church! "=20 you must check yourself and be more careful, because you are = again=20 placing all your emphasis on something external. In fact, if = there=20 is a church with nothing but icons of the latest "approved" = style,=20 one might justifiably regard it with suspicion. There is a = case (one=20 of many) in which a church had old, original Russian = icons=E2=80=94some good=20 and some in rather poor taste, painted in a relatively new = style=E2=80=94and=20 a zealous person took them all out and put in new, = "traditional"=20 style paper icon prints. And what was the result? The people = there=20 lost contact with tradition, with the people who gave them=20 Orthodoxy. I they removed the original icons which believers = had=20 prayed before for centuries.

An icon is first of all something to be prayed before. = This was=20 once affirmed by Archbishop John (Maximovitch) [glorified as = a Saint=20 in 1994 by the Russian Church = Abroad=E2=80=94webmaster], who was=20 the president of a San Francisco icon society dedicated to = the=20 restoration of old icons. One member, who was very zealous = for the=20 old icon style, wanted the Archbishop to make a decree in = the=20 diocese that only old style icons are to be allowed, or at = least to=20 make a decision that this was the officially approved = position. In a=20 way, this man's intention seemed good. Archbishop John, = however,=20 told him, "I can pray in front of one kind and I can pray in = front=20 of another kind of icon." The important thing is that we = pray, not=20 that we pride ourselves on having good icons.

So far we have been citing contemporary examples of = "external=20 wisdom" in Orthodoxy, but there are profitable illustrations = of it=20 in the past as well. One of these is found in the spiritual = counsels=20 of Abba Dorotheos, a 6th-century desert Father from Gaza. "I = knew a=20 man, " writes Dorotheos, "who came to a miserable state. = From the=20 beginning, if one of his brethren said anything to him, he = used to=20 say, 'Who is he? He is not Zosimas or one of his lot.' Then = he began=20 to cheapen them and to say, 'There is no one of any = importance but=20 Macarius,' and after a little while, to say, 'Who is = Macarius,=20 anyway? There is no one any good, except perhaps Basil or = Gregory.'=20 And then in a short while he began to debunk them, saying, = Who is=20 Basil? Who is Gregory? There is no one who counts but Peter = and=20 Paul.' And I said to him, 'Really, brother, you are going to = despise=20 these soon.' And believe me, after a short time he began = saying,=20 'Who is Paul? Who is Peter? There is no one but the Holy = Trinity!'=20 And so at last he lifted himself up against God=E2=80=94and = there he gave=20 up!" [4]

This monk ended as he did because he began with self-love = in his=20 heart and did not really want to change himself; he wanted = to follow=20 after some kind of external thing. We see this same attitude = nowadays, expressed something like this: "Everybody knows = St. Symeon=20 the New Theologian. Oh, yes! We'll run after him. St. = Gregory=20 Palamas. Yes! Oh, he's all the rage! Yes! And all the = hesychast=20 Fathers.... Hesychasm! and Jesus Prayer," and other advanced = subjects=E2=80=94all this is on an external level.

7. Being Linked with the Past

Such considerations should cause us to value even more = the=20 Fathers of recent centuries (not that we should make them a = fashion,=20 too!), who transmit Orthodoxy to us and teach us how to = soberly=20 approach the Fathers of earlier times. We have to look at = ourselves:=20 if we see that we have zeal for Orthodoxy and yet are not = "linked"=20 with the line that goes back to Ignatius Brianchaninov and = Theophan=20 the Recluse, there is a danger that we might not be linked = to all=20 the Fathers. [5] There should be a continuous line.

We may still find "ordinary" parish priests, some of them = from=20 the Old World, who would never think of making schisms and = factions,=20 or of excommunicating someone over questions of strictness, = who are=20 extremely longsuffering, who often do not say much and are = therefore=20 criticized or overlooked. These criticisms are superficial: = we=20 ourselves must be looking deeper to find something in these = pastors=20 and in the Church, something that is not too obvious = outwardly =E2=80=94this=20 very "link" with the past.

You will not find many people who will explain it in = detail like=20 this. You have to, wherever you might be, try to receive = those=20 things which cannot necessarily be communicated in words. = These=20 things are the very characteristics which come from a warm, = loving=20 heart: longsuffering, patience, fervor (but not of such a = kind that=20 it begins to be critical of others).

As soon as you begin making such statements as, "These = people=20 aren't doing this as they should," you have to stop and warn = yourself. Even if it is true=E2=80=94as is often the case to = some=20 degree=E2=80=94this critical attitude is a very negative = thing which will=20 not lead you anywhere. In the end, it may get you right = outside the=20 whole Church. Therefore, you have to remember not to judge = or think=20 yourself so wise that you "know better." On the contrary, = try to=20 learn, perhaps without words, from some of those people whom = you=20 might be critical of.

Our zeal and enthusiasm must be tempered by wisdom that = comes=20 down to us through Ignatius Brianchaninov and Theophan the = Recluse,=20 perhaps even through the simplest parish priest, in ways = which we=20 have to be subtle and refined enough to discern, even if we = are not=20 told.

8. Overcoming Hard-Heartedness

What Kireyevsky says is very important: we should start=20 developing within ourselves an Orthodox philosophy of life. = It is=20 all there in the Holy Fathers, but we must have the right = reason for=20 turning to them. You can open the Holy Fathers and have the = same=20 problem you have with the Scriptures: you need someone to = interpret=20 them because you find something unclear, or you don't have = the whole=20 context, or you don't know how to understand what one Father = said as=20 opposed to another Father and you think they might disagree, = and so=20 on.

There can be a whole realm of confusion in the Holy = Fathers, and=20 thus we have to approach them not with our ordinary = rationalistic=20 minds. We must be trying to raise our minds up to a higher = level;=20 and the way to do this is to soften the heart and make it = more=20 supple. There are many examples in the Protestant world = where people=20 have very soft hearts and are, out of love for Christ, kind = to other=20 people. We should not, as Orthodox, think that we can be = hard and=20 cold and correct and still be Christians. This is not basic=20 Christianity.

A pre-Christian philosopher in China named Lao Tzu taught = that=20 the weakest things conquer the strongest things. There is an = example=20 of this here at our monastery: the oak trees, which are very = hard=20 and unbending, are always falling down and breaking their = limbs,=20 while the pine trees, which are more supple, fall down much = less=20 often before they are actually dead.

We can see the same thing in human life. The person who = believes=20 in something so passionately that he will "cut your head = off" if you=20 disagree with him, shows his weakness. He is so unsure of = himself=20 that he has to convert you to make sure that he himself = believes.=20 The contemporary forms of "super-zealotry" in the Church = which are=20 propagated by people who want so desperately to be on the = right=20 side, are in fact bowed up with weakness and insecurity.

The need to be "right" is again on the external side of=20 Chritianity. It is important, but not of primary importance. = The=20 first priority is the heart, which must be soft and warm. If = we do=20 not have this warm heart, we must ask God to give it, trying = ourselves to do those things by which we can acquire it. = Most of=20 all, we have to see that we have not got = it=E2=80=94that we are=20 cold. We will thereby not trust our reason and the = conclusions=20 of our logical mind, with regard to which we must be = somewhat=20 "loose". If we do this, entering into the sacramental life = of the=20 Church and receiving the grace of God, God Himself will = begin to=20 illumine us.

9. Simplicity

Although all the perils we have mentioned may sound = frightful,=20 they are actually not. The question is an extremely simple = one.=20 Because we are so complex, with our modern, cold minds, we = think we=20 have to find the answer some place and point it out with our = fingers. Complexity enters in when we think of ourselves as, = smart.

The one thing that can save us is simplicity. It can be = ours if=20 in our hearts we pray to God to make us simple; if we just = do not=20 think ourselves so wise; if, when it comes to a question = like, "Can=20 we paint an icon of God the Father?" we do not come up with = a quick=20 answer and say, "Oh, of course it's this = way=E2=80=94such-and-such Council=20 said so-and-so, canon number so-and-so." And so either we, = "knowing"=20 that we must be right, have to excommunicate everyone = else=E2=80=94in which=20 case we have "gone off the deep end"=E2=80=94or else we have = to stop and=20 think, "Well, I guess I don't know too much." The more we = have this=20 second attitude, the more we will be protected from = spiritual=20 dangers.

Accept simply the faith you receive from your fathers. If = there=20 is a simplehearted priest near you, give thanks to God. = Consider=20 that because you are so complex, "intellectual" and moody, = you=20 should be able to learn much from him. The more you grow in=20 Orthodoxy by reading and exposure to Church and contact with = Orthodox people, the more you will be able to "feel your = way" in the=20 whole realm of Orthodoxy. You will begin to see the wisdom = behind=20 things and people you had dismissed before. You will begin = to see=20 that even if the people who are the "links" to the past are = not=20 consciously "wise," nevertheless, God is guiding the Church. = We know=20 that He is with the Church until the end; there is no reason = to "go=20 off the deep end," to fall into apostasy and heresy.

If we follow the simple path=E2=80=94distrusting our own = wisdom, doing=20 the best that we can, yet realizing that our mind, without = warmth of=20 heart, is a very weak tool=E2=80=94then what Kireyevsky = talked about will=20 begin to happen: an Orthodox philosophy of life will begin = to be=20 formed in us.

We are confronted with the same obstacles Kireyevsky = faced, only=20 to an even greater degree. Living in the midst of Western = culture,=20 we have to try to assimilate a philosophy and theology which = has=20 come from almost 2,000 years ago and has become totally = estranged=20 and foreign to the world. Our Orthodox philosophy must not = become=20 part of some kind of cult or sect, but rather part of our = daily=20 life. By taking one small step at a time and not thinking = that in=20 one big leap we are going to get anywhere, we can walk = straight into=20 the Kingdom of Heaven=E2=80=94and there is no reason for any = of us to fall=20 away from that.

Endnotes

*On the divisions amongst the Greek "Old Calendarists" = see=20 Metropolitan Cyprian=E2=80=99s article "Concerning=20 =E2=80=98Super-Correctness=E2=80=99: A Word of Warning to = the Orthodox Christians of=20 the West." This was also published in The Orthodox=20 Word=E2=80=94webmaster.

  1. Books by these two Fathers which have been translated = into=20 English include: The Art of Prayer (Faber and = Faber), an=20 anthology with many spiritual counsels by both Fathers; = The=20 Jesus Prayer (John M. Watkins, 1952), by Bishop = Ignatius; The=20 Arena (Holy Trinity Monastery), by Bishop = Ignatius;=20 Unseen Warfare (St. Vladimir's Seminary), revised = by=20 Theophan the Recluse; as well as Early Fathers from = the=20 Philokalia and Writings from the Philokalia on = the Prayer=20 of the Heart (Faber and Faber), compiled and edited = by=20 Theophan the Recluse. [Since this article was first = published many=20 more books by St. Theophan have been published, most = notably=20 The Path to Salvation and The Spiritual Life = and How=20 to Be Attuned to It, both by the St. Herman=20 Brotherhood.=E2=80=94webmaster].=20
  2. Many passages from this volume were translated and = included by=20 Fr. Seraphim in his book The Soul After Death = (St. Herman=20 Brotherhood, Platina, CA).=20
  3. A direct modern link with these Fathers was Archbishop = Averky=20 of Jordanville (+ 1976). He was a disciple of = Archbishop=20 Theophan of Poltava, who in turn was a disciple of = Theophan the=20 Recluse.=20
  4. Dorotheos of Gaza, Discourses and Sayings, = Cistercian=20 Publications, 1977, p. 97.=20
  5. St. Symeon the New Theologian expresses it this way: = "A man=20 who does not express desire to link himself to the latest = of the=20 saints (in time) in all love and humility owing to a = certain=20 distrust of him, will never be linked with the preceding = saints=20 and will not be admitted to their succession, even though = he=20 thinks he possesses all possible faith and love for God = and for=20 all His saints. He will be cast out of their midst, as one = who=20 refused to take humbly the place allotted to him by God = before all=20 time, and to link himself to that latest saint (in time) = as God=20 had disposed" (Writings from the Philokalia on Prayer = of the=20 Heart, Faber and Faber, London, 1979, p. 135). =

This article was first published in The = Orthodox=20 Word, Vol. and issue No. unknown.

 
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