Fr. Seraphim Rose - A Tribute
24.04.202521:16
20.04.202504:14
After 1970, when Archbishop Anthony had asked the fathers to go to San Francisco for the Feast, the Brotherhood spent every Pascha at the hermitage. Surrounded by God’s nature, the monks could experience the joy of the Feast without distraction. The bushes and flowers usually began to bloom at Pascha time as an image of the Resurrection; and the fathers decorated their church with myriads of the bright blossoms.
The fathers were to remember fondly the first Pascha they spent alone in their skete, in the year 1971. Since no priest or bishop would be coming to them to serve Liturgy on Pascha, the fathers went to Sacramento to receive Holy Communion a few days before the Feast.
Whenever he was in Sacramento, Fr. Seraphim was eager to visit a former choir boy and acolyte of St. John of Kronstadt, the elderly Subdeacon Alexey Makushinsky. He would ask him detailed questions about what St. John of Kronstadt was like, how he served in the altar, etc., absorbing every word of this eyewitness testimony of such a great Saint. For him it was almost like getting to know St. John personally.
-Father Seraphim Rose: His Life and Works, Ch. 69 “An Orthodox Corner of America”
The fathers were to remember fondly the first Pascha they spent alone in their skete, in the year 1971. Since no priest or bishop would be coming to them to serve Liturgy on Pascha, the fathers went to Sacramento to receive Holy Communion a few days before the Feast.
Whenever he was in Sacramento, Fr. Seraphim was eager to visit a former choir boy and acolyte of St. John of Kronstadt, the elderly Subdeacon Alexey Makushinsky. He would ask him detailed questions about what St. John of Kronstadt was like, how he served in the altar, etc., absorbing every word of this eyewitness testimony of such a great Saint. For him it was almost like getting to know St. John personally.
-Father Seraphim Rose: His Life and Works, Ch. 69 “An Orthodox Corner of America”
07.04.202522:45
25.03.202514:16
Find Fr. Seraphim Rose’s views on the Shroud in his unpublished letters:
https://thoughtsintrusive.wordpress.com/letters-of-fr-seraphim-rose-1961-1982/
Here is one example, from a letter to Vladika Laurus dated May 27/June 9, 1973:
We ourselves do not claim to know absolutely that the Holy Shroud is genuine, but from all the evidence it seems very likely to be so, and we respect the opinion of Archimandrite Constantine and others who have accepted it; but when the Greeks shout to us that it is some kind of demons’ work, we feel very uneasy, especially because so far they do not give any definite evidence to prove the fact. It seems, in fact, that their reaction is very largely emotional, based on their violent anti-Catholicism.
https://thoughtsintrusive.wordpress.com/letters-of-fr-seraphim-rose-1961-1982/
Here is one example, from a letter to Vladika Laurus dated May 27/June 9, 1973:
We ourselves do not claim to know absolutely that the Holy Shroud is genuine, but from all the evidence it seems very likely to be so, and we respect the opinion of Archimandrite Constantine and others who have accepted it; but when the Greeks shout to us that it is some kind of demons’ work, we feel very uneasy, especially because so far they do not give any definite evidence to prove the fact. It seems, in fact, that their reaction is very largely emotional, based on their violent anti-Catholicism.
13.03.202514:49
From Issue #78 of The Orthodox Word
08.03.202505:08
23.04.202516:25
Pray for Fr. Ambrose (Alexey) Young, close spiritual child of Fr. Seraphim Rose
https://www.givesendgo.com/GADND
https://www.givesendgo.com/GADND
17.04.202519:48
03.04.202515:18
25.03.202514:08
Fr. Alexey Young’s article on The Shroud of Turin
https://orthochristian.com/81330.html
https://orthochristian.com/81330.html
12.03.202523:17
Often attributed to Fr. Seraphim Rose but actually written by his friend Alison shortly after, or maybe shortly before, Fr. Seraphim’s conversion.
07.03.202519:12
Archbishop Averky (Taushev) (1906–1976) was the fourth abbot of Holy Trinity Monastery in Jordanville, NY.
20.04.202515:42
CHRIST IS RISEN! Christ is in our midst!
We send our heartfelt congratulations on the Feast of Christ’s Resurrection. May God grant you new strength for faithful labors in this holy season!
-Fr. Seraphim Rose, letter to Fr. Roman dated May 1/14, 1979
We send our heartfelt congratulations on the Feast of Christ’s Resurrection. May God grant you new strength for faithful labors in this holy season!
-Fr. Seraphim Rose, letter to Fr. Roman dated May 1/14, 1979
13.04.202508:00
Rejoice in the Lord! I pray this finds you well and laboring successfully in the fast—or rather, prepared for the Great and Holy Week. With us these last weeks of long services (abbreviated, at that!) have been rather difficult, but at least we are left with few illusions about being “ascetics”! Our peace and quiet have been almost undisturbed.
-Fr. Seraphim Rose, letter on Annunciation 1971
-Fr. Seraphim Rose, letter on Annunciation 1971
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да медыяконтэнту
да медыяконтэнту
29.03.202520:22
11.03.202518:12
The whole Orthodox Church in the free world is in a state of near paralysis; our Russian Church Abroad is better off in that it has at least kept more of the traditions and piety of the past and doesn’t betray Orthodoxy in the Ecumenical movement. But God has given us the talent of freedom, and we who can walk and write and print have an obligation to inspire those we can with the true Orthodoxy of the heart. I’m not against a “polemical” article here and there (your articles in the last issue were good)—but such articles have to be only incidental to something more important that is being said and should have a compassionate tone that rises above mere polemics and anger.
-Fr. Seraphim Rose, letter to Andrew Bond regarding his publication The Old Calendarist, dated Aug 10/23, 1979
-Fr. Seraphim Rose, letter to Andrew Bond regarding his publication The Old Calendarist, dated Aug 10/23, 1979
06.03.202515:35
20.04.202504:16
Пераслаў з:
Anthony of Westgate ☦️
12.04.202503:54
Tucker Carlson has Fr. Seraphim Rose on his bookshelf 👀
Books include Orthodox Survival Course, Nihilism, Orthodoxy and the Religion of the Future, God’s Revelation to the Human Heart.
Also spotted - Antichrist: The Fulfillment of Globalization by G.M. Davis
Books include Orthodox Survival Course, Nihilism, Orthodoxy and the Religion of the Future, God’s Revelation to the Human Heart.
Also spotted - Antichrist: The Fulfillment of Globalization by G.M. Davis
26.03.202519:10
In a way no one has before, Cathy Scott details the relationship between Fr. Seraphim Rose and his mother. It may be this relationship that Scott primarily has in mind when she says, “This book, which he will never read, is a tribute and a family legacy to my uncle…” (p. xii). Even the one-page epilogue is focused much more on Fr. Seraphim’s mother than on Fr. Seraphim. From prized young boy to estranged young man to esteemed Orthodox hieromonk, Fr. Seraphim’s life is not only one of redemption in the eyes of Orthodox Christians but also in the eyes of his mother. As Esther wrote, “I’m happy that he’ll be laid to rest on his beloved mountain where he’ll be part of the work that will be continued” (p. 239).
https://www.orthodoxethos.com/post/the-beauty-of-repentance-book-review-of-cathy-scott-s-seraphim-rose-the-true-story-and-private-le
https://www.orthodoxethos.com/post/the-beauty-of-repentance-book-review-of-cathy-scott-s-seraphim-rose-the-true-story-and-private-le
20.03.202517:46
So, we must understand first of all what is world history, what are the forces that shape world history. And that is very simple, basically, because there is a God and there is the devil; and world history goes on between these two adversaries. And man, man's heart is the field on which it is played out.
-Fr. Seraphim Rose, Orthodox Survival Course, Lesson 1
-Fr. Seraphim Rose, Orthodox Survival Course, Lesson 1
09.03.202500:47
Just the other day I read an astute comment on the iconoclastic crisis of the 7th-8th centuries. Before the Seventh Ecumenical Council the Orthodox Church did not have any explicit “doctrine on icons,” and so one could argue that the Iconoclasts were not heretics at all, and the dispute was one over the secondary issue of “rite” or “practice.” Nonetheless, the Church (in the person of Her champions, the leading icon-venerators) felt She was fighting a heresy, something destructive of the Church Herself; and after Her champions had suffered and died for this Orthodox sensitivity, and Her theologians had finally managed to put down explicitly the doctrine She already knew in Her heart—then the cause of Orthodoxy triumphed at the Seventh Ecumenical Council, and the Iconoclasts were clearly singled out as heretics.
I suspect that the very same thing, only much vaster and more complicated, is happening today: that those who feel Orthodoxy (through living its life of grace and being exposed to and raised on its basic treasures—lives of saints, patristic writings, etc.) are battling together against an enemy, a heresy, that has not yet been fully defined or manifested. Separate aspects or manifestations of it (chiliasm, social Gospel, renovationism, ecumenism) may be identified and fought, but the batde is largely instinctive as yet, and those who do not feel Orthodoxy in their heart and bones (e.g., those who are brought up on Concern and Young Life instead of lives of saints!) do not really know what you’re talking about and they can’t understand how you can become so excited over something which no council has ever identified as heresy. In the testimony of the Catacomb bishops of the late 1920’s one finds again and again that the GPU agents asked them first of all whether they were for or against Sergius, and if they were against, then these agents demonstrated that Sergius had “violated neither dogmas nor canons”! Thus, either the atheist torturers are “defending the Church”—or else there is something dreadfully wrong, and the Church is up against an extremely formidable enemy. As it turns out, however, there are several dogmatic and canonical grounds on which Sergius was wrong; but first of all the Orthodox soul sensed that he was on the wrong side.
-Fr. Seraphim Rose, letter dated Annunciation 1971
I suspect that the very same thing, only much vaster and more complicated, is happening today: that those who feel Orthodoxy (through living its life of grace and being exposed to and raised on its basic treasures—lives of saints, patristic writings, etc.) are battling together against an enemy, a heresy, that has not yet been fully defined or manifested. Separate aspects or manifestations of it (chiliasm, social Gospel, renovationism, ecumenism) may be identified and fought, but the batde is largely instinctive as yet, and those who do not feel Orthodoxy in their heart and bones (e.g., those who are brought up on Concern and Young Life instead of lives of saints!) do not really know what you’re talking about and they can’t understand how you can become so excited over something which no council has ever identified as heresy. In the testimony of the Catacomb bishops of the late 1920’s one finds again and again that the GPU agents asked them first of all whether they were for or against Sergius, and if they were against, then these agents demonstrated that Sergius had “violated neither dogmas nor canons”! Thus, either the atheist torturers are “defending the Church”—or else there is something dreadfully wrong, and the Church is up against an extremely formidable enemy. As it turns out, however, there are several dogmatic and canonical grounds on which Sergius was wrong; but first of all the Orthodox soul sensed that he was on the wrong side.
-Fr. Seraphim Rose, letter dated Annunciation 1971
04.03.202514:27
In all humility let us admit the poverty of our Christianity, the coldness of our love for God, the emptiness of our spiritual pretensions; and let us use
this confession as the beginning of our monastic path, which is a path of correction. Let us, the monks of the last times, realistically aware of our failings and of the pitfalls before us, not lose courage at the sight of them, but let us all the more strenuously offer to God our humble entreaty that He might forgive our sins and heal our wounded souls.
-Fr. Seraphim Rose, Vita Patrum, p. 159
this confession as the beginning of our monastic path, which is a path of correction. Let us, the monks of the last times, realistically aware of our failings and of the pitfalls before us, not lose courage at the sight of them, but let us all the more strenuously offer to God our humble entreaty that He might forgive our sins and heal our wounded souls.
-Fr. Seraphim Rose, Vita Patrum, p. 159
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