AXIOS! AXIOS! AXIOS! to new Bishop, His Grace, Vladyka John, Bishop of Melbourne! and MANY YEARS! MONOGAYA LETA! to him.
РПЦЗ: Чин наречения игумена Иоанна во епископа Мельбурнского (ФОТО) ROCA:
ROCA
Official 'naming'/publically designating [the first step leading
to his episcopal consecration], of Father Abbot John (Schmelz),
as Bishop of the God-Saved City of Melbourne, Australia- and as Vicar
to the Metropolitan-
(PHOTOS)
(posted today, October 29, 2016, on:<http:// internetsobor.org> : news from St. Michael the Archangel's Cathedral Church in Odessa, Ukraine):
Автор: Митрополит Агафангел вкл. Author: Metropolitan Agafangel incl. . . Опубликовано в РПЦЗ (Просмотров: 19) Published in the ROCA (Views: 19)
Согласно
Постановлению Архиерейского Собора, в одесском Архангело-Михайловском
храме Митрополитом Агафангелом и Архиепископом Георгием, по окончании
Всенощного бдения и часов, совершён чин наречения игумена Иоанна
(Шмельц) во епископа Богоспасаемого града Мельбурна (Австралия), викария
Председателя Синода РПЦЗ.
According
to the Decree of the Council of Bishops, in the Odessa Archangel
Michael Church, Metropolitan Agafangel and Archbishop George, at the
end of Vespers and hours, committed/'named' to the episcopal rank, Fr.
Abbot John (Schmelz), as Bishop of the God-preserved City of Melbourne
(Australia), vicar to the President of the Synod.
(It is assumed that Fr. John has now, also, been consecrated, though that has not yet been confirmed)
This appeal is made after discussion about the situation in our
dioceses in America, Canada and the Russian Federation, having taken
into account that retired Archbishops Andronik (formerly of Syracuse and
St. Nicholas Monastery), and Sofrony (formerly of St. Petersburg and
Northern Russian) have not recognized the Resolutions of the
Ecclesiastical Court concerning them, and contrary to these Resolutions
are continuing to conduct affairs as ruling Bishops . Archbishop
Andronik, in his lawless ministry, together with Archbishop Sofrony, by
false teaching and administrative actions continue to confuse the flock,
which according to the canons, deserves the punishment of deprivation
of the priesthood. We consider that they cunningly call for peace, yet
are unwilling to negotiate with the hierarchy of ROCOR and refused to
attend the Bishops Council. They are doing all they can to prevent
reconciliation taking place in the bosom of the Holy Church, aiming to
inflict division, based on their especially invented false heretical
teaching. Having exhausted all possibilities for peace and
reconciliation, the Council of Bishops of the Russian Orthodox Church
Abroad has decided to leave them to the will of God, so that they
themselves may decide their own fate. The Council of Bishops calls
upon all people supporting archbishops Andronik and Sofrony to abandon
their intention to organize an arbitrary gathering, calling it the
“All-Diaspora Council”, and to dissolve the so-called “Pre-Council
Committee”. Such a gathering convened without the blessing of the Synod
of Bishops, in the case of it occurring, would be an act of schism and
visible evidence of falling away from the Church. If this gathering is
convened, all who wish to be present, testify that being warned, they
have knowingly and willingly separated from the Church; which will be
confirmed by the Council of Bishops by a decree prohibiting archbishops
Andronik and Sofrony from serving, the prohibition from serving by their
respective ruling bishop of all priests who take part in the unlawful
gathering, and for all laity who participate - excommunication from Holy
Communion; for which a special Conciliar Decree has been issued. The
Council of Bishops calls archbishops Andronik and Sofrony, and all
their supporting clergy and laity, to renounce the heretical false
doctrine that the One Church of Christ presently does not visibly exist,
but rather exists in the form of separated fragments, which have no
communion between each other, to abandon this rebellion against lawful
Church authority, and to rather begin preparations for a genuine and
lawful all-Diaspora Council, consisting of all the Bishops, diocesan
representatives, clergy, monastics and laity, through which only,
according to Church faith, the will of God can be realized. 14/27 October 2016 Council Chairman: Metropolitan AgafangelCouncil
members: Archbishop George (Secretary), Bishop Gregory (Vice Chairman),
Athanasy, Nikon, Nicholas, Anastasy, Roman and Anfim; Archbishop John
and Bishop Cyril (participated in the work of the Council via Skype) Source
The
group of supporters of Archbishops Andronik and Sophrony (which calls
itself “the Pre-Council Committee”) has placed the following assertion
on the internet:
“In our day….what we consider the universal Church is made up of divided “fragments,” which do not associate with each other”,
meaning that the Catholic Church, allegedly, does not exist in visible form, and that She is divided into fragments. In
response to this claim, the Council of Bishops of the Russian Orthodox
Church Abroad hereby announces that the Council of Bishops does not
believe that in our days the Local Russian Church does not exist
visibly, and is made up of fragments that do not have Eucharistic
communion with each other. On the contrary, such a statement is
condemned as heretical by us and by the entire Orthodox Church in the
anathema to ecumenism:
“To those who attack the
Church of Christ by teaching that Christ’s Church is divided into
so-called “branches” (…), or that the Church does not exist visibly, but
will be formed in the future when all “branches” (…) will be united
into one body; (…) Anathema!”
We believe that
our Council of Bishops, chaired by Metropolitan Agafangel, as well as
the dioceses, missions, monasteries and parishes subordinate to them,
constitute a visible and “an inseparable part of the Local Russian Orthodox Church, temporarily self-governing on conciliar principles”. We
conclude that to date there exist no objective physical obstacles to
the canonical life of the unified Russian Church (the presence of a
front line, closed state borders, open persecution of Orthodox
Christians, etc.) and it is not “impossible to establish relations with the bishops of neighboring dioceses” (Decree №362, p.4). We
also note that in our days, despite repeated appeals, the bishops and
priests who were formerly in the ROCA, but now calling themselves
“fragments”, deliberately do not fulfill paragraph 2 of Decree №362:
“the
diocesan bishop immediately enters into relations with the bishops
neighbouring dioceses for the organization of higher instance of
ecclesiastical authority for several dioceses in similar conditions”.
The current situation is provided by paragraph 9 of Decree №362:
“In
the case of extreme disorganization of ecclesiastical life, when
certain persons and parishes cease to recognize the authority of the
diocesan bishop, the latter being in the position shown in Paragraph
no.2 and no.6, do not resign from their hierarchical authority, but
organizing of persons remaining faithful to him, congregations and
parishes of - deanery and diocese, providing where necessary to conduct
services even in private homes and other premises made suitable for
this, and breaking communion with the disobedient.”
Since “ecclesiastical communion with the disobedient”
(i.e, the “fragments”), is absent, we are with regret forced to state
that the situation between us and the currently existing “fragments” is a
state of schism. We, like the rest of the Church believe that the
schismatics do not remain in the Church, but rather are parts now fallen
away part of Her. At the same time, our Council of Bishops has
always called, and continues to call everyone who previously was in the
ROCA to lay aside attempts to justify divisions, which as we see, extend
even to destructive and heretical false teachings. Rather, trusting in
God, we call to restoration of our common unity. Let us arise in unity to do Thy work, O Lord, and faithfully serve Thee! May it be so! Chairman of the Council: Metropolitan Agafangel
Council members: Archbishop George (Secretary), Bishops Gregory (Vice
President), Athanassy, Nikon, Nicholas, Anastassy, Roman and Anthim.
Archbishop John and Bishop Kyrill (participated in the work of the
Council over Skype) Members of the Temporary Higher Church Authority: Abbott John (Smelic) and Archpriest Leonid Plyats Source
A
new wave of disorders has befallen our Church. Two of the Bishops have
declared that they are departing from obedience to the First Hierarch,
the Synod of Bishops and the Council of Bishops - that is, from the
conciliar life of our Church. They declare that they are speaking out
for conciliarity (sobornost), and allege that there is no conciliarity
(sobornost) in our Church. Meanwhile, they do not cite even one actual
fact of violation or distortion of the conciliar order of our Church,
inasmuch as the very existence of the God-established ecclesiastical
order, the very fact that the Hierarchal Synods and Councils issue
decrees and enactments, in their understanding constitutes a violation
of conciliarity. Thus, they themselves strive for an imaginary
“conciliarity” by unconciliar methods: by ignoring the opinion of other
hierarchs and the opinion of their own flock, by pushing aside those who
displease them and by uncanonically convening diocesan meetings
(without elections of representatives from parishes at parish meetings),
at which declarations are adopted ostensibly in the name of the whole
diocese. Along with all this they organise a boycot of the plea of the
First Hierarch and the Secretary of the Synod to meet and discuss the
prevailing situation. By his declaration of non-subordination to the
Hierarchal Council and the Synod, contrary to the agreement reached in
the presence of representatives of the TOC [True Orthodox Church] of
Greece, and likewise by his announcement concerning the convening of an
unauthorized assembly (under the name of an “All-Diaspora Council”),
Archbishop Andronik, together with those not desiring to be subordinate
to the ecclesiastical canons and the traditions of the Russian Church
Abroad, has in fact, according to the definition of st. Basil the Great,
announced the creation of a parasynagogue under his leadership.*
According to the instructions of the Holy Fathers, an unauthorized
assembly, standing a step away from schism, is just the same as a
schism, a falling away from the Church and her saving grace. Moreover,
a parasynagogue cannot convene an All-Diaspora Council since, in
accordance with Paragraph 12 of the Regulations of the ROCA, “In case of
special need, the First Hierarch, together with the Hierarchal Synod,
may convene an All-Diaspora Church Council, consisting of bishops and
representatives of the clergy and laity. The enactments of such
All-Diaspora Councils take legal effect and are carried out only upon
their ratification by the Council of Bishops under the presidency of the
First Hierarch of the Russian Orthodox Church Abroad, which takes place
at the same time or immediately after the conclusion of the
All-Diaspora Church Council.” By no other way may an All-Diaspora
Council be convened and its decisions take effect. The question
remains open as to what exactly is guiding the new schismatics: the
realization of their lust for power by any means, or only the coercion
of other hierarchs with the aim of obtaining their agreement for the
formation of a new “schism” under their leadership? Most likely both –
whichever succeeds. There is no doubt that the work of destroying the
Russian Church Abroad continues without interruption for even a minute.
This work began at the moment of Her foundation in 1920, the main
stages of which were the Platonite (1926), Eulogian (1927) and Sergian
(2007) schisms, as well as a multitude of petty – if one may speak thus –
individual schisms. That which is occurring today before our eyes is,
without a doubt, the ongoing warfare of the devil with the Church of
Christ. Therefore, I would like for the clergy and parishioners whom
they are now attempting by falsehood to lead into schism, to hear me. Stop!
Do not participate in a schism of the Russian Church! Our confession
and the faithfulness of each one of us to Christ now consists exactly in
this. If you do not see heresy – then do not follow the schismatics who
are drawing your souls away into perdition! My duty, as First Hierarch, is to warn the flock of danger. “Who hath ears to hear, let him hear” (Matthew 13:43). First Hierarch of the Russian Orthodox Church Abroad + Metropolitan Agafangel 17/30 August 2016, Martyr Myron the Presbyter ____________
* A parasynagogue (Greek, παρασυναγωγή – an unauthorized assembly) is a
form of deviation from Orthodoxy, differing from schism and heresy in
that it does not touch on matters of doctrine, but is the result of a
violation of ecclesiastical and hierarchal discipline – disobedience to
the God-established hierarchy. “The ancients…called unauthorized
assemblies those meetings consisting of insubordinate presbyters or
bishops and uneducated laity. For example, someone who, having been
accused of a sin and having been removed from the sacred ministry, did
not submit to the canons, but himself held on to his position and the
sacred ministry, and certain others who deviated with him” (First
Canonical Epistle of St. Basil the Great to Amphilochius of Iconium). Source
Taken from Letters of Bishop Ignaty Branchianinnov, Volume 7, Moscow, 1993. Letter 57, page 78. To
a hieromonk of the St Sergius Hermitage, who had denounced [the Holy
Hierarch] Archimandrite Ignaty in writing, for his variable disposition
to those around him, and to himself in particular. In the name of the Father, the Son and the Holy Spirit. Amen. Placing
my hope on the help of God and His strength, which acts through feeble
people, I have decide to answer your letter, similarly with a letter.
And this is more so in order that my mind not become distracted in a
personal conversation, and not exhaust itself in noisy words, but rather
in the quiet solitude of my kelia maintain a peaceful state, which is
the condition for seeing Truth. Now I stand before Her, and illuminated
by Her light, I look at my soul and check with what I see in your
accusation. What then do I see? I see wounds in my soul, I see the
multitude of her illnesses, I see weaknesses, of which some are natural
to it, and others a result of injuries and diseases, past and present. I
turn my attention to my life so far: I see that it is a chain of sins, a
chain of falls; almost at every step I was mocked and insulted by the
devil due to my lack of spiritual wisdom, due to an excess of pride, my
unwillingness to ask advice from my neighbour. Such is the state of my
soul, now when my life’s journey has reached more than half my days.
Meanwhile my body has become weak; It is pierced and cut to pieces by
various ailments. They are messengers; they proclaim the approach of the
separation of the soul from the body. Soon, soon I will lie down on the
bed, not in order to give my overworked body temporary rest, but to
shed it off myself in the ark of the coffin, in the bowels of the earth,
from which I was taken, until the future general resurrection. Remember
me o Lord in Thy Kingdom: for my soul is sick, and the body is
imprinted with sin. In my state, it would be more seemly for me to leave
everything, and without hindrance, surrender oneself to inconsolable
weeping; when all is lost, at least not to lose repentance. But to
achieve this state, which I recognize as the most decent for myself, I
do not use any means other than my feeble prayer, in which I ask for the
fulfillment of God’s will in me. This petition for of the will of God
is instilled by fear of asking for something that exceeds my strength.
This fear is suggested by experience itself: because in all experiences
where my strength was tested, my weakness was revealed; Wherever the
demons depicted before my mind a picture of the brilliant successes,
there, in fact, turned out to be damage, there arose a disaster, there a
fatal abyss was covered with flowers. I realized the deceit after
committing to the deception; I learned of the prelest, having already
been seduced and corrupted by it. Now I am afraid to begin anything by
self-will, even such things as I consider edifying. The Holy Fathers say
- it is better to do combat with faeces, ie, with fornication and
gluttony, than with self-opinionated logical thinking, high mindedness,
pride and contempt. For these last passions are subtle, they
imperceptibly creep into ones mind, take the form of sound and righteous
thoughts, and cannot be detected other than by the light of grace. I
stand before the Providence of God with my mind, putting aside at this
moment worldly wisdom and its righteousness. God created me without me
desiring or asking for it: because how could “nothing” wish for, or even
more so - ask for anything? God redeemed me – who was fallen and lost;
the cost of this redemption was Himself.
Meanwhile, as
although He is the Redeemer, clothed in humility, He is not recognized
by carnal minds, despite His obviousness. They are left to wonder at
things spiritually akin to themselves, chasing after things foreign to
themselves, liable to decay.
To
me, the wretched one, He has granted to know Himself. When my eyes were
closed, clay mixed with spittle coming out of His mouth were healing
them. The Cross of Christ opens the eyes of the mind; the Cross of
Christ maintains health, heals diseases of the eyes. Separate from the
Cross of Christ there is no truth of Christ. Peace and truth will
destroy those that are of the devil. I stand before my Lord and I see
His Holy Providence, and I wonder at His long-suffering patience, how
merciful He is to those sinful errors into which I fell due to my
self-will and self-willed logical thinking. I commit my soul into the
hands of God; that which He grants me, that I will accept. He knows my
strength, because He gave it to me. If I am given one talent
corresponding to my strength, I do not search for five, so as not to
fail under the weight of them; so that the gift which is meant to serve
for benefit, does not serve for condemnation.
I run from
my sinful falls - not into reclusion, not into the desert - but to
self-reproach, to confession of my sins, to repentance.
My bewilderment, my rational judgements and my will, I cast into the depths of the mercy and providence of God. Such
is the spectacle with which my soul confronts me when I look at her
with my mind, in the light of the teaching of the Gospel. Now I will
turn to the words of reproof found in your letter. The actual nature of
the case shows, that you, looking at the externals of my behavior, have
noticed far fewer flaws than actually are found in my soul. Conscious of
my great debt, I must acknowledge the smaller one, which I concede to
even in the case that I would not like to confess. For this it remains
for me to tearfully ask your forgiveness and holy prayers for my
correction. If, according to the words of Saint Isaac (the Syrian),
justification by word does not belong to Christian life and is not prescribed anywhere in the teaching of Christ.
If the Lord Himself, standing before worldly authority, while exalting
the Truth of the Cross before the gaze of the universe, did not give any
attention to external truth, not one word, like dust and ashes, if He
met their accusations with silence, then who, looking at the depths of
his heart, and seeing accurately, dare oppose his accuser? Such a person
will tell the sword waving at him: strike, because you were not raised
in vain. He will say to the disasters: Attack me and dispirit me,
because I deserve it. He will say to the body, exhausted by disease and
sent into exile: Go, for you have sinned. He will say to his brethren,
pray for me the defiled one, you angels of God. He will fall to the feet
of adulterers and murderers and say unto them: pray for me, for you are
more righteous than me. Such is my state, when the [spiritual] eyes of
my mind are open; but when they close, then my condition becomes far
worse: for the wounds naturally remain the same; but to the diseases of
my heart is added the blindness of my mind.
From
blindness is born insensitivity, loss of love for our neighbor, and the
loss of compunction and comforting mourning, the amassing wounds to
wounds and diseases to diseases.
In short - whether
I see or am blinded - my condition is extremely disastrous, worthy of
the tears and sobs of all who know and love me. Such is my answer to
everyone who criticizes, and to you. If I answer otherwise – I sin. I
would have had to be satisfied with this if I were not speaking to my
spiritual son, who, while uttering accusations against me as his heart
dictates, nevertheless does not claim that they are the absolute truth,
but rather, he offers them to me for judgement. Therefore I feel obliged
to continue my conversation, and despite the fact that I am feeble,
borrowing light from the True Light - the Word of God, I feel obliged to
satisfy the demands of your letter. Not so much by paying attention to
the specific thoughts contained in this letter, as by uncovering, in the
light of the Gospel teachings, those secret motives of the heart of
which these ideas are the fruit. According to the Fathers,
those people who require a complete elimination of flaws from their close ones, hold a false notion of this matter.
We find this opinion of the Fathers also among the Apostles: one of
them (John the Evangelist), says: “If we say that we have no sin, we
deceive ourselves, and the truth is not in us.” 1 John. 1, 8. Another
says (St. Paul): “Bear ye one another’s burdens, and so fulfil the law
of Christ.” Gal. 6, 2. What can give rise to the reproaching of our
neighbour’s weakness, is shown in Scriptures in men of the highest
virtue. Who is holier than the Apostles? However in the Acts we read
that between the Apostles Barnabas and Paul there arose a dissension,
and after the dissension - a separation. Beyond doubt we are told of
this circumstance by Scripture with the aim that we, infirm as we are,
be careful and not get carried away by imaginary zeal, but carry one
another’s burdens. In this way fulfilling the law of Christ! Carry my
weaknesses, then; and I will try to bear yours, as I have tried to do
hitherto.
Obviously it is impossible for you to say that you have no weaknesses.
My weaknesses are heavier more so for you than for me: and yours are perceptible more for me than for you.
If the weight was not burdensome, then carrying it would have no value,
and there would not be any reason to give this commandment.
But
the value of reciprocally bearing weaknesses is so great that Scripture
has concluded that in this lies the fulfillment of the law of Christ,
Who bore upon Himself the sins of the whole world.
I
will say a few words about inconstancy. Inconstancy, or changeableness,
according to the holy Fathers, is the constant and inevitable weakness
of humans, as long as a person is found in this country of his exile,
that is, on this earth. Perfect constancy is a property of the future
order of things. Variableness is not only characteristic to us who are
infirm, as even the greatest Saints acknowledged this in themselves.
Tolerate the inconstancy in me, and I will tolerate it in you. My
inconstancy is more palpable for you, and yours – for me. Let us bear
our mutual weaknesses that we may know that the yoke of Christ is good:
if we throw off the yoke of Christ, then which yoke shall we subordinate
ourselves to? Excellently the holy Elijah Ekdik said:
“The
house of the soul - is patience, for it lives in it; and its food – is
humility, for it is fed by this.” Exactly so - thoughts with humility of
wisdom keep the soul in patience. If this is so, then this follows:
there is nothing that banishes the soul from patience, as much as
prideful thoughts.
Repeatedly I have told you and
many others, to whom I thought to impart soul-profiting knowledge: When I
check my disposition and behaviour against the writings of the holy
Fathers, I find that I would have to be found among the beginners in
ancient monasticism. However in contemporary monasticism, where the
knowledge of the Fathers and the way of thinking only somewhat imprinted
by such knowledge, is so rare, that one who teaches his listeners the
teaching of the Fathers, is a greatest rarity. It is with this condition
that I govern you all and have you as my spiritual children, so as to
teach all of you the Gospel way of thinking, which is the way of
thinking of the Fathers.
Truly, truly, I say to you:
these days, when there are no works of the spirit, and spiritual wisdom
is an extreme rarity, the devil so hates this wisdom that he would like
to destroy it from the face of the earth.
In this
way the Gospel would remain only for our condemnation, and not
edification; for we shall be judged according to the Gospel, as foretold
to us by the Lord Jesus Christ (Jn. 42, 40).
The devil
is ready to give us ten times the common sense, and multiply our
practical skills a thousandfold, if he can only steal from us the
knowledge of the Cross, by which we can come to stand at the right hand
of God
. One who ascribes to himself intelligence
and good sense, likens himself to the devil, who wanted to be
acknowledged as the source of enlightenment. He actually is the source
of imitated light – fleshly wisdom, which does not submit to God’s
reason, bears upon itself the stamp of pride and contains in itself the
precondition of all sinful falls.
“Have you seen someone who has fallen? Know, that he followed his own will”, says Abba Dorotheus.
This
holy one said concerning himself; that it would be better for him to
sin by external act, following the advice of his neighbor; than to act
without a blessing. And I, in my small experience, whenever I fail, I
have consolation from the fact that the deed has been done or started
not without a blessing. Therefore, unworthy as I am, it would be befitting to attend to one’s own shortcomings. However
in my responsibilities of Superior and spiritual father, I must tell
you what I see with my sinful eyes: your warfare is caused by the
passion of pride.
The feeling that one possesses
practical intelligence and understanding is a justification of pride, in
which the pride is hidden. When the feeling towards myself and to those
surrounding me grows cold, this are the fruits of pride, because after
disparaging ones neighbour there follows a drying up of love. And the
disappearance of love is an indication of that demonic thoughts have
been accepted, just as the growth of love for one’s neighbour is a sign
of accepting the seeds of grace. The passion of pride acts
differently to the passion of fornication, or of anger. These two
passions are obvious, and their justification and the cunning in their
excuses is clearer to behold. Pride, on the other hand, creeps in
imperceptibly. Pride is sown by abilities, splendor, and even more so by
the praise of men. Although, it may seem that we do not accept praises
and do not agree inwardly with those that praise us, the secret imprint
of praise nevertheless remains in the mind and heart, and when we are
disparaged - it is burdensome; and the more burdensome it is for us, the
more saturated we are with praise. This is how it is proven that the
imprint is present, and the secret implantation of pride. Woe to us! The
most grace-filled gifts have been the occasion for pride in people, and
the fruits of pride – is a fall! The main symptoms of pride are that
one’s feeling towards people around one grows cold, and the abandonment
of confession. Now we must show the cause of this vice, and give a
proper account of the door by which it enters, or rather, goes out, says
St John of the Ladder (Step 11:1)
Make it a rule for
yourself to confess your thoughts at least twice weekly. Just as the
soul conforms to the body, in the same way express your humility by the
bowing of the body. Say and repeat to your thought about your brothers:
“These are Christ’s sheep, these are angels of God”, and contempt for
them will be destroyed, which is of pride.
Then,
trusting in the mercy of God, peace and love will enter your heart, and
by the action of grace it will be shown to you that you are in
temptation. Your eyes will be opened and you will get to know your real
delusion. This case shall enter into the treasury of your spiritual
experiences, and will provide you with protection for the future, and
nourishment for the brotherhood. For a man who is not tempted, is not
skilled, but “in that he himself hath suffered being tempted, he is able
to succour them that are tempted” (Hebrews 2:18), says Scripture.May
the Lord grant that you follow this counsel of Saint John of the Ladder:
“When
once we have entered the arena of religion and obedience we must no
longer judge our good manager in any way at all, even though we may
perhaps see in him some slight failings, since he is only human.
Otherwise, by sitting in judgment we shall get no profit from our
subjection. It is absolutely indispensable for those of us who wish to
retain undoubting faith in our superiors to write their good deeds
indelibly in our hearts and constantly remember them, so that when the
demons sow among us distrust towards them, we may be able to silence
them by what is preserved in our memory. For the more faith flourishes
in the heart, the more alacrity the body has in service. But he who has
stumbled on distrust has already fallen…” (Step 4:6-7).
Likewise,
pride often sprouts from exercising spiritual care over those close to
us, as a sprout shoots up from a wheat grain. Therefore, Saint Mark the
Ascetic, said: “When a man benefits another by word or deed, may the
grace of God enlighten the both.” Apostle Paul says: “For we preach not
ourselves, but Christ Jesus the Lord; and ourselves your servants for
Jesus’ sake”. (2 Cor 4:5) For the person who cultivates these feelings,
partiality for people will be destroyed, and the love of Christ will
reign, seeing God’s image in everyone. Then, when the mind delights in
this love, a person sees himself as a vessel filled with stench and
filth, and marvels at how the rays of Divine teaching pass through him
and heal human souls. It is proper for me here to recall the words of
Saint John of the Ladder, which are repeated also by Saint Nilus of
Sora: some were mired in the mud, but cautioned others against similar
acts, and for helping others, the Lord gave them salvation. (Step 26:14)
Therefore, after such serious wounds,
I learned that the
signs of pride in a person are humiliation or contempt of his
neighbours, and negligence in confessing. In and of itself pride is not
noticeable to a person, as it is a most subtle passion, which even
deceived the light-bearing Angel and arranged a fall in Heaven. The
other passions are dependent on pride, just as a building is connected
to a foundation which is hidden under the earth.
Finally I bequeath to you to keep this letter secret until my death. In
the meantime, I commend you and myself to the mercy and grace of God,
which is able to, if we do not ourselves reject it, to give us
salvation, although we are completely unworthy of it. Amen. November 25, 1842 St. Sergius Hermitage
Metropolitan Agafangel urges us all to pray for an increase of love
O
Lord, our God, Thou Who art glorified and worshiped as One in Trinity!
Thou Who hast bound us in the unity of love and commanded us to be one;
put an end to the strife and discord that the enemy has sown among Thy
faithful children! Transform hatred and anger into love, and multiply
this love in our hearts, that we may arise together to do Thy work and
faithfully serve Thee, through the prayers of Thy most pure Mother and
of all Thy saints. Amen.
PRAYER FOR THE SALVATION OF RUSSIA O Lord Jesus Christ our God:
Accept from us, Thine unworthy servants, this fervent supplication,
and, having forgiven us all our sins, remember all our enemies that hate
and wrong us, and render not unto them according to their deeds, but
according to Thy great mercy convert them: the unbelieving to true faith
and piety, and the believing that they may turn away from evil and do
good. By Thine all-powerful might, mercifully deliver all of us and Thy holy Church from every evil circumstance.
Free our Russian Land from the cruel godless ones and their power and
raise the holy Orthodox Russia; hearken unto the painful cry of Thy
faithful servants who cry unto Thee day and night in tribulation and
sorrow, O our most merciful God, and lead their life out of corruption.
Grant peace and tranquillity, love and steadfastness, and swift
reconciliation to Thy people, whom Thou hast redeemed by Thy precious
Blood. But unto them that have departed from Thee and seek Thee not,
be Thou manifest, that not one of them perish, but that all of them be
saved and come to the knowledge of Thy truth, that all in harmonious
oneness of mind and unceasing love may glorify Thy most holy name, O
patient-hearted Lord Who art quick to forgive, unto the ages of ages.
Amen.
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Taken from Letters of Bishop Ignaty Branchianinnov, Volume 7, Moscow, 1993. Letter 57, page 78.
To
me, the wretched one, He has granted to know Himself. When my eyes were
closed, clay mixed with spittle coming out of His mouth were healing
them. The Cross of Christ opens the eyes of the mind; the Cross of
Christ maintains health, heals diseases of the eyes. Separate from the
Cross of Christ there is no truth of Christ. Peace and truth will
destroy those that are of the devil. I stand before my Lord and I see
His Holy Providence, and I wonder at His long-suffering patience, how
merciful He is to those sinful errors into which I fell due to my
self-will and self-willed logical thinking. I commit my soul into the
hands of God; that which He grants me, that I will accept. He knows my
strength, because He gave it to me. If I am given one talent
corresponding to my strength, I do not search for five, so as not to
fail under the weight of them; so that the gift which is meant to serve
for benefit, does not serve for condemnation.
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