Remember your instructors, who have spoken the word
of God to you; whose faith follow, considering the end of their life… Be not
led away with various and strange doctrines. Hebrews 13:7, 9
NEVER HAS THERE BEEN such an age of false teachers as this pitiful
20th century, so rich in material gadgets and so poor in mind and soul. Every
conceivable opinion, even the most absurd, even those hitherto rejected by the
universal consent of all civilized peoples—now has its platform and its own "teacher."
A few of these teachers come with demonstration or promise of "spiritual power"
and false miracles, as do some occultists and "charismatics;" but most of the
contemporary teachers offer no more than a weak concoction of undigested ideas
which they received "out of the air," is it were, or from some modern self-appointed
"wise man" (or woman) who knows more than all the ancients merely by living in
our "enlightened" modern times. As a result, philosophy has a thousand schools,
and "Christianity" a thousand sects. Where is the truth to be found in all this,
if indeed it is to be found at all in our most misguided times?
In only one place is there to be found the fount of true teaching, coming from
God Himself, not diminished over the centuries but ever fresh, being one and the
same in all those who truly teach it, leading those who follow it to eternal salvation.
This place is the Orthodox Church of Christ, the fount is the grace of the All-Holy
Spirit, and the true teachers of the Divine doctrine that issues forth from this
fount are the Holy Fathers of the Orthodox Church. Alas!
How few Orthodox Christians know this, and know enough to drink from this fount!
How many contemporary hierarchs lead their flocks, not on the true pastures of
the soul, the Holy Fathers, but along the ruinous paths of modern wise men who
promise something "new" and strive only to make Christians forget the true teaching
of the Holy Fathers, a teaching which—it is quite true—is entirely out of harmony
with the false ideas which govern modern times. The Orthodox
teaching of the Holy Fathers is not something of one age, whether "ancient" or
"modern." It has been transmitted in unbroken succession from the time of Christ
and His Apostles to the present day, and there has never been a time when it was
necessary to discover a "lost" patristic teaching. Even when many Orthodox Christians
have neglected this teaching (as is the case, for example, in our own day), its
true representatives were still handing it down to those who hungered to receive
it.. There have been great patristic ages, such as the dazzling epoch of the fourth
century, and there have been periods of decline in patristic awareness among Orthodox
Christians; but there has been no period since the very foundation of Christ's
Church on earth when the patristic tradition was not guiding the Church; there
has been no century without Holy Fathers of its own. St. Nicetas Stethatos, disciple
and biographer of St. Simeon the New Theologian, has written; "It has been granted
by God that from generation to generation there should not cease the preparation
by the Holy Spirit of His prophets and friends for the order of His Church."
Most instructive it is for us, the last Christians, to take guidance and inspiration
from the Holy Fathers of our own and recent times, those who lived in condition
similar to our own and yet kept undamaged and unchanged the same ever-fresh teaching,
which is not for one time or race, but for all times to the end of the world,
and for the whole race of Orthodox Christians. Before looking
at two of the recent Holy Fathers, however, let us make clear that for us, Orthodox
Christians, the study of the Holy Fathers is not an idle academic exercise. Much
of what passes for a "patristic revival" in our times is scarcely more than a
plaything of heterodox scholars and their "Orthodox" imitators, not one of whom
has ever "discovered" a patristic truth for which he was ready to sacrifice his
life. Such "patrology" is only rationalist scholarship which happens to take patristic
teaching for its subject, without ever understanding that the genuine teaching
of the Holy Fathers contains the truths which our spiritual life or death depends.
Such pseudo-patristic scholars spend their time proving that "pseudo-Macarius"
was a Messalian heretic, without understanding or practicing the pure Orthodox
teaching of the true St. Macarius the Great; that "pseudo-Dionysius" was a calculated
forger of books whose mystical and spiritual depths are totally beyond his accusers;
that the thoroughly Christian and monastic life of Sts. Barlaam and Joasaph, handed
down by St. John Damascene, is nothing but a "retelling of the Buddha story;"
and a hundred similar fables manufactured by "experts" for a gullible public which
has no idea of the agnostic atmosphere in which such "discoveries" are made. Where
there are serious scholarly questions concerning some patristic texts (which,
of course, there are), they will certainly not be resolved by referring
them to such "experts, who are total strangers to the true patristic tradition,
and only make their living at its expense.
When "Orthodox" scholars pick up the teaching of these pseudo-patristic scholars
or make their own researches in the same rationalistic spirit, the outcome can
be tragic; for such scholars are taken by many to be "spokesmen for Orthodoxy,"
and their rationalistic pronouncements to be part of an "authentically patristic"
outlook, thus deceiving many Orthodox Christians. Father Alexander Schmemann,
for example, while pretending to set himself free from the "Western captivity"
which, in his ignorance of the true patristic tradition of recent centuries (which
is to be found more in the monasteries than in the academies), he fancies to have
completely dominated Orthodox theology in modern times, has himself become the
captive of Protestant rationalistic ideas concerning liturgical theology, as has
been well pointed out by Protopresbyter Michael Pomazansky, a genuine patristic
theologian of today.1 Unfortunately, such a clear unmasking has yet
to be made of the pseudo-scholar of Russian Saints and Holy Fathers, G. P. Fedotov,
who imagines that St. Sergius "was the first Russian saint who can be termed a
mystic" (thereby ignoring the four centuries of equally "mystical" Russian Fathers
who preceded him), looks pointlessly for "originality" in the "literary work"
of St. Nilus of Sora (thus showing that he does not even understand the meaning
of tradition in Orthodoxy), slanders the great Orthodox Saint, Tikhon of Zadonsk,
as "the son of the Western Baroque rather than the heir of Eastern spirituality,"2
and with great artificiality tries to make St. Seraphim (who is actually so stunningly
in the patristic tradition that he is scarcely to be distinguished from the great
Fathers of the Egyptian desert) into some "uniquely Russian" phenomenon who was
"the first known representative of this class of spiritual elders (startsi) in
Russia," whose "approach to the world is unprecedented in the Eastern tradition,"
and who was "the forerunner of the new form of spirituality which should succeed
merely ascetical monasticism."3 Lamentably, the
consequences of such pseudo-scholarship often appear in real life; gullible souls
who take these false conclusions for genuine begin to work for a "liturgical revival"
on Protestant foundations, transform St. Seraphim (ignoring his "inconvenient"
teachings regarding heretics, which he shares with the whole patristic tradition)
into a Hindu yogin or a "charismatic," and in general approach the Holy Fathers
just as do most contemporary scholars—without reverence and awe, as though they
were on the same level, as an exercise is esotericism or as some kind of intellectual
game, instead of as a guide to true life and salvation.
NOT SO ARE TRUE
Orthodox scholars; not so is the true Orthodox patristic tradition, where the
genuine, unchanging teaching of true Christianity is handed down in unbroken succession
both orally and by the written and printed word, from spiritual father to spiritual
son, from teacher to disciple. In the 20th century one Orthodox
hierarch stands out especially for his patristic orientation—Archbishop Theophanes
of Poltava († 1943, February 19), one of the founders of the free Russian
Church Outside of Russia, and perhaps the chief architect of her uncompromising
and traditionalist ideology. In the years when he was vice-chairman of the Synod
of Bishops of this Church (1920's), he was widely acknowledged as the most patristically-minded
of all the Russian theologians abroad. In the 1930's he retired into total seclusion
to become a second Theophanes the Recluse; and since then he has been, sadly,
very largely forgotten. Fortunately, his memory has been sacredly kept by his
disciples and followers, and in recent months one of his leading disciples, Archbishop
Averky of Holy Trinity Monastery at Jordanville, New York, has published his biography
together with a number of his sermons.4 In these sermons may be clearly
seen the hierarch's awe and reverence before the Holy Fathers, his discipleship
toward them, and his surpassing humility which will be content only when he is
transmitting nothing of his own but only the ideas and the very words of the Holy
Fathers. Thus, in a sermon on Pentecost Sunday he says: "The teaching of the Holy
Trinity is the pinnacle of Christian theology. Therefore I do not presume to set
forth this teaching in my own words, but I set it forth in the words of the holy
and God-bearing theologians and great Fathers of the Church: Athanasius the Great,
Gregory the Theologian, and Basil the Great. Mine only are the lips, but theirs
the words and thoughts. They present the Divine meal, and I am only the servant
of their Divine banquet." In another sermon, Archbishop
Theophanes gives the reasons for his self-effacement before the Holy Fathers—a
characteristic so typical of the great transmitters of patristic teaching, even
great theologians in their own right such as Archbishop Theophanes, but which
is so glaringly misinterpreted by worldly scholars as a "lack of originality."
In his sermon on the Sunday of the Holy Fathers of the Sixth Ecumenical Council,
given in 1928 in Varna, Bulgaria, he offers to the faithful "a word on the significance
of the Holy Fathers and Teachers of the Church for us Christians. In what does
their greatness consist, and on what does their special significance for us depend?
The Church, brethren, is the house of the living God, the pillar and ground
of the truth (I Timothy 3:15). Christian truth is preserved in the Church
in Holy Scripture and Holy Tradition; but it requires a correct preservation and
a correct interpretation. The significance of the Holy Fathers is to be found
precisely in this: that they are the most capable preservers and interpreters
of this truth by virtue of the sanctity of their lives, their profound knowledge
of the word of God, and the abundance of the grace of the Holy Spirit which dwells
in them." The rest of this sermon is composed of nothing but quotes from the Holy
Fathers themselves (Sts. Athanasius the Great, Basil the Great, Simeon the New
Theologian, Nicetas Stethatos) to support this view. The
final Holy Father whom Archbishop Theophanes quotes, at great length, in his sermon,
is one close to him in time, a predecessor of his in the transmission of the authentic
patristic tradition in Russia—Bishop Ignatius Brianchaninov. He has a double significance
for us today: not only is he a Holy Father of almost our own times, but also his
search for truth is very similar to that of sincere truth-seekers today, and he
thus shows us how it is possible for the "enlightened modern man" to enter once
again the pure atmosphere of patristic—that is, true Orthodox Christian—ideas
and ways of thinking. It is extremely inspiring for us to read, in the words of
Bishop Ignatius himself, how a military engineer burst the bonds of "modern knowledge"
and entered the patristic tradition, which he received, in addition to books,
directly from a disciple of St. Paisius Velichkovsky, and handed down to our own
day. "When I was still a student," Archbishop Theophanes
quotes Bishop Ignatius,5 "there were no enjoyments or distractions
for me! The world presented nothing enticing for me. My mind was entirely immersed
in the sciences, and at the same time I was burning with the desire to find out
where was the true faith, where was the true teaching of it, foreign to errors
both dogmatic and moral. "At the same time there was already
presented to my gaze the boundaries of human knowledge in the highest, fully developed
sciences. Coming to these boundaries, I asked of the sciences: 'What do you give
that a man may call his own? Man is eternal, and what is his own should be eternal.
Show me this eternal possession, this true wealth, which I might take with me
beyond the grave! Up to now I see only knowledge which ends with the earth, which
cannot exist after the separation of the soul from the body.'"
The searching youth inquired in turn of mathematics, physics, chemistry, philosophy,
showing his profound knowledge of them; then of geography, geodesy, languages,
literature; but he finds that they are all of the earth. In answer to all his
agonized questioning he received the same reply similar searches receive in our
even more "enlightened" 20th century: "The sciences were silent."
Then, "for a satisfactory answer, a truly necessary and living answer, I turned
to faith. But where are you hidden, O true and holy Faith? I could not recognize
you in fanaticism {Papism}which was not sealed with the Gospel meekness; it breathed
passion and high-mindedness! I could not recognize you in the arbitrary teaching
{Protestantism} which separated from the Church, making up its own new system,
vainly and pridefully proclaiming the discovery of a new, true Christian faith,
after a lapse of eighteen centuries from the Incarnation of God the Word! Oh!
In what a heavy perplexity my soul was! How frightfully it was weighed down! What
waves of doubt rose up against it, arising from distrust of myself, from distrust
of everything that was clamoring, crying out around me because of my lack of knowledge,
my ignorance of the truth. "And I began often, with tears,
to implore God that He might not give me over as a sacrifice to error, but that
He might show me the right path on which I should direct towards Him my invisible
journey of mind and heart. And, O wonder! Suddenly a thought stood before me…
My heart went out to it as to The embrace of a friend. This thought inspired
me to study faith in the sources—in the writings of the Holy Fathers! 'Their holiness,'
the thought said to me, 'vouches for their trustworthiness: choose them for your
guides.' I obeyed. I found means of obtaining the works of the holy pleasers of
God, and in eagerness I began to read them, investigate them deeply. Having read
some, I would take up and read others, read them, re-read them, study them. What
was it that above all else struck me in the works of the Fathers of the Orthodox
Church? It was their harmony, their wondrous, magnificent harmony. Eighteen centuries,
through their lips, testified to a single unanimous teaching, a Divine teaching!
"When on a clear autumn night I gaze at the clear sky, sown with numberless stars,
so diverse in size yet shedding a single light, then I say to myself: such are
the writings of the Fathers! When on a summer day I gaze at the vast sea, covered
with a multitude of diverse vessels with their unfurled sails like white swans'
wings, vessels racing under a single wind to a single goal, to a single harbor,
I say to myself: such are the writings of the Fathers! When I hear a harmonious,
many-voiced choir, in which diverse voices in elegant harmony sing a single Divine
song, then I say to myself: such are the writings of the Fathers!
"And what teaching do I find in them? I find a teaching repeated by all the Fathers,
namely, that the only path to salvation is the unwavering following of the instructions
of the Holy Fathers. 'Have you seen,' they say, 'anyone deceived by false teaching,
perishing from an incorrect choice of ascetic labors?—then know that he followed
himself, his own understanding, his own opinions, and not the teaching of the
Fathers' (Abba Dorotheus, Fifth Instruction), out of which is composed the dogmatic
and moral tradition of the Church. With this tradition as a priceless possession,
the Church nourishes her children. This thought was sent
by God, from Whom is every good gift, from Whom a good through is the beginning
of every good thing… This thought was for me the first harbor in the land of truth.
Here my soul found rest from the waves and winds. This thought became the foundation
stone for the spiritual building of my soul This thought became my guiding star.
It began constantly to illumine for me the very difficult and much-suffering,
narrow, invisible path of the mind and heart toward God. I looked at the religious
world with this thought, and I saw: the cause of all errors consists in ignorance,
in forgetfulness, in the absence of this thought. "The reading
of the Fathers clearly convinced me that salvation in the bosom of the Orthodox
Russian Church was undoubted, something of which the religions of Western Europe
are deprived, since they have not preserved whole either the dogmatic or the moral
teaching of the Church of Christ from her beginning. It revealed to me what Christ
has done for mankind, in what consists the fall of man, why a Redeemer was necessary,
in what consists the salvation procured by the Redeemer. It inculcated in me that
one must develop, sense, see salvation in oneself, without which faith in Christ
is dead, and Christianity is a word and a name without being put into effect!
It instructed me to look upon eternity as eternity, before which a thousand years
of earthly life is nothing, let alone our life which is measured by some half
a century. It instructed me that earthly life must lead to preparation for eternity…
It showed me that all earthly occupations, enjoyments, honor, pre-eminence—are
empty toys, with which grown-up children play and in which they lose the blessedness
of eternity… All this the Holy Fathers set forth with complete celerity in their
sacredly splendid writings.' Archbishop Theophanes concludes
his patristic exhortation with this appeal: "Brethren, let this good thought {the
taking of the Holy Fathers as our guide} be your guiding star also in the days
of your earthly pilgrimage on the waves of the sea of life!"
The truth of this appeal, as of the inspired words of Bishop Ignatius, has not
dimmed in the decades since they were uttered. The world has gone for on the path
of apostasy from Christian Truth, and it becomes ever more clear that there is
no alternative to this path save that of following the uncompromising path of
truth which the Holy Fathers have handed down to us. Yet
we must go to the Holy Fathers not merely to "learn about them;" if we do no more
than this we are in no better state than the idle disputants of the dead academies
of this perishing modern civilization, even when these academies are "Orthodox"
and the learned theologians in them neatly define and explain all about "sanctity"
and "spirituality" and "theosis," but have not the experience needed to speak
straight to the heart of thirsting souls and wound them into desiring the path
of spiritual struggle, nor the knowledge to detect the fatal error of the academic
"theologians" who speak of God with cigarette or wineglass in hand, nor the courage
to accuse the apostate "canonical" hierarchs of their betrayal of Christ. We must
go to the Holy Fathers, rather, in order to become their disciples, to
receive the teaching of true life, the soul's salvation, even while knowing that
by doing this we shall lose the favor of this world and become outcasts from it.
If we do this we shall find the way out of the confused swamp of modern thought,
which is based precisely upon abandonment of the sacred teaching of the Fathers.
We shall find that the Holy Fathers are most "contemporary" in that they speak
directly to the struggle of the Orthodox Christian today, giving answers to the
crucial questions of life and death which mere academic scholarship is usually
afraid even to ask—and when it does ask them, gives a harmless answer which "explains"
these questions to those who are merely curious about them, but are not thirsting
for answers. We shall find true guidance from the Fathers, learning humility and
distrust of our own vain worldly wisdom, which we have sucked in with the air
of the pestilential times, by means of trusting those who have pleased God and
not the world. We shall find in them true fathers, so lacking in our own
day when the love of many has grown cold (Matthew 24:12)—fathers whose only aim
is to lead us their children to God and His Heavenly Kingdom, where we shall walk
and converse with these angelic men in unutterable joy forever.
There is no problem of our own confused times which cannot find its solution by
a careful and reverent reading of the Holy Fathers: whether the problem of the
sects and heresies that abound today, or the schisms and "jurisdictions;" whether
the pretense of spiritual life put forth by the charismatic revival," or the subtle
temptations of modern comfort and conveniences; whether complex philosophical
questions such as "evolution," or the straightforward moral questions of abortion,
euthanasia, and "birth control;" whether the refined apostasy of "Sergianism,"
which offers a church organization in place of the Body of Christ, or the crudeness
of the "renovationism," which begins by "revising the calendar" and ends in "Eastern-rite
Protestantism." In all these questions the Holy Fathers, and our living Fathers
who follow them, are our only sure guide. Bishop Ignatius
and other recent Fathers have indicated for us last Christians which Holy Fathers
are the most important for us to read, and in what order. May this be an inspiration
to us all to place the patristic teaching as the foundation stone of the building
of our own souls, unto the inheritance of everlasting life! Amen.
1. "The Liturgical Theology of Fr. A. Schmemann," in The Orthodox Word, 1970,
No. 6, Pp. 260-280. 2. A thesis thoroughly refuted by Nadejda Gorodetsky in
Saint Tikhon Zadonsky, Inspirer of Dostoyevsky, SPCK, London, 1951. 3.
See Fedotov's introductions to the writings of these Saints in A Treasury of
Russian Spirituality, Sheed & Ward, New York, 1948. 4. A brief life
of him in English may be read in The Orthodox Word, 1969, No. 5. 5.
From Volume I of Bishop Ignatius' Collected Works in Russian, pp. 396-401.
