Posted in Fr. Seraphim (Rose) of Platina on Wednesday, 11 August 2004 |
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“We are told by the Holy Fathers,” Eugene [Fr. Seraphim] explained elsewhere, “that we are supposed to see in everything something for our salvation. If you can do this, you can be saved.
“In a pedestrian way, you can look at something like a printing press which does not operate. You are standing around and enjoying yourself, watching nice, clean, good pages come out printed, which gives a very nice sense of satisfaction, and you are dreaming of missionary activity, of spreading more copies around to a lot of different countries. But in a while it begins to torture you, to shoot pages right and left. The pages begin to stick and to tear each other on top. You see that all those extra copies you made are vanishing, destroying each other, and in the end you are so tense that all you can do is sort of stand there and say the Jesus Prayer as you try to make everything come out all right. Although that does not fill one with a sense of satisfaction (as would watching the nice, clean copies come out automatically), spiritually it probably does a great deal more, because it makes you tense and gives you the chance to struggle. But if instead of that you just get so discouraged that you smash the machine, then you have lost the battle. The battle is not how many copies per hour come out: the battle is what your soul is doing. If your soul can be saved while producing words that can save others, all the better; but if you are producing words that can save others and are all the time destroying your own soul, it’s not so good.”
–Father Seraphim Rose: His Life and Works, p. 380
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Posted in Christology on Wednesday, 11 August 2004 |
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No priest, no theologian stood at the cradle in Bethlehem. And yet all Christian theology has its origin in the wonder of all wonders, that God became man. . . . Theologia sacra arises from those on bended knees who do homage to the mystery of the divine child in the stall. Israel had no theology. She did not know God in the flesh. Without the holy night there is no theology. “God revealed in the flesh,” the God-man Jesus Christ, is the holy mystery which theology is appointed to guard. What a mistake to think that it is the task of theology to unravel God’s mystery, to bring it down to the flat, ordinary human wisdom of experience and reason! It is the task of theology solely to preserve God’s wonder as wonder, to understand, to defend, to glorify God’s mystery as mystery. This and nothing else was the intention of the ancient church when it fought with unflagging zeal over the mystery of the persons of the Trinity and the natures of Jesus Christ. . . .
The ancient church meditated on the question of Christ for several centuries. It imprisoned reason in obedience to Jesus Christ, and in harsh, conflicting sentences gave living witness to the mystery of the person of Jesus Christ. It did not give way to the modern pretense that this mystery could only be felt or experienced, for it knew the corruption and self-deception of all human feeling and experience. Nor, of course, did it think that the mystery could be thought out logically, but by being unafraid to express the ultimate conceptual paradoxes, it bore witness to, and glorified, the mystery as a mystery against all reason. The Christology of the ancient church really arose at the cradle of Bethlehem, and the brightness of Christmas lies on its weather-beaten face. Even today, it wins the hearts of all who come to know it. So at Christmas time we should again go to school with the ancient church and seek to understand in worship what it thought and taught, to glorify and to defend belief in Christ. The hard concepts of that time are like stones from which one strikes fire.
(Letter to the Finkenwalde Brothers Christmas 1939 [from A Testament to Freedom: The Essential Writings of Dietrich Bonhoeffer, 471-472.])
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