St. Justin Popovich: On How to Read the Bible

The Bible is in a sense a biography of God in this world. In it the Indescribable One has in a sense described Himself.

The Holy Scriptures of the New Testament are a biography of the incarnate God in this world. In them it is related how God, in order to reveal Himself to men, sent God the Logos, Who took on flesh and became man-and as man told men everything that God is, everything that God wants from this world and the people in it.

God the Logos revealed God’s plan for the world and God’s love for the world. God the Word spoke to men about God with the help of words insofar as human words can contain the uncontainable God.

All that is necessary for this world and the people in it–the Lord has stated in the Bible. In it He has given the answers to all questions. There is no question which can torment the human soul, and not find its answer, either directly or indirectly in the Bible.

Men cannot devise more questions than there are answers in the Bible. If you fail to find the answer to any of your questions in the Bible, it means that you have either posed a senseless question or did not know how to read the Bible and did not finish reading the answer in it.

What the Bible Contains In the Bible God has made known:

1) what the world is; where it came from; why it exists; what it is heading for; how it will end;

2) what man is; where he comes from; where he is going; what he is made of; what his purpose is how he will end;

3) what animals and plants are; what their purpose is what they are used for;

4) what good is; where it comes from; what it leads to; what its purpose is; how it is attained;

5) what evil is; where it comes from; how it came to exist; why it exists–how it will come to an end;

6) what the righteous are and what sinners are; how a sinner becomes righteous and how an arrogant righteous man becomes a sinner; how a man serves God and how he serves satan; the whole path from good to evil, from God to satan;

7) everything–from the beginning to the end; man’s entire path from the body to God, from his conception in the womb to his resurrection from the dead;
what the history of the world is, the history of heaven and earth, the history of mankind; what their path, purpose, and end are.

The Beauty of the Bible

In the Bible God has said absolutely everything that was necessary to be said to men. The biography of every man–everyone without exception–is found in the Bible.

In it each of us can find himself portrayed and thoroughly described in detail; all those virtues and vices which you have and can have and cannot have.

You will find the paths on which your own soul and everyone else’s journey from sin to sinlessness, and the entire path from man to God and from man to satan. You will find the means to free yourself from sin.

In short, you will find the complete history of sin and sinfulness, and the complete history of righteousness and the righteous.

If you are mournful, you will find consolation in the Bible; if you are sad, you will find joy; if you are angry–tranquility; if you are lustful–continence; if you are foolish-wisdom; if you are bad–goodness; if you are a criminal–mercy and righteousness; if you hate your fellow man–love.

In it you will find a remedy for all your vices and weak points, and nourishment for all your virtues and accomplishments.

If you are good, the Bible will teach you how to become better and best; if you are kind, it will teach you angelic tenderness; if you are intelligent, it will teach you wisdom.

If you appreciate the beauty and music of literary style, there is nothing more beautiful or more moving than what is contained in Job, Isaiah, Solomon, David, John the Theologian and the Apostle Paul. Here music–the angelic music of the eternal truth of God–is clothed in human words.

The more one reads and studies the Bible, the more he finds reasons to study it as often and as frequently as he can. According to St. John Chrysostom, it is like an aromatic root, which produces more and more aroma the more it is rubbed.

Prayerful Preparation

Just as important as knowing why we should read the Bible is knowing how we should read the Bible.

The best guides for this are the holy Fathers, headed by St. John Chrysostom who, in a manner of speaking, has written a fifth Gospel.

The holy Fathers recommend serious preparation before reading and studying the Bible; but of what does this preparation consist?

First of all in prayer. Pray to the Lord to illumine your mind–so that you may understand the words of the Bible–and to fill your heart with His grace–so that you may feel the truth and life of those words.

Be aware that these are God’s words, which He is speaking and saying to you personally. Prayer, together with the other virtues found in the Gospel, is the best preparation a person can have for understanding the Bible.

How We Should Read the Bible

Prayerfully and reverently, for in each word there is another drop of eternal truth, and all the words together make up the boundless ocean of the Eternal Truth.

The Bible is not a book, but life; because its words are spiritual life (John 6:63). Therefore its words can be comprehended it we study them with the spirit of its spirit, and with the life of its life.

It is a book that must be read with life-by putting it into practice. One should first live it, and then understand it.

Here the words of the Saviour apply: Whoever, is willing to do it–will understand that this teaching is from God (John 7:17). Do it. so that you may understand it. This is the fundamental rule of Orthodox exegesis.

At first one usually reads the Bible quickly. and then more and more slowly, until finally he will begin to read not even word by word, because in each word he is discovering an everlasting truth and an ineffable mystery.

Everyday read at least one chapter from the Old and the New Testament; but side by side with this put a virtue from each into practice. Practice it until it becomes a habit to you.

Let us say, for instance, that the first virtue is forgiveness of insults. Let this be your daily obligation. And along with it pray to the Lord: “O gentle Lord, grant me love towards those who insult me!”

And when you have made this virtue into a habit, each of the other virtues after it will be easier for you, and so on until the final one.

The main thing is to read the Bible as much as possible. What the mind does not understand, the heart will feel; and if neither the mind understands nor the heart feels, read it over again, because by reading it you are sowing God’s words in your soul.

And there they will not perish, but will gradually and imperceptibly pass into the nature of your soul; and there will happen to you what the Saviour said about the man who casts seed on the ground, and sleeps and rases night and day. and the seed sprouts and grows, while the man does not know it (Mark 4:26-27).

The main thing is: sow, and it is God Who causes and allows what is sown to grow (I Cor. 3:6). But do not rush success, lest you become like a man who sows today, but tomorrow already wants to reap.

Seed in Our Souls

By reading the Bible you are adding yeast to the dough of your soul and body, which gradually expands and fills the soul until it has thoroughly permeated it and makes it rise with the truth and righteousness of the Gospel.

In every instance, the Saviour’s parable about the sower and the seed can be applied to every one of us. The Seed of Divine Truth is given to us in the Bible.

By reading it, we sow that seed in our own soul. It fails on the rocky and thorny ground of our soul, but a little also falls on the good soil of our heart–and bears fruit.

And when you catch sight of the fruit and taste it, the sweetness and joy will spur you to clear and plow the rocky and thorny areas of your soul and sow it with the seed of the word of God.

Do you know when a man is wise in the sight of Christ the Lord?–when he listens to His word and carries it out. The beginning of wisdom is to listen to God’s word (Matt. 7:24-25).

Every word of the Saviour has the power and the might to heal both physical and spiritual ailments. Say the word and my servant will healed (Matt. 8:8). The Saviour said the word–and the centurion’s servant was healed.

Just as He once did, the Lord even now ceaselessly says His words to you, to me, and to all of us. But we must pause , and immerse ourselves in them and receive them-with the centurion’s faith.

And a miracle will happen to us, and our souls will be healed just as the centurion’s servant was healed. For it is related in the Gospel that they brought many possessed pro-pie to Him, and He drove out the spirits with a word, and healed all the sick (Matt.8:16).

He still does this today, because the Lord Jesus is the same yesterday and today and forever, (Heb. 13:8).

Beware

Those who do not listen to God’s words will be judged at the Dreadful Judgment, and it will be worse for them on the Day of Judgment than it was for Sodom and Gomorrah (Matt. 10:14-15).

Beware–at the Dreadful Judgment you will be asked to give an account for what you have done with the words of God, whether you have listened to them and kept them, whether you have rejoiced in them or been ashamed of them, the Lord will also be ashamed of you when He comes in the glory of His Father together with the holy angels (Mark 8:38).

There are few words of men that are not vain and idle. Thus there are few words for which we do not mind being judged (Matt 12:36).

In order to avoid this, we must study and learn the words of God from the Bible and make them our own; for God proclaimed them to men so that they might accept them, and by means of them also accept the Truth of God itself.

Words of the Word

Great is the mystery of the word–so great that the second Person of the Holy Trinity, Christ the Lord, is called “the Word” or “the Logos” in the Bible.

God is the Word (John 1:1). All those words which come from the eternal and absolute word are full of God, Divine Truth, Eternity, and Righteousness. If you listen to them, you are listening to God. If you read them, you are reading the direct words of God.

God the Word became flesh, became man (John 1:14), and mute, stuttering man began to proclaim the words of the eternal truth and righteousness of God.

The Grace-Filled Word

In every word of the Saviour there is much that is supernatural and full of grace; and this is what sheds grace on the soul of man when the word of Christ visits it.

Therefore the Holy Apostle calls the whole structure of the house of salvation: the word of the grace of God (Acts 20:32).

Like a living grace-filled power, the word of God has a wonder-working and life-giving effect on a man, so long as he hears it with faith and receives it with faith (I Thess. 2:13).

Everything is defiled by sin, but everything is cleansed by the word of God and prayer–everything–all creation from man on down to a worm (I Tim 4:5).

By the Truth which carries in itself and by the Power which it has in itself, the word of God is sharper than any sword and pierces to the point of dividing soul and spirit, joints and marrow, and discerns the thoughts and intentions of the heart (Heb. 4:12). Nothing remains secret before it or for it.

The Birth-Giving word

Because every word of God contains the eternal Word of God–the Logos–it has the power to give birth and regenerate men. And when a man is born of the Word, he is born of the Truth.

For this reason St. James the Apostle writes to the Christians that God the Father has brought them forth by the word of truth (I:18), and St. Peter tells them that they have been born anew–by the word of the living God, which abides forever (I Peter 1:23)

–How to Read the Bible

St. Justin Popovich: On The Mystery of Knowledge II

There are three spiritual modes in which knowledge rises and falls, and by which it moves and changes. These are the body, the soul, and the spirit …. At its lowest level, knowledge “follows the desires of the flesh,” concerning itself with riches, vainglory, dress, repose of body, and the search for rational wisdom. This knowledge invents the arts and sciences and all that adorns the body in this visible world. But in all this, such knowledge is contrary to faith. It is known as “mere knowledge, for it is deprived of all thought of the divine and, by its fleshly character, brings to the mind an irrational weakness, because in it the mind is overcome by the body and its entire concern is for the things of this world.” It is puffed up and filled with pride, for it refers every good work to itself and not to God. That which the Apostle said, knowledge puffeth up (I Cor. 8:1), wasobviously said of this knowledge, which is not linked with faith and hope in God, and not of true knowledge.

Faith presents a new way of thinking, through which is effected all the work of knowing in the believing man. This new way of thinking is humility …. It is by humility that the intellect is healed and made whole… The humble man is the fount of the mysteries of the new age.

True, spiritual knowledge, linked with humility, brings to perfection the soul of those who have acquired it, as is seen in Moses, David, Isaiah, Peter, Paul, and all those who, within the limits of human nature, were counted worthy of this perfect knowledge. With them, knowledge is always immersed in pondering things strange to this world, in divine revelations and lofty contemplation of spiritual things and ineffable mysteries. In their eyes, their own souls are but dust and ashes.” Knowledge that comes of the flesh is criticized by Christians, who see it as opposed not only to faith but to every act of virtue.

It is not difficult to see that in this first and lowest degree of knowledge of which St. Isaac speaks is included virtually the whole of European philosophy, from naive realism to idealism–and all science from the atomism of Democritus to Einstein’s relativity.

From the first and lowest degree of knowledge, man moves on to the second, when he begins both in body and soul to practice the virtues: fasting, prayer, almsgiving, the reading of Holy Scripture, the struggle with the passions, and so forth. Every good work, every goodly disposition of the soul in this second degree of knowledge, is begun and performed by the Holy Spirit through the working of this particular knowledge. The heart is shown the paths that lead to faith, even though this knowledge remains “bodily and composite.”

The third degree of knowledge is that of perfection. “When knowledge rises up above the earth and the care for earthly things and begins to examine its own interior and hidden thoughts, scorning that from which the evil of the passions springs and rising up to follow the way of faith in concern for the lift-’ to come …’

It is very difficult, and often impossible, to express in words the mystery and nature of knowledge. In the realm of human thought, there is no ready definition that can explain it completely. St. Isaac therefore gives many different definitions of knowledge. He is continually exercised in this matter, and the problem stands like a burning question mark before the eyes of this holy ascetic. The saint presents answers from his rich and blessed experience, achieved through long and hard ascesis. But the most profound, and to my mind the most exhaustive answer that man can give to this question is that given by St. Isaac in the form of a dialogue: “Question: What is knowledge? “Answer: The perception of eternal life. “Question: And what is eternal life? Answer: “To perceive all things in God. For love comes through understanding, and the knowledge of God is ruler over all desires. To the heart that receives this knowledge every delight that exists on earth is superfluous, for there is nothing that can compare with the delight of the knowledge of God.

Knowledge is therefore victory over death, the linking of this life with immortal life and the uniting of man with God. The very act of knowledge touches on the immortal, for it is by knowledge that man passes beyond the limits of the subjective and enters the realm of the trans-subjective. And when the trans-subjective object is God, then the mystery of knowledge becomes the mystery of mysteries and the enigma of enigmas. Such knowledge is a mystical fabric woven on the loom of the soul by the man who is united with God.

For human knowledge the most vital problem is that of truth. Knowledge bears within itself an irresistible pull towards the infinite mystery, and this hunger for truth that is instinctive to human knowledge is never satisfied until eternal and absolute Truth itself becomes the substance of human knowledge until knowledge, in its own self-perception, acquires the perception of God, and in its own self knowledge comes to the knowledge of God. But this is given to man only by Christ, the God-Man, he who is the only incarnation and personification of eternal truth in the world of human realities. When a man has received the God-Man into himself, as the soul of his soul and the life of his life, then that man is constantly filled with the knowledge of eternal truth. . . .

It is the man who restores and transforms his organs of knowledge by the practice of the virtues that comes to the perception and knowledge of the truth. For him faith and knowledge, and all that goes with them, are one indivisible and organic whole. They fulfill and are fulfilled by one another, and each confirms and supports the other. “The light of the mind gives birth to faith,” says St. Isaac, “and faith gives birth to the consolation of hope, while hope fortifies the heart. Faith is the enlightenment of the understanding. Faith, which bathes the understanding in light, frees man from pride and doubt, and is known as “the knowledge and manifestation of the truth,”

Holy knowledge comes from a holy life, but pride darkens that holy knowledge. The light of truth increases and decreases according to a man’s way of life. Terrible temptations fall upon those who seek to live a spiritual life. The ascetic of faith must therefore pass through great sufferings and misfortunes in order to come to knowledge of the truth.

A troubled mind and chaotic thoughts are the fruit of a disordered life, and these darken the soul. When the passions are driven from the soul with the help of the virtues, when “the curtain of the passions is drawn back from the eyes of the mind,” then the intellect can perceive the glory of the other world. The soul grows by means of the virtues, the mind is confirmed in the truth and becomes unshakable, “girded for encountering and slaying every passion.” Freedom from the passions is brought about by crucifying of both the intellect and the flesh. This makes a man capable of contemplating God. The intellect is crucified when unclean thoughts are driven out of it, and the body when the passions are up-rooted. “A body given over to pleasure cannot be the abode of the knowledge of God.’

True knowledge “the revelation of the mysteries”–is attained by means of the virtues, and this is “the knowledge that saves.”

–The Mystery of Knowledge

St. Justin Popovich: On The Mystery of Knowledge I

Man has always been fascinated by ultimate things–life, death, the origin of the world–and his discoveries in other fields of knowledge have given him confidence to assume that some day these mysteries will also yield to the power of his intellect. Such pride of mind, however, can only lead away from the truth, which, according to Orthodox teaching, is the aim and foundation of all true knowledge. How is such knowledge acquired? Here we have part of a longer essay by the renowned Serbian theologlan of blessed memory, Archimandrite Justin Popovich (+1979), in which he distills the writings of Saint Isaac the Syrian on the Orthodox theology of knowledge. Briefly, he explains that because man’s understanding became darkened through sin, through consorting with evil, he became incapable of true knowledge. Man can come to this knowledge only when his soul (the seat of understanding) is healed. This is made possible by means of the virtues, and the primary virtue in this remedial process is faith. ‘Through faith, the mind, which was previously dispersed among the passions, is concentrated, freed from sensuality, and endowed with peace and humility of thought …. It is by the ascesis of faith that a man conquers egotism, steps beyond the bounds of self, and enters into a new, transcendent reality which also transcends subjectivity.” In separate sections, Fr. Justin discusses prayer, humility, love and grace, all requisite companions of faith, before leading the reader into “The Mystery of Knowledge,” which we have reprinted below with slight abbreviations.

According to the teaching of St. Isaac the Syrian, there are two sorts of knowledge: that which precedes faith and that which is born of faith. The former is natural knowledge and involves the discernment of good and evil. The latter is spiritual knowledge and is “the perception of the mysteries,” “the perception of what is hidden,” “the contemplation of the invisible.”

There are also two sorts of faith: the first comes through hearing and is confirmed and proven by the second, “the faith of contemplation,” “the faith that is based on what has been seen.” In order to acquire spiritual knowledge, a man must first be freed from natural knowledge. This is the work of faith. It is by the ascesis of faith that there comes to man that “unknown power” that makes him capable of spiritual knowledge. If a man allows himself to be caught in the web of natural knowledge, it is more difficult for him to free himself from it than to cast off iron bonds, and his life is lived “against the edge of a sword.”

When a man begins to follow the path of faith, he must lay aside once and for all his old methods of knowing, for faith has its own methods. Then natural knowledge ceases and spiritual knowledge takes its place. Natural knowledge is contrary to faith, for faith, and all that comes from faith, is “the destruction of the laws of knowledge’–though not of spiritual, but of natural knowledge.

The chief characteristic of natural knowledge is its approach by examination and experimentation. This is in itself “a sign of uncertainty about the truth.” Faith, on the contrary, follows a pure and simple way of thought that is far removed from all guile and methodical examination. These two paths lead in opposite directions. The house of faith is “childlike thoughts and simplicity of heart,” for it is said, “Glorify God in simplicity of heart” (cf . Col. 3:22), and: Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven (Matt. 18:3). Natural knowledge stands opposed both to simplicity of heart and simplicity of thought. This knowledge only works within the limits of nature, “but faith has its own path beyond nature.”

The more a man devotes himself to the ways of natural knowledge, the more he is seized on by fear and the less can he free himself from it. But if he follows faith, he is immediately freed and “as a son of God, has the power to make free use of all things.” “The man who loves this faith acts like God in the use of all created things,” for to faith is given the power “to be like God in making a new creation.” Thus it is written: “Thou desiredst, and all things are presented before thee” (cf. Job 23:13). Faith can often “bring forth all things out of nothing,” while knowledge can do nothing “without the help of matter.” Knowledge has no power over nature, but faith has such power. Armed with faith, men have entered into the fire and quenched the flames, being untouched by them. Others have walked on the waters as on dry land. All these things are “beyond nature”; they go against the modes of natural knowledge and reveal the vanity of such modes. Faith “moves about above nature.” The ways of natural knowledge ruled the world for more than 5,000 years, and man was unable to “lift his gaze from the earth and understand the might of his Creator” until “our faith arose and delivered us from the shadows of the works of this world” and from a fragmented mind. He who has faith “will lack nothing,” and, when he has nothing, “he possesses all things by faith,” as it is written: All things whatsoever ye shall ask in prayer, believing, ye shall receive (Matt. 21:22); and also; The Lord is near; be anxious for nothing (Phil. 4:6).

Natural laws do not exist for faith. St. Isaac emphasizes this very strongly: All things are possible to him that believeth (Mark 9:23), for with God nothing is impossible …. To step beyond the limits of nature and to enter into the realm of the supernatural is considered to be against nature, as something irrational and impossible …. Nevertheless, this natural knowledge, according to St. Isaac, is not at fault. It is not to be rejected. It is just that faith is higher than it is. This knowledge is only to be condemned in so far as, by the different means it uses, it turns against faith. But when this knowledge “is joined with faith, becoming one with her, clothing itself in her burning thoughts,” when it “acquires wings of passionlessness,” then, using other means than natural ones, it rises up from the earth “into the realm of its Creator,” into the supernatural. This knowledge is then fulfilled by faith and receives the power to “rise to the heights,” to perceive him who is beyond all perception and to “see the brightness that is incomprehensible to the mind and knowledge of created beings.” Knowledge is the level from which a man rises up to the heights of faith. When he reaches these heights, he has no more need of it – for it is written: We know in part, but when that which is perfect is come, then that which is in part shall be done away (I Cor. 13:9-10). Faith reveals to us now the truth of perfection, as if it were before our eyes. It is by faith that we learn that which is beyond our grasp -by faith and not by enquiry and the power of knowledge. /… /

–The Mystery of Knowledge

St. Nikolai Velimirovich: On Why Vigil Lamps Are Lit Before Icons

First – because our faith is light. Christ said: I am the light of the world (John 8,12). The light of the vigil lamp reminds us of that light by which Christ illumines our souls.

Second – in order to remind us of the radiant character of the saint before whose icon we light the vigil lamp, for saints are called sons of light (John 12,36; Luke 16,8).

Third – in order to serve as a reproach to us for our dark deeds, for our evil thoughts and desires, and in order to call us to the path of evangelical light; and so that we would more zealously try to fulfill the commandments of the Saviour: “Let your light so shine before men, that they may see your good works” (Matthew 5,16).

Fourth – so that the vigil lamp would be our small sacrifice to God, Who gave Himself completely as a sacrifice for us, and as a small sign of our great gratitude and radiant love for Him from Whom we ask in prayer for life, and health, and salvation and everything that only boundless heavenly love can bestow.

Fifth – so that terror would strike the evil powers who sometimes assail us even at the time of prayer and lead away our thoughts from the Creator. The evil powers love the darkness and tremble at every light, especially at that which belongs to God and to those who please Him.

Sixth – so that this light would rouse us to selflessness. Just as the oil and wick burn in the vigil lamp, submissive to our will, so let our souls also burn with the flame of love in all our sufferings, always being submissive to God’s will.

Seventh – in order to teach us that just as a vigil lamp cannot be lit without our hand, so too, our heart, our inward vigil lamp, cannot be lit without the holy fire of God’s grace, even if it were to be filled with all the virtues. All these virtues of ours, after all, like combustible material, but the fire which ignites them proceeds from God.

Eighth – in order to remind us that before anything else the Creator of the world created light, and after that everything else in order: And God said, let there be light: and there was light (Genesis 1,3). And it must be so also at the beginning of our spiritual life, so that before anything else the light of Christ’s truth would shine within us. From this light of Christ’s truth subsequently every good deed is created, springs up and grows in us.

May the Light of Christ illumine you as well!

–Why Are Vigil Lamps Lit Before Icons

The Miraculous and Prophetic Vision of St. John of Kronstadt

The Holy and Righteous John of Kronstadt recalled this vision which he had in January of 1901:

After evening prayers I laid down to rest a little in my dimly lit cell since I was fatigued. Hanging before the icon of the Mother of God was my lit lampada. Not more than a half hour had passed when I heard soft rustle. Someone touched my left shoulder, and in tender voice said to me, ‘Arise servant of God John and follow the will of God!’

I arose and saw near the window glorious starets (elder) with frosty grey hair, wearing a black mantia, and holding staff in his hand. He looked at me tenderly, and I could scarcely keep from falling because of my great fear. My hands and feet trembled, and I wanted to speak, but my tongue would not obey me. The starets made the sign of the cross over me, and calm and joy soon came over me. Then I made the sign of the cross myself. He then pointed to the western wall of my cell with his staff in order that I should notice certain spot. The starets had inscribed on the wall the following numbers: 1913, 1914, 1917, 1922, 1924, and 1934.

Suddenly the wall vanished, and I walked with the starets toward a green field and saw a mass of crosses-thousands standing as gravemarkers. They were wooden, clay, or gold. I asked the starets, ‘What are these crosses for’ He softly answered, “These crosses are for those who suffered and were murdered for their faith in Christ and for the Word of God and have become martyrs!”

And so we continued to walk. Suddenly I saw an entire river of blood and asked the starets, ‘What is the meaning of this blood? How much has been spilled?’ The starets looked around and replied, This is the blood of true Christians!’ The starets then pointed to some clouds, and I saw mass of burning white lamps. They began to fall to the ground one after another by the tens and by the hundreds. During their descent they grew dim and turned to ashes. The starets then said to me, ‘Look!’ I saw on a cloud seven burning lamps. I asked, ‘What is the meaning of the burning lamps which fell to the ground’ He said, Those are the churches of God which have fallen into heresy, but these seven lamps on the clouds are the seven Catholic and Apostolic Churches which will remain until the end of the world!’

The starets then pointed high into the air and I saw and heard angels singing, ‘Holy, Holy, Holy, Lord of Sabbaoth!’ Then a large crowd of people with candles in their hands rushed by with joy on their shining faces. They were archbishops, monks, nuns, groups of laymen, young adults, and even children and babies. I asked the wonderworking starets, ‘What is the meaning of these people’ He responded, These are all the people who suffered for the Holy, Catholic, Apostolic Church, for the holy icons at the hands of the wicked destroyers.’ I then asked the great starets if I could sit down next to them. The starets said, ‘It is too early for you to suffer, so joining them would not be blessed by God!’

Again I saw a large group of infants who had suffered for Christ under Herod and had received crowns from the Heavenly King. We walked further and went into large church. I wanted to make the sign of the cross, but the starets said, ‘It is not necessary to cross yourself because this is a place of abomination and desolation!’ The church was very gloomy. On the altar was a star and a Gospel book with stars. Candles made of tar were burning and crackling like firewood. The chalice was standing there covered by strong stench. There was prosphora with stars. A priest stood before the altar with face like pitch and woman was under the altar covered in red with a star on her lips and she screamed and laughed throughout the church saying, ‘I am free!’ I thought Oh, Lord, how awful! The people, like madmen, began to run around the altar, scream, whistle, and clap their hands. Then they began to sing lecherous songs. Suddenly lightning flashed, frightening thunderbolt resounded, the earth trembled, and the church collapsed, sending the woman, the people, the priest, and the rest into the abyss. I thought Oh Lord, how awful, save us!

The starets saw what had happened as did I. I asked, ‘Father, tell me, what is the meaning of this frightening church?’ He responded, These are the earthly people, heretics who have abandoned the Holy, Catholic, Apostolic Church and recognized the newly innovated church which God has not blessed. In this church they do not fast, do not attend services, and do not receive Holy Communion!’ I was frightened and said, The Lord has pity on us, but curses those with death!’ The starets interrupted me and said, ‘Do not mourn, but just pray!’ Then I saw a throng of people, each of whom had a star on his lips and was. terribly exhausted from thirst, walking here and there. They saw us and yelled loudly, ‘Holy Fathers, pray for us. It is very hard for us because we ourselves cannot. Our Fathers and Mothers did not teach us the Law of God. ‘We do not even have the name of Christ, and we have received no peace. We rejected the Holy Spirit and the sign of the cross!’ They began to cry.

I followed after the starets. ‘Look!’ he said pointing with his hand. I saw a mountain of human corpses stained in blood. I was very frightened, and I asked the starets, ‘What is the meaning of these dead bodies?’ He replied, These are people who lived the monastic life, were rejected by the Antichrist, and did not receive his seal. They suffered for their faith in Christ and the Apostolic Church and received martyrs crowns dying for Christ. Pray for these servants of God!’

Without warning the starets turned to the north and pointed with his hand. I saw an imperial palace, around which dogs were running. Wild beasts and scorpions were roaring and charging and baring their teeth. And I saw the Tsar sitting on a throne. His face was pale and masculine. He was reciting the Jesus Prayer. Suddenly he fell like a dead man. His crown fell. The wild beasts, dogs, and scorpions trampled on the anointed Sovereign. I was frightened and cried bitterly. The starets took me by my right shoulder. I saw a figure shrouded in white – it was Nicholas II. On his head was a wreath of green leaves, and his face was white and somewhat bloodied. He wore a gold cross around his neck and was quietly whispering a prayer. And then he said to me with tears, ‘Pray for me, Fr. John. Tell all Orthodox Christians that I, the Tsar-martyr, died manfully for my faith in Christ and the Orthodox Church. Tell the Holy Fathers that they should serve a Panachida for me, a sinner, but there will be no grave for me!’

Soon everything became hidden in the fog. I cried bitterly praying for the Tsar-martyr. My hands and feet trembled from fear. The starets said, :Look! Then I saw a throng of people scattered about the land who had died from starvation while others were eating grass and vegetation. Dogs were devouring the bodies of the dead, and the stench was terrible. I thought, Oh Lord, these people had no faith. From their lips they expelled blasphemy, and for this they received God’s anger.

I also saw an entire mountain of books and among the books worms were crawling emitting terrible stench. I asked the starets, ‘What was the meaning of these books?’ said, These books are the Godlessness and blasphemy which will infect all Christians with heretical teachings!’ Then the starets touched his staff to some of the books, and they ignited into flames. The wind scattered the ashes. Further on, I saw a church around which was a large pile of prayer intentions for the departed. I bent over and wanted to read them, but the starets said, These prayer requests for the dead have been lying here for many years, and the priests have forgotten about them. They are never going to read them, but the dead will ask someone to pray for them!’ I asked, ‘Who, will they get to pray for them?’ The starets answered: ‘The Angels will pray for them!’

We proceeded further, and the starets quickened the pace so that I could hardly keep up with him. ‘Look!’ he said. I saw a large crowd of people being persecuted by demons who were beating them with stakes, pitchforks, and hooks. I asked the starets, ‘What is the meaning of these people?’ He answered, These are the ones who renounced their faith and left the Holy, Catholic, Apostolic Church and accepted the new innovative church. This group represents priests, monks, nuns, and laymen who renounced their vows or marriage, and engaged in drinking and all sorts of blasphemy and slander. All of these have terrible faces and a terrible stench comes from their mouths. The demons beat them, driving them into the terrible abyss, from where hell fire comes forth. ‘ I was terribly frightened. I made the sign of the cross while praying, Lord deliver us from such a fate!

I then saw a group of people, both old and young, all of whom were terribly dressed, and who were raising a large, five pointed star. On each corner were twelve demons and in the middle was Satan himself with terrifying horns and a straw head. He emitted a noxious foam onto the people while pronouncing these words, ‘Arise you accursed ones with the seal of …’ Suddenly many demons appeared with branding irons and on all the people they placed the seal: on their lips, above the elbow and on their right hands. I asked the starets, ‘What is the meaning of this?’ He responded, This is the mark of the Antichrist!’ I made the sign of the cross and followed after the starets.

He suddenly stopped and pointed to the east with his hand. I saw a large gathering of people with joyous faces carrying crosses and candles in their hands. In their midst stood a large altar as white as snow. On the altar was the cross and the Holy Gospel and over the altar was the vosduch with golden imperial crown on which was written in golden letter, ‘For the short term.’ Patriarchs, bishops, priests, monks, nuns, and laymen stood around the altar. They were all singing, ‘Glory to God in the highest and peace on Earth’ Out of great joy I made the sign of the cross and praised God. Suddenly the starets waved his cross upwards three times, and I saw mountain of corpses covered in human blood and above them Angels were flying. They were taking the souls of those murdered for the Word of God to heaven while they sang, Alleluia!’ I observed all this and cried loudly.

The starets took me by the hand and forbade me to cry. ‘What is pleasing to God is that Our Lord Jesus Christ suffered and shed His precious blood for us. Such ones will become martyrs who do not accept the seal of the antichrist, and all who shed their blood will receive heavenly crowns.’ The starets then prayed for these servants of God and pointed to the east as the words of the Prophet Daniel came true, ‘Abomination of desolation.’ Finally, I saw the cupola of Jerusalem. Above it was a star. Within the church millions of people thronged and still many more were trying to enter inside. I wanted to make the sign of the cross, but the starets grabbed my hand and said, ‘Here is the abomination of desolation!’

So we entered into the church, and it was full of people. I saw an altar on which tallow candles were burning. On the altar was a king in red, blazing, porphyry. On his head was a golden crown with a star. I asked the starets, ‘Who is this?’ He replied, ‘The Antichrist!’ He was very tall with eyes like fire, black eyebrows, a wedge-shaped beard, a ferocious, cunning, evil, and terrible face. He alone was on the altar and he reached his hands out to the people. He had claws as those of a tiger for hands and he shouted, ‘I am King. I am God. I am the Leader. He who does not have my seal will be put to death.’ All the people fell down and worshipped him, and he began to place his seal on their lips and on their hands in order that they should receive some bread and not die from hunger and thirst.

Around the Antichrist his servants were leading several people whose hands were bound as they had not bowed down to worship him. They said, “We are Christians, and we all believe in our Lord Jesus Christ!’ The Antichrist ripped off their heads in a flash and Christian blood began to flow A child was then led to the altar of the Antichrist to worship him, but he boldly proclaimed, ‘I am a Christian and believe in our Lord Jesus Christ, but you are a minister, a servant of Satan!’ ‘Death to him!’ exclaimed the Antichrist. Others who accepted the seal of the Antichrist fell down and worshipped him. Suddenly roar of thunder resounded and thousand lightning flashes began to sparkle. Arrows began to strike the servants of the Antichrist. Then a large flaming arrow flashed by and hit the Antichrist himself on the head. As he waved his hand, his crown fell and was crushed into the ground. Then millions of birds flew in and perched on the servants of the Antichrist.

I felt the starets take me by the hand. We walked further on, and I again saw much Christian blood. It was here that I remembered the words of Saint John the Theologian in the book of Revelation that blood would ‘be up to the horse’s bridle.’ I thought, Oh my God, save us! At that time I saw Angels flying and singing, ‘Holy, Holy, Holy. Lord of Sabbaoth!’ The starets looked back and went on to say, ‘Do not grieve, for soon, very soon, will come the end of the world! Pray to the Lord. God be merciful to His servants!’ Time was drawing near to close. He pointed to the east, fell to his knees and began to pray So I prayed with him. Then the starets began to quickly depart from the earth to the heights of heaven. As he did so I remembered that I did not know his name, so cried out loudly, ‘Father, what is your name?’ He tenderly replied, ‘Seraphim of Sarov!’

That is what ’saw, and this is what ‘ have recorded for Orthodox Christians. A large bell rang above my head, and I heard the sound and arose from bed. ‘Lord, bless and help me through the prayers of the great starets! You have enlightened me, the sinful servant, the priest John of Kronstadt.”

–The Miraculous and Prophetic Vision of St. John of Kronstadt

St. John the Wonderworker: On What We Mean by the Word Orthodox

SHORTLY AFTER THE DOCTRINE of Christ began to be propagated among the Gentiles, the followers of Christ in Antioch began to be called Christians (Acts XI:26). The word “Christian” indicated that those who bore this name belonged to Christ-belonged in the sense of devotion to Christ and his Doctrine. From Antioch the name of Christian was spread everywhere.

The followers of Christ gladly called themselves by the name of their beloved Teacher and Lord; and the enemies of Christ called His followers Christians by carrying over to them the ill-will and hatred which they breathed against Christ.

However, quite soon there appeared people who, while calling themselves Christians, were not of Christ in spirit. Of them Christ had spoken earlier: Not everyone that saith unto Me, Lord, Lord shall enter into the Kingdom of Heaven; but he that doeth the will of My Father which is in heaven (St. Matt. VII:5). Christ prophesied also that many would pass themselves off for Christ Himself: Many shall come in my name, sayings I am Christ (Matt. XXIV:5). The Apostles in their epistles indicated that false bearers of the name of Christ had appeared already in their time: as ye have heard that Antichrist shall come, even now there are many antichrists (I John II:19).

They indicated that those who stepped away from the doctrine of Christ should not be considered their own: They went out from us but were not of us (I John II:19)” Warning against quarrels and disagreements in minor matters (I Cor. I:10-14), at the same time the Apostles strictly commanded their disciples to shun those who do not bring the true doctrine (II John I:10). The Lord, through the Revelation given to the Apostle John the Theologian, sternly accused those who, calling themselves faithful, did not act in accordance with their name; for in such a case it would be false for them.

Of what use was it of old to call oneself a Jew, an Old Testament follower of the true faith, if one was not such in actuality? Such the Holy Scripture calls the synagogue of Satan (Apocalypse II:9).

In the same way a Christian in the strict sense is he only who confesses the true doctrine of Christ and lives in accordance with it. The designation of a Christian consists in glorifying the Heavenly Father by one’s life. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven (St. Matt. V:16). But true glorification of God is possible only if one rightly believes and expresses his right belief in words and deeds. Therefore true Christianity and it alone may be named “right-glorifying” (Ortho-doxy). By the word “Orthodoxy” we confess our firm conviction that it is precisely our Faith that is the true doctrine of Christ. When we call anyone or anything Orthodox, we by this very fact indicate his or its non-counterfeit and uncorrupted Christianity, rejecting at the same time that which falsely appropriates the name of Christ.

–What do we mean by the word ORTHODOX