Uncovering of the Relics of the Monk Seraphim, Wonderworker of Sarov:
Commemorated on July 19
Uncovering of the
Relics of the Monk Seraphim, Wonderworker of Sarov: At the beginning of the
last century (i.e. the 1800's) a new bright taper blazed upon the candle-tiara
of the Russian Orthodox Church. The Lord deigned to send to us on earth a great
man of prayer, an ascetic and wonderworker.
In 1903 occurred the
glorification of the Monk Seraphim of Sarov, 70 years after his repose (the
Vita (Life) of the saint is located under 2 January, the day of his repose). On
19 July, the birthday of the saint, his relics were opened with great solemnity
and placed in a prepared reliquary. The long awaited event was accompanied by
numerous miraculous healings of the sick, who in large number had gathered at
Sarov. Very widely esteemed while yet alive, the Monk Seraphim became one of
the most beloved saints of the Russian Orthodox nation, indeed like the Monk
Sergei of Radonezh.
The spiritual path of
the Monk Seraphim was marked by great modesty, inherent to the Russian saint.
From childhood having been chosen by God, the Sarovsk ascetic without
hesitation or misgiving ascended from strength to strength in his striving for
spiritual perfection. Eight years of novitiate tasks and eight years of temple
service in the dignity of deacon and priestmonk, wilderness-dwelling and
pillar-dwelling, hermitage and solitude followed upon each other and crown his
eldership. His deeds, by far exceeding natural human abilities (for example,
the prayer upon the stone for a thousand days and nights), harmoniously and
readily enter into the life of the saint.
The mystery of a
living and prayerful communality defines the spiritual legacy of the Monk
Seraphim, but he left to the Church still another precious thing – a short but
fine directive, written in part by himself, and in parts by those listening to
him. Shortly before the glorification of the saint there was found and printed
in 1903 his "Conversation of the Monk Seraphim of Sarov, Concerning the
Goal of Christian Life", compiled at the end of November 1831, roughly a
year before his repose. This conversation was a very precious contribution of
the ascetic into the treasury of teachings of Russian holy-fathers. Besides his
teaching about the essence of Christian life, in it are contained new
explanations of many important places of Holy Scripture.
"Fasting,
prayer, vigil and every good deed, – taught the Monk Seraphim, – being howso
no less fine in themselves, yet however in fact the goal of our Christian life
does not consist only but in them, though they serve as means for its
attainment. The true goal of our Christian life is the acquisition of the Holy
Spirit of God". Once however situated in the Spirit of God, the monk
glimpsed all the Russian land, and it was filled and as it were covered over by
the incense-cloud of the prayers of the faithful, rising up in supplication to
the Lord.
In the recorded life
and deeds of Saint Seraphim are quoted many eye-witness accounts of the graced
gift of perspicacity (i.e. insight), which he utilised for stimulating within
people repentance of sins and moral rectification.
"The Lord hath
revealed to me, – said he, – that there shalt be a time, when the hierarchs
of the Russian land and other spiritual persons will deviate from the
preservation of Orthodoxy in all its purity, and for this the wrath of God wilt
strike them. For three days I stood, I besought the Lord to have mercy on them
and besought it better to deprive me, the wretch Seraphim, of the Kingdom of
Heaven, than to punish them. But the Lord inclined not to the plea of the
wretch Seraphim and said, that there would be not mercy for them, since they
will teach human teachings and commandments, while their hearts stand far from
Me".
Manifesting the
graced gifts and power of God to people, the Monk Seraphim instructed those
coming to him, on how to transverse the narrow path of salvation. He commanded
obedience of his spiritual children and to the end of his life he was faithful
to it. Having spent all his life in ascetic deeds beyond the power of ordinary
people, his advice was to go by "the royal (middle) way" of the
holy-fathers and not take upon oneself excessive difficult works: "to take
on excessive measure of exploit is not necessary; but strive, so that the other
aspect – our flesh – be true and capable for the doing of good deeds".
The monk considered
prayer to be the prime exploit and means for the acquisition of the Holy
Spirit. "Every good deed, done on account of Christ, bestows the grace of
the Holy Spirit, but... prayer most of all beareth the Holy Spirit, and it is
most convenient of all for each to improve".
The Monk Seraphim
advised during the time of Divine-services to stand in temple now with eyes
closed, and then to turn one's gaze upon an image or burning candle and ponder
this thought, – that it would suggest the fine comparison of human life with a
waxen candle.
If someone complained
to the holy elder about the impossibility to fulfill the rule of prayer, he
then advised them to pray unceasingly: both during the time of work, and when
going wherever, and even in bed. And if anyone can make the time, said the monk,
let them take on soul-edifying prayers and readings of prayer-canons,
akathists, psalms, the Gospel and Epistles. The saint also advised to study the
order of Divine-services and to commit them to memory.
The Monk Seraphim
regarded a lengthy rule of prayer as non-obligatory and he gave his Diveevsk
community of women monastics a light rule. The Mother of God forbade Father
seraphim to obligate novices with the reading of long akathists, so as not to
impose an excessive burden on the incapable. But with this the saint strictly
mentioned, that prayer ought not to be a formality: "Those monks, who do
not unite external prayer with the inner, are not monks, but black
torch-heads!" There thus became known the Seraphim Rule for those
laypeople, who under the circumstances of life were not able to read the customary
morning and evening prayers – in the morning, before lunch and at evening to
read the "Our Father", thrice the "Hail Mary, Virgin Mother of
God", the Creed "I Believe" once; attending to necessary tasks,
from morning til dinner to do the Jesus Prayer "Lord, Jesus Christ Son of
God, have mercy on me a sinner" or but simply "Lord, have
mercy", and from dinner til evening the prayer "Most Holy Mother of
God, save me a sinner" or "Lord, Jesus Christ, through the Mother of
God have mercy on me a sinner".
"In prayers be
attentive to thyself, – advised the ascetic, – that is, prepare the mind and
unite it with the soul. On the first day, twice or more make this prayer with
the whole mind, attending separately to each particular word. Later on, when the
Lord heats thy heart with His warm grace and unites that in thee in one spirit:
then flows within thee unceasingly that prayer and always will it be with thee,
delighting and nourishing thee..." The monk said that in fulfilling this
rule with humility, it is possible to attain Christian perfection even in
worldly life.
"One mustneeds
provide the soul with the Word of God. Most of all one ought to exercise in the
reading of the New Testament and the Psalter. From this occurs enlightenment of
the intellect, which is transformed by a Divine transformation", –
advised the holy ascetic of Sarov, himself constantly reading through all the
New Testament during the course of the week.
Communing the Holy
Mysteries each Sunday and each feastday without fail, – to the question of how
often one should approach for Communion, the Monk Seraphim answered: "the
more often, the better". He said to the priest of the Diveevsk community,
Vasilii Sadovsky: "The Grace, given us by Communion, is so great, that
though a man be unworthy and sinful, if such a man in humility conscious of his
all-sinfulness approacheth nigh [for Communion] to the Lord, Who hath redeemed
us all, though he be covered head to foot by the bounds of sin, yet shalt he be
cleansed by the grace of Christ, for all the more and more it illumineth him,
and altogether it doth enlighten and save him".
"I believe, that
through the great blessing of God grace doth make its mark also upon those
communing..." The saint however did not give everyone the identical advice
regarding frequent Communion. For many he advised to make the preparatory fast
during all four lenten periods and during all the twelve feastdays. But it is
necessary to remember his warning about the possibility of communing unto
condemnation: "Sometimes thus it doth happen: here on earth they indeed do
commune, but with the Lord they remain non‑communicants!"
"There is no
worse a sin and nothing is more terrible and harmful of spirit than
despondency", – said Saint Seraphim. He himself shone with a spiritual
joy, and with this quiet peaceful joy he in abundance filled the hearts of
those about him, greeting them with the words: "My joy! Christ is
Risen!" Every burden of life became light while being close to the
ascetic, and a multitude of the grieving people and seekers of God crowded
about his cell and together with them hermits, wanting to share in the graces
radiating from the God-pleasing saint. In the eyes of all was affirmed the
truth, expressed by the saint himself in a great angelic calling-out:
"Acquire peace, and around thee a thousand wilt be saved". This
command about the acquisition of peace leads up to the teaching about the
acquisition of the Holy Spirit, but of itself it appears as a most important
step on the way of spiritual growth. The Monk Seraphim, in experience having
passed through all the ancient Orthodox science of ascetic deed, foresaw how
the spiritual activity of coming generations would be, and he taught to seek
out peace of soul and to condemn no one: "Whoso goeth about in a worldly
manner, that one as though a liar draweth up spiritual gifts". "For
preserving peace of soul... everyone ought to flee the judging of others... In
order to be delivered from judgement, one ought to attend to oneself, and not
from whomever to adopt extraneous ideas and become deadened towards
everything".
The Monk Seraphim
rightly can be called a disciple of the Mother of God. The Most Holy Mother of
God thrice healed him from grievous illness, and repeatedly She appeared to
him, guiding and encouraging him. While still at the beginning of his way he
heard, how the Mother of God in directing him as he lay upon his sick bed, said
to the Apostle John the Theologian: "This one is of our kind".
Upon emerging from
seclusion the monk devoted much effort to the building up of the women's
monastic community at Diveevo and he himself said, that he gave no particular
directives on his own, but rather he gave everything through the will of the
Queen of Heaven.
The Monk Seraphim
stands at the head of a remarkable upwards-flight of Russian Orthodox
spirituality. With great strength resounds his recollection: "The Lord
seeketh out the heart, overflowing with love towards God and neighbour; here is
the throne, upon which He doth love to preside and appear in the fullness of
His supra-heavenly Glory. "Son, give Me thine heart, – sayeth He, – and
all else I Myself wilt provide thee", – wherefore it is in the human
heart that the Kingdom of Heaven can be realised".
© 1996-2001 by translator Fr. S. Janos.
