Selections from Seminary

The fundamental problem with the experiences of those who have come back from the dead is just that, they came back. They did not die and stay dead, which is important because their experience of death is limited to the time immediately after death. Hieromonk Seraphim (Rose), in his book The Soul after Death , carefully and definitively shows how almost all of these stories we have heard of “near-death experiences” do fit into a true, full, and traditional Christian understanding of the soul after death, though not always how we might have imagined. If you want to understand more fully (than I have space to write here) how the accounts of Christians and non-Christians, heavenly and hellish, angelic and pagan-god-filled experiences could all confirm one truth, you would have to read his book...and I highly recommend it. Here, however, I will mention one small point of the Christian teaching which will highlight why we need more than just experiences of immediately-after-death experience

  God has graciously allowed these events for our benefit. That is, he has allowed, somewhat outside of the natural order of things, for a few individuals to come back from a temporary death, like Lazarus did, or in some other way to help relate to us who are still among the living, what awaits us when we die. Some were “sent back”; some spoke of what they saw as they were dying; and in one account—the most helpful—we have a much more complete account, continuing far beyond the few hours after death. That being said, it is hard to even know what to call these experiences. Near-death experiences? “Near death” does not seem to fit so well, when some of these experiences not only neared death, but passed well beyond it. And I also will try to avoid the word “story”, since that might give it the feel of something fictional, something told around a campfire with a flashlight pointed up at my face. And indeed, many will be tempted to discount these stories, especially for the ways in which t

Growing up, I gained a lot of experience with death, or at least, with funerals; my mother took me to every funeral we had in our church. Also, when I was not yet two years old, my younger brother died prematurely, only hours after his birth. I remember many times in my elementary school years: sharing with other children on the playground, or wherever else we had our serious conversations, about my younger brother who had died. How much my brother's death and all those funerals impacted me, I cannot say, but death was always a topic of great significance to me personally. What happens after death was also one of the nagging questions that went unanswered year after year in my Protestant surroundings, and which ultimately paved the way to the Orthodox Church. For, as I reasoned (and from time to time questioned the pastors around me), if the dead will rise with Christ at the second coming as St. Paul clearly states in 1 Thessalonians 4, how do we also have Christ telling the thief

The one common thread seen in all three of these readings ("lessons") is the living martyrdom of monastics. Every single reference to these verses among the Church Fathers which have been presented here refer to non-monastics...funny for readings chosen for monastics, huh? The clear message is that this living martyrdom is not only potentially attainable by all Christians, but as St. Symeon the New Theologian says, we are without excuse if we do not emulate them: "When God brings his hidden saints to light, it is in order that some may emulate them and others be without excuse. Those [of us] who wish to remain amid distractions as well as those [of us] who live a worthy life in [monastic] communities, in mountains and in caverns, are saved, and God bestows on them great blessings solely because they have faith in him." In other words, both the monastic life and life "in the world" are fitting to work out our salvation. When we hear of the life of a monasti

  READING FROM THE WISDOM OF SOLOMON [4:7-15] But though the righteous be prevented with death, yet shall he be in rest. For honorable age is not that which standeth in length of time, nor that is measured by number of years. But wisdom is the gray hair unto men, and an unspotted life is old age. He pleased God, and was loved of him: so that living among sinners he was translated. Yea, speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind. He, being made perfect in a short time, fulfilled a long time: for his soul pleased the Lord: therefore hasted he to take him away from among the wicked. This the. people saw, and understood it not, neither laid they up this in their minds, That his grace and mercy is with his saints, and that he hath respect unto his chosen. Gray Hairs Are Not Wisdom A commonly

  READING FROM THE WISDOM OF SOLOMON [5:15-6:3] But the righteous live for evermore; their reward also is with the Lord, and the care of them is with the most High. Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord's hand: for with his right hand shall he cover them, and with his arm shall he protect them. He shall take to him his jealousy for complete armor, and make the creature his weapon for the revenge of his enemies. He shall put on righteousness as a breastplate, and true judgment instead of an helmet. He shall take holiness for an invincible shield. His severe wrath shall he sharpen for a sword, and the world shall fight with him against the unwise. Then shall the right aiming thunderbolts go abroad; and from the clouds, as from a well-drawn bow, shall they fly to the mark. And hailstones full of wrath shall be cast as out of a stone bow, and the water of the sea shall rage against them, and the floods shall cruelly drown them. Yea, a migh

  READING FROM THE WISDOM OF SOLOMON [3:1-9]. But the souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seemed to die: and their departure is taken for misery, and their going from us to be utter destruction: but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality. And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and received them as a burnt offering. And in the time of their visitation they shall shine, and run to and fro like sparks among the stubble. They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever. They that put their trust in him shall understand the truth: and such as be faithful in love shall abide with him: for grace and mercy is to his saints, and he hath care for his elect. When St. August

  The Old Testament lessons (or parameia readings) for monastic saints reveal some interesting aspects of the monastic life, some of which are misunderstood in modern Orthodoxy, especially in America. The strongly Protestant-derived culture of the United States affects both those converting to Orthodoxy from Protestantism, but also those who have grown up Orthodox, but from within a non-Orthodox culture. What is immediately noticeable is the similarity between the readings for monastic saints and those for martyrs; two of the three readings are shared. Of the three monastic readings presented below, the first and the third are also used for martyrs. This somewhat helps define what it is to be a monastic: those who have chosen a living martyrdom. In the book of Revelation, when St. John the Theologian sees of the martyrs under the throne, there is a key word that speaks to this living martyrdom: “When He opened the fifth seal, I saw under the altar the souls of those who had been slain