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[orthodox-synod] Re: Saints

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  • Rev'd. Fr. Hierodeacon Symeon
    Dear List members, I would incline to agree with Father Gregory. It is presently okay to have: 1. ikons painted of the Blessed Hieromonk Seraphim of Platina
    Message 1 of 2 , Sep 3, 1999
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      Dear List members,

      I would incline to agree with Father Gregory.

      It is presently okay to have:

      1. ikons painted of the Blessed Hieromonk Seraphim of Platina WITHOUT halo.
      (Remember this is one of the many things Abbot Herman got "in trouble" for
      adding a halo around an ikon of Vladika Averky of Jordanville).

      2. and continue to have pantakitas served in his Blessed Memory.

      3. and in private prayer seek Bl. Seraphim's intercession.

      When the Church recognizes his sanctity She will Glorify him. Thereafter,
      halos may be used in his ikons as well as molebens and Matins, etc. served
      in his honor and for his intercession before the King!

      The American Diocese of the Holy Synod of Milan likewise considers Blessed
      Schemabishop Theodore (Irtel) of Valaam & the Psov Caves a saint and we have
      a non-haloed ikon of him. To see his ikon visit our Central New York Mission
      website at
      http://www.geocities.com/~orthodoxwest/toc.html then click on "Our
      Spiritual Treasure" link from the left hand column. If you click the "Photo
      Gallery" link you will see a photograph of Bl. Elder Theodore while visiting
      our parish in England.

      Bl. Theodore was a childhood playmate of the Passionbearer St. Alexis son of
      Tsar St Nicholas. He is known to have conversed with St. Seraphim and the
      Holy Theotokos. Vladika is accounted for healing people and for the
      resurrection of a man in Europe and has been known for his clarivoyance and
      ability to bi-locate. His monastic labors were done in Old Valaam and at the
      Psov Caves Monastery where, at both locations, he was guided by saintly
      men. He corresponded briefly with St. Silouan of Athos. He also was
      co-guardian at Monk's Lagoon with Fr Gerasim of Alaska. His missionary
      labors were in Alaska, Mexico and in Texas. He is known, especially, by the
      monks of St. Hilarion's (Austin, Tx), Holy Name Abbey (W. Milford, NJ), St.
      Isaac Skete (Boscobal, Wi) and Christ the Savior (Blanco, Tx); he was the
      spiritual father of several laity, clergy and hierarchs from both the ROCOR
      and Milan Synod. Vladika Theodore reposed at the Abbey of the Holy Name (NJ)
      and is buried in West Milford, NJ. His repose is commemorated on Nov 8th
      (old style).

      Blessed Elder Philotheos (Zervakos) is another 20th saint yet to be
      glorified by the Church. He is the spiritual father of Metropolitan Cyprian
      of Oropos & Fili, amongst others. St. John of Kronstadt Press co-publishes
      two volumes of Elder Philotheos' "Paternal Counsels". I know of no ikon
      painted of him. If you do, please let me know.

      The least in Christ's Service,
      Fr. Hierodeacon Symeon of Syracuse

      Our Lady of Tender Mercy Western Orthodox Mission
      POB 476 University Station
      Syracuse, NY 13210-0476
      (315) 423.0339

      Our Lady's Mission

      St. Gregory's Press

      San Symeon Western Orthodox Cyber-skete

      Autonomous Orthodox Metropolitanate of Milan
      "Blessed is the person whose desire for God has
      become like the lover's passion for the beloved"?
      + Saint John Climacus (c. 579-649)

      ----- Original Message -----
      From: Gregory Joyce <gjoyce@...>
      To: <orthodox-synod@egroups.com>
      Sent: Friday, September 03, 1999 8:43 PM
      Subject: [orthodox-synod] Saints

      I also am inclined to believe that Fr. Seraphim is numbered
      > among the righteous. However, although canonization is not an Orthodox
      > idea, we do have the concept of "glorification", that is, the Church
      > militant's earthly recognition of the heavenly spiritual reality that
      > someone has attained favor in the sight of God. This usually (but not
      > always) stems from miraculous intercessions attributed to this person.
      > The process of this recognition by the Church militant usually takes
      > many years - even for those who are widely personaly venerated (like,
      > for instance, St. John of SF). Even though many, many, people
      > considered Vladyka John a saint long before his glorification,
      > pannykhidas were served for him (as opposed to molebens being served to
      > him) until his glorification. Also, only rarely did one see icons of
      > Vladyka with a halo, although one often saw them without a halo. I
      > haven't been around long enough to remember whether this was also the
      > case for St. John of Kronstadt, St. Xenia of St. Petersburg, and others
      > that were eventually glorified by the Church militant, but I assume this
      > was indeed the case. So, based solely on the example of Vladyka John,
      > it seems to me that it is probably better not to have icons of someone
      > we personally feel to be a saint (but whom the Church has not glorified)
      > with halos, or to serve molebens to such a person, but to wait until the
      > Church as a whole has come to the realization that this person is a
      > saint for these types of expressions of the person's righteousness.
      > However, this is just MY opinion.
      > Fr. Gregory
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