HIEROMONK SERAPHIM ROSE
1934 – 1982
ORTHODOXY
and the Religion
of the Future
BY FR. SERAPHIM ROSE
Fifth Edition
SAINT HERMAN OF ALASKA BROTHERHOOD
2004
Copyright 1975, 2004 by the
St. Herman of Alaska Brotherhood
P. O. Box 70
Platina, California 96076
sainthermanpress.com
First Printing: April 1975
Second Printing: August 1975
Third Printing: May 1976
Fourth Printing (Second Edition): March 1979
Fifth Printing (Second Edition): February 1983
Sixth Printing (Third Edition): January 1990
Seventh Printing (Fourth Edition): December 1996
Eighth Printing (Fourth Edition): January 1999
Ninth Printing (Fifth Edition): December 2004
Front cover: The triumph of the Archangel Michael over the antichrist, who is shown falling into the abyss together with the cities of this world at the end of time. Fresco by Pimen Maximovich Sofronov in the Sepulchre of St. John (Maximovitch) of Shanghai and San Francisco, below the Mother of God “Joy of All Who Sorrow” Cathedral in San Francisco.
Publishers Cataloging-in-Publication
Rose, Hieromonk Seraphim, 1934–1982.
Orthodoxy and the religion of the future / by Fr. Seraphim Rose.—5th ed.
p. cm.
Includes bibliographical references and index.
ISBN: 1–887904–00–X
1. Orthodox Eastern Church. 2. Christianity and other religions. 3. Pentecostalism. I. Title
BX324.R67 2004
281.9—dc22
75–16940
HOW NARROW IS THE GATE, and strait is the way that leadeth to life: and few there are that find it! Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits ye shall know them.... Not everyone that saith to Me, Lord, Lord shall enter into the Kingdom of heaven: but he that doeth the will of My Father Who is in heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: Lord, Lord, have we not prophesied in Thy name, and cast out devils in Thy name, and done many miracles in Thy name? And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity. Every one therefore that heareth these My words, and doeth them, shall be likened to a wise man that built his house upon a rock.
—Matthew 7:14–16, 21–24
Contents
Preface to the Fifth Edition
Preface
Introduction
1. The “Dialogue with Non-Christian Religions”
2. “Christian” and Non-Christian Ecumenism
3. “The New Age of the Holy Spirit”
4. The Present Book
I. The “Monotheistic” Religions: Do We Have the Same God that Non-Christians Have?
II. The Power of the Pagan Gods: The Assault Upon Christianity
1. The Attractions of Hinduism
2. A War of Dogma
3. Hindu Places and Practices
4. Evangelizing the West
5. The Goal of Hinduism: The Universal Religion
III. A Fakir’s “Miracle” and the Prayer of Jesus
IV. Eastern Meditation Invades Christianity
1. “Christian Yoga”
2. “Christian Zen”
3. Transcendental Meditation
V. The “New Religious Consciousness”: The Spirit of the Eastern Cults in the 1970s
1. Hare Krishnas in San Francisco
2. Guru Maharaj-ji at the Houston Astrodome
3. Tantric Yoga in the Mountains of New Mexico
4. Zen Training in Northern California
5. The New “Spirituality” vs. Christianity
VI. “Signs from Heaven”: An Orthodox Christian Understanding of Unidentified Flying Objects (UFOs)
1. The Spirit of Science Fiction
2. UFO Sightings and the Scientific Investigation of Them
3. The Six Kinds of UFO Encounters
4. Explanation of the UFO Phenomena
5. The Meaning of UFOs
VII. The “Charismatic Revival” as a Sign of the Times
1. The 20th-century Pentecostal Movement
2. The Ecumenical Spirit of the “Charismatic Revival”
3. “Speaking in Tongues”
4. “Christian” Mediumism
5. Spiritual Deception
A. Attitude toward “Spiritual” Experiences
B. Physical Accompaniments of “Charismatic” Experiences
C. “Spiritual Gifts” Accompanying “Charismatic” Experiences
D. The New “Outpouring of the Holy Spirit”
VIII. Conclusion: The Spirit of the Last Times
1. The “Charismatic Revival” as a Sign of the Times
A. A “Pentecost without Christ”
B. The “New Christianity”
C. “Jesus Is Coming Soon”
D. Must Orthodoxy Join the Apostasy?
E. “Little Children, It is the Last Hour” (I John 2:18)
2. The Religion of the Future
Epilogue: Jonestown and the 1980s
Epilogue to the Fifth Edition: Further Developments in the Formation of the Religion of the Future
1. The New Age Movement
2. The Revival of Paganism
3. The Rise of Witchcraft
4. The Leaven of New Age Spirituality
5. The Toronto Blessing
6. UFOs in the Contemporary Mind
7. The Plan for the New Age
8. Globalism
9. Denatured Christianity
10. The Vague Expectancy of the “New Man”
11. Conclusion
Footnotes
General Index
Scripture Index
Back cover text and photo
14,000-foot Mount Shasta in northern California.
Preface to the Fifth Edition
ON May 10, 1976, Fr. Seraphim Rose was driving home to the St. Herman Monastery in the mountains of northern California. He was coming from Oregon, where he had just picked up a shipment of his first published book, Orthodoxy and the Religion of the Future — a book that would one day become spiritual dynamite, especially in Russia. The book was an examination of contemporary religious phenomena, symptoms of the “new religious consciousness” which prepared the way for one world religion and marked the beginning of a “demonic pentecost” in the last times. Never before had such a penetrating analysis of 20th-century spiritual currents been written, for until now no one had studied them so closely according to the timeless wisdom of the Holy Fathers.
In the early to mid-1970s, when Fr. Seraphim was writing his book, much of the phenomena he was describing was considered part of an aberrant “fringe.” But he saw what was coming: he saw that the fringe would become more and more the mainstream. He saw the frightening unity of purpose behind a wide range of outwardly disparate phenomena, and saw the end result looming over the horizon. As he travelled southward with this book which was to blow the mask off the most subtle forms of demonic deception in our times, it was appropriate that he should stop at a nucleus of neo-paganism in America: Mount Shasta. Considered by some to have been a holy mountain of the original Indian inhabitants, Mount Shasta had long been a center of occult activities and settlements, which were now on the increase there. Fr. Seraphim drove part way up with his truckload of books. Standing in the shadow of the immense mountain, on a spot where neo-pagan festivals were commonly held, he sang Paschal chants, sang of
Christ’s Resurrection and His victory over satan and the law of death. A thought arose in his mind which had come to him before: “An Orthodox priest should come and bless this mountain with holy water!”1 Later, after his ordination to the priesthood, he would return to bless the mountain. But his book would do more: it would move mountains.
1. How This Book Was Born
The seeds of Orthodoxy and the Religion of the Future had been with Fr. Seraphim for quite some time. In the early 1960s he had begun a monumental work, The Kingdom of Man and the Kingdom of God, which would trace the philosophical, spiritual and social currents of the last 900 years, and would include a large section entitled “Orthodox Christian Spirituality and the ‘New Spirituality.’” For years his monastic co-laborer, Fr. Herman, had been urging him to complete his magnum opus, but Fr. Seraphim had balked on the grounds that it was too big a job to undertake along with all the other tasks of their St. Herman Brotherhood, and that, besides, it was too intellectual and abstract. “We need something more practical,” he said. By this time his understanding of Orthodox Christianity had deepened considerably, both from study and from personal struggle, and he was better able to contrast pseudo-spirituality with a commanding view of true, sober and salvific spiritual life. Ironically, as he had grown in both inward and outward knowledge since the early 1960s, his writings had grown not more complex and abstruse, but more accessible, understandable, basic and to-the-point.
In 1971, Fr. Seraphim began to write and compile chapters for Orthodoxy and the Religion of the Future, serializing them in the Brotherhood’s journal The Orthodox Word. Four years later, on Bright Friday, May 9, 1975, the fathers finished printing the first edition of the book. It sold out so quickly that they had to do another printing in August, and then again the following May. An expanded edition was published in 1979. The book had struck a responsive chord; the monastery received letters and visits from several people who had been delivered from spiritual deception after reading it.2
2. The Clarity of a Patristic Mind
In the last century, the Russian Orthodox philosopher Ivan Kireyevsky explained how the acquisition of the Patristic mind enables one to see what others cannot: “An Orthodox mind stands at the point where all roads cross. He carefully looks down each road and, from his unique vantage point, observes the conditions, dangers, uses, and ultimate destination of each road. He examines each road from a Patristic viewpoint as his personal convictions come into actual, not hypothetical, contact with the surrounding culture.” These words exactly describe Fr. Seraphim and explain why his writings now seem so prophetic. It was not that he was a divinely inspired prophet to whom the mysteries of the future were revealed. Rather, it was that he had acquired the Orthodox Patristic mind, the mind of the ancient Holy Fathers; and with this he discerned where the road of his surrounding culture — its general spiritual trend — was headed.
When Fr. Seraphim was writing in the mid-1970s about the dangers of the neo-pagan cults, there were other “cult-watchers” around (although then they were not so widely listened to as when the “cult-scare” hit America in 1979, in the wake of the Jonestown massacre).Without the Patristic principles of spiritual life, however, they were not able to perceive the underlying unity behind the phenomena of UFOs, Eastern religions, and the “charismatic revival” — all of which possess mediumistic techniques for getting in contact with fallen spirits under different guises.
Now that the New Age movement has become so visible and powerful, a number of “warning” books by Christian authors have become available. In 1983, a year after Fr. Seraphim’s death, one of these books became a number one bestseller among Protestant Christians: The Hidden Dangers of the Rainbow: the New Age Movement and Our Coming Age of Barbarism, by Attorney Constance E. Cumbey. Although this book is also not informed by Patristic principles and may include some exaggerations, it came as a much-needed eye-opener to the Christian world, revealing little-known facts about the roots of the New Age movement, and about the cooperating religious, political, economic, health and environmental organizations working toward the “New World Order.” After the book came out, Constance Cumbey went on a speaking tour, appearing many times on television and radio, giving interviews and debating such prominent New Age leaders as Benjamin Creme. Then, in 1988, she came across Orthodoxy and the Religion of the Future. This book by a predecessor in her field was like a revelation to her. To the St. Herman Brotherhood she wrote: “An unknown benefactor sent me a copy of Fr. Rose’s book approximately one year ago, and I consider it the most important book I have read on the subject to date. Reading Fr. Rose is like drinking pure water after wading in muck! I have recommended it to many people in my public talks and radio interviews.”3
3. The Impact of This Book in Russia and throughout the World
Of the forty books which the St. Herman Brotherhood published during Fr. Seraphim’s lifetime — twenty in English and twenty in Russian — Orthodoxy and the Religion of the Future was the most popular. At the time of this writing, it is in its ninth English printing.
In Russia the impact of the book has been far greater than it has in America. During his lifetime Fr. Seraphim learned that the book had been translated into Russian behind the Iron Curtain, but he was never to know the astounding results. After his death it became known that the Russian translation (or a number of translations) had been secretly distributed among believers all over Russia in the form of countless typewritten manuscripts. The lives of untold thousands were changed as this book awakened them to the spiritual dangers of their times. The book is particularly relevant to Russia today, where a society deprived by seventy years of enforced materialism is falling prey to the growing influence of fraudulent spiritual trends.
With the “opening up” of Eastern European countries, portions of the widely known “underground” manuscript of Orthodoxy and the Religion of the Future were published in newspapers inside Russia. The chapters on “The Fakir’s Miracle and the Prayer of Jesus” and on the UFO phenomenon appeared, introduced by biographical information on Fr. Seraphim. In both cases the articles were deliberately published to fulfill a specific need, since Eastern religions and UFO experiences have attracted tremendous interest in Russia. As the newspaper publishers stated, Fr. Seraphim’s explanation of these phenomena has proven more plausible than any other theory. One believer in Russia, Mikhail Scherbachev of the Moscow Patriarchate Publishing Department, has said it well: “Fr. Seraphim’s books demonstrate that these seemingly ‘inexplicable’ phenomena can be explained according to the stable, secure, precise theory of Orthodox Patristic doctrine.”
Finally, in 1991, the entire book was published in mass quantities inside Russia. Since then, several Russian editions have been printed and distributed. Along with Fr. Seraphim’s The Soul After Death, this book is one of the most widely read spiritual books in Russia today. It has been sold not only in bookstores and churches throughout the country, but even in the subway (Metro) and on book tables in the streets.
Beginning in the mid-1990s, Orthodoxy and the Religion of the Future began to be published in other countries, as well — primarily in Orthodox countries, where it has generated widespread interest. There are now editions in Greek, Serbian, Romanian, Bulgarian, Georgian, Latvian and French. The seventh chapter of the book, on the “charismatic revival,” has also been translated into the Malayalam (south Indian) language and published in India.
4. Uncompromising Witness
Although Fr. Seraphim was generally understated in his deliberate avoidance of sensationalism, some readers may find the conclusions he draws in this book to be unnecessarily severe. In this, as in all his published writings, he was not one to soften his punches. Since betrayals of Christian truth — from the blatant to the highly subtle — were going on everywhere, he felt he could not afford to put on kid gloves; he had to be uncompromising in print.
Despite his severity when it came to writing about demonic deceptions which could lead the well-meaning
to eternal perdition, Fr. Seraphim was loving and compassionate when it came to his pastoral approach to individual people. This personal, one-on-one care for people can be seen in his letters, journals and counsels which are cited in his biography, Father Seraphim Rose: His Life and Works. The present book, on the other hand, is an unequivocal statement, written for the world at large with a specific purpose in mind. Because Fr. Seraphim adhered to this purpose without sidestepping in the least, his book has over the years succeeded in jarring countless people out of complacency, making them take spiritual life more seriously, and giving them a firm push on the right path. It has challenged them with the reality that there is indeed a spiritual war going on, a battle for souls, and that they must walk circumspectly (Eph. 5:15) so as not to lose the grace of God which leads them heavenward.
May God continue to use this book to enlighten those wandering in darkness, and to remind those walking in the light how straight and narrow is the path they are to tread — the path to eternal life.
Hieromonk Damascene
St. Herman of Alaska Monastery
Platina, California
September 2004
Preface
EVERY HERESY has its own “spirituality,” its own characteristic approach to the practical religious life. Thus, Roman Catholicism, until recently, had a clearly distinguishable piety of its own, bound up with the “sacred heart,” the papacy, purgatory and indulgences, the revelations of various “mystics,” and the like; and a careful Orthodox observer could detect in such aspects of modern Latin spirituality the practical results of the theological errors of Rome. Fundamentalist Protestantism, too, has its own approach to prayer, its typical hymns, its approach to spiritual “revival”; and in all of these can be detected the application to religious life of its fundamental errors in Christian doctrine. The present book is about the “spirituality” of Ecumenism, the chief heresy of the 20th century.
Until recently it appeared that Ecumenism was something so artificial, so syncretic, that it had no spirituality of its own; the “liturgical” agenda of Ecumenical gatherings both great and small appeared to be no more than an elaborate Protestant Sunday service.
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