Customer Reviews

Father Seraphim Rose: His Life and Works

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When is a book a newer edition or completely new? Is there something in the middle of this question? Yes, there is the fantastic second biography of Eugene Rose called "Father Seraphim Rose: His Life & Works", by Hieromonk Damascene. First published under the title "Not of This World: The Life & Teachings of Fr. Seraphim Rose" when the monastery book publisher 'St. Herman of Alaska Brotherhood' was in between jurisdictions which caused a near perfect first biography to self destruct at the ending with questionable motives. Now corrected under the supervision of the Serbian Orthodox Church with the blessings of several Orthodox jurisdictions, this renewed almost resurrected book has added unpublished writings from Fr. Seraphim, new reminiscences with photographs, & updated expanded source notes.

The book is well made for a paperback but because of its size, over 1000 pages, one should be careful when reading. On the front cover is a great facial color photograph of Fr. Seraphim Rose in his monastic robe, looking over his shoulder with his long hair & bread. The rest of the photographs within the book are black & white, taken from Eugene's childhood throughout the years to his priesthood & finally death.

As with the pervious book, it's well written & very easy to read that the amount of the pages doesn't become a factor. Orthodox or Russian terms that can't quite be translated into a single English word are totally explained for the average reader. The chronological order is very organized & doesn't mix up the time periods as much as other biographies.

HIS LIFE: Eugene Rose was born on 1934 in San Diego California, the third & last child of the Rose family, which later moved to Caramel California. Eugene's Father was a non-practicing Roman Catholic & his Mother a church hopping Protestant. When Eugene came of age, his mother saw his great promise of a mind & she tried to encourage him with the American Dream, but Eugene rebelled within the beatnik movement of the 1950's because he saw the underlying Nihilist currents overtaking the society. Eugene graduated from Pomona College & then studied under Alan Watts, the Ex-Anglican Priest turned pop culture Zen Buddhist, & finally Chinese philosophy & language under the University of California Berkeley. Eugene never became a professor because of the westernized limitations of the University system, but instead took up odd jobs so that he could write his opus "The Kingdom of Man and the Kingdom of God" (which he never finished)after he converted to Russian Orthodoxy. Later under the guidance of Archbishop John Maximovitch (a few years after his death he became an Orthodox Saint in North America) & with Gleb Podmoshensky, a Russian immigrant, they started a brotherhood called "St. Herman of Alaska Brotherhood" where Eugene & Gleb owned an Orthodox bookstore & published the magazine "Orthodox Word". After the death of Archbishop John Maximovitch, they left everything behind & started their own 'Skete' (small monastery) in the middle of the forest near Platina California following the Russian Optina & Valaam traditions. Here they wrote many books & letters to encourage the Orthodox Christians trapped behind the iron curtain (communist lands of eastern Europe & Russia) & influence many Americans to reconsider the cultural limitations of western Christianity. Within a few years both become monks & later priests, Eugene became Fr. Seraphim Rose (after St. Seraphim of Sarov Russia) & Gleb became Fr. Herman (after St. Herman of Alaska). Sadly Fr. Seraphim died in 1982 at the young age of 48.

HIS WORKS: Fr. Seraphim Rose wrote many books & this biography goes over the general topics & the reasons why they were written. These books include "Genesis, Creation & Early Man", "Orthodoxy & the Religion of the Future", "The Soul After Death", as well as many others.

What makes this book so profound is to learn of the insight, the commitment, & the cross carrying power of Fr. Seraphim Rose. His prophetic vision of what was to become of American culture & the means of transformation to overcome it. A magnificent spiritual journey captured in just over a 1000 pages.

This book literally changed my life. It reads like a fast paced novel and has wealth of spiritual treasures in it. The Life of Fr. Seraphim Rose of Blessed Memory planted the burning in my heart to go to seminary. If you are not like me and can take your time reading I am impressed. I myself could not put it down. The historical and modern roots of American Orthodox Monasticism written in a very lucid style that makes the material attainable for anyone. The book needs no defense, if you read it you will understand the importance of Fr. Seraphim Rose in America and in the former Soviet Union.

This is a quite edifying read, and is filled with interesting stories about his years before he became Orthodox, his conversion, his monastic tonsure and the establishment of a monastery in the "desert" of Northern California. No matter what anyone says about Fr. Seraphim Rose, there is no denying that he changed after he became Orthodox and was truly serious about the monastic life. The story that Fr. Damascene puts together even comments on the various ideological, ecclesiastical and spiritual predicaments that Orthodox converts have found themselves in the last 30 years. There is an enormous depth to what is found here, as well as a large variety of topics that Fr. Seraphim addressed in his publication: The Orthodox Word. It also talks about how wide his influence has spread. It is remarkable how much fruit one person's commitment can bring, and that from someone who lived in the woods, far from "civilization"! The footnotes are quite good, and there are wonderful photos as well. I couldn't be more enthusiastic about this recommendation.

This excellent biography of a Saint is very well done. I myself have never read "Not of This World," but I do agree with other reviewers that this revised biography really places all emphasis on Fr. Seraphim, not on jurisdictions or any disagreements that did not directly or indirectly involve Fr. Seraphim during his life. The author does a pristine job at incorporating Fr. Seraphim's writings whenever possible, so that it is often hard to keep track of when you are reading a narration, or Fr. Seraphim's own writings--you must pay close attention to the quotation marks if you wish to keep track of this.

On a more appreciative note, I would like to express my own gratefulness that such a biography has been written on him. Though I am not Orthodox, and did feel a little uncomfortable reading about all of this very deep Orthodox rituals, etc., that I was not familiar with, Fr. Seraphim certainly did get whatever is important in the repetitive practices of the Church. It was also fascinating to read about those who would be extremely strict about certain rules, but forgot about the heart and soul and purpose of Christianity--and how Fr. Seraphim reprimanded and dismissed their "super-correct" attitude. This book is much more than a biography, perhaps even coming close to answering the question, "What is true love?"

All of this, plus the author's own aptitude in expressing concepts and events, makes for a hands-down five-star biography.

In regards to the whisper among people that Fr. Seraphim had Gnostic tendencies, especially in regard to toll-houses: I sincerely ask of you to read at least the chapter of this biography entitled, "The Soul After Death." If after reading that, you are still convinced by these accusations, then you are entitled to that opinion; but for the sake of Christian charity in not simply accepting hearsay, and to give Fr. Seraphim a fair chance, that chapter ought to be considered before judgment.

Fr. Damascene's revised life of St. Seraphim of Platina is excellent and, as others have said, a vast improvement over the original (which was also a blessing to read, but unfortunate in its political emphases).

Like all the Saints of the Church, St. Seraphim began and remained a sinner (something he would readily tell anyone who asked I'm sure) and his writings were not without their limitations or perhaps even errors (just as Sts. Augustine and Gregory of Nyssa's writings were likewise prone to errors on certain theological points). Nonetheless, our sweetest Jesus used and continues to use St. Seraphim to build up His Kingdom and the incredible love and beauty of his holy soul shines through Fr. Damascene's work.


In response to another review made on this website, St. Seraphim was never a member of MANS, which has dissolved and many of whose former members have become devoted faithful of the Holy Orthodox Church after abandoning their heresies. Indeed, St. Seraphim was not particularly religious at all until his conversion to Holy Orthodoxy.

It's long (1000+ pages) but eminently worth reading. One of the most inspiring books I've ever read. It stays in your heart and mind long after you're finished with it. Unforgettable. Father Damascene, drawing on Fr. Seraphim's writings and private letters and journals as well as the recollections of innumerable people, paints a lifelike and engaging picture of one of America's great apostles of Orthodoxy, whose life and death have been an example to innumerable seekers after the Truth of Christ.

There are many excellent presentations on the contents of this book, so I will only add a few words here in order to clarify certain accusations made by "negative" critics on some of fr. Seraphim's words on Death, supposedly influenced by Gnostic teachings. That is not true, however. The Mystery of Death in Orthodox mystical theology includes the belief in the Telonism of the Soul, and thus, of the presence of telonia ("tax-collector" demons that our soul meets on its exit from the body after death). More specifically, the well-known story of Telonism quoted by fr. Seraphim was written by Gregory, disciple of St. Basil the New, and is not Gnostic but Orthodox teaching, well-established all over Orthodoxy (e.g. can be found in countless State Greek Orthodox books discussing the mystery of death). But in order to convince the reader 100% that this teaching is Orthodox I will mention two important sources that our Holy Tradition has on it that no one can dispute: the story is taken from ancient Athonite manuscripts kept in codes of the Holy Monastry of Konstamonites and of the Holy Skete of St. Anne. I am an Orthodox since birth and will often visit the Holy Mountain where I have discussed the issues of Telonism of the Soul at length with various monks and I have never heard anyone consider it gnostic teaching.

It's extremely difficult to find words that adequately categorize Father Seraphim Rose (born Eugene Rose, in California, in 1934), but I suspect that he will be recognized one day as a leading American-born spiritual teacher of the twentieth century. This biography, written by a member of the Orthodox Brotherhood of St. Herman of Alaska which Seraphim co-founded, is an excellent introduction to his life and thought. Over 1,000 pages in length and illustrated with dozens of photographs, the book both helps the reader follow the directions in which Seraphim's life journey took him, and also provides invaluable and detailed discussions of his printed and unprinted works. The reader gets to know Seraphim the man and Seraphim the thinker. Moreover, Hieromonk Damascene, the biography's author, has a fluid and compelling style that never ceases to keep the reader's attention.

Seraphim's journey from bohemian nihilism to Taoism to, eventually, Orthodox Christianity, ordination as a hieromonk (or monk-priest), co-founder of a religious brotherhood, spiritual staretz, author, and apologist is fascinating and inspiring. In many ways, he seems everyman/woman, searching for meaning in a culture that seems increasingly absurd, violent, and heartless. But what separates Seraphim from many of us is his absolutely dedicated search for Truth, his willingness to give himself soul and body to it, and the deep holiness he acquired as a consequence.

One of the more inspiring patterns in Seraphim's life is his gradual progression from a rather dogmatic, unforgiving attitude to non-Orthodox Christians--not unusual in zealous converts--to a much more encompassing, loving attitude towards the end of his short life (he "reposed," as the Orthodox put it, in 1982). Although always convinced that Orthodoxy was the most authentic expression of Christianity, and hence the one, true Church, Seraphim grew so saint-like in his last years that he clearly transcended sectarian zealotry. Near the end of his life, he confessed regret at the occasionally judgmental dogmatism of his youth.

Reading Seraphim and serious meditation on his life leads those of us who claim to be Christian to the clear and pressing demand to make a choice: profit by his example and dedicate ourselves to God without any playacting or self-serving, or continue in what may be a comfortable, no-risk piety. It is a mark of his authenticity that no reader can walk away from him with indifference. To read him and learn about his life is to be changed.

I have no doubt that Seraphim will one day soon be officially canonized.

1 Overview
This biography of Fr. Seraphim Rose brings the reader into intimate knowledge of a man who spent his entire life seeking truth and, when he found in it Christ in the Orthodox Church, spent his life drawing others near to Christ. Fr. Seraphim was indeed a remarkable man. He spent his days in college and at UC Berkeley exploring a wide array of religions and worldviews, especially religions of the Far East. As a young man in high school, he "had no time for trivia," his mother said (p. 17). Rather, he spent his time exploring truth, reading, and studying languages. "In high school [he] demonstrated a remarkable facility in languages, learning not only German but also French and Spanish" (p. 17). In college, he studied the ancient Chinese language and studied the Chinese spiritual tradition, being fascinated by the Tao Te Ching of Lao Tzu (p. 67). Yet his youth was a lonely one, and at some points verged on an existentialist nihilistic crisis. The only person who really understood him was his college friend Allison. A beautiful portrait of these two young souls is painted.

This book paints the portrait of a man who loved Christ and the Church and taught people the way of humility, asceticism, and drawing nearer to Christ. Fr. Seraphim warns the faithful about religious zeal, about overemphasizing the "outward aspect of Orthodoxy--whether the splendid Church services ..., the outward discipline ..., being "correct" according to the canons, etc." (p. 808). Yet they can easily miss the point of it all: Christ our Savior. As he wrote to one of his catechumens, "All these [external] things are good and helpful, but if one overemphasizes them one will enter into troubles and trials. You are coming to Orthodoxy to receive Christ, and this you should never forget" (p. 808). Fr. Seraphim observed how we can be following "external wisdom" while forgetting about Christ: "It is the fashion now to learn about the Jesus Prayer, to read the Philokalia, to go `back to the Fathers.' These kinds of things also will not save us--they are external. They may be helpful if they are used rightly, but if they become your passion, the first thing you are after, then they become externals which lead not to Christ" (p. 829).

Rather, "The true faith in Christ is in the heart, and it is fruitful, humble, patient, loving, merciful, compassionate, hungering and thirsting for righteousness; it withdraws from worldly lusts and clings to God alone, strives and seeks always for what is heavenly and eternal, struggles against every sin, and constantly seeks and begs help from God for this" (p. 826). The Orthodox can be quick to judge non-Orthodox Christians for not having the fullness of the faith, yet Fr. Seraphim's attitude is different. He looks to them with an attitude of pure love. Describing a group of Evangelical Christians that ministered near his monastery, he said that "they take Christianity seriously as the most important thing in life; it's not the fullness of Christianity that we Orthodox have, but it's good as far as it goes, and these people are warm, loving people who obviously love Christ. In this way they are an example of what we should be, only more so" (p. 827) (emphasis added).

2 Critique
There is a great deal of wisdom in this book, but there a few points that threw me off as well. For example, one of his spiritual daughters sought to give up her children in order to join a convent and thus come closer to God. He wrote to her: "We realize that raising your [children] is very difficult for you. But that is the cross God has given you, and I must tell you frankly that you can scarcely receive your salvation in any other way than by trying your best to raise them up well" (p. 799). This use of the word "salvation" confused me. As I understand, salvation is a past event that corresponds to faith in Christ and baptism into the church. When the Orthodox use the word "salvation" in the present sense (e.g., "working out one's salvation"), it is referring to the process of sanctification and assuring one's salvation by becoming more Christ-like, since salvation can be lost by one who goes astray. Yet here, the sense in which Fr. Seraphim uses the word salvation implies that the daughter's salvation, regardless of her faith in Christ and otherwise obedience to Him, is somehow contingent on her raising her children. I question what exactly he meant by this and whether my interpretation is correct.

There is also one facet of Fr. Seraphim's theology as described in the book that I find unbalanced. He vehemently criticizes the Charismatic movement as a great illusion put forward to deceive Christians. The "gifts" being manifested in the movement are not of the Holy Spirit, but rather, of some other spirit. Certainly, there are some manifestations of the Charismatic movement that have no basis in biblical teaching or in the Church's traditions, such as that of the so-called Toronto Blessing, "at which the Holy Spirit was said to have filled crowds with uncontrollable laughter [and where] men and women were also seen to crawl on the ground and bark like dogs, paw the ground and snort like bulls" (p. 695). Yet outside of these fringes of the movement, the Charismatic movement appears to be fully Orthodox. The gifts that are manifested--tongues, prophecy, healing, discernment, etc.--are fully within tradition and are established by the Bible as proceeding of the Holy Spirit. Are they genuine manifestations? We must look to the fruit of the tree! In my experience, Christians that claim the charismatic "baptism of the Holy Spirit" are among the most radically transformed, selfless Christians I have known. They are passionate about Christ and have surrendered their entire lives to spreading the Gospel. Can such a movement be of Satan? In Mark 3:24, Christ says that "if a kingdom be divided against itself, that kingdom cannot stand." How can the forces of darkness move across denominations to inspire deeper relationships with Christ? Certainly, a kingdom divided against itself will not stand.

Finally, there is one statement in the book that I found to be incredible. The author writes, "In July of 1995, Pat Roberson's 700 Club featured a Pentecostal and several Protestant and Roman Catholic charismatic scholars who defended the animal noises [of the Toronto Blessing] as either manifestations of the Holy Spirit or human responses to the Holy Spirit's working" (p. 695). The reference given is Timothy Brett Copeland's "Discerning the Spirit: Reflections of a Charismatic Christian," Again (Sept. 1995), p. 9. I was unable to find this article to substantiate the claim made, yet I nonetheless find it incredibly difficult to believe that Pat Robertson or any other prominent, respected Christian leader would believe such manifestations at the Toronto Blessing to be of God, since such phenomena have no precedent in history or tradition and no scriptural basis whatsoever.

I was at first reluctant to read about Fr. Seraphim due to criticsim that I had heard about him. I began reading this book and was hooked. My reading of it coincided with a trip to California where I took a detour to see the Monastery where he lived. This, together with the reading of his life, made of me an ardent lover of Fr. Seraphim. The book, although long, reads well. It blends narative with quotes from Fr. Seraphim. It clearly portrays the deep struggle that he went through to stand firm in his faith. A faith he received from such great men as St. John Maximovich. It outlines well his writings, and draws a clear picture of a man transformed by the power of Christ. A wonderful look at a modern holy man.

Fr. Seraphim's life blends not only theology, but the life which true theology must produce. He did not sit in an ivory tower and theorize, he dwelt in a montian top wilderness monastery and lived. He does not speak from adstract philosophy, but speaks from his own deep experience with the Living Christ. Those that love theorizing more than life will most likely not enjoy this book, but if you are one looking to make Orthodoxy a way of life Fr. Seraphim's own life is a golden model.