The fall from the bell tower in childhood, friendship with a bear, an attack by bandits, a thousand days of prayer on a stone — it is often said by skeptics that all these plots from the history of Seraphim of Sarov are too reminiscent of beautiful ancient tales. Indeed, one of the most famous Saints of the Russian Church is surrounded by an aura akin to that of a mythological hero. So, in his story, what is truth and what is legend?
Interview by Tikhon Sysoev
August 1, 2019
Recently, a substantial study dedicated to the detailed analysis of the life of the Sarov ascetic was published in the series "The Lives of Remarkable People." This book is the result of many years of meticulous work, and its publication has naturally become a true sensation. On the eve of the feast day of St. Seraphim of Sarov, "Foma" decided to speak with the author of this book, historian Valentin Stepashkin, about what is known regarding the life and deeds of one of the most mysterious Saints in the history of our Church.
Interview by Tikhon Sysoev
August 1, 2019
Recently, a substantial study dedicated to the detailed analysis of the life of the Sarov ascetic was published in the series "The Lives of Remarkable People." This book is the result of many years of meticulous work, and its publication has naturally become a true sensation. On the eve of the feast day of St. Seraphim of Sarov, "Foma" decided to speak with the author of this book, historian Valentin Stepashkin, about what is known regarding the life and deeds of one of the most mysterious Saints in the history of our Church.
— Valentin Alexandrovich, today some iconic episodes in the life of Seraphim of Sarov — for instance, his fall from the bell tower or his friendship with a bear — seem to many to be a beautiful fabrication. What conclusion did you personally reach in your research?
— After conducting extensive research over many years and examining numerous documents, I can assert with complete accountability that there is no justification for dismissing these narratives as fictitious. All events described in the traditional biographies of the Saint are substantiated by documentation. However, it is important to acknowledge the existence of a multitude of legends and various stories that have taken root in popular consciousness, which you may be referencing. Some of these narratives may not accurately reflect reality or may diverge significantly from it.
— After conducting extensive research over many years and examining numerous documents, I can assert with complete accountability that there is no justification for dismissing these narratives as fictitious. All events described in the traditional biographies of the Saint are substantiated by documentation. However, it is important to acknowledge the existence of a multitude of legends and various stories that have taken root in popular consciousness, which you may be referencing. Some of these narratives may not accurately reflect reality or may diverge significantly from it.
The fact is that the primary sources of information about the life of St. Seraphim of Sarov, as is well known, were the memories of the monks of the Sarov wilderness. The pilgrims themselves supplemented these accounts with new details. Naturally, it happened that these additions were incorrect. For instance, I mention this case in my book: the fall from the bell tower occurred in Kursk, yet the residents of Sarov subsequently relocated this event to Nizhny Novgorod. Furthermore, documents have shown that at that time in the life of the Saint, the bell tower from which he fell was not yet completed. In other words, the Saint fell from a building under construction. However, the fact of the miracle — that he survived such a terrible fall — is beyond doubt.
The same legends state that the Moshnin family (the parents of Saint Seraphim — Ed.) was very wealthy; that they were prosperous merchants; that the mother of the Venerable One, when going out with Prokhor (the name of the Saint before his tonsure — Ed.), distributed gifts to everyone. However, the archival documents that I managed to find both in Moscow and in Kursk indicate that, in reality, they were an ordinary merchant family of the third guild — the lowest stratum in this estate. It seems that they had to work a great deal, hustle, and toil to make ends meet.
The same legends state that the Moshnin family (the parents of Saint Seraphim — Ed.) was very wealthy; that they were prosperous merchants; that the mother of the Venerable One, when going out with Prokhor (the name of the Saint before his tonsure — Ed.), distributed gifts to everyone. However, the archival documents that I managed to find both in Moscow and in Kursk indicate that, in reality, they were an ordinary merchant family of the third guild — the lowest stratum in this estate. It seems that they had to work a great deal, hustle, and toil to make ends meet.
Recalling the famous story involving a bear, I note in my research that it was, apparently, somewhat embellished by the disciple of Saint Seraphim, Schema-abbot Seraphim (Tolstošev). In reality, there was a garden next to the cell of the Venerable One, where the Saint grew vegetables for himself. He also set up several beehives for the bees there. Naturally, the scent of the honey would sometimes attract a bear from the forest, which the Saint would feed with honey while hiding behind a small fence. However, I reject the accounts present in some publications that claim that various animals and creeping creatures from all directions would come to Seraphim of Sarov, whom he fed and with whom he somehow communicated. I am convinced that these are fabrications, which are very far from real life and from the genuine feats of the Venerable One.
Regarding the standing of the blessed Seraphim on the stone, which, as Nicholas Motovilov and other early biographers of the Saint write, lasted for a thousand days and a thousand nights, it seems to me that it is such a peculiar symbolic embellishment of reality. Obviously, we even have testimony from the abbot, who personally heard this from the blessed one himself, that the Saint undertook a special prayerful feat on this stone, and he did so regularly. However, the accounts that it lasted for precisely a thousand days and nights appear to me to be an obvious embellishment. Thus, it is not worth taking these figures seriously, just as many other testimonies left by Motovilov should not be taken at face value — he was, apparently, an unwell person, about which I write in detail in my book.
Finally, regarding the peasants who, as recounted in the life of the Saint, beat Seraphim, we do indeed have some testimonies from the residents of nearby villages. (According to the life of the Saint, the robbing peasants brutally beat the Venerable One while he lived as a hermit in the forest, thinking to profit from his cell "with church riches." Finding nothing, they fled the scene of the crime. The Venerable Seraphim, bleeding profusely, barely made it to the Sarov Monastery and miraculously survived. When the criminals were apprehended, the Saint personally interceded for their pardon.— Ed.) Apparently, this account is real, and the Venerable One underwent this trial, enduring it with honor, requesting, as you may recall, that none of those involved in this robbery be punished. The only thing I find it hard to believe is some of the later additions to this narrative: that, supposedly, God eventually punished these peasant bandits and burned their homes. Personally, I cannot believe that a merciful God, even though Seraphim of Sarov himself forgave his offenders, would still decide to punish them. It seems to me that this is simply the invention of individuals who are not particularly educated.
— You said that much of what Motovilov wrote cannot be trusted. However, it is precisely in one of his dialogues with him that Saint Seraphim speaks of the acquisition of the Holy Spirit as the main purpose of the Christian life. These words are essential for many believers in understanding what the revered one was like and what he taught. Can this text also raise doubts?
— I am a historian, not a theologian, and therefore I can speak about a specific document rather than whether it aligns with the teachings of the Saint or not. There is a document and there are standard procedures in historical science for its verification. Thus, 'The Conversation of Blessed Seraphim with N. A. Motovilov on the Purpose of the Christian Life' evokes, strictly speaking, little trust as evidence of an actual conversation. However, for example, the famous statement of the Saint: "Acquire a peaceful spirit, and thousands around you will be saved!" is present not only in the conversation with Motovilov, and therefore its correspondence to reality can be proven.
The final word on the question you have posed should be given by theologians — it is their prerogative, which I certainly have no right to encroach upon. However, I would once again direct all interested readers to my book, where I devoted many pages to the problem of the sources of our knowledge about the Venerable Seraphim.
The true purpose of our Christian life lies in the acquisition of the Holy Spirit of God. Fasting, vigil, prayer, almsgiving, and every good deed done for the sake of Christ are means for the acquisition of the Holy Spirit of God. Notice, Father, that only those good deeds that are performed solely for Christ yield to us the fruits of the Holy Spirit. All other deeds, though good, done not for Christ, neither provide for us rewards in the coming age, nor grant us God's grace in this present life.
— Here you have seen that in reality, some key narratives in the life of the Saint either did not happen as presented or did not happen at all. But what is the reason for such a perspective to develop among the faithful? Is it merely a simple human attraction to the miraculous? Or are there more complex laws of Christian, specifically Orthodox, worldview at play?
— I will reiterate that the most significant moments in the biography of the Venerable One include the fall from the bell tower, the feeding of the bear, and the prayer on the stone; these cannot be overlooked. They are real, memorable, and depicted in lithographs and icons that were placed in the prayer corners of peasant huts. I have merely corrected some of these based on archival documents.
I would also like to note that among the early biographers of the venerable saint, there were no true literati. Instead, there were poorly educated eyewitnesses who, at times, in their eagerness to embellish the biography of the elder, lost their sense of measure. For instance, the desire to portray Venerable Seraphim as a person who overcame all life’s hardships relying solely on his own strength led to the name of his novice — Paul — being suppressed for a long time.
In this sense, it is indicative that, for example, around the Optina elders, we do not encounter such an accumulation of various legends. This is precisely related to the fact that Optina Monastery, compared to Sarov Monastery, is an older establishment — the biographies of the elders were created here, one might say, by professionals in their field. In contrast, Sarov Monastery was predominantly a peasant community, and the 'Tales' about the Saint were, figuratively speaking, written by the common people. Therefore, the text often seems primitive — I am, of course, referring to the early biographies.
However, it is worth noting that such speculation about the life of a famous person is a phenomenon that occurs frequently. This is the fate of all whose biographies attract thousands of people. They are perceived, interpreted, and conveyed in a certain way, and during the process of this reflection, there are always some discrepancies that can sometimes distort the actual historical facts.
The task of a researcher is precisely to remove such layers and, as far as possible, to reach the truth. It is no coincidence that I chose as the epigraph to my book the words of the abbot of the Sarov Monastery, Isaiah (Putilov): "Truly, just as the reduction of truthfulness in the descriptions of righteous men and anything worthy of note detracts from their honor, so too does excessive praise take honor away from them." Unfortunately, the first biographers, as well as biographers of more recent times, have not always followed this path.
— I am a historian, not a theologian, and therefore I can speak about a specific document rather than whether it aligns with the teachings of the Saint or not. There is a document and there are standard procedures in historical science for its verification. Thus, 'The Conversation of Blessed Seraphim with N. A. Motovilov on the Purpose of the Christian Life' evokes, strictly speaking, little trust as evidence of an actual conversation. However, for example, the famous statement of the Saint: "Acquire a peaceful spirit, and thousands around you will be saved!" is present not only in the conversation with Motovilov, and therefore its correspondence to reality can be proven.
The final word on the question you have posed should be given by theologians — it is their prerogative, which I certainly have no right to encroach upon. However, I would once again direct all interested readers to my book, where I devoted many pages to the problem of the sources of our knowledge about the Venerable Seraphim.
The true purpose of our Christian life lies in the acquisition of the Holy Spirit of God. Fasting, vigil, prayer, almsgiving, and every good deed done for the sake of Christ are means for the acquisition of the Holy Spirit of God. Notice, Father, that only those good deeds that are performed solely for Christ yield to us the fruits of the Holy Spirit. All other deeds, though good, done not for Christ, neither provide for us rewards in the coming age, nor grant us God's grace in this present life.
— Here you have seen that in reality, some key narratives in the life of the Saint either did not happen as presented or did not happen at all. But what is the reason for such a perspective to develop among the faithful? Is it merely a simple human attraction to the miraculous? Or are there more complex laws of Christian, specifically Orthodox, worldview at play?
— I will reiterate that the most significant moments in the biography of the Venerable One include the fall from the bell tower, the feeding of the bear, and the prayer on the stone; these cannot be overlooked. They are real, memorable, and depicted in lithographs and icons that were placed in the prayer corners of peasant huts. I have merely corrected some of these based on archival documents.
I would also like to note that among the early biographers of the venerable saint, there were no true literati. Instead, there were poorly educated eyewitnesses who, at times, in their eagerness to embellish the biography of the elder, lost their sense of measure. For instance, the desire to portray Venerable Seraphim as a person who overcame all life’s hardships relying solely on his own strength led to the name of his novice — Paul — being suppressed for a long time.
In this sense, it is indicative that, for example, around the Optina elders, we do not encounter such an accumulation of various legends. This is precisely related to the fact that Optina Monastery, compared to Sarov Monastery, is an older establishment — the biographies of the elders were created here, one might say, by professionals in their field. In contrast, Sarov Monastery was predominantly a peasant community, and the 'Tales' about the Saint were, figuratively speaking, written by the common people. Therefore, the text often seems primitive — I am, of course, referring to the early biographies.
However, it is worth noting that such speculation about the life of a famous person is a phenomenon that occurs frequently. This is the fate of all whose biographies attract thousands of people. They are perceived, interpreted, and conveyed in a certain way, and during the process of this reflection, there are always some discrepancies that can sometimes distort the actual historical facts.
The task of a researcher is precisely to remove such layers and, as far as possible, to reach the truth. It is no coincidence that I chose as the epigraph to my book the words of the abbot of the Sarov Monastery, Isaiah (Putilov): "Truly, just as the reduction of truthfulness in the descriptions of righteous men and anything worthy of note detracts from their honor, so too does excessive praise take honor away from them." Unfortunately, the first biographers, as well as biographers of more recent times, have not always followed this path.
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| Vasily Egorovich Raev. Portrait of Elder Seraphim. 1830. |
— In other words, we are talking specifically about human weakness, about the desire to perceive the supernatural in everything? Why then does the Church not correct what is clearly embellished in the life story of Seraphim of Sarov?
— Firstly, too little time has passed to make such amendments. The documents have only just been published by me, and the Church never rushes, especially on matters concerning the lives of such significant saints as St. Seraphim. In my opinion, this is wise.
It is important that the events presented in the official hagiography of the Saint, accepted by the Church, are beyond doubt. Immediately after the canonization, the ecclesiastical censorship filtered out from the Saint's biography all that was clearly tinged with human imagination.
Secondly, I am not an advocate for making any significant amendments to the lives of saints based on even the most diligent historical research. The hagiographic genre is not a historical chronicle nor a collection of witness testimonies. It is a narrative about the Christian feat of a genuinely existing individual, which is formed and written according to entirely different canons — emphasizing the manifestations of his personal holiness and the moments through which the process of the individual's transformation increasingly emerges. After all, we do not compare an icon and a painting — they come from completely different worlds and, evidently, serve different purposes. The same applies here. One must always remember this boundary and not erase it.
— What goal did you set for yourself in your research?
— To help view the described personality from a historical perspective. However, this angle in no way obscures the holistic reality that the life reveals to us. In the process of writing the book, I did not set out to debunk this life or any myths. However, myths themselves have a right to exist, as behind them one can always find a veiled truth, which is described not in scientific language, but in another, and thus this "text" should be interpreted differently.
The facts I have discovered in archives and books are presented to correct the discrepancies that were made by researchers and writers of previous generations due to a understandable lack of knowledge on this subject. After all, they did not have access to the documents that I possessed.
It is also important to understand that there is no conflict between the historical analysis of a particular material and established ways of life. There are simply different methods of work, different objectives, and modes of interpretation. In France, for example, there are descriptions of the lives of saints for a wide variety of people. This includes canonical hagiography, adaptations for Catholics, studies for secular individuals, and even comics for children.
— Your research does not impose any conclusions. However, today people often tend to react not calmly to facts, but to immediately jump to interpretations. It is quite likely that there will be those who say: this is what was needed to be proven — Orthodoxy is based on tales that are believed by people without critical thinking. What would you respond to this? Have you not encountered such a question yourself?
— I have not encountered it. And it cannot be said that Orthodoxy is based on tales. Otherwise, the history of the Church would not have spanned two thousand years. Various interpretations of historical facts and events have been present in the past, are present today — and it is likely that we cannot do without this. This is completely normal.
For me, what is more important in all of this is the thought that there are life situations when a person is ready to believe in any miracle, striving to experience it firsthand, and sometimes it occurs despite the claims of skeptics. Such situations fall beyond the bounds of external scientific studies, as they pertain to phenomena of a completely different order. They are akin to internal, personal "crucial moments" that are only comprehensible to the individual who has experienced them and are, by their nature, unsuitable for any, even the most refined, rational manipulations. In this respect, each person proves to themselves precisely what they wish to believe.
— Could you please elaborate further - what new insights have you gained about the life and deeds of Seraphim of Sarov?
— Firstly, and this is the most important point, we were able to clarify his year of birth — 1754, which means that the Venerable One lived among us for five years longer.
Secondly, his genealogy has been expanded: while previously around forty names of close relatives of the Saint were known, today this list includes more than one hundred and fifty individuals.
Thirdly, autographs of Prokhor Moshin have been found, demonstrating his literacy.
— Firstly, too little time has passed to make such amendments. The documents have only just been published by me, and the Church never rushes, especially on matters concerning the lives of such significant saints as St. Seraphim. In my opinion, this is wise.
It is important that the events presented in the official hagiography of the Saint, accepted by the Church, are beyond doubt. Immediately after the canonization, the ecclesiastical censorship filtered out from the Saint's biography all that was clearly tinged with human imagination.
Secondly, I am not an advocate for making any significant amendments to the lives of saints based on even the most diligent historical research. The hagiographic genre is not a historical chronicle nor a collection of witness testimonies. It is a narrative about the Christian feat of a genuinely existing individual, which is formed and written according to entirely different canons — emphasizing the manifestations of his personal holiness and the moments through which the process of the individual's transformation increasingly emerges. After all, we do not compare an icon and a painting — they come from completely different worlds and, evidently, serve different purposes. The same applies here. One must always remember this boundary and not erase it.
— What goal did you set for yourself in your research?
— To help view the described personality from a historical perspective. However, this angle in no way obscures the holistic reality that the life reveals to us. In the process of writing the book, I did not set out to debunk this life or any myths. However, myths themselves have a right to exist, as behind them one can always find a veiled truth, which is described not in scientific language, but in another, and thus this "text" should be interpreted differently.
The facts I have discovered in archives and books are presented to correct the discrepancies that were made by researchers and writers of previous generations due to a understandable lack of knowledge on this subject. After all, they did not have access to the documents that I possessed.
It is also important to understand that there is no conflict between the historical analysis of a particular material and established ways of life. There are simply different methods of work, different objectives, and modes of interpretation. In France, for example, there are descriptions of the lives of saints for a wide variety of people. This includes canonical hagiography, adaptations for Catholics, studies for secular individuals, and even comics for children.
— Your research does not impose any conclusions. However, today people often tend to react not calmly to facts, but to immediately jump to interpretations. It is quite likely that there will be those who say: this is what was needed to be proven — Orthodoxy is based on tales that are believed by people without critical thinking. What would you respond to this? Have you not encountered such a question yourself?
— I have not encountered it. And it cannot be said that Orthodoxy is based on tales. Otherwise, the history of the Church would not have spanned two thousand years. Various interpretations of historical facts and events have been present in the past, are present today — and it is likely that we cannot do without this. This is completely normal.
For me, what is more important in all of this is the thought that there are life situations when a person is ready to believe in any miracle, striving to experience it firsthand, and sometimes it occurs despite the claims of skeptics. Such situations fall beyond the bounds of external scientific studies, as they pertain to phenomena of a completely different order. They are akin to internal, personal "crucial moments" that are only comprehensible to the individual who has experienced them and are, by their nature, unsuitable for any, even the most refined, rational manipulations. In this respect, each person proves to themselves precisely what they wish to believe.
— Could you please elaborate further - what new insights have you gained about the life and deeds of Seraphim of Sarov?
— Firstly, and this is the most important point, we were able to clarify his year of birth — 1754, which means that the Venerable One lived among us for five years longer.
Secondly, his genealogy has been expanded: while previously around forty names of close relatives of the Saint were known, today this list includes more than one hundred and fifty individuals.
Thirdly, autographs of Prokhor Moshin have been found, demonstrating his literacy.
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| Autograph of Prokhor Moshnin. January 1774. |
Furthermore, specific episodes of the monastic period of the life of the Venerable One have been clarified. In particular, it has been proven that he was a representative of the official Church, rather than an Old Believer.
Finally, the path of the relics has been documented from their confiscation during the Soviet regime in Sarov to their interment in Diveyevo.
Overall, upon reading my book, it becomes clear that Saint Seraphim of Sarov is a real historical figure who lived among people and was renowned for his divine gifts. Today, documents that pertain directly to the Saint as a person, rather than a mythical figure, are preserved in the archives of Russia. Several archival documents, following the publication of my books, have been classified as "Especially Valuable" for vault storage.
— What are these documents? And what was learned from them?
— In the Russian State Archive of Ancient Acts (RGADA), autographs of the Venerable Seraphim of Sarov, which I have already mentioned above, are currently stored. These were made by him even before he took monastic vows, during the time when he was a simple resident of Kursk. I even had a humorous incident with these documents. When I found them, I published them almost immediately. The following year, upon arriving at the archive, I ordered the file containing the autograph of the Venerable One in order to continue studying the materials. However, I was refused access to them. I asked, "Why?" and was told that they were now kept in a safe and would not be released to anyone at that time. I then had to state that I was the one responsible for their publication, and only after that was I permitted to access these documents for my work. Previously stored in a simple binder, this time they were brought to me in what could only be described as a leather folder. This indicates that as soon as the archive staff realized the significance of these documents, their status instantly elevated.
In the Mordovian State Archive, I found documents related to the name of the monk during his monastic life, when he was a novice. He is listed there as "Prokhor the Carpenter." Additionally, a certificate dated 1818 was found, noting that the monk was awarded a pectoral cross in honor of the victory over the French in the Patriotic War of 1812. These documents were also immediately granted the status of particularly valuable and protected.
Finally, the path of the relics has been documented from their confiscation during the Soviet regime in Sarov to their interment in Diveyevo.
Overall, upon reading my book, it becomes clear that Saint Seraphim of Sarov is a real historical figure who lived among people and was renowned for his divine gifts. Today, documents that pertain directly to the Saint as a person, rather than a mythical figure, are preserved in the archives of Russia. Several archival documents, following the publication of my books, have been classified as "Especially Valuable" for vault storage.
— What are these documents? And what was learned from them?
— In the Russian State Archive of Ancient Acts (RGADA), autographs of the Venerable Seraphim of Sarov, which I have already mentioned above, are currently stored. These were made by him even before he took monastic vows, during the time when he was a simple resident of Kursk. I even had a humorous incident with these documents. When I found them, I published them almost immediately. The following year, upon arriving at the archive, I ordered the file containing the autograph of the Venerable One in order to continue studying the materials. However, I was refused access to them. I asked, "Why?" and was told that they were now kept in a safe and would not be released to anyone at that time. I then had to state that I was the one responsible for their publication, and only after that was I permitted to access these documents for my work. Previously stored in a simple binder, this time they were brought to me in what could only be described as a leather folder. This indicates that as soon as the archive staff realized the significance of these documents, their status instantly elevated.
In the Mordovian State Archive, I found documents related to the name of the monk during his monastic life, when he was a novice. He is listed there as "Prokhor the Carpenter." Additionally, a certificate dated 1818 was found, noting that the monk was awarded a pectoral cross in honor of the victory over the French in the Patriotic War of 1812. These documents were also immediately granted the status of particularly valuable and protected.
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| Certificate to Elder Seraphim. 1818. |
— What was learned about the life of the Venerable One before taking the monastic vows?
— Quite a bit. As I have already mentioned, Prokhor came from a modest merchant family. After his father's death, he, along with his mother and brother, managed a joint trading enterprise and was registered as a merchant of the third guild. They had their own shop in their house. Initially, the house was very advantageously located on the central city street. However, when planned redevelopment began in Kursk — similar to the current renovation efforts in Moscow — they were subjected to demolition and were relocated to a courtyard estate on the outskirts. This forced move, of course, adversely affected their financial position.
The future saint received his education, apparently, within the family and at the church, through liturgical books. It is known that by the time Prokhor decided to take monastic vows, his family had grown — his brother and sister had their own children. This may have, in part, reflected upon him, prompting him towards the monastic life: it is not excluded that in such a situation, the future saint might have increasingly felt superfluous within the family. However, here we can only speculate. Most likely, his visit to the Kiev Caves Lavra also played a role in his choice of the monastic path.
— Can Seraphim of Sarov be classified as a practitioner belonging to any specific ascetic tradition? Or is he and his podvig (ascetic feat) something entirely new and unique within the Christian world?
— The ascetic podvig of the Venerable Seraphim of Sarov is indeed unique in many respects. Throughout his more than fifty years of life in the monastery, the elder experienced hermitage, pillar asceticism, silence, cell confinement, and eldership. However, the most challenging among these was the podvig of eldership — the spiritual guidance of monastics and laypeople. Remarkably, the Venerable One was one of the first among monks to take on the heavy burden of spiritual and material care for women. Despite prohibitions and public gossip, the Elder understood the significance of the power of words and the personal monastic example for the spiritual development of the sisters of the Diveyevo Monastery. Today, we see that, at times, by breaking monastery rules, he accomplished a true feat. Not to mention the numerous monasteries that were opened through his blessing and under his care.
— Why was his feat of seclusion perceived so ambiguously by many, not only among secular individuals but also within the Church?
— Not only the seclusion but also the entire manner of his monastic life was perceived ambiguously by some of his contemporaries. Initially, few were able to see a saint in Seraphim of Sarov. Many believed that he was simply struck by pride and vanity. However, understanding came later, and over time, the number of the Elder's supporters began to grow, and by the end of the Saint's life, we witness a genuine nationwide veneration.
However, I would like to add that the opinion commonly found in some books, suggesting that almost all Church hierarchs regarded the Sarov ascetic with contempt and that he was subjected to constant attacks from their side, is not accurate. Currently, based on materials that, unfortunately, could not be included in the book, I am preparing an article titled "The Attitude of the Episcopate Towards Saint Seraphim of Sarov." Interestingly, it is noteworthy that in nearly every second letter addressed to the abbot of the Sarov Monastery, there is a request to ask for the blessing of "Elder Seraphim."
And nevertheless... It seems that Vasily Rozanov noted that the very fact of canonization of the Venerable Seraphim of Sarov during the synodal era — he was canonized only in 1903 — is a true miracle. Indeed, if we look at that rather brief list of glorified saints from this period, it's pretty clear that all of them were larger-than-life figures with significant literary legacies and held important ecclesiastical positions. In contrast, Seraphim of Sarov appears as a simple monk, an ordinary hieromonk — not even an abbot! — who did not write a single theological treatise.
However, even the stone on which this Saint prayed was shattered after his death and dispersed throughout the country. The growth of his veneration among the people was so rapid, and the evidence of his Christian feat was so apparent, that even the resistance of the almighty Ober-Procurator of the Holy Synod, Pobedonostsev, was broken.
— What was the reason for the resistance of Pobedonostsev?
— In the higher circles, there were specific notions regarding sanctity and the selection of candidates for canonization in the Russian Church. According to certain formal criteria, the personality of Father Seraphim did not meet the necessary requirements. An important factor was that Pobedonostsev was a "true" bureaucrat. All of this could have prolonged the process of recognizing Father Seraphim as a saint for many years, but at this point, the emperor expressed his will.
— Why is it that this "simpleton," as you said, was and remains so revered?
— I believe that, first and foremost, people were captivated by his remarkable charisma. He learned to see people as no one else could. Throughout many years of constant inner struggle, the Venerable One acquired a unique gift as a spiritual guide. How subtly and with what tact he could listen to those who came to him; he could sense their sorrow, confusion, and anxiety! Of course, this drew people to him. The word of mouth is swift. All who left him with comfort instantly spread the news throughout the empire about this hermit of Sarov.
I cannot help but share with you how fortunate I have been. In 1989, I met Mother Seraphima (Bulakova) — one of the sisters who experienced the Diveyevo Monastery before it was closed by Soviet authorities. We developed a very kind relationship, and she gifted me a piece of the very stone upon which the Venerable One prayed. This is now our family relic. We still believe that it is precisely due to the prayers of Seraphim of Sarov that my mother-in-law, after being diagnosed with sarcoma and given two months to live by doctors, lived for another seven years.
— What challenges did you face while working on the book? And what did you feel when you completed it?
— The challenges, of course, were similar to those faced by all researchers working with archival documents: sheets affected by fungi, and documents that were difficult to decipher. Thirty years of working in archives have taught me a great deal — when preparing for the next trip, you already formulate a plan of action and pursue your leads like a hunter. It is an indescribable feeling when your hypotheses are confirmed! Yet, there is a lot of "worthless material" as well. However, I must admit that while working on this book, I constantly felt the presence and assistance of Venerable Seraphim. I assure you, without him, this book would not exist.
If we speak about the feelings after completing the writing of the research book, perhaps one of the strongest was the realization that even at the beginning of this long journey, nothing was concluded. Many questions remain unanswered. The work continues, and there is no end in sight.
Who is the Venerable Seraphim to me personally? He is a historical figure, a real person, a representative of the people, who attained holiness through his faith and striving for perfection. His life is an example for both monks and the clergy. His life serves as a model also for secular individuals. I strive with all my might to remember his teachings. His greeting to all who came to him: 'Greetings, my joy!' suggests how one should behave with the people around them. And his words: "Acquire a peaceful spirit, and thousands around you will be saved!" are reminders that I must constantly recall to myself.
Source: Orthodox magazine "Foma". Translated by John Sanidopoulos.
— Quite a bit. As I have already mentioned, Prokhor came from a modest merchant family. After his father's death, he, along with his mother and brother, managed a joint trading enterprise and was registered as a merchant of the third guild. They had their own shop in their house. Initially, the house was very advantageously located on the central city street. However, when planned redevelopment began in Kursk — similar to the current renovation efforts in Moscow — they were subjected to demolition and were relocated to a courtyard estate on the outskirts. This forced move, of course, adversely affected their financial position.
The future saint received his education, apparently, within the family and at the church, through liturgical books. It is known that by the time Prokhor decided to take monastic vows, his family had grown — his brother and sister had their own children. This may have, in part, reflected upon him, prompting him towards the monastic life: it is not excluded that in such a situation, the future saint might have increasingly felt superfluous within the family. However, here we can only speculate. Most likely, his visit to the Kiev Caves Lavra also played a role in his choice of the monastic path.
— Can Seraphim of Sarov be classified as a practitioner belonging to any specific ascetic tradition? Or is he and his podvig (ascetic feat) something entirely new and unique within the Christian world?
— The ascetic podvig of the Venerable Seraphim of Sarov is indeed unique in many respects. Throughout his more than fifty years of life in the monastery, the elder experienced hermitage, pillar asceticism, silence, cell confinement, and eldership. However, the most challenging among these was the podvig of eldership — the spiritual guidance of monastics and laypeople. Remarkably, the Venerable One was one of the first among monks to take on the heavy burden of spiritual and material care for women. Despite prohibitions and public gossip, the Elder understood the significance of the power of words and the personal monastic example for the spiritual development of the sisters of the Diveyevo Monastery. Today, we see that, at times, by breaking monastery rules, he accomplished a true feat. Not to mention the numerous monasteries that were opened through his blessing and under his care.
— Why was his feat of seclusion perceived so ambiguously by many, not only among secular individuals but also within the Church?
— Not only the seclusion but also the entire manner of his monastic life was perceived ambiguously by some of his contemporaries. Initially, few were able to see a saint in Seraphim of Sarov. Many believed that he was simply struck by pride and vanity. However, understanding came later, and over time, the number of the Elder's supporters began to grow, and by the end of the Saint's life, we witness a genuine nationwide veneration.
However, I would like to add that the opinion commonly found in some books, suggesting that almost all Church hierarchs regarded the Sarov ascetic with contempt and that he was subjected to constant attacks from their side, is not accurate. Currently, based on materials that, unfortunately, could not be included in the book, I am preparing an article titled "The Attitude of the Episcopate Towards Saint Seraphim of Sarov." Interestingly, it is noteworthy that in nearly every second letter addressed to the abbot of the Sarov Monastery, there is a request to ask for the blessing of "Elder Seraphim."
And nevertheless... It seems that Vasily Rozanov noted that the very fact of canonization of the Venerable Seraphim of Sarov during the synodal era — he was canonized only in 1903 — is a true miracle. Indeed, if we look at that rather brief list of glorified saints from this period, it's pretty clear that all of them were larger-than-life figures with significant literary legacies and held important ecclesiastical positions. In contrast, Seraphim of Sarov appears as a simple monk, an ordinary hieromonk — not even an abbot! — who did not write a single theological treatise.
However, even the stone on which this Saint prayed was shattered after his death and dispersed throughout the country. The growth of his veneration among the people was so rapid, and the evidence of his Christian feat was so apparent, that even the resistance of the almighty Ober-Procurator of the Holy Synod, Pobedonostsev, was broken.
— What was the reason for the resistance of Pobedonostsev?
— In the higher circles, there were specific notions regarding sanctity and the selection of candidates for canonization in the Russian Church. According to certain formal criteria, the personality of Father Seraphim did not meet the necessary requirements. An important factor was that Pobedonostsev was a "true" bureaucrat. All of this could have prolonged the process of recognizing Father Seraphim as a saint for many years, but at this point, the emperor expressed his will.
— Why is it that this "simpleton," as you said, was and remains so revered?
— I believe that, first and foremost, people were captivated by his remarkable charisma. He learned to see people as no one else could. Throughout many years of constant inner struggle, the Venerable One acquired a unique gift as a spiritual guide. How subtly and with what tact he could listen to those who came to him; he could sense their sorrow, confusion, and anxiety! Of course, this drew people to him. The word of mouth is swift. All who left him with comfort instantly spread the news throughout the empire about this hermit of Sarov.
I cannot help but share with you how fortunate I have been. In 1989, I met Mother Seraphima (Bulakova) — one of the sisters who experienced the Diveyevo Monastery before it was closed by Soviet authorities. We developed a very kind relationship, and she gifted me a piece of the very stone upon which the Venerable One prayed. This is now our family relic. We still believe that it is precisely due to the prayers of Seraphim of Sarov that my mother-in-law, after being diagnosed with sarcoma and given two months to live by doctors, lived for another seven years.
— What challenges did you face while working on the book? And what did you feel when you completed it?
— The challenges, of course, were similar to those faced by all researchers working with archival documents: sheets affected by fungi, and documents that were difficult to decipher. Thirty years of working in archives have taught me a great deal — when preparing for the next trip, you already formulate a plan of action and pursue your leads like a hunter. It is an indescribable feeling when your hypotheses are confirmed! Yet, there is a lot of "worthless material" as well. However, I must admit that while working on this book, I constantly felt the presence and assistance of Venerable Seraphim. I assure you, without him, this book would not exist.
If we speak about the feelings after completing the writing of the research book, perhaps one of the strongest was the realization that even at the beginning of this long journey, nothing was concluded. Many questions remain unanswered. The work continues, and there is no end in sight.
Who is the Venerable Seraphim to me personally? He is a historical figure, a real person, a representative of the people, who attained holiness through his faith and striving for perfection. His life is an example for both monks and the clergy. His life serves as a model also for secular individuals. I strive with all my might to remember his teachings. His greeting to all who came to him: 'Greetings, my joy!' suggests how one should behave with the people around them. And his words: "Acquire a peaceful spirit, and thousands around you will be saved!" are reminders that I must constantly recall to myself.
Source: Orthodox magazine "Foma". Translated by John Sanidopoulos.
