Solzhenitsyn Has Died – Memory Eternal!

One of the most spiritually significant events in my life was first reading Alexandr Solzhenitsyn. It was not his fiction that first fell into my hands, but a collection of essays, From Under the Rubble. He was, at the time, in the international spotlight as he struggled to maintain his witness to the Truth while remaining out of prison (having already spent a substantial part of his life in the Soviet Gulag). The Drama ended with his exile. What I learned from his essays was the profound Orthodox faith of this beleaguered prophet. At a point in my life where all heroes, political and otherwise, had largely imploded, here was a man who stood like a rock. Heroes are very important to the young. I am deeply glad that such a man stood up at that time and shone the light of Christ to a darkened world. I could hardly have dreamed of such a hero. The West was later to learn, to its dismay, that his loyalty was not to be found with Western liberal democracies but with a spiritual longing that certainly required freedom, and yet not the freedom that has become license in the Western world. After his famous Harvard Address in June of 1978, the Western press dropped him as an item of interest.

I have later come to know several people who knew him when he lived in Vermont, in a further self-imposed exile, where he sought seclusion from the world about. The first person he asked to see when his exile from the USSR brought him to Switzerland, was Fr. Alexander Schmemann, whom he admired and who became a spirtual friend.

I reprint here an article containing an excerpt from his writings that I posted a while back. I hope to share more in days to come. The world has lost a great friend, but heaven has gained a greater. Vechnaya Pamyat! Memory Eternal!

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My dear friend, Fr. Al Kimel (known to many as thePontificator) sent me a link to this wonderful excerpt from Solzhenitsyn’s The Red Wheel, including some insightful commentary. The piece may be read in its entirety on the Blog, Word Incarnate (on WordPress). My thanks to the writer, Abbot Joseph (a Byzantine Catholic) for such excellent writing, and to Fr. Al for the head’s up.   The passage describes a young woman who was in the throes of grief and misery over her grievous sins, which included affairs and betrayals and a general turnaing away from God – Leaving the solitude of the place she was living – for fear she would commit suicide – she walked and walked until she found herself outside a church – she went in and was struck by the huge icon of the Pantocrator (“Ruler of All”) in the dome of the church – Solzhenitsyn describes her experience:

“At present it was in semi-darkness but, lit from below, the countenance of the Lord of Hosts, majestic in conception, was half visible and half recognizable. There was no trace of consolatory tenderness in the Creator’s tense expression, nor could vengefulness or menace have any place there. He Himself was the heaven above us all and we were sustained by Him… But from beyond and through what was painted there, the unimaginable looked down—a portrayal of the Power that sustains the world. And whoever encountered the gaze of those celestial Eyes, and whoever was privileged to glimpse even momentarily that Brow, understood with a shock not his own nullity but the place which he was designed and privileged to occupy in the general harmony. And that he was called upon not to disrupt that harmony.

“There Zinaida stood, and went on standing, with her head thrown back, staring into that immensity, deaf to what was happening in the church… What floated above her could not be conveyed in words, was indeed out of reach of thought. It was a wave of life-giving will, surging also into the human breast… she stood shivering like a sacrificial victim awaiting the stroke… A passive receptacle of the Divine Will, she began to feel easier and stronger. Gone was the burning desire she had felt at home to break out, run away… She stood staring upward, her neck growing numb, but the iron bands that had immobilized her for so many days relaxed, gradually fell away, released her…”

This was but the beginning of her liberation from sin, however. She needed also to meet Christ on the level of his com-passion, his suffering-with her, in addition to his awesome and all-encompassing majesty and power. So she approached a different icon of Christ. “It was a completely human face, though its complexion was not of this world… The eyes held an enigmatic omniscience… knowing all, from the beginning to the end of time, things of which we never dream. A mind at ease might not have responded to these depths. But Zinaida, with her heightened perception, saw that Christ was suffering acutely, suffering yet not complaining. His compassion was for all those who approached him—and so at that moment for her. His eyes could absorb whatever pain there yet might be—all her pain, as they had absorbed many times as much before, and would absorb whatever pain was still to come. He had learned to live with pain as something inevitable. And he could grant release from all pain. A weight was lifted from her.”

She began to examine her life, her sins, as the church choir sang penitential psalms. “She shuddered. Her whole story had been known here before her coming. They were proclaiming it aloud.”

She had not come for confession, but there was a priest there hearing confessions, and when the others finished, their eyes met and he invited her to come. There was a lectern there upon which rested the Gospel book and a crucifix. “Gospel and crucifix watched over her confession. The lectern—she saw it now—was a steep slope, a rough steep slope—and up that slope she had to drag her whole life, struggling under the burden, and against the friction… She plunged in without preliminary explanation, throat dry, voice cracked. ‘I have seduced a married man’…”

One by one she dredged up, with great difficulty, the sins that were crushing her soul, or rather burning her from within. Solzhenitsyn describes her struggle with repentance and confession thus: “It was like using the grapnel at a wellhead, with three hooks facing different ways—and what you have to do is find down there, in the dark depths of your soul, a hot stone, fish for it, grip it, only the hooks won’t take hold, it breaks loose, seventy times over it breaks loose until at last, with delicate movements, as cautiously as if it was your dearest treasure, you latch on to it, draw it upward, raise it carefully, carefully, then seize it. You burn your fingers but you have rid your soul of it… It was as if every stone thrown out had ceased to be a part of her…so that she could look at it objectively instead of dragging it around inside her… But once you have learned how to drag these stones out with your grappling hook—your throat is less dry, speech becomes less hesitant, confession flows faster, until your words tumble over themselves as you hurry to snatch at and identify all your betrayals…

“She had blurted out all she had to say, however horrible it was; she had done all she had to do, and now she crouched with her head pressed to the crucifix, breathless. But another Breath, the Spirit, hovered over her and stole tremulously into her. ‘May the Lord our God Jesus Christ [said the priest] through his grace and the munificence of His love for mankind, forgive you, my child, all your transgressions. And I, an unworthy priest, with the authority vested by Him in me…’ He stressed not his authority, but his unworthiness. Grief-stricken witness of her struggle against grief, he testified to her forgiveness. ‘I pardon you and absolve you of all your sins…’

“He withdrew his stole, and she quietly raised her uncovered head… Yes, he had understood her question, and let it be seen that he had… ‘In each of us [he said] there is a mystery greater than we realize. And it is in communion with God that we are able to catch a glimpse of it. Learn to pray. Truly, you are capable of it.’”

15 Responses to “Solzhenitsyn Has Died – Memory Eternal!”

  1. Ioann Says:

    Re: “The first person he asked to see when his exile from the USSR brought him to Switzerland, was Fr. Alexander Schmemann, whom he admired and who became a spiritual friend.”

    Some friend!

    On p.65 of ‘The Journals of Alexander Schmemann’,
    Fr. Alexander criticizes Solzhenitsyn’s “idolizing obsession with Russia”

    On p. 61: “For [Solzhenitsyn] there is only Russia. For me, Russia could disappear, die, and nothing would change in my fundamental vision of the world. ‘The image of the world is passing.’ This tonality of Christianity is quite foreign to him.”

  2. Magdalena Says:

    Father, bless.

    It is when I read such things that I wish I did not pray “I will not speak of Thy mysteries to Thy enemies,” because those with whom I wish to share will get angry about Confession and not understand its power in what happened to this woman.

    Thank you for sharing it, Father. May Alexandr’s memory be eternal.

  3. David Bryan Says:

    “Some friend!”

    Ah, well, Fr. Alexander had things to criticize about Solzhenitsyn, but who among us considers freedom from criticism a requirement of friendship? You no doubt read many of the positive things Fr. Alexander wrote about the man. Truly he loved Solzhenitsyn as any father confessor would his devout, sincere penitent. May his memory be eternal.

    What a wonderful excerpt you quoted, Father. Today my three year-old and I were in line for communion at a church other than our own. Our mission does not have a dome with a Pantocrator as does this church. She and I passed under it and I told her to look up. Her little neck craned back and she stood, transfixed, until I had to tap her on the shoulder so she could go and commune with He Whom she had just seen ruling over all. I prayed that her seeing Him over her would inscribe itself into her heart.

  4. Mimi Says:

    Father, bless,

    I just read this. May his Memory be Eternal.

  5. fatherstephen Says:

    Ioann,

    I think you cite honest criticism, or difference of thought on the subject of Russia between Solzhnitsyn and Schmemann. They had two very different life experiences – but were both faithful Orthodox Christians. Solzhenitsyn never considered Fr. Alexander anything other than a friend and priest and their relationship was quite mutual despite differences. I have such friends. I suspect their rather common.

  6. Evgenia Says:

    wow, that happens to be true.
    The funny thing is that I’ve always thought that Solzhenitsyn was a famous writer of the 19th century who had died a long ago.

  7. Andrew Says:

    ‘After his famous Harvard Address in June of 1978, the Western press dropped him as an item of interest.’

    Where can this be found?

  8. gerryma Says:

    It’s a long many years now since I read The Gulag Archipelago and then Cancer Ward. I found these works very affecting at the time and now that Solzhenitsyn, through the news of his death, has come back into my consciousness, I shall revisit his works. Thank you for the excerpt Father, it serves as a reminder of the powerful thought and writing of this great man.

    Gerry

  9. Isaac the Syrian Says:

    The Harvard address can be heard here:

    http://www.americanrhetoric.com/speeches/alexandersolzhenitsynharvard.htm

  10. Ioann Says:

    Mutual? Hardly.

    Fr. Alexander on the “chemistry” between them:

    “In these days spent with him, I had the feeling that I was the older brother dealing with a child, capricious and even spoiled, who will not ‘understand’-so better for me to give in (‘you are older, so give in!’) for the sake of peace, agreement, and in the hope that ‘he might grow up and understand.’ I am a student from a higher grade dealing with a younger one for whom one needs to simplify, with whom one has to speak ‘at his level.’”

  11. fatherstephen Says:

    All of your quotes are from Fr. Alexander’s private journals, which he wrote for himself. It was a family decision to publish them (edited) some 20 or so years after Fr. Alexander’s death. We do not do well to judge him. As I mentioned, I have a number of friends in the priesthood who were actually close to both men. They were friends. You have quotes from a book. They were friends. That is the witness of those who knew them. You should be at peace in the matter. It might have been better served if such private thoughts had been edited out, but I suspect were left in because of the historical significance of the persons involved. That’s an editing choice. But the simple fact is they were friends. That’s all I have to say in the matter.

  12. William Says:

    If one were to read my journals, one would think I had no friends at all.

  13. Gail White Says:

    Hi Father Stephen — I’m a friend of your son-in-law, Father Philip, in Lafayette, Louisiana. Just wanted to invite you to visit my website,
    http://www.gailwhite.org.

    And just to make this a proper post, here is a quotation from one of
    my favorite people, Julian of Norwich:

    “The whole of our life has three stages. In the first we have our being. In the second we have our increasing. And in the third we have our fulfilling. The first is nature. The second is mercy. The third is grace. And I saw and understood that the noble power of the Trinity is our Father, the deep wisdom of the Trinity is our Mother, and the great love of the Trinity is our Lord.”

  14. Mathew James Says:

    Great post, it was very informative. I think its a must read.

  15. Edward Hunter Says:

    Ioann-

    I do so appreciate this little row between yourself and Fr. Freeman. It illustrates to me, as a historian, how truly absurd and hopeless my task probably is. Here I do my best to reconstruct history based on certain literary fossils that are left behind by the departed, and yet reality may indeed have been very different from what the documentation points to. So for the present case, a certain sampling of Fr. Alexander’s journal points to his strongly disliking Solzhenitsyn. However, what we may not know is that a week after that entry the two men went out for coffee, got along famously, and Father Alexander changed his views of the man forever. My point is simply this: it is amazing how easily a piece of data can be mitigated by the presence of other data. So little of history is actually preserved in documentation that it seems likely that even major, commonly accepted historical conclusions are flawed because there are other factors which, if known/knowable, should drastically reverse the telling of the story.

    And thus begins the absurd and wonderful challenge of biblical exegesis…

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