The life of Venerable Joseph of Volokolamsk unfolded in difficult times—Rus’ was only beginning to recover from the onerous Tatar-Mongol yoke, the feuds among princes had not yet ceased, and within the Church itself sad phenomena appeared—the first heresies and disorders. The venerable Joseph sought to respond to all the challenges of the world above all by the purity and blamelessness of a strict ascetic life. His was a firm and spiritually refined character—one that, in many ways, remains incomprehensible to modern generations of Orthodox Christians.
On the one hand, many people turned to St. Joseph and found comfort and spiritual help in his counsel, seeing in him a genuine example of lofty monastic struggle. All who lived around the monastery regarded him as their father and protector. Noble boyars and princes chose him as godfather to their children. The monastery of the holy Abba Joseph was always open to the poor, the destitute, and the suffering—often offering them their last refuge from starvation. As one ancient scribe testified, “the entire land of Volokolamsk was desposed toward a good life and enjoyed peace and quiet; and the name of Joseph, as a certain fragrance, was borne upon everyone’s lips.”
The monastery was also adorned with many visible manifestations of divine grace. Once, during the Matins of Holy Saturday, the righteous monk Vissarion saw the Holy Spirit in the form of a white dove, resting upon the Shroud that Venerable Joseph carried. The abbot, instructing the monk to keep silent about what he had seen, rejoiced inwardly, trusting that God would not abandon the monastery. The same monk also saw the souls of dying brethren—white as snow—going forth from their mouths.
Yet there is another side to the personality of St. Joseph of Volokolamsk that cannot be overlooked when describing his monastic labors—a side that may appear to us uncomfortable or difficult to understand. If we open his well-known work, The Enlightener (Просветитель), we will find not so much familiar moral teachings or pastoral advice, but detailed, sometimes difficult, analyses of Holy Scripture and patristic writings.
The final chapters, such as those “compiling testimonies from the holy books that a heretic and apostate should not only be condemned but also anathematized, and that kings, princes, and judges should imprison them and hand them over to cruel punishments” (Homily 13), may seem especially incomprehensible to a modern reader. It is difficult for us today to reconcile the Gospel image of the good shepherd with such words as: “It is proper not only to condemn but to subject to severe punishment—not only heretics and apostates, but also those Orthodox who, having learned of such heretics or apostates and not having delivered them to the judges, themselves deserve death” (Discourse 13).
Yet for St. Joseph, these words were, on the contrary, an expression of that very Gospel care for the flock of Christ’s chosen sheep:
“Thus should we also act—we who pasture the flock of Christ, shepherds and teachers. If the shepherds see an unbeliever or heretic who brings no spiritual harm to the faithful, then they, studying in the meadows of the books, should instruct the unbelieving heretics with humility and gentleness. But if they see that the wretched heretics, who are worse than wolves, seek to destroy the flock of Christ and corrupt it with heretical Judaizer teachings,1 then they must show all zeal and concern that not a single lamb of Christ’s flock be snatched away by the beasts.” (Discourse 13)
What is described here is not cruelty but true love for man—a love founded upon the foundation of Truth. And Truth, as we know, is jealous, for a half-truth is more terrible than a blatant lie. This is the very Gospel Love that warns the faithful:
Take heed that ye be not deceived: for many shall come in My name, saying, I am Christ (Luke 21:8), and again, Think not that I am come to send peace on earth: I came not to send peace, but a sword (Matt. 10:34).
In this sense, The Enlightener of St. Joseph of Volokolamsk proves to be a book of striking modern relevance. It speaks of what is essential—of that which we so often forget when we discuss love of neighbor, morality, or patriotism. Most of its text consists of excursions into Scripture and the writings of the Holy Fathers. Yet this is not scholasticism, not empty rhetoric. It is a striving to define Truth precisely, to reach the foundation upon which one can build a solid structure of charity, morality, and proper love of one’s homeland.
Too often we forget that everything begins with Truth—a Truth we need not derive from human reasoning or from our reflections on the events of the world. It has been given to us—in Holy Scripture, in the life of the Church, and in that breath of the Holy Spirit felt by every soul who partakes of Christ.
This is the essential thing; everything else is secondary and worthless without the foundation of Truth. For the Gospel itself says clearly:
Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity (Matt. 7:22–23)
Thus, for St. Joseph, Love stands upon the firm foundation of Truth, and the purity of this Truth—rather than emotional sentiment—is what preserves both the soul and the Church.
The Enlightener of St. Joseph of Volokolamsk brings sobriety—it calls us back to reality, from which all genuine seeking must begin—the reality of true faith. Yet the work is also penetrated with the spirit of authentic love and care for the soul of the Christian.
“Judge not the judges, being thyself condemned,” says Abba Joseph, “and feed not the shepherd, being a sheep, and say not, ‘This one is more worthy, and that one lacks such worth.’ But let every man be worthy in thine eyes, except him who teaches heresy” (Discourse 7).
To those who are troubled when they see that the moral life of some clergymen is not always lofty, the saint gives fatherly instruction:
“Behold: One man wears a golden ring, another an iron one; yet the royal image engraved upon both rings is the same. This image is impressed upon wax—tell me, if thou art wise, what difference is there between the imprint of iron and that of gold? Thou canst not distinguish, for the materials differ, but not the image. So it is here: The difference lies in the human, not in the grace of the Spirit. For the gift of the Holy Spirit is not diminished by the unworthiness of the priest, though God is not well-pleased with all” (Discourse 7).
Finally, Venerable Abba Joseph does not leave us without admonition concerning true love for our neighbor, saying:
“Consider: We honor one another because God from the beginning created man in His own image; therefore all share the same dignity and remind us of the one Lord… If thou dost bow or serve a king, or a prince, or one in authority, do so because it is pleasing to God to show obedience and submission to rulers, for they care and think about us” (Discourse 7).
In all the venerable Abba’s words one senses a sincere confession of the true faith in the Holy Trinity, Who alone is the Source of peace, love, and discernment.
And herein lies the enduring power and relevance of the teachings of our venerable and God-bearing father Joseph of Volokolamsk.
