Though originally published nearly seventy years ago, the book maintains its relevance today.

    By the time of the 1917 Bolshevik revolution, Fr Pavel had become a leading voice in Russia's great movement in religious philosophy, a movement whose roots lay in the rich ground of nineteenth-century Russian monasticism and whose branches included the work of Bulgakov, Berdiaev, and Solovyev. In the 1920s and 1930s the Soviets violently destroyed this splendor of Russian religious thought. In 1922, Fr Pavel was silenced, and, after a decade of forced scientific work for the regime, he was arrested on false charges, tried, imprisoned, and, in 1937, murdered by KGB directive. Aleksandr Solzhenitsyn honored Fr Pavel in The Gulag Archipelago. Iconostasis is Fr Pavel's final theological work. Composed in 1922, it explores in highly original terms the significance of the icon: its philosophic depth, its spiritual history, its empirical technique. In doing so, Fr Pavel also sketched a new history of both Western religious art and the Orthodox icon: a history under the direct operation of the Holy Spirit. The work is original, challenging and profoundly articulate. This translation is the first complete English version.

    It was sent to that periodical by a zealous and devout missionary and is a pious document based on alleged conversations between a nun and a soul in Purgatory. No one can deny off-hand the possibility, or in fact, the reality of such apparitions of souls in Purgatory to persons still living. Such apparitions are not rare and there are many accounts of them. They are of frequent occurrence in the lives of the Saints. We will quote only one example from the life of St. Margaret Mary Alacoque. She says: "When I was praying before the Blessed Sacrament on the feast of Corpus Christi, a person enveloped in fire suddenly stood before me. From the pitiable state the soul was in, I knew it was in Purgatory and I wept bitterly. This soul told me it was that of a Benedictine, who had once heard my confession and ordered me to go to Holy Communion. As a reward for this, God permitted him to ask me to help him in his sufferings. "He asked me to apply to him all I should do or suffer for a period of three months. Having obtained my superior's leave, I did what he asked. He told me that the greatest cause of his sufferings was that in life he had preferred his own interests to those of God, in that he had been too attached to his good reputation. His second defect was lack of charity to his brethren. The third was his all too natural attachment to creatures. It would be difficult for me to describe what I had to endure during those three months. He never left me and seeing him, as it were on fire and in such terrible pain, I could do nothing but groan and weep almost incessantly. My superior, being touched with compassion, told me to do hard penances, particularly to take the discipline . . . After the three months I saw the soul radiant with happiness, joy, and glory. He was about to enjoy eternal happiness, and in thanking me he said he would protect me when with God." The testimony of theologians and of historical documents are not less numerous or convincing, but let it suffice for us to mention Canon Ribet's Divine Mysticism, (Vol. II, Ch. VIII) and the other outstanding works of this master of mystical theology.

    

    Romano Guardini speaks with poetic wisdom about the fundamental language of symbols out of which the Sacred Liturgy is woven. When we speak this language fluently, we can offer ourselves, body and soul, more completely to the Lord.