Father Vladimir Novitsky: I Became a Believer after the Pascha of 1993 in Optina Pustyn A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Father Vladimir Novitsky: I Became a Believer after the Pascha of 1993 in Optina Pustyn Archpriest Vladimir Novitsky 04 May 2016 The Rector of the Moscow parish of St. Nicholas in Solomennaya Storozhka, Father Vladimir Novitsky talks about his most memorable Pascha day. Three Smiles: On the Twentieth Anniversary of the Optina Slayings Optina Martyrs If you want to know which Pascha I remember best, it would probably have to be the Pascha in Optina Pustyn in 1993 when the monastery brothers, the monastics, were killed .

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Three Smiles: On the Twentieth Anniversary of the Optina Slayings About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Three Smiles: On the Twentieth Anniversary of the Optina Slayings George Gupalo 20 April 2013 Father Vladimir Novitsky: I Became a Believer after the Pascha of 1993 in Optina Pustyn On April 18, 1993, three monks were slain during the Paschal night in Optina Pustyn: Hieromonk Vasily (Roslyakov, b. 1960) and Monks Ferapont (Pushkarev, b. 1955) and Trophim (Tatarnikov, b. 1954). George Gupalo, who knew all three monks and was there on the night of their slaying, offers the following recollections. Left to right: Monk Ferapont, Monk Trophim, and Hieromonk Vasily

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Optina Pustyn: Spiritual retreat of Tolstoy and Dostoevsky      Located in the Kaluga Region just south of Moscow, Optina Pustyn is among the most venerated and beloved of Russian monasteries. Part of the appeal is its favored natural setting in a majestic pine forest overlooking the small Zhizdra River. Popular legend says that the name derives from Opta, a brigand who renounced his mayhem, accepted the monastic name of Makary and formed a forest hermitage in the late 14th century. “Pustyn " is related to the word for " wilderness " and is often used for small monastic communities in forests. In the 15th century, the retreat accepted both men and women who lived in separate areas, but were led by a common spiritual father. This practice was banned by the Russian Orthodox Church Council of 1503, and the Optina community was reconstituted for men only as the Holy Presentation Optina Pustyn Monastery. Tenuously surviving in the 16th and 17th centuries, the monastery was destitute by the early 18th century and briefly closed in the mid 1720s. For centuries the monastery consisted of log structures. Work began in 1750 on a new main church dedicated to the Presentation of the Virgin, yet the monastery continued on the brink of destitution, exacerbated in 1764 by Catherine the Great's secularization of monastery holdings. By the end of the 18th century, however, the monastery and its attractive location gained the attention of a church hierarch, Platon, the Metropolitan of Moscow and Kaluga. His support led to a revival, including the construction in 1802-1806 of a large bell tower and flanking cloisters. Throughout the 19th century there followed other churches, chapels and monastery buildings, including a large refectory with imposing murals and ceiling paintings that have survived. Of special significance was the monastery's hermitage, or skete (retreat), devoted to a more strict form of spiritual observance. Dedicated to John the Baptist, the skete at Optina Pustyn was established in 1821 at its own compound a short distance to the east of the main monastery walls. The center of the skete remains the Church of the Nativity John the Baptist, built in 1822. Surfaced with red plank siding, the attractive wooden structure is accented with a white neoclassical portico. Other buildings at the skete include small residences and a library housed in a graceful structure that served as a museum during the late Soviet period.

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Prayer for Dogs and Cats Held near Moscow on the World Day of Protection of Homeless Animals A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Prayer for Dogs and Cats Held near Moscow on the World Day of Protection of Homeless Animals Pravmir.com team 19 August 2018 Cats procession with cross held in the Optina Pustyn Russian priests pose with pet cats in hit 2016 calendar Everybody could bring a cat to the service and animal feed for local shelter A prayer For the preservation of the creation of God was held on Saturday on the occasion of the World Day of Protection of Homeless Animals in the St. Elijah Church of Lemeshovo Village near Moscow.

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From " Orthodoxy and the World " www.pravmir.com Lives of Saints Optina Elders By Anastasia Mar 6, 2007, 20:55   The Optina Elders The Startsi of Optina Monastery are holy fathers Moses, Antony, Leonid(Lev), Macarius, Hilarion, Ambrose, Anatolius I, Isaac I, Joseph, Barsanuphius, Anatolius the Younger, Nectarius, Nikon the Confessor, and Hieromartyr Isaac the Younger. Hieromartyr Isaac was shot by the Bolsheviks on December 26 1937. The holy Fathers made the Optina Hermitage (Pustyn) a focus for the powerful renewal movement that spread through the Church in Russia beginning early in the nineteenth century, and continuing up to (and even into) the atheist persecutions of the twentieth century. Saint Paisius Velichkovsky (November 15) was powerfully influential in bringing the almost-lost hesychastic tradition of Orthodox spirituality to Russia in the eighteenth century, and his labors found in Optina Monastery a " headquarters " from which they spread throughout the Russian land. The monastery itself had been in existence since at least the sixteenth century, but had fallen into decay through the anti-monastic policies of Catherine II and other modernizing rulers. Around 1790, Metropolitan Platon of Moscow undertook a mission to restore and revive the monastery in the tradition set forth by St Paisius. By the early 1800s the monastery (located about 80 miles from Moscow) had become a beacon of Orthodox spirituality, partly through their publication of Orthodox spiritual texts, but more importantly through the lineage of divinely-enlightened spiritual fathers (startsi, plural of starets) who served as guides to those, noble and peasant, who flocked to the monastery for their holy counsel. The fathers aroused some controversy in their own day; a few critics (some of them from other monasteries) disapproved of their allowing the Jesus Prayer to become widely-known among the people, fearing that it would give rise to spiritual delusion (prelest). For a wonderful depiction of the deep influence of the Jesus Prayer on Russian life during this period, read the anonymously-written Way of a Pilgrim.

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“Cats living in the territory of the monastery feels the importance of the event and consider it their duty to participate in the march,” the message reads. Tweet Donate Share Code for blog Cats procession with cross held in the Optina Pustyn Natalya Mihailova A small procession with cross is held every day in the Predtechensky Hermitage, website of the monastery reports and posts a corresponding video on its website. https://youtu.be/S7XUJ_ljFN0 " Cats living in the territory of the monastery feels the importance of the event and consider it ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Related articles Father Vladimir Novitsky: I Became a… Archpriest Vladimir Novitsky If you want to know which Pascha I remember best, it would probably have to be… Optina Martyrs admin In the year 1993 the whole Orthodox world was shocked by a tragic event, which had… Also by this author " Moscow Mufti, “Rash Decisions on the Status of Jerusalem Offend the Feelings of Almost Two Billion Muslims around the World” natalya_mihailova May 11, Interfax – Head of the Spiritual Assembly of Russian Muslims, Moscow Mufti Albir Krganov, believes that…

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Representative of the Synodal Information Department V. R. Legoida speaks in an interview with “The Russian Idea” on the importance of this great saint for the establishment of Russian statehood, the development of Russian monasticism and Church institutions in the context of modern Church-state relations.      —How would you evaluate the role of St. Sergius of Radonezh in forming the Russian state and the development of monasticism and Church institutions? Can we consider him a religious philosopher or theologian? —There is a well-known expression: “He who prays is a theologian.” From this point of view Venerable Sergius is, undoubtedly, a theologian, although not in an academic sense, as we don’t know any of his texts, with only a few phrases coming down to our time. Also, of course, he can hardly be called a religious philosopher in the conventional sense. But he, I repeat, was a theologian in the highest sense of the word. The continuity of the tradition of hesychasm is obvious in this saint’s prayerful monastic podvig. As His Holiness Patriarch Kirill recently noted, “the practice of hesychasm by Venerable Sergius and his disciples became a spring gathering the people in a single spiritual whole, which subsequently received the designation ‘Holy Rus’” … Indeed, the emergence of Russian spiritual culture and Russian culture in general, and Holy Rus’ as a cultural ideal and as the center of values (existing in the cultural space today), is, undeniably, connected with St. Sergius. We can’t say with him alone, but with him in the first place. As regards the development of monasticism—the saint left the world, left for the forest, and people began to come to him, and then a lavra arose. In this way, a tradition was formed which distinguishes Russian monasticism, we can say, from ancient Orthodox monasteries. It would be difficult to reprove Russian monasticism for non-traditionalism, but it differs from the habitations of the early Christian anchorites: the first people left the world and had no more contact with the world, in which, essentially, was found the point of leaving. And St. Sergius, on one hand followed this tradition, and on the other… Russians can’t imagine not being allowed to go to a monastery unless you’re a monk. St. Sergius established a new model of cooperation between the monastery and the world, from which, by the way, arose the phenomenon of Russian eldership. Monks leave the world but the world leaks into the monastery—for spiritual direction, for help, for solace. People of various classes, of various spiritual and cultural needs found answers to their numerous questions within the walls of Optina Pustyn in the nineteenth century. All of this is also in large part the heritage of the abbot of the Russian land. By the way, it’s been repeatedly noted that only St. Sergius is given this name: not the abbot of the Lavra, but of the whole Russian land.

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Elder Iliy (Nozdrin), confessor to Patriarch Kirill, awarded Church order Moscow, March 17, 2017 Photo: Foma.ru      Confessor to Patriarch Kirill and Optina Pustyn Monastery Schema-Archimandrite Iliy (Nozdrin) , who turned 85 on March 8, was awarded the Church order of St. Seraphim of Sarov, first degree. The primate bestowed the award upon the priest on Friday after the Presanctified Liturgy in Moscow’s Danilov Monastery “in recognition of many years of pastoral labors and in connection with his eighty-fifth birthday.” “I thank you for your prayers and your labors,” the patriarch said to his spiritual father. Fr. Iliy was born on March 8, 1932 in the village of Stanovoy Kolodez in the Orel Region, 250 miles southwest of Moscow. He served in the army and studied in Serpukhov’s engineering college. After studying in the Leningrad Seminary and Academy and his monastic tonsure he labored in various parishes in the Leningrad Diocese. He also bore obedience in Pskov Caves Monastery for ten years. In 1976 he was sent to the Russian St. Panteleimon’s Monastery on Mt. Athos, where, along with other brothers, he managed to preserve its monastic life and uphold its connection with Russian Orthodoxy and to prevent the monastery’s closure. He bore obedience in the monastery, hiding in the mountain gorges, and was entrusted with the spiritual fatherhood of the monastery. At the end of the 1980s he was sent to the then-reviving Optina Pustyn Monastery to be its spiritual father, after sixty-give years of desolation. There he received the tonsure into the great schema. Over the course of twenty years he helped to revive the spiritual eldership which the monastery had always been famous for. In 2009, he resettled in the patriarchal podvoriye of the Trinity-St. Sergius Lavra in the Peredelkino suburb of Moscow. 17 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: В воскресенье — православный календарь на предстоящую неделю. Новые книги издательства Сретенского монастыря. Специальная рассылка к большим праздникам. Смотри также Комментарии Здесь вы можете оставить к данной статье свой комментарий, не превышающий 700 символов. Все комментарии будут прочитаны редакцией портала Православие.Ru . Ваше имя: Ваш email: Введите число, напечатанное на картинке Осталось символов: 700 Отправить Подпишитесь на нашу рассылку

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John Anthony McGuckin Dormition JOHN A. MCGUCKIN The term refers to the “Falling Asleep” (death) of the Mother of God. Icons of the Dormition are traditionally placed over the western interior wall of Orthodox churches, so that they are the last thing believers see as they leave. A superlative example is the mosaic panel still surviving in the Savior in Chora Church in Constantinople. They are a didactic icon about the death of the elect believer. Christ, in glory, attends the bier of the Virgin and catches up her soul (depicted as a little child in swaddling clothes) while the attending apostles and ancient fathers (such as James of Jerusalem and Dionysius the Areopagite) surround her, grieving. After receiving her soul, Orthodox tradition states that three days later the Lord resurrected her body in antic­ipation of the End Day, and took it also into heaven. The Feast of the Dormition is one of the solemn festivals of the liturgical year, and observed in the Orthodox world on August 15 with a two-week fasting period preceding it. REFERENCES AND SUGGESTED READINGS Daley, B. E. (trans.) (1997) On the Dormition of Mary: Early Patristic Homilies. Crestwood, NY: St. Vladimir’s Seminary Press. Shoemaker, S. J. (2003) Ancient Traditions of the Virgin Mary’s Dormition and Assumption. Oxford: Oxford University Press. Dostoevsky, Fyodor Mikhailovich (1821–1881) SAMUEL NEDELSKY Russian writer, essayist, and philosopher famous for his exploration of the human psyche within the Christian context of sin, repentance, and rebirth. He was raised in a devoutly Orthodox home in Moscow, where he received formal religious instruc­tion and made annual spring pilgrimages to the Trinity-Sergius Lavra. Following his arrest in 1849 for political conspiracy, he underwent a gradual spiritual regener­ation following a “conversion experience” in the Omsk prison. In June 1878, follow­ing the death of his young son Alyosha, he visited the famous monastery of Optina Pustyn’ with Vladimir Solovyov, where he had three meetings with Starets Amvrosii (Grenkov), who served as a model for Starets Zosima in The Brothers Karamazov. SEE ALSO: Elder (Starets); Optina; Solovyov, Vladimir (1853–1900) REFERENCES AND SUGGESTED READINGS Cassedy, S. (2005) Dostoevsky’s Religion. Stanford: Stanford University Press. Frank, J. (1976–2002) Dostoevsky, 5 vols. Princeton: Princeton University Press. Jones, M. (2005) Dostoevsky and the Dynamics of Religious Experience. London: Anthem Press. Pattison, G. and Thompson, D. (2001) Dostoevsky and the Christian Tradition. Cambridge: Cambridge University Press. Stanton, L. (1995) The Optina Pustyn Monastery in the Russian Literary Imagination: Iconic Vision in Works by Dostoevsky, Gogol, Tolstoy, and Others. New York: Peter Lang. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p.

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This is the last interview that Hieromonk Vasily (Roslyakov) is known to have given, shortly before Pascha, April 18, 1993, when he and two other monks—Trophim and Therapont—were killed by the hand of a satanist at Optina Pustyn. Hieromonk Vasily (Roslyakov) —Fr. Vasily, what do you think—will Optina be reborn? —Holy Scripture tells us that God is not the God of the dead, but of the living. In God, all are alive. We serve precisely this God, Who arose and conquered death by His resurrection; God has no death, and in God there is no death; it exists only outside of God. Therefore, it is wholly natural that Optina is alive. For a believer, this question does not even exist. —And are there living elders? —Of course. —And the spirit of Russia—what is it? —The spirit of Russia is Christ. He tells us, I am the Way, the Truth, and the Life . Inasmuch as spirituality cannot be outside of Christ, for Russia it is expressed in one word: Christ. He is everything. —Maybe this is where our tragedy comes from —Without a doubt. —We are devoted to Christ, and therefore we are persecuted? —That is undoubtedly so, as Christ said, In the world ye shall have tribulation: but be of good cheer; I have overcome the world (Jn. 16:33). The promises of the Lord are immutable, and no one can ever abolish them. We live today only by these promises. It’s the only way. —I realize that it’s probably impossible to ask, but anyways, tell us, as far as possible, about your internal life. —The internal life of Optina is a mystery, a Sacrament. Our Church has seven Sacraments, as you know. Everything is anchored on these Sacraments, and every Sacrament has some external coloring—some prayers are read, some actions are completed—but during the Sacraments it’s Christ Himself Who acts, invisibly. It is His grace that completes the Sacrament. It’s the same with the external and internal life of Optina. You see the external, but the internal life is impossible to speak about. Again: The internal life of Optina Pustyn is Christ Himself. We can understand this internal life only if we join ourselves to God. It can be opened to you no other way. I am the door, says the Lord, by me if any man enter in, he shall be saved, and shall go in and out, and find pasture (Jn. 10:9). The door to the inner spiritual life of Optina is Christ.

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