Patriarch Daniel: St Paisios of Neamt Has Founded a School of Spirituality for Whole Orthodoxy 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 Patriarch Daniel: St Paisios of Neamt Has Founded a School of Spirituality for Whole Orthodoxy Source: Basilica.ro Aurelian Iftimiu 17 October 2020 Patriarch of Serbia Visits the Orthodox Grammar School in Zagreb On Holy Relics and the Role of the Body in Salvation Patriarch Daniel on Thursday blessed a processional reliquary containing a fragment of the relics of St Paisios of Neam, saying that the Saint founded a school of spirituality useful for the whole Orthodoxy. St. Paisios of Neam (Velichkovsky) organized and guided monastic communities at Dragomirna, Secu and Neam monasteries in Romania. He translated the Philokalia into Russian.

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The Despair of Elijah 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 The Despair of Elijah Source: No Other Foundation Archpriest Lawrence Farley 02 August 2020 Last Man Standing Rejection of Despair His Holiness Patriarch Kirill visits Scete of Prophet Elijah founded by St. Paisius Velichkovsky on Mount Athos Day of the Prophet Elijah in Moscow The prophet Elijah (whose feast day is July 20/ August 2) is perhaps best known for his final ascent to heaven in a chariot of fire. He is also famous for being fed by a raven, and also for the dramatic contest on Mount Carmel. This last event was arguably the pinnacle of his prophetic career. Elijah served God in very dark days. Israel had always carried on a foolish and fatal dalliance with pagan gods such as Baal (the Canaanite god of storm, rain, and fertility) ever since first arriving in the Promised Land, and the prophets had always rebuked this idolatry and called the people back to pure fidelity to Yahweh alone. But in the days of Elijah, this idolatrous attachment to Baal was not simply a widespread popular sin; it became established government policy.

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St. Paisius (Velichkovsky) Venerable Paisius Velichkovsky Saint Paisius Velichkovsky was born in Poltava in Little Russia on December 21, 1722, and was the eleventh of twelve children. " > St. Paisius (1722-1794) was born Peter Velichkovsky in Poltava, Ukraine, to a priestly family. At age thirteen he entered the Kiev Theological School with the intention of following in his father’s footsteps, but felt there something missing—the monastic tradition of mental prayer and the patristic approach. He soon departed to find a monastery, and his search for true monastic instruction took him to Mount Athos where he labored for seventeen years, becoming the spiritual father to many monks. These years on Mount Athos were filled with labors in asceticism and study of the true monastic life. Greece was still under the Turkish Yoke, however, and this political situation eventually made it impossible for the elder and his disciples to remain on the Holy Mountain. In 1763, St. Paisius and sixty-four monks moved to the Monastery of the Holy Spirit in Dragomir, Bukovina, Moldavia, where they restored the monastic life. Here St. Paisius began his translations of the holy fathers into Slavonic. Due to war and turmoil in that region, in 1779 St. Paisius was given the opportunity to move to Neamts, where he his brotherhood flourished, and he produced not only translations but also his own patristic texts. Today, the day of his commemoration, is also the first day of the Nativity fast. We would like to begin this time of blessed preparation with a short instruction from St. Paisius on fasting in the monastic, Orthodox tradition, from his work, “Field Flowers”. Fasting for Non-Monastics A curious phenomenon can be observed in the interactions between pastors and their parishioners at the beginning of each major fast of the Church. Pastors attempt to call their parishioners’ pious attention to the spiritual heights of fasting: the fighting against sin, the conquering of passions, the taming of the tongue, the cultivation of virtues.

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Spiritual Guidance in Mount Athos and Russia and the Theological Notion of Person Скачать epub pdf Содержание The Theological Perspective The Purposes of Spiritual Guidance Eldership as an Ideal of Spiritual Leadership The Historical Overview: Kievο-Pechersky Monastery The Hesychasm Movement, St. Serge of Radonezh and His Disciples St. Paisios of Moldova and a Wave of Spiritual Revival in Russia The revival of Russian monasticism on Mount Athos Distinctive Characteristics of the patterns of Orthodox Spiritual Guidance Personal Relationship and its Dynamics in Spiritual Guidance Catholicity and the Person’s Embracing of other Persons Freedom in Spiritual Guidance Creativity and Uniqueness in Spiritual Guidance Humility and Morality in Spiritual Counselling Love, Integrity and Discernment in Spiritual Fatherhood     We will consider the great importance in spiritual guidance of the theological notion of the divine and human person. Our main thesis is that it is only through the person and personal communion that the guidance patterns found in the Bible and in the Holy Tradition of asceticism can be understood. Various examples of the influence of the ascetic tradition of Mount Athos on Russian and European religious revivals are highlighted in the framework of personal guidance. St. Paisios Velichkovskiy, the Optina elders, St. Silouan and Archimandrite Sophrony (Sakharov), all of whom derived a rich experience from the Athonite treasuries, are vivid exemplars of personal spiritual guidance in the Orthodox Tradition. Due to its personal character this guidance possesses unique characteristics which distinguish it from other guidance experiences and techniques used in various human activities. ‘Send me a man, who would know Thee’ Symeon the New Theologian. In this paper we aim to show that Mount Athos, as a living, natural part of the Orthodox Tradition, has given us an abundant experience of the importance of the personal character of the relationship between the one who aspires to certain spiritual achievements and the one who guides him on this way.

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Venerable Barsanuphius the Great Commemorated on February 6      Saints Barsanuphius the Great and John the Prophet lived during the sixth century during the reign of the emperor Justinian I (483-565). They lived in asceticism at the monastery of Abba Seridus in Palestine, near the city of Gaza. Saint Barsanuphius was born in Egypt (the year of his birth is unknown). From his youth, he began to lead an ascetic life. Arriving at the cenobitic monastery of Abba Seridus, he built a small cell outside the monastery. Here he lived in solitude. Later, Saint John, disciple of Saint Barsanuphius, lived in this cell for eighteen years until his death. Saint John imitated his teacher in silence, ascetic deeds and in virtue. Because of his gift of clairvoyance, he was known as “the Prophet.” After a certain time, Saint Barsanuphius built another cell near the monastery. At the beginning of his solitude, the monastery sent him only three loaves of bread per week. He dwelt for fifty years in work and ascetic deeds. When Patriarch Eustochios of Jerusalem heard about the ascetical life of Saint Barsanuphius, it seemed unbelievable to him. He wanted to see Barsanuphius for himself, so he and his companions tried to dig under the wall, and to enter the monk’s cell from beneath. Those attempting to enter were almost burned by flames suddenly bursting forth from the cell. In his hermitage Saint Barsanuphius devoted himeself entirely to prayer, and he attained a high degree of spiritual perfection. We have manuscript accounts about the life, the deeds and talents of Saints Barsanuphius and John. During the lifetime of Saint Paisius Velichkovsky (November 15), they were translated into the Moldavian and Slavonic languages. The publication of these manuscripts, and also their translation into the Russian language, was done in the nineteenth century by the Elders of Optina’s Entry of the Theotokos Monastery. The precepts of Saints Barsanuphius and John clearly show the degree of their moral perfection, and their love for people, but contain scant facts about their lives. We do not know exactly when Saint Barsanuphius died. Some sources say the year of his death was 563, others say more cautiously before the year 600.

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His Holiness Patriarch Kirill visits Scete of Prophet Elijah founded by St. Paisius Velichkovsky on Mount Athos 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 His Holiness Patriarch Kirill visits Scete of Prophet Elijah founded by St. Paisius Velichkovsky on Mount Athos admin 06 June 2013 The Despair of Elijah June 6, 2013 On 5 June 2013, His Holiness Patriarch Kirill of Moscow and All Russia proceeded to the Scete of the Prophet Elijah after visiting the Monastery of Pantocrator together with those accompanying him. His Holiness celebrated a prayer service in the scete. In his address to the worshippers he shared his joy of visiting the scete, which he called a pearl of the Holy Mount. “The scete was founded by a great ascetic – the elder Paisius Velichkovsky, who late became the founder of the tradition of eldership in many countries, including Russia. During one hundred and fifty years many Russian people, simple and well-known, came here to follow their monastic calling,” His Holiness said and continued:

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Teachings of the Elders of the Glinsk Hermitage The Glinsk Hermitage came into being in the 16th century in Kursk Province (a territory which now is part of the Sumsk Region), on the site of the appearance of the iraculous Icon of the Nativity of the Theotokos. It appeared in a pine tree. A solitary desert-dweller first settled there, and then others joined him. Later, the Glinsk Hermitage was attached to a succession of monasteries, but even after being granted independence, it was not known as a distinguished monastery until 1817, when Abbot Philaret (Danilevsky) of the St. Sophronius Hermitage was assigned there. Upon his arrival at the monastery, he found only a few ancient structures and 25 brethren. Inspired by the example and teachings of St. Paisius Velichkovsky, Abbot Philaret truly became the awakener and spiritual founder of the monastery which became renowned for its eldership and wide-ranging charitable undertakings. Already at the close of the 19th century, the Glinsk Hermitage encompassed 5 churches, 4 house churches, 15 buildings to house the residents, 8 hostels for the faithful, a refectory, a laundry, a hospital with a pharmacy, and many household buildings, including 4 waterwheel-powered mills. The monastery included a vocational school in which up to 50 boys, primarily orphans, were educated. Approximately 400 people lived at the monastery. Almost everything of the external glory of the monastery was swept away by the revolutionary whirlwind.   By 1942, when the warmth of monastic life was rekindled on the ruins of its former splendor, the Glinsk Hermitage included only one house church, in the building also housing the hospital and “bishop’s” building. The most noteworthy aspect of the history of the monastery was the fact that its monastics were able to endure through all of the deprivations and trials of the awful decades, and to return to the monastery not the glory of its former magnificence, but rather the spirit of true asceticism, eldership, and service to the world. This permitted the Glinsk Hermitage to function for a short time – from 1942 to 1961, when it was once again shut down – as a manifestation of unusual spiritual strength, at whose center were the elders.

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St. Paisius Velichkovsky / Православие.Ru Поместные церкви Православный календарь Рубрики портала Встреча с Православием Интернет-журнал Аналитическое обозрение Новости Медиа Публикации Слово Патриарха Инфографика Мониторинг СМИ Книжный магазин Авторы сайта Архив сайта Вопросы священнику English version Српска bepзuja Святоотеческое наследие Проповеди Апологетика Православная библиотека Святые и святыни Подвижники благочестия Жизнь Церкви Богослужение Колонка главного редактора Общество Культура История Семья Идеи и концепции Книжная закладка Официальная хроника Московского Патриархата Епархиальная жизнь Поместные Церкви Русская Православная Церковь за границей Святыни, храмы, монастыри Государство и общество Культура, искусство, наука, СМИ Семья, образование, молодежь Религии и верования Видео Фото Аудио Церковь Защита веры Богословие История Церкви Жизнь Церкви Православие в мире Храмы, монастыри, святыни Праздники и посты Чудеса и Промысл Божий Человек Путь к вере Святые, подвижники благочестия Народ Божий Духовная жизнь Монашество Семья Создание семьи Семейные отношения Воспитание детей Опасности для семьи История Культура Общество Прочее Статьи Интервью Дискуссии Вопросы священнику Опросы читателей Тема месяца Вопрос недели Проповеди Рассказы Новости Словарь Мониторинг СМИ Фото Фото дня Фотобанк Аудио Видео Инфографика Слово Патриарха Колонка главного редактора Сретенский монастырь Златошвейная мастерская Священномученик Иларион Туринская Плащаница Общее дело Записи богослужений Расписание богослужений Издательство Сретенского монасты Сретенская духовная семинария Авторы Выбор редакции Контакты Распечатать St. Paisius Velichkovsky Commemorated November 15/28 St. Paisius Velichkovsky Russia adopted Holy Orthodoxy and its world-view with unusual ease, yet with sincerity and open-heartedness. One can say without reservation that Byzantium itself, whence we received holy Orthodoxy, did not suspect that in Russia, in the Russian people, a worthy successor was being prepared. So it must be that Russia was brought to the Christian faith through Divine Providence in order to preserve the truth of correct theology, of genuine Orthodox Christianity. One can assume that it was through Divine Providence, again, that a great and mighty Russia arose just when its populace converted to Christianity, at the very time when Western Christians departed from true Orthodoxy, falling to heretical falsehoods, when the Eastern Orthodox world was threatened by Islam; Russia was just then being prepared by Divine Providence to become the keeper of the true teachings of divine revelation, becoming the new chosen people for the preservation on earth of the true Orthodox faith.

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St. Paisius Velichkovsky. Russia adopted Holy Orthodoxy and its world-view with unusual ease, yet with sincerity and open-heartedness. One can say without reservation that Byzantium itself, whence we received holy Orthodoxy, did not suspect that in Russia, in the Russian people, a worthy successor was being prepared. So it must be that Russia was brought to the Christian faith through Divine Providence in order to preserve the truth of correct theology, of genuine Orthodox Christianity. One can assume that it was through Divine Providence, again, that a great and mighty Russia arose just when its populace converted to Christianity, at the very time when Western Christians departed from true Orthodoxy, falling to heretical falsehoods, when the Eastern Orthodox world was threatened by Islam; Russia was just then being prepared by Divine Providence to become the keeper of the true teachings of divine revelation, becoming the new chosen people for the preservation on earth of the true Orthodox faith. In our early Kievan history, through the efforts of Holy Prince Vladimir and his heirs, Russia began to blossom spiritually, to gain strength, both politically and administratively. Yet with the onslaught of the Tatars and the havoc they wrought, one could say that this blossoming ceased. Then, despite the heavy losses and sorrows endured by Russia from heathens and the heterodox, the hearts of the Russian people became even more closely bound to the Holy Orthodox Church, and the authority of the Orthodox faith reached a higher level. A new epoch of spiritual loftiness and renewal came in the centuries that followed—the 14th and 15th centuries. This is the era of St Sergius of Radonezh and his ascetic followers who established monasteries throughout northeast Russia, with settlements growing around them. Thus did " Holy Russia " expand and grow. Once again, in the early 16th century, because Russia found itself separated from the Orthodox East and because Byzantium was under Turkish control, the character of the spiritual struggle in our Fatherland gradually began to shift. Troubles and conflicts arose between the " possessors " and the " non-possessors. " Then our monastics were met with a much worse period, that of the reign of Emperor Peter I. It reached the point where monastics were persecuted, especially when foreign figures surrounded our country's empresses. In the second half of the 18th century, a shift began, and Russian monasticism enjoyed a renascence. Of great significance for this rebirth and renewal of Russian monasticism was the Elder Schema-monk Paisius Velichkovsky.

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The Holy Elders of Optina / OrthoChristian.Com Categories Theology Orthodoxy Today Homilies and Spiritual Instruction Saints. Asceties of Piety. Church Holy Days Churches and Monasteries Church History Coming to Orthodoxy Sretensky Monastery Education Orthodoxy Around the World Suffering Church Church and State Marriage and Family Photogalleries News Calendar Print Tweet The Holy Elders of Optina Commemoration October 11/24 Synaxis of the Saints of Optina           Over the course of one century—from Elder Leonid's arrival in 1829 until the Monastery's forced closure by the Communists in 1923—Optina, with its Skete of St. John the Forerunner, was at the center of a tremendous spiritual revival in Russia. As a result of anti-clerical legislation during the reigns of Emperor Peter I and Empress Catherine II, a general decline in monastic life had taken place across Russia from the middle of the 17th century through the end of the 18th century. While several spiritually well-ordered monasteries still existed, such as Valaam and Sarov, the strict new regulations often forced those desiring to follow the Gospel commandments within the God-ordained monastic life to choose one of two alternatives: either to leave Russia in search of a monastery in one of the neighboring Orthodox countries, or to live this life in the depths of forests, hidden from view. The greatest example of those who chose the first path was St. Paisius Velichkovsky (+ 1794), who labored ascetically on Mount Athos and ended his days at the head of a vast monastic army centered in Moldavia, Romania. A number of his disciples later returned to Russia, bringing with them priceless patristic writings on the spiritual life which had been painstakingly translated by St. Paisius, and which became instrumental in bringing about a new blossoming of sanctity in Russia. An example of those who chose the second way was the community of ascetics who dwelt in the Roslavl Forest of the Bryansk Province in Russia. These ascetics were also nourished by St. Paisius by means of his patristic translations, which reached them through Elder Athanasius, one of St. Paisius' disciples.

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