| Молитву Иисусову вполне можно творить вообще без каких бы то ни было телесных упражнений. Неверно считать, что в этих упражнениях собственно и состоит «исихастский метод молитвы». См., об этом мою статью «Praying with the Body: the hesychast method and non-Christian parallels»; Sobornost 14: 2 (1992), 6—35. Лествица 27 (PG 88: 1112C). Я взял эти примеры из статьи д-ра Андрея Блума (ныне Митрополит Сурожский Антоний) «Contemplation et ascesë contribution orthodoxe» в: Andre Bloom et al., Technique et contemplation, Etudes Carmelitanes 28 (Paris: Desclee de Brouwer, 1949), 49—67. Этот текст вводит в исключительно важную дискуссию о различных физических центрах человеческого тела и их значении для молитвы. Questions and Answers, ed. Schoinas, §91; ed. Rengault and Lemaire §166. On Repentance II (PG 65: 981 B). Forty Texts on Watchfulness, 27; tr. Philokalia, 3: 27. Цит. по: Игумен Харитон. О молитве Иисусовой. On Spiritual Knowledge 59: ed. des Places, 119, 1—5; tr. Philokalia, 3:27. Archimandrite Sofrony, The Undistorted Imagë Staretz Silouan (London 1958), pp. 40—41. Св. Григорий Нисский, Точное изъяснение Песни песней Соломона, беседа XI//Св. Григорий Нисский. Творения. М., 1862. Т. 3 С 280. Достопамятные сказания..., Алопий, с. 42. Ср. с известным высказыванием Джона Генри Ньюмена из первой части его «Apologia pro Vita Sua»: «... есть два и только два наивысших, ослепительно самоочевидных бытия – мое и моего Создателя... ». Ср. Плотин, Энеады VI, ix, 11. F. L. Cross and Livingstone (ed. ), The Oxford Dictionary of the Christian Church, 3 ed. (Oxford, Oxford University Press, 1997), 1357. A. Bloom, Contemplation et ascuse, art. cit, 54. Достопамятные сказания, Антоний 4 и11, с. 11, 12. Homily 74 (71), tr. Wensinck, 345; tr. Miller, 347. Достопамятные сказания.., Авраам, 1, с. 41. АР, Anonymous collection, 266: ed. Nau, ROC 14 (1909), 369—370, tr. Ward, Wisdom, §134 (39). В русском издании «Достопамятных сказаний... » этот текст отсутствует. – Прим. ред. Father (later Archbishop) Basil Krivocheine, The Ascetic and Theological teaching of Gregory Palamas, reprint from the Eastern Churches Quaterly (London: Geo. E. J. Codwell, 1954), 5. Archimandrite Lazarus Moore, in St. John Climacus, The Ladder о Divine Ascent (London 1959), p. 51, note 3. On Spiritual Knowledge 17: ed. Piaces, 94, 3; tr. Philokalia, 1: 258. АР, anonymous collection 134: ed. Nau, ROC 13 (1908), 47; tr. Ward, Wisdom, § 2, 1. Ср. Dmitry Obolensky, The Byzantine Commonwealth: Eastern Europe, 500—1453 (London; Weidenfield and Nicolson, 1971), 301—8, 336—43, Kallistos Ware, «Act out of Stillness»: The Influence of Fourteen Century Hesychasm on Byzantine and Slav Civilization, The «Byzantine Heritage» Annual Lecture, мая 28, 1995, ed. Daniel J. Sanas (Torontö The Hellenic Canadian Society of Constantinople and the Thessalonical Society of Metro Toronto). |
| Tweet Нравится Meeting with French Orthodox theologian Jean-Claude Larchet held at Moscow Sretensky Monastery Moscow, September 27, 2016 A meeting with the modern French theologian Jean-Claude Larchet was held at Moscow Sretensky Monastery. During the meeting the author spoke about himself and his books which have already been published or await publication in Russia and answered readers’ questions on the spiritual life, the Church and Orthodox teaching. The meeting took place on September 27 at 12.30 at the assembly hall of the Sretensky Theological Seminary. Jean-Claude Larchet (born 1949) is an outstanding French Orthodox researcher of the patristic heritage, theologian, professor, and author of twenty-three books which have been translated into fifteen different languages, and of over 100 articles and about 600 reviews. Larchet was born into a Catholic family and under the influence of the Russian elder Fr. Sergei (Shevich) who lived in Paris he converted to Orthodoxy in 1971. Jean-Claude Larchet developed as an Orthodox theologian essentially thanks to communication with such famous figures as Venerable Justin (Popovic), Archimandrite Sophrony (Sakharov), disciples of elder Joseph the Hesychast: Elder Ephraim of Katounakia, Elder Charalampos, and Elder Ephraim of Philotheou, and Venerable Paisios the Athonite. His books are devoted to diverse subjects, including issues of health, diseases (physical, mental and spiritual), means of treatment, issues related with suffering, death, and the body; bioethics; research into the heritage of Venerable Maximus the Confessor; the theology of the Divine energies; the doctrine of the Church and the Sacraments and many other subjects. His books in Russian: Venerable Maximus the Confessor – Mediator between the East and the West , the introductory article by A.I. Sidorov, Moscow: Sretensky Monastery, 2004; Elder Sergei , Moscow: St. Tikhon’s Orthodox University of Humanities, 2006; Healing of Mental Diseases – Experience of the Christian East of the First Centuries , Moscow: Sretensky Monastery, 2007; second edition – Moscow: Sretensky Monastery, 2008. Third edition – Moscow: Sretensky Monastery, 2011; God Does Not Want People to Suffer , Moscow: Palomnik, 2014; Venerable Silouan the Athonite , Moscow: St. Tikhon’s Orthodox University of Humanities, 2015; Patriarch Pavle – a Saint for our Times , Moscow: Sretensky Monastery, 2015. Translated by Dmitry Lapa Pravoslavie.ru 27 сентября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| SEE ALSO: Monasticism; Russia, Patriarchal Orthodox Church of REFERENCES AND SUGGESTED READINGS Golubinskii, E. E. (1892) Prepodobnyi Sergii Radonezhskii i sozdannaia im Troitskaia Lavra. Sergievskii Posad: A. I. Snegireva. Kloss, B. M. (1998) Izbrannye trudy. T 1: Zhitie Sergiia Radonezhskogo. Moscow: Iazyki russkoi kul’tury. Kovalevsky, P. (1976) Saint Sergius and Russian Spirituality, trans. W. Elias Jones. Crestwood, NY: St. Vladimir’s Seminary Press. Tsurikov, V. (ed.) (2004) The Trinity: Sergius Lavra in Russian History and Culture. Jordanville, NY: Holy Trinity Seminary Press. St. Silouan of Athos (1866–1938) JULIA KONSTANTINOVSKY St. Silouan of Athos, also known as Silvanus, was born Simeon Ivanovich Antonov of Russian peasant origin, and became a schema-monk of the St. Panteleimon monastery on Mount Athos. He was a revered mystic and spiritual director (starets) of monastics and laypeople alike. St. Silouan was the spiritual father of Archimandrite Sophrony (Sakharov), who, on Starets Silouan’s request, edited and published his handwritten notes on the spiritual life and salvation. Archimandrite Sophrony likewise prepared an introduction to St. Silouan’s writings, expounding the teachings from the perspective of the Orthodox ascetic tradition (Saint Silouan the Athonite, first published in Paris, 1948). Largely because of the testimony of this spiritual biography, which elucidates the inner progress of Silouan’s life, St. Silouan was canonized as a holy Orthodox ascetic (hosios, pre- podobny) in 1987 by the ecumenical patriarchate of Constantinople. The Orthodox Church commemorates him on September 24, the day of his repose. Through his prayer, life, and writings, St. Silouan delivered a potent message about the boundlessness of God’s love, forgiveness, and healing, which has been widely received as strikingly modern, pertinent to the contemporary social predicament. Silouan, therefore, became acknowledged as “the saint for the present day» Although possessed of little secular learning and never ordained as a priest, through years of monastic training St. |
| Silouan became a spiritual giant, achieving a full measure of “passionlessness” (apatheia). While standing firmly within the continuity of the patristic tradition, he also possesses striking originality. His contribution to Orthodox theology and soteriology encompasses the chief following ideas: unbounded love; prayer for the whole world; the prioritization of the love of “enemies”; stress on the power of repentance; and Christ-like humility. St. Silouan’s teaching on the love of all humanity and the love of “enemies” is the guiding tenet of his thought, proceeding from his understanding of the fundamental requirement of Christian charity towards all people in general, good or bad. To him, this was the essence of the human being’s likeness to God and perfect discipleship of Christ. St. Silouan, strikingly, asserts that if one fails to love one’s enemies, one’s salvation is not assured. Having received in his youth a mystical vision of the merciful Christ, Silouan viewed the attainment of “the humility of Christ” as the highest degree of Christian perfection, that which in patristic tradition was frequently termed “deification.” However, having had this vision of the glory of the humble Lord, Silouan likewise experientially knew that the greatest misfortune a human being can suffer is to lose touch with Christ through wrongful actions and even mere evil thoughts (pomysly), pride being the deepest root of sin. He thus saw pride as the origin of all evil and suffering in the world, what he called “the seed of death and despair.” For this reason Silouan concentrated all his powers upon striving relentlessly, through the gospel commandments, to overcome pride in himself and to obtain “Christ-like humility.” St. Silouan stands as the icon of Christ’s saint: the one who presents to the world the Lord’s own depths of humility and love to all humankind. SEE ALSO: Asceticism; Elder (Starets); Monasticism; Sophrony, Archimandrite (1896–1993) REFERENCES AND SUGGESTED READINGS Larchet, J. C. (2001) Saint Silouane de I’Athos. Paris: Editions du Cerf. Sophrony, Archimandrite (Sakharov) (1985) We Shall See Him as He Is. Maldon, UK: Monastery of St. John. |
| 11 baptized at Kenyan orphanage during visit of “Orthodox Africa” charity director Moscow, May 19, 2017 Photo: facebook.com/jmkariukinyandarua Eleven “new Orthodox warriors” were baptized into the holy Orthodox Church at the St. Barnabas Orphanage and School on Sunday, May 14, reports the charity foundation Orthodox Africa . Of the eleven, two are teachers at the school, and nine are students. The St. Barnabas Orphanage and School was founded in 2007 by Fr. Methodios JM Kariuki and his wife Papadhia Everlyn Mwangi, and has helped over 400 children. Today, the mission includes thirteen volunteers providing care for 175 children, 34 of which to date have been baptized into the Orthodox Church. The joyous occasion of the Baptisms came during the visit of Fr. Silouan (Brown), the founder and director of Orthodox Africa, which currently supports five missions in Kenya, and one parish in Uganda, with the goal of helping them achieve long-term sustainability. Fr. Silouan arrived at the Jomo Kenyatta International Airport in Nairobi, Kenya on Thursday May 11 for his second missionary trip to visit the missions being helped by Orthodox Africa. He was interviewed by OrthoChristian.com before and after his first missionary trip last summer. He was met by Fr. Methodios of St. Barnabas’ and Fr. Constantinos of the St. Irene Orthodox Mission Center. Fr. Silouan immediately went to visit the children at St. Barnabas’, where catechism classes were to be held the next day, and at St. Irene’s, where he helped serve meals to the children. Fr. Silouan with the Orthodox Africa Nairobi Diocese Board of Directors. Photo: facebook.com/orthodoxafrica The Baptisms took place the following Sunday at St. Barnabas’, with the newly-illumined ranging in age from 3 to 30. Six of the children were personally sponsored by Fr. Silouan, and several others were sponsored by supporters of Orthodox Africa. However, the reality of life in Kenya remains severe. “While it was a day full of joy,” Fr. Silouan writes, “it was difficult to see the sadness in the eyes of a couple of the boys. They have been crushed by life here in Kenya. It is hard to see a child suffer. I hope that through the prayers of their Godparents, our supporters, and their entrance into the One Holy Orthodox Church they will someday soon experience the joy that Christ offers to all of us despite the difficulties that we often experience.” |
| Tweet Нравится 315,000 people venerate relics of Venerable Silouan the Athonite Moscow, September 24, 2016 On September 24 the relics of St. Silouan accompanied by representatives of the St. Basil the Great Foundation and clergy left Moscow " s Danilov Monastery – their final destination – and departed for the Russian St. Panteleimon’s Monastery on Mt. Athos where they have been kept permanently for many years, reports the St. Basil the Great Foundation’s website. It should be noted that one more great Orthodox relic was brought together with the saint’s venerable head from Mt. Athos – the wonderworking icon of our Lord Jesus Christ before which Venerable Silouan had experienced a vision of the Savior. In all approximately 315,000 people have venerated the relics of the holy elder Silouan the Athonite in Belarus and Russia. In Moscow around 65,000 people have venerated the relics of the saint and the same number of small icons of the saint were distributed. Patriarch Kirill of Moscow and All Russia venerated the relics twice over the time of their stay in the capital. The last pilgrims venerated the relics early Saturday morning before the patriarchal service. The reliquary with the relics stayed at the Danilov Monastery and in the afternoon the delegation of Athonite monks departed for Greece with the holy relics. With the departure of the Athonite monks’ delegation the main Moscow celebrations of the 1000th anniversary of the Russian monastic presence on Holy Mount Athos came to a close. Patriarch Kirill, while opening the jubilee celebrations on September 21, referred to the first bringing of relics of Venerable Silouan the Athonite to the canonical territory of the Russian Orthodox Church on August 20 – September 24 as an historic event. The reliquary had never left the territory of Mt. Athos before. From August 20 on the holy relics were also venerated in Minsk, Bryansk, Orel, Yelets, the Shovskoye village, Tambov, Yekaterinburg, and St. Petersburg. Moscow was the final destination in the Athonite monks’ itinerary. |
| The core language of the monastery, regardless of the national or ethnic background of any individual brother, is English — following a practice observed at the Monastery of Saint John the Baptist in Essex, England, which was founded by a close disciple of Saint Silouan the Athonite, Elder Sophrony (Sakharov). The liturgical language of the new monastery may vary according to the preference, abilities and ease of prayer for a given member of the community (chiefly English and Church Slavonic), but the day-to-day affairs of monastery life are conducted in the language of this nation, thus facilitating a vital unity among the brothers. An aquaduct flows year-round Current facilities Although today’s brotherhood is small, consisting of three — the Abbot Archimandrite Irenei, Monk Ignatius and Novice Andrew — it is by no means immature. In reference to its solidity, Archbishop Kyrill has said that Saint Silouan’s brotherhood is a true brotherhood, by virtue of those members who have already passed on to the age to come. By this Vladyka Kyrill has in mind the reposed members and co-founders of this monastic brotherhood, Schema-Archimandrite Damian and Hieroschemamonk Simeon, both of whom valiantly struggled in the unseen warfare of the monastic Cross to the end. And now, from the other Life, being the hoped-for destination of every Orthodox Christian, they send their blessing upon the monastery. The brotherhood of Saint Silouan is therefore well seasoned by the struggles of its holy predecessors. The tears of repentance that they poured out in this life, and the sacred remains of their bodies, are a seed of faith for all who will be called to abide in Venerable Father Silouan’s monastery. St. Silouan " s Brotherhood, 2008 The immense significance for our times of St. Silouan cannot be overestimated, for several reasons. The Saints live forever, and the labors they perform while in this earthly life are of prophetic importance. Saint Silouan prayed for all of mankind: for all Orthodox Christians, as well as for all peoples, perhaps even more so for the latter, that they would come to know the love of God. Although Saint Silouan himself reposed in 1938, during his earthly life he prayed for those of us who had not yet been born. He foresaw us through his prayers. He has spiritually conceived many. His earthly work operates prophetically when any who have come into contact with him through his disciples or his writings have become deeper followers of Christ our God. |
| Patriarch John X Receives Metropolitan Silouan and Delegation from Archdiocese Board of Trustees Source: Antiochian Orthodox Christian Archdiocese of North America On Tuesday, May 20th, Metropolitan Silouan led a delegation of members of the Board of Trustees of the Archdiocese to the meeting with His Beatitude Patriarch John X of Antioch at his residence in Balamand (Lebanon). The delegation was formed of the following members: Vice President Fawaz El Khoury, Dan Abraham, George Madanat, Mansour Rayan, Dan Braun, Salim Abboud, Majed Nesheiwat, and Edward Assile. His Beatitude received Metropolitan Silouan in private before meeting the entire delegation. The delegation gave to His Beatitude a letter on behalf of the Board of Trustees unanimously approved at its last meeting on Thursday, May 14th in Chicago. They also presented him with a check of as a contribution in the name of the Archdiocese to the humanitarian relief efforts that our Patriarchate is undertaking, especially in the dramatic situation in Syria. At the end of the interview, before sharing lunch together with His Beatitude, Metropolitan Silouan gave His Beatitude an icon of the Savior that he was given at Saint George Church in Montreal. Code for blog 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| The irrevocable nature of the Last Judgment in Orthodoxy maintains God’s beneficence versus mercilessness. God will not destroy human freedom even in eternity, and will allow those who turn against him to do so eternally. For this reason, Origen’s apokatastasis, the final restoration by which even the Devil has to be redeemed, was anathematized by the Second Council of Constantinople in 553. The second feature of judgment in Orthodoxy, remembrance of death and the “dread judgment seat,” is primarily an ascetic practice, attesting to the infinite blessedness of fellowship with the Holy Trinity tasted by the saints before death, compared with the desolation ofits absence. In recent times this is found in the writings of St. Silouan of Athos (d. 1938), where its philanthropic power is manifest. St. Silouan describes how knowledge of God by the Holy Spirit inspires one to pity and pray with tears “more especially for those who do not know God, or who resist Him and therefore are bound for the fire of torment” (Sophrony 1991: 352). Our judgment of others is therefore irreconcilable with the Holy Spirit, who imparts God’s universal love to the humble so that they may participate in the salvation of souls. By voluntarily accepting judgment upon oneself alone, following Christ’s humble descent even to hell, one is also joined with him in his victory over death. The teaching “keep thy mind in hell, and despair not” (Sophrony 1991: 298, 430f.), which Christ imparted to St. Silouan, is, for the ascetic, a way of maintaining humility. SEE ALSO: Eschatology; Grace; St. Isaac the Syrian (7th c.); St. Mark of Ephesus (1392–1445); St. Silouan of Athos (1866–1938); Soteriology REFERENCES AND SUGGESTED READINGS Augustine, St. (1993a) Enchiridion. Library of Nicene and Post Nicene Fathers Vol. 3. Grand Rapids, MI: Eerdmans. Augustine, St. (1993b) City of God. Library of Nicene and Post Nicene Fathers Vol. 2. Grand Rapids, MI: Eerdmans. Basil the Great, St. (1987) Pre-communion Prayer. Prayer Book for Orthodox Christians. Boston: Holy Transfiguration Monastery. |
| If we turn to the history of the Russian monastery on Mount Athos we can clearly see that its spiritual revival in the XIXth century was also directly linked to the restoration of personal spiritual guidance. In the first quarter of the XVIIIth century (1726) the St. Panteleimon monastery accommodated only 2 Russian and 2 Bulgarian monks – in the end it was turned officially into a Greek monastery. But after the arrival of Elder Jerome (Solomentsov, 1805–1885) and his disciple Abbot Makarius (Sushkin) the number of monks went up very abruptly to 800! Elder Jerome was revered by all the monks on Mount Athos as a wise and loving spiritual adviser. He did not seek this reputation but it was the natural consequence of his ascetic life, spiritual experience and warm-hearted sympathy for everyone. Again we see that it is due to specific personalities and active personal spiritual guidance that spiritual life flourishes and blossoms forth! As for the holiness of St. Silouan we believe it had been prepared by the labours of Elder Jerome. Here we can quote Fr. Sophrony (Sakharov) who stresses the fact that though Fr. Silouan did not become the disciple of any particular elder 49 he profited from the general current of the tradition common to the monastery. Fr. Silouan attached a particular importance to internal spiritual obedience both to the abbot and to the appointed spiritual fathers of the cloister, considering it to be a great Church Sacrament and gift of Grace 50 . Archimandrite Sophrony enjoyed the bliss of personal spiritual guidance through a non-ordained but spiritually experienced monk, Silouan. And in spite of the ridicule of more learned monks, he appreciated this personal relationship with a seemingly simple spiritual adviser as a key condition for his own growth in the Spirit. Afterwards Fr. Sophrony’s experience and ‘acquaintance with the living ascetic tradition of Mount Athos have prompted a revival of interest in the feat of obedience in contemporary Russian orthodoxy’ 51 . Distinctive Characteristics of the patterns of Orthodox Spiritual Guidance |
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