| Fr. Jerome took on the spiritual nourishment of the Russian brethren, transforming Athonite life by the grace of God pouring through him. Thousands of benefactors, pilgrims, and monastics streamed to the mountain, drawn by his charisma. The holy elder restored old and opened new monasteries and cells, including Old Russikon and the New Thebaid Skete. Podvoriyes in Constantinople and Odessa were opened, as well as the New Athos Monastery on the Black Sea coast. Under his care, Russian Orthodox publishing was greatly developed, his spiritual children became bishops, and weak monastic centers under his care blossomed into spiritual powerhouses. As his spiritual father Arseny had prophesied, God truly did marvelous works though Fr. Jerome! Hieroschemamonk Jerome received a blessed end, worthy of his long life of God-pleasing labors, peacefully falling asleep after serving the Divine Liturgy and partaking of the Most Pure Mysteries of Christ. 9 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Mount Athos Memoir Scott Cairns Mount Athos Memoir Scott Cairns " I " m very pleased to report that in March of 2017, Paraclete Press will release the second, expanded edition of my spiritual memoir, Short Trip to the Edge, originally published in 2007 by HarperOne. This coming December, I will be making my twenty-first such pilgrimage. Until the book reappears, I hope to share some of the text with readers of the blog here on Huffington Post. " A unique book on the history of Russian Athonite monasticism published on Mt. Athos A unique book on the history of Russian Athonite monasticism published on Mt. Athos The publication was blessed by Abbot of St. Panteleimon’s Monastery on Mt. Athos Schema-Archimandrite Jeremiah (Alekhin), and edited by the confessor and first epitrope of the Russian Athonite monastery, Hieromonk Makary (Makienko). St. Silouan of Mt. Athos: “I have many sorrows of my own, and they are my own fault…” Roman Savchuk St. Silouan of Mt. Athos: “I have many sorrows of my own, and they are my own fault…” Roman Savchuk There are moments when it seems that circumstances are indeed beyond our power, when life breaks down and it’s painful even to look at the world around us. Reality is cruel, and the soul can truly become sick. And no one knows when sorrows will knock at doors of the heart. But we must know in that moment how to answer these unawaited guests… Комментарии © 1999-2016 Православие.Ru |
| Patriarch Kirill concerned about sects spreading in the Far East Khabarovsk, September 16, 2014 On September 14, 2014, a meeting of His Holiness Patriarch Kirill of Moscow and All Russia with the Far East Development Minister Alexander Galushka, senior officials of constituent territories of the Russian Federation in the Far Eastern federal district and with hierarchs of the Far Eastern dioceses took place in Khabarovsk. (The Russian part of the Far East lies between Lake Baikal and the Pacific ocean.) At this meeting the Patriarch dwelt on the issue of “the neo-religious phenomena with quite a complex origin”, and the fact that the number of “legalized groups which have nothing to do with Orthodoxy considerably exceeds the number of Orthodox communities.” “The Far East was a place of exile, but, for some unknown reason, it was, first of all, the scene of a terrible experiment on human souls. It was this vast expanse where all spiritual life was almost completely destroyed. Imagine that there was only one church to the east of Irkutsk—in Vladivostok. It is terrifying to imagine!” noted the patriarch, speaking on the reasons for the current state of things, “One had to travel great distances in order to reach the nearest church, so people did not go to churches. But a spiritual vacuum cannot last for long, and various substitutes make up for the lack of an adequate religious life. It was the Far East where illegal religious groups having nothing to do with Orthodoxy or our people’s traditional way of life began to appear as early as in the Soviet period. By the time of Perestroika these groups became quite numerous.” “Mostly, the lack of traditional religiosity is compensated for by various neo-religious phenomena having very complex origins, and today the number of legalized groups having nothing to do with Orthodoxy considerably exceeds the number of Orthodox communities,” His Holiness added. “A restoration program for spiritual life in Far East must be worked out,” believes head of the Russian Church, “Perhaps it should have been adopted some 20 years ago; but, as is generally known, history does not know the subjunctive. We have what we have, so we should begin with the reality but not lose time, lest those who come after us should say: ‘If we had started at that time, then by now the things would have gone in a different direction.’ We can already talk about the 1990s that way, and I feel absolutely sure that now we must begin to resolve all these questions with new efforts and new vision.” Pravoslavie.ru 17 сентября 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf EXORCISM EXORCISM. We do not know as much as we would like about the content and expression of the daily exorcisms that accompanied instruction in the early catechumenate. The texts we have are the same or similar to those that begin the reception into the catechumenate; and these are known to be markedly different in scope and specificity from the daily exorcisms that were performed by the catechists. It would be safe to say that the exorcisms that we now have were the summary statements made by the clergy over the newly enlisted Christian, claiming that person for the Church and removing him from the power of evil. Similarly, the daily exorcisms most probably dealt with very specific sins (q.v.), which were to be overcome before Baptism (q.v.) could take place. It is pointless to propose for this daily practice any of the curious aspects of exorcism currently popular in the American media, when what was most likely at stake was good, sound spiritual direction against sin over a prolonged period of time. This spiritual approach gives us a principle related to the ethics of the way (q.v.) of the Lord, or two ways, providing practical advice for the daily spiritual life of the catechumen, and at the same time demanding accountability from him. When the adult catechumenate is restored, the first three exorcism prayers of the baptismal service should be included at the beginning of catechesis (q.v.), or perhaps interspersed throughout it; and they should be explained as claiming that person for the Kingdom of God and the Church, and removing him or her from the power of evil. Throughout the catechetical period, the teaching of the Two Ways may serve as a guide to deal with specific sins, which are to be overcome before reception into the Church can take place. This is to provide continuing practical advice for the daily spiritual life of the catechumen. The process logically and naturally leads to the individual’s later participation in the sacrament of Confession (qq.v.). Basically, catechesis, exorcism, and confession require good, sound spiritual direction against sin, and accountability to God (q.v.). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Patriarch Kirill: the Lord visited Fr. Kirill with illness, which he bore with humility and meekness Moscow, February 22, 2017 Photo: Pravmir.ru “In the last years of his life the Lord visited Fr. Kirill with an illness, which he bore with humility and meekness, showing an example of fortitude of spirit, patience, and wholehearted hope in God,” in the words of Patriarch Kirill. His Holiness expressed his condolences to the deputy abbot of the Trinity-St. Sergius Lavra, Archbishop Feognost of Sergiev Posad, the monastery brotherhood, and all the family and friends of the newly-departed Archimandrite Kirill (Pavlov), who served many years as the confessor of the monastery. The letter has been published on the site of the Moscow Patriarchate. Fr. Kirill died on Monday evening, February 20, at ninety-eight years of age. His funeral will be celebrated tomorrow, February 23, in the Dormition Cathedral at the Trinity-St. Sergius Lavra by Patriarch Kirill. The primate offered his sincere condolences in the letter for the repose of the “well-known and revered elder in the Orthodox world.” He recounted Fr. Kirill’s life, growing up in the Ryazan region, and coming to faith after finding a Gospel book after the brutal WW2 Battle of Stalingrad, which opened his eyes to the reality of God. Fr. Kirill studied at the Moscow Theological Seminary and then the Theological Academy, and became a monk in 1954 at the lavra, where the remainder of his life was centered. “Goodwill, and the ability to empathize and rejoice with others attracted many to Archimandrite Kirill, and he, justifying their trust, attended to their sorrows, aspirations, and hopes with unwavering attention,” the letter reads. Patriarch Kirill recounts how he gained the respect of his contemporaries through his years of service to God and the Church, diligently celebrating the Divine services, and lovingly and modestly always attending to his spiritual children. “In the last years of his life the Lord visited Fr. Kirill with an illness, which he bore with humility and meekness, showing an example of fortitude of spirit, patience, and wholehearted hope in God. I pray to the Lord of life and death our Lord Jesus Christ for the repose in the mansions of Heaven of His faithful servant, the newly-departed Archimandrite Kirill,” writes His Holiness. “His soul shall dwell with the blessed, and his memory shall be from generation to generation,” he penned in conclusion. 22 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf SERAPHIM OF SAROV SERAPHIM OF SAROV, monk, ascetic, St. (1759–13 January 1833). Born in Kursk into a family engaged in business, Prokhor Mochin suffered a few childhood calamities from which he was delivered into a life that prepared him for monasticism (q.v.). At age eighteen, he investigated the Pechersk Monastery of the Caves, received the blessing of Hegumen Dositheus, and entered the Monastery of Sarov two years later. Although he was fervent in his monastic life, he soon fell ill (1780), and remained so for three years. On recovering he built a church for the infirmary. He was tonsured monk on 13 August 1786, and ordained deacon (1788) and priest (1793). In 1794 after the death of his abbot, he went into seclusion for two years to a spot about two hours’ walk from the Monastery. He was attacked by brigands (1804) and left for dead, but on miraculously recovering at the Monastery, returned to his seclusion, now as a stylite of sorts. In 1807 he was offered governance of the Monastery after the new abbot’s death, but went back into his skete to live in silence for three years. He returned to the Monastery in 1810 due to physical weakness and broke his silence, but shut himself in his cell for the next fifteen years. In 1825 Seraphim began the fourth and last phase of his life when he opened the door of his cell to the world. His fame spread quickly, and soon he was sought out by thousands of people who wanted advice, asked for healing (q.v.) and comfort, and repented of their sins (q.v.). His teaching contained nothing novel, the age-old creed of the ascetic: the real purpose of human existence is to acquire the Holy Spirit (q.v.). The quality of Seraphim’s spiritual gifts was memorialized in literature by one of his favorite admirers, Nicholas Motovilov-a beautiful conversation found in almost every lengthy description of Seraphim’s life. His last years were also spent giving direction to the nuns at the convent of Diveyevo, who continued a special veneration of their spiritual father (q.v.) after his death. In spite of caustic opposition to his canonization by Russian intellectuals and the Ober-Procurator Pobedonostsev, Seraphim was canonized in 1903, and remains one of the most venerated of saints in Russia and in the Russian emigration. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| ... Предыдущий Следующий Смотри также The First-Hierarch of the Orthodox Church in America (OCA) visits Sretensky Monastery The First-Hierarch of the Orthodox Church in America (OCA) visits Sretensky Monastery On 28 April 2009, His Beatitude, Archbishop of Washington and New York, Metropolitan of All America and Canada JONAH visited Moscow’s Sretensky Stavropegial Monastery. The First-Hierarch of the Orthodox Church in America (OCA) was greeted with the singing of “Christ is Risen” by Archimandrite Tikhon Shevkunov, superior of Sretensky Monastery, along with the brotherhood, seminarians of Sretensky Theological Seminary, and well-wishing parishioners. Fifteenth Anniversary of the Rebirth of Monastic Life in Sretensky Monastery. Hieromonk Luke: “Knowledge is a firm foundation on which to build the salvation of the soul.” Hieromonk Luke (Aule), Hieromonk John (Ludishchev) Fifteenth Anniversary of the Rebirth of Monastic Life in Sretensky Monastery. Hieromonk Luke: “Knowledge is a firm foundation on which to build the salvation of the soul.” I am grateful to the Lord, to the Mother of God and to Batiushka Tikhon that they gave me such joy and happiness—the chance to study. Knowledge is a firm foundation to use in building the salvation of one’s soul. Of course, such spiritual building is based on firm faith and fulfillment of the Gospel commandments. For us, the path of ascension to God is traveled under the guidance of the holy fathers. They teach us how to correctly fulfill the Gospel commandments. Fifteenth Anniversary of the Rebirth of Monastic Life in Sretensky Monastery. Archimandrite Tikhon. Reminiscences of Sretensky Monastery Archimandrite Tikhon (Shevkunov) Fifteenth Anniversary of the Rebirth of Monastic Life in Sretensky Monastery. Archimandrite Tikhon. Reminiscences of Sretensky Monastery The history of Sretensky Monastery—its apogee, its desolation in the twentieth century, and its rebirth at the end of an era, in the early 1990’s—is rich and diverse. But we can always find the Lord’s instruction in whatever might happen. Here are just a few incidents from the monastery’s recent history. Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru |
| Tweet Нравится Saint Ilarion of Tvali (†1041) Memory 24 July (6 August) Saint Ilarion of Tvali (Tulashvili) served as abbot of Khakhuli Monastery in southwestern Georgia at the beginning of the 11th century. In his work The Life of Giorgi of the Holy Mountain, Giorgi the Lesser writes that Venerable Ilarion was outstanding in virtue and celebrated for his sermons and ascetic labors. St. Ilarion raised the young Giorgi of the Holy Mountain to be a brilliant writer, translator, theologian and patriot. From him Giorgi also received a blessing to enter the monastic life. According to the chronicle Life of Kartli, St. Ilarion was a famous translator and writer and an eminent theologian. Eventually St. Ilarion moved from Khakhuli to Tvali Monastery, not far from Antioch, where he remained for the rest of his life. According to the 19th-century historian-iconographer Mikhail Sabinin, St. Ilarion reposed in the year 1041. Outstanding in virtue and celebrated for thy great spiritual feats, O Holy Ilarion, pray for us unceasingly to Christ our God! Archpriest Zakaria Machitadze For further information on the book THE LIVES OF THE GEORGIAN SAINTS by Archpriest Zakaria Machitadze contact St. Herman Press : St. Herman Press, P.O. Box 70, Platina, CA 96076 13 августа 2007 г. Saint Ilia the Righteous (†1907) Commemorated July 20/August 2 Saint Ilia the Righteous (†1907) Archpriest Zakaria Machitadze Saint Ilia, called the “Uncrowned King of Georgia,” the “Father of the Nation” and “the Righteous,” belonged to the noble family Chavchavadze. He was born on October 27, 1837, in the village of Qvareli in Kakheti. He received his primary education at home: his mother instructed him in reading and writing, prayer and the law of God. When he was eight years old, Ilia was sent to study with Archdeacon Nikoloz Sepashvili of Qvareli. The years he spent there left an indelible impression on this holy man’s life. The Lives of the Georgian Saints Archpriest Zakaria Machitadze The Lives of the Georgian Saints Archpriest Zakaria Machitadze Since the time of the ancient Greek historians, Georgia has been viewed as an enigma hidden behind impenetrable mountains and a complex language. |
| Archive Metropolitan Hilarion celebrated Divine Liturgy at the church of the Elevation of the Cross in Geneva 3 June 2019 year 11:12 On June 2, 2019, the 6 th Sunday after Pascha, the Blind Man, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate department for external church relations (DECR), celebrated the Divine Liturgy at the church of the Elevation of the Cross in Geneva, Switzerland, the cathedral church of the Russian Orthodox Church Outside Russia diocese of Western Europe. His Eminence was assisted by Bishop Alexander of Vevey, vicar of the diocese Western Europe; Archpriest Pavel Tsvetkov, the church’s ecclesiarch; Archpriest Peter Perekrestov, ecclesiarch of the Cathedral of our Lady the Joy for All the Afflicted in San Francisco; and Hieromonk Ioann (Kopeikin), pro-rector for development, Ss Cyril and Methodius Institute of Post-Graduate Studies (CMI). In the church, there was a shrine with a part of the relics and belt of St. John, Archbishop of Shanghai the Wonderworker of San-Francisco. The shrine had been brought to Swiss parishes with a blessing of Archbishop Kirill of San Francisco and Western America and Bishop Irenaeus of Richmond and Western Europe, on the occasion of the 25 th anniversary of the glorification of the saint. After the Prayer of Fervent Supplication, Metropolitan Hilarion lifted up a prayer for peace in Ukraine. In his sermon after the service, His Eminence Hilarion conveyed to the congregation a blessing from His Holiness Kirill, Patriarchate of Moscow and All Russia. Then he spoke about the Gospel’s story about the healing of a man born blind, stressing that the Lord healed the blind man not only physically but also spiritually, bringing him to faith in Christ not just as man but as God Incarnate. “Every Gospel’s story speaks of Jesus Christ as God”, His Eminence said, “And He continues to live in our midst, with us and in us, for when we partake of the Holy Communion, the Lord Jesus Christ comes to dwell in us entering into our human essence”. Speaking about the difference between Christianity and other religions, he said that the difference between the life of a Christian and that of a non-believer is the same as the life of a blind one and a sighted one. “Externally, everything in our life as Christians seems to be similar to the life of other people, but inwardly our faith in the Lord Jesus Christ makes us aware of the meaning of our life and all that happens in it”. His Eminence concluded his sermon with the traditional exclamation “Christ is Risen!” Then Bishop Alexander of Vevey greeted Metropolitan Hilarion and presented him with an Icon of All Saints in memory of the common prayer and a leaflet about the restoration of the church of the Elevation of the Cross. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| 40 Sibley, Mulford. Life After Death? Minneapolis: Dillon Press, 1975. 41 Swedenborg, Emmanuel. Compendium of the Theological and Spiritual Writings of Emmanuel Swedenborg. London: The Swedenborg Society, 1954. 42 Swihart, Phillip. The Edge of Death. Downers Grove, III: Inter Varsity Press, 1978. 43 Varughese, K. V. Life After Death, Makerbag, Cuttack, India: Ebenezer Publizhers. 44 Watson, Lyall. The Romeo Error: A Meditation on Life and Death. London: Coronet Books, 1976. 45 Welch, Thomas. Oregon’s Amazing Miracle. Dallas: Christ for the Nations, Inc., 1976. 46 Weldon, John and Zola Levitt. Is There Life after Death? Irvine Calif.: Harvest House, 1977. 47 Wheeler, David. R. Journey to the Other Side. New York: Ace Books, 1977. 48 Wilkerson, Ralph. Beyond and Back: Those Who Died and Lived to Tell It. Anaheim, Calif.: Melodyhand Productions, 1977. 49 Zodhiates, Spiros. Life after Death? Richfield, N. J.: AMG Publishers, 1977. Примечания Аноксия — состояние, возникающее при недостаточном снабжении организма кислородом или при нарушении его усвоения в процессе биологического окисления. (Прим. перев.) Тренажер — установка, имитирующая важнейшие элементы какого-либо вида деятельности. (Прим. перев.) Электрокардиограмма (сокращенно ЭКГ) — кривая, отражающая изменения во времени разности потенциалов электрического ноля сердца при его сокращениях. (Прим. перев.) Мерцательная аритмия — прекращение выполнения предсердиями насосных функций с полной нерегулярностью интервалов между сердечными сокращениями и силой сокращений желудочков сердца. (Прим. перев.) Электрокардиостимулятор (сокращенно ЭКС) — аппарат для искусственного ритмичного возбуждения деятельности сердца генерируемыми электроимпульсами. (Прим. перев.) Полная блокада сердца — полная утрата способности всех проводящих отделов миокарда (стенки сердца, образованные сократительными мышечными волокнами) проводить возбуждение. (Прим. перев.) Катетеризация — введение катетера в кровеносный или лимфатический сосуд с диагностической или лечебной целью. Катетер — инструмент трубкообразной формы, предназначенный для введения лекарственных средств и рентгеноконтрастных веществ в кровеносные и лимфатические сосуды, а также для извлечения их содержимого с диагностической или лечебной целью. (Прим. перев.) |
| In the early twentieth century the Serbian scholar L. Stojanovi discovered in a Slavic manuscript kept in the Bibliothèque Nationale in Paris an additional note revealing that the codex had been copied in the district Kakiplak beneath the peak of Mount Athos by a certain Dionysios, who was residing there with his spiritual father, Theoktistos, and the monks Simon and Thomas. The most intriguing element in this note is that Dionysios states that he was working at the instigation of a person he describes as ‘our father and master kyr [sir] Romylos, the spiritual instructor’. 179 The note bears no date. Nevertheless, it is clear that Theoktistos, Dionysios, Simon, and Thomas were living somewhere at the desolate southern end of the Athonite peninsula, and were under the spiritual jurisdiction of one Romylos, who had commissioned them to copy a Slavic manuscript. To commission the reproduction of a Slavic manuscript the spiritual superintendent of this small monastic group must have been Slavic-speaking. But was he to be identified with St Romylos of Vidin, the hesychast anchorite residing at the locality Melana near the monastery of Megiste Lavra? L. Stojanovi was the first scholar to suggest, as early as 1903, that the text of the note referred to St Romylos of Vidin. 180 A strong argument supporting his suggestion derives from the text of St Romylos’s Life. Being frequently disturbed by many monks who wished to benefit from his spiritual instruction, shortly before leaving Athos for good in 1371, the saint requested his spiritual son and biographer, Gregory, to find a place at the northern foot of Mount Athos, sufficiently lonely and solitary to become his next, more secluded abode. 181 Analysing the expression describing the location of St Romylos’s new hermitage – ες τ πρóποδα το θωνος/въ аонскаа – one must acknowledge that it is essentially identical with the phrase под аономъ used by the aforesaid scribe Dionysios. However, the evidence provided by this coincidence is not conclusive, so we must look for more arguments. |
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