Podcasts about Desert Fathers

In this final episode of their Easter series, Fr. John and Mary look back at yesterday's celebration of Pentecost and consider how the Holy Spirit is eager to use us to renew the face of the earth. Desert Fathers in a Year (DYIF) on You Tube: https://www.youtube.com/watch?v=qt3oFkBkM&list=PLwQJPNow77DpxWouk4-QGw4ngIPv7O4LS&index=24 Book Recommendations: Holy Spirit, Fire of Divine Love by Fr. Wilfrid Stinissen Sober Intoxication of the Spirit, Raneiro Cardinal Cantalamessa ========================== Connect with us and our community on our websites and social media. Or simply reach us via email at mission@actsxxix.org (mailto: mission@actsxxix.org) ACTS XXIX - Mobilizing for Mission Web: https://www.actsxxix.org Instagram: @acts.xxix Facebook: @ACTSXXIXmission The Rescue Project Web: https://rescueproject.us Instagram: @the.rescue.project Our Streaming Channels Web: https://watch.actsxxix.org/browse YouTube: @actsxxix (https://youtube.com/actsxxix)

This week we're joined by Bishop Erik Varden. Bishop Varden, Mother Natalia, and Fr. Michael talk about recognizing Jesus in others, living a contemplative life, the Syriac fathers, and the beauty of chastity.Be sure to check out Bishop Varden's podcast, Desert Fathers in a Year, in partnership with Exodus 90.Bishop Varden also has a website he posts to regularly.References:Chastity: Reconciliation of the Senses by Bishop Erik VardenFollow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryOur WebsiteOur NonprofitSend us a textSupport the show

Welcome to Episode 43 of The Paranormal Rundown! Bert, the David Bowie look-a-like Dutch psychiatrist, is back with us again to discuss all things paranormal and psychological. Bert did his best to keep us on track, but I think he is going to have to schedule us for several more rounds of group therapy. We managed to cover Psychology vs Parapsychology, PSI, Tenhaeff, Nostradamus, Handling Paranormal and Spiritual Experiences in Therapy, Schizophrenia, The Mystery of Life Itself, The Castle of the Soul, The Desert Fathers and the Seven Steps to Habitual Sin, Childhood OCD, The Psychiatry of AI, AI as a Tool for the Neurodivergent, LLMs talking about Mary, Bullebak, and Frank Herbert's Dune. As you can see, we may need to up our dose of ADHD meds, but it certainly makes for an interesting Rundown!As mentioned in our last episode, our numbering scheme has changed. However, some knucklehead told Vic the wrong episode number when we started, so you are not going crazy if you noticed that episode 43 is called 42 in all the audio references. I have taken the culprit out behind the woodshed and dealt with the problem, so I promise it won't happen again! Now, if you will excuse me while I go find an ice pack to sit on...If you have any suggestions on what episode number we should use next time, please email us at feedback@paranormalrundown.comThe Paranormal Rundown is a partnership between the hosts David Griffith, Father Michael Birdsong, and Vic Hermanson.Be sure to check out our partner podcasts:You can find Vic at Trailer Trash Terrors, https://podcasters.spotify.com/pod/show/vic-hermansonYou can find Father Birdsong at https://www.becomingahouseofprayer.com, as well as hear his new podcast Ending the Curse at:https://open.spotify.com/show/5yL7ZAN4wcRKnMPAlalVXW Hosted on Acast. See acast.com/privacy for more information.

Dr. Alexander Harb, author of The Kingdom of the Heart: Meditations from the Christian East, joins Bear Woznick to explore the heart-centered theology of Eastern Christianity. Together they dive into the mysticism of the early Church Fathers, the origins and meaning of the Jesus Prayer, and the fierce, solitary spirituality of the desert monks like St. Anthony the Great. The discussion centers on how these early Christians pursued holiness not through comfort but through stillness, silence, and struggle—preparing daily for death as the gateway to eternal life.In this episode:⚔️ Spiritual warfare was seen as literal, internal battles with demons and passions.

What is it that forms and shapes us the most as human beings? What affects the way that we perceive reality and gives form to the thoughts that we have  throughout the course of a day? Do we have any awareness of an interior life or are we simply drawn along by the flow of external realities; demands, responsibilities or forms of entertainment?  According to the Fathers and Saint Isaac the Syrian, we are in a constant state of receptivity through our senses. Part of being a human being is that we see and perceive everything that is around us; all of which give rise to a multitude of thoughts, images and feelings. Our lack of awareness of reality and of the internal life and the effect that our thoughts have upon us means that we often allow or identity to be shaped by the changing tides of the times or the constant shifting of our emotions.  In so many ways, the Fathers were the first depth psychologists. Their movement to great solitude and the stillness of the desert allowed a greater awareness to emerge of what was going on internally. This of course didn't lead immediately to understanding or transformation. However, the awareness did allow them to begin to discern the source of their thoughts, what thoughts predominate, and where their thoughts were leading them.  Thoughts can be so strong and so deeply rooted that they become habitual - as well as the actions that follow from them. These habitual thoughts and actions the Fathers call “passions” and the passions as a whole are referred to as the “world”.  Our growing capacity to acknowledge the dominant passions and to struggle with them allows two things to begin to emerge: a good transformation of our way of life and a greater capacity to understand the nature of our thoughts. Simply put, one begins to be able to measure one's way of life by what arises from within.   In this Homily, Saint Isaac is setting the stage for guiding us along a path to spiritual healing and transformation in Christ. The fruit of the struggle promises wholeness, freedom, and the joy that our sin often prevents. When we are guided simply by our private judgment or by what satisfies our most basic needs, then our understanding of things becomes very insular and myopic and we lose sight of the dignity and destiny that is ours' in Christ.  The more that we desire the life and freedom that Isaac describes above the more discover that we need to have no fear of anything. One who has tasted the love and mercy of Christ also finds emerging within himself the courage of a lion. The fear of soul that once overshadowed him succumbs before this ever-present love like wax from the heat of a flame. --- Text of chat during the group: 00:08:36 Bob Čihák, AZ: Is this the book? Amazon has: The Secret Seminary: Prayer and the Study of Theology by Fr. Brendan Pelphrey  | Apr 28, 2012 00:16:08 Mary Clare Wax: It has all the bells and whistles! Love it 00:18:29 Bob Čihák, AZ: P. 124, paragraph 14 00:19:08 Myles Davidson: Replying to "P. 124, paragraph 14" “Think to yourself…” 00:20:04 Suzanne Romano: Hey Studge! 00:20:29 Stephen Romano: Hey sis  :) 00:20:47 Suzanne Romano: Reacted to Hey sis  :) with "

In a time when every institution—religious, political, academic—has fractured under the weight of disillusionment, this essay charts a new way forward: not by discarding tradition or embracing blind progress, but by walking the ancient and timeless path of the mystic. Weaving personal insight with wisdom from Nietzsche, the Desert Fathers, Thomas Merton, and more, this piece speaks to seekers disenchanted with rigid dogma and sterile modernity alike. It explores how a sincere, transformative spiritual search—rooted in experience, paradox, and reverence—can guide us beyond labels and toward a God who is not owned by any one tradition. At its heart, this is a call for a metamodern mysticism: a soulful, honest, and dynamic journey into meaning in an age that desperately needs it.

Im 3. und 4. Jahrhundert entwickelte in der Wüste Ägyptens eine der wirkmächtigsten spirituellen Bewegungen aller Zeiten. Zunächst waren es nur einzelne Männer und Frauen, die sich in die Einöde zurückzogen, doch schon bald folgten hunderte Anhänger dem Vorbild von Antonius und Pachomius „und die Wüste bevölkerte sich mit Mönchen“, wie Bischof Athanasius von Alexandria zu berichten wusste. Stärker noch als die kurzfristige war die langfristige Wirkung der sogenannten „Wüstenväter“. Fast jede größere christliche Reformbewegung erklärte, sich ihre Weisheit und ihr einfaches Leben zum Vorbild nehmen zu wollen.

Have you ever had someone call you “slothful?” Did you feel bad because you were feeling lazy? Sloth is one of the deadly sins, but it doesn’t mean what you think it does. Known by the Desert Fathers and Mothers as “acedia,” this sin is pervasive, and we’ve all experienced its power. In this powerful message, Pastor Scott Savage names a feeling we all know well, showing us the dangers of this sin and how we overcome it with God’s power.

Have you ever had someone call you “slothful?” Did you feel bad because you were feeling lazy? Sloth is one of the deadly sins, but it doesn’t mean what you think it does. Known by the Desert Fathers and Mothers as “acedia,” this sin is pervasive, and we’ve all experienced its power. In this powerful message, Pastor Scott Savage names a feeling we all know well, showing us the dangers of this sin and how we overcome it with God’s power.

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#509 Dr. Robert D. Enright – Forgiving as Unity with Christ on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

In our ongoing discussions of the Desert Fathers' writings, especially upon sexual desire and sensuality as a whole, one comes to the realization that we have to read in a discerning fashion. In other words, we cannot be lazy while sitting at the feet of the elders. Their wisdom grew out of experience. However, it was the experience of the desert and of monks. What they discovered and understood is unparalleled in its value for the life of the Church and our understanding of spirituality.  Yet, although they saw so very much it does not mean they saw everything or that they articulated it in a way that is going to speak to every generation in the same fashion. Every generation, every person, must embrace and embody the fullness of the gospel through striving to enter by the narrow way. The ascetic life is our exercise of that faith and every generation will have particular struggles and battles that are unique to it. In a time like our own, when so many aspects of the culture have been hyper-sexualized, living a life of purity of heart can seem to be not only a difficult but impossible pursuit. While we can see that the dignity of human sexuality and women change radically with Christianity, those changes were not immediate or complete and we see lingering vestiges where women are seen as the cause of sin. This implants in the spirituality of purity of heart and the struggle with temptation a kind of misogyny, a temptation to the hatred of the self and of sexuality. Inevitably this leaves a void in our understanding and practice of the faith that can be disastrous. Rather than seeing the dignity of the human person made in the image and likeness of God and our destiny in Christ to participate in the Divine life, we can drift into a lifeless moralism. Christianity must speak to the deepest part of a person‘s religiosity; capturing what it means to be a human being, fully alive and transformed by the grace of God. Even as we sit at the feet of the Fathers, we must keep our eyes upon Christ; for it is in Him alone, that we can plumb the depths of mysteries of God and the kingdom, but also the mystery of what it is to be a human being. Purity of heart is much more about what we can see having removed the impediment of the ego or of disorder desires. Far from being restrictive, it gives us a greater capacity to love and be loved. What is needed in our day are saints who embody this reality so fully that their lives reveal to us the deepest truths about ourselves and God. Only saints stand transparent to the fullness of truth revealed to us in Christ. --- Text of chat during the group: 00:12:51 Bob Čihák, AZ: P 227, I 00:14:06 Bob Čihák, AZ: P 227, I 00:24:18 Una: Let the past stay in the past, in other words 00:24:32 Diana Sciuto: Reacted to "Let the past stay in…" with ❤️ 00:24:49 Mary Clare Wax: This is why it is so important to live in the present moment. The past is dead, the future yet unborn. God is the God of "I Am", not "I Was," or "I Will Be." 00:25:05 Myles Davidson: Reacted to "This is why it is so..." with

In this continuation of their non-linear journey through the tarot, Phil and JF discuss the ninth Arcanum: the Hermit. Walking through darkness with his lantern and staff, the Hermit invites us to break from the collective and seek a direct relationship with the Real. This is the card of the seeker, the misfit, the sage, and the wanderer. As tends to happen in these tarot episodes, the hosts take the opportunity to range across many topics, connecting the Hermit to Jung's Red Book, the Desert Fathers, angels and demons, the I Ching, contemporary politics, and more. Support us on Patreon Order Christian Bunyan's Weird Studies poster here. Buy the Weird Studies soundtrack, volumes 1 and 2, on Pierre-Yves Martel's Bandcamp page. Listen to Meredith Michael and Gabriel Lubell's podcast,Cosmophonia. Visit the Weird Studies Bookshop Find us on Discord Get the T-shirt design from Cotton Bureau REFERENCES Carl Jung, The Red Book Stanley Kubrick, American filmmaker Samuel Beckett, Irish writer Emily Dickinson, American poet Temptation of Saint Anthony Our Known Friend, Meditations on the Tarot Weird Studies, Episode 103 on the Tower card The Gnostic Tarot Nigel Richmond, Language of the Lines Star Wars: The Empire Strikes Back John Minford, The I Ching: The Essential Translation of the Ancient Chinese Oracle and Book of Wisdom William Butler Yeats, "The Second Coming" Alejandro Jodorowsky, The Way of the Tarot Wolfgang Petersen (dir.), The Neverending Story Learn more about your ad choices. Visit podcastchoices.com/adchoices

After having a life-altering dream of a dragonfly, Williams contemplates the re-enchantment of our world to rediscover wonder, mystery, and meaning in our relationship with nature and the environment. He invites us to consider new perspectives on nature, consciousness, and the practice of re-enchantment in our modern world. Brooke Williams is a naturalist and environmental writer who covers subjects such as evolution, consciousness, and his own ventures exploring both the inner and outer wilderness. He advocates for the preservation of wilderness. His writings also take us with him on his many treks into the deserts of Utah, where he lives with his wife and partner, the writer and New Dimensions guest Terry Tempest Williams. He is the author of several books including: Half-Lives: Reconciling Work and Wildness (Johnson Books 1999) and · Encountering Dragonfly: Notes on the Practice of Re-Enchantment (Uphill Books 2025)Interview Date: 1/17/2025 Tags: Brooke Williams, Kathryn “Mimi” Blackett, dragonfly, enchantment, Galapagos, Desert Fathers, climate change, imaginal world, Ecology/Nature/Environment, Personal Transformation, Psychology

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

This morning we explore greed and possessions while engaging the teachings of Jesus in the Wilderness and his Sermon on the Mount. 

This morning we explore greed and possessions while engaging the teachings of Jesus in the Wilderness and his Sermon on the Mount. 

While we may struggle to agree on the answers to life's biggest questions, we are all united in asking them. It is this shared questioning that binds us as humans, with each of us carrying a deep ache for something greater, something sacred and something real. Drawing on the wisdom of the Desert Fathers and Mothers, former Archbishop of Canterbury Rowan Williams has explored this soulful longing in much of his writing. In this episode of the podcast, Rowan speaks of this ache as being something to live into and celebrate, rather than something to resolve or close down. Rowan and Dom share this conversation in Rowan's home in Cardiff, Wales. See omnystudio.com/listener for privacy information.

Fr. Mitch welcomes Dr. Alexander Harb to look at repentance, heartbrokenness, friendship and total reliance on God through the lens of the Eastern Church and the Desert Fathers.

It bears saying that we find ourselves upon a privileged path as we begin this new journey with Saint Isaac the Syrian. To have access to his writings and access to such a translation in the West is a recent phenomenon and one not to be taken lightly. Further it is often said that Isaac is the greatest of the Desert Fathers in that through his writings one can move from being a novice in the spiritual life to the heights of contemplation. Immediately, one discovers that Isaac is unique and distinctive in his manner of approaching the spiritual life. He appeals to our capacity in faith to comprehend divine love and what has been revealed to us through Christ. It is what we comprehend in faith that fills the heart with wonder; that we are embraced by a love that never ends and that only seeks to raise us up out of the darkness of sin to the fullness of light. Isaac understands that, made in the image and likeness of God, we are going to be driven by desire; that is, a sense of lack and incompleteness. God has made us for himself and we only find our identity and the fullness for which we long in him. Our struggle is our attachment to the things of this world, including our own ego – the self. There are so many things that vie for our attention that the “one thing necessary” is often pushed out to the margins of our life or out of mind altogether. The love out of which we have been created and the lavish love through which we have been redeemed is often supplanted by that which eventually turns to dust. Our awareness of this should produce within us a fear that creates a movement toward God. Repentance is simply or acting on that awareness; turning away from our sin and our attachment to the things of this world and opening ourselves up to the healing grace and mercy of God. It is for this reason that Isaac does not focus on the development of virtue and the overcoming of vice as others do. For ultimately, we are not seeking the perfection of natural virtue or even to exceed what we understand as the heights of virtue. Rather, we are to understand the ascetic life is radically tied to being “in Christ”. In other words, the radical transformation that takes place through the grace that we receive through baptism, the Eucharist, and through the gift of the Holy Spirit leads to our participation in the life of the Trinity. Deification is what has been promised to those of faith. It is divine humility, divine love, divine compassion, and divine vulnerability that we are to embody. This takes place not through raw grit but rather through abandonment to Christ in a spirit of humility. As we let go of the illusion of self identity, independent of Christ, the true self begins to emerge.  Thus if we take anything away from this evening's discussion and reflection it should be the sense of wonder and desire that Isaac seeks to cultivate within the human heart. Love alone endures and the desire it produces inflames the heart to pursue the Beloved and the Life of the Kingdom. --- Text of chat during the group:  00:15:34 Bob Cihak: Father's Substack comments are another blessing for me. The come by email to me, several times daily and are beautifully succinct, most of the time. 00:17:15 Sr. Mary Clare: Thank you, Father! 00:36:18 Ren Witter: Sr. Barbara - would you mind sending your question to the whole group in the chat so that the people reading/listening to the podcast know what you asked? (I think your question must have been sent directly to Fr. Charbel). 00:36:30 mflory: The whole first paragraph is a chain of practices/virtues: reflection on the “restitution” (providence/the second coming) leads to withdrawal from the world which leads to control of thoughts which leads to faith which leads to fear of God which leads to virtue. 00:36:33 Jamie: Reacted to "Sr. Barbara - woul..." with

Abba Pambo, a 4th century Egyptian desert father, speaks prophetically about the state of the Church and the world in the last times.

He was a Phrygian by birth, a slave of Philemon, to whom the Apostle Paul addressed his epistle. Onesimos escaped from Philemon and fled to Rome, where he was converted to the Faith by St Paul. St Paul sent him back to his master, who at St Paul's urging gave him his freedom. He served the Church for many years before dying a martyr, beaten to death with clubs.   Saint Onesimos is also commemorated on November 22, with Sts Philemon, Archippus and Aphia; and on January 4 at the Synaxis of the Seventy Disciples. Our Venerable Father Dalmatius of Siberia (1697) Saint Dalmatius is venerated as a pioneer of the movement that took many ascetics to dwell in the wilderness of Siberia, establishing a new company of Desert Fathers and causing the Russian Far North to be called the 'Northern Thebaid.' He was born in Tobolsk and reared in piety by his family, recently-converted Tatars. When grown, he entered the imperial army as a Cossack and served with such distinction that the Tsar awarded him a noble title. He married and lived in Tobolsk in comfort and prosperity. One day — after the destruction of Tobolsk in a great fire in 1643 — struck by a realization of the vanity of worldly things, he left family, wealth and property and went to a monastery in the Ural Mountains, taking with him only an icon of the Dormition of the Theotokos.   He was tonsured a monk with the name of Dalmatius, and devoted himself to prayer and ascesis with such fervor that, a short time later, the brethren elected him Abbot. Fearing pride and fleeing honor, Dalmatius fled with his icon of the Theotokos to a remote cave, where he lived a life of silence and continual prayer. His presence did not long remain secret in that sparsely-settled region, and soon Christians were coming from far and wide to ask his prayer and counsel; many pagans came to him for holy Baptism. Soon his habitation became too small for those who had chosen to stay as his disciples, and the Saint received a blessing from the Bishop of Tobolsk to build a wooden chapel and some cells. This was the beginning of the great Monastery of the Dormition (also called the Monastery of St Dalmatius).   Over the years the brethren endured many tribulations. Once the Tatar Prince of the region, provoked by false rumors, planned to destroy the monastery and kill all the monks. The night before the attack, the holy Mother of God appeared to the prince in resplendent clothes, holding a flaming sword in one hand and a scourge in the other. She forbade the Prince to harm the monastery or the brethren, and commanded him to give them a permanent concession over the region. Convinced by this vision, the Prince made peace with the monks and became the Monastery's protector, though he was a Muslim.   In the succeeding years the Monastery was repeatedly burned down by the fierce pagan tribes which inhabited the area; once all the monks except St Dalmatius himself were butchered, but always the monastery was rebuilt. The Saint reposed in peace in 1697, and was succeeded as abbot by his own son Isaac, who built a stone shrine at the Monastery to house the relics of the Saint and the icon of the Mother of God which he had kept with him throughout his monastic life.

St. John does not hesitate to speak to us about the beauty and the extraordinary responsibility of the spiritual elder. To find oneself with the care of souls one must take up the work without question. One cannot approach the care of the flock as a hireling. As we have received so we must give. If God has given us the particular gifts to guide others in the spiritual life, then gratitude must compel us to offer the same consolation to others.  One cannot stress enough how great the responsibility is that is placed on the shoulders of the elder. He must be especially sensitive to the most vulnerable and the weakest within the community and understand how to offer guidance to multiple individuals at the same time. He must be able to strengthen the resolve of all the men in his community through timely rebukes and humbling the stronger members of the community even though their actions do not warrant such correction. An elder cannot set aside his identity, even while always seeking to be tender and gentle with those in his care. They must respect him and his life must be respectable in regard to his virtue if they are going to follow his counsel and if they are going to remain obedient. Only in this way will his monks have absolute confidence in his guidance.  He must hold their trust by also holding everything they say as private and not to be shared among others. Such trust is hard won and can be lost in an instant if the elder acts indiscriminately. While he is forbearing, he must deal directly with the disobedient. His failure to do so may, in the end, weaken their commitment or cause them to despise him when they are unable to endure. --- Text of chat during the group: 00:09:32 Adam Paige: https://youtu.be/0uBTKGd3L_g?si=1t1YtY9_ACx02Pd7 00:10:54 Suzanne Romano: Thank you, Adam! That's it! 00:11:44 Zachary Morgan: I love your substack!! 00:12:04 Jacqulyn: Reacted to "I love your substack..." with

We revisit the Beatitudes through the lenses of Bonhoeffer, the Desert Fathers, and others. This was a snowy Sunday so it was done both live and on Zoom

The deeper that we go into this letter, the more we begin to see the necessary qualities of an elder. In our society, we often value what seems to be productive. Yet what St. John emphasizes is the heart of the elder. One cannot offer care to another soul unless they have struggled long and hard with their own passions and are able to look at those who come to them through the lens of compassion, humility, and the love of Christ.  Repeatedly, we are shown the care that the elder must exhibit in his approach to those who come to him. He cannot be easily agitated when anger or hostility are directed toward him. Nor can he show disgust at the past or present behavior of another. He does not condescend, but rather makes himself the servant of one like himself – one who knows the deep wounds of sin; often wounds that are self inflicted.  Therefore, John tells us it is not right for a lion to pasture sheep, and it is not safe for a man who is still subject to the passions to rule over passionate men. One who does not seek to tend to the wounded, but rather to rule - one who does not seek to lead by example, but rather instruct with force - is going to be a gross distortion of the image of Christ. The elder must have the greatest sensitivity to the needs and the struggles of those who come to him, realizing that there is great variety and difference between individuals. Thus, an elder must be the most obedient and humble of souls; that is, he must have a refined ability to hear the truth, to hear the word of God spoken in his heart, and he must possess discernment that is born of humility. An elder can only see in others what he has contemplated in himself.  His awareness of the wounds that others bear only help him to understand that they are his responsibility. He approaches others not in a detached fashion, but as one who shares deeply in their sorrow and desires their healing as he desires his own. In this, St. John tells us Christ is the standard. The elder must receive all that is thrust upon him with the same selfless love that we witness on the cross. It is here that we begin to understand that John is not simply speaking about monks. He speaks to all of us and the necessity of taking Christ at his word; to love others as he has loved us, to be willing to lay down our lives for others, including those who treat us like enemies. --- Text of chat during the group: 00:09:11 Anna Lalonde: Pray because I was just anointed. Been not well since late Sept. 00:10:02 Janine: Yes Anna…I will pray for you! 00:10:09 Bob Cihak, AZ: Replying to "Pray because I was j..." Will do. God bless you. 00:10:50 Rebecca Thérèse: Reacted to "Pray because I was j..." with

“In solitude, I often feel closer to the people I care for than when they're in the same room.” –Pico Iyer In this episode of Deviate, Rolf and Pico talk about how the best travels are often counterbalanced with a kind of stillness, in which one can find one’s “best self” (3:00); Pico’s decades-long experiences with monks in a California monastery, the benefits of a “childlike attitude” toward life, and how “fire” can be a metaphor for spiritual life (12:00); how Pico’s solitude is informed by, and in conversation with, nature (22:00); Pico’s engaged relationship with spiritual communities, even though he is not religious (30:00); the “counterculture” spiritual tradition that grew up around Big Sur, California, and the power of longing (39:00); and how solitude can be a gateway to other people (47:00). Pico Iyer (@PicoIyer) is a novelist, essayist, and author. His newest book is Aflame: Learning from Silence. Notable Links: Pico Iyer on what Japan can teach us about life (Deviate episode 73) The Vagabond’s Way, by Rolf Potts (book) Henri Nouwen (writer and theologian) New Seeds of Contemplation, by Thomas Merton (book) The 14th Dalai Lama (spiritual leader) The Snow Leopard, by Peter Matthiessen (book) Richard Powers (novelist) Desert Fathers (early Christian hermits and ascetics) Sign of Jonas, by Thomas Merton (book) Days of Heaven (1978 film) 4′33″ by John Cage (musical composition) New Camaldoli Hermitage (hermitage in Big Sur, California) Rigveda (ancient Indian collection of hymns) The Woman Lit by Fireflies, by Jim Harrison (book) Sarmoung Brotherhood (esoteric Sufi brotherhood) Henry Miller (novelist) Esalen Institute (retreat center in Big Sur) Bittersweet, by Susan Cain (book) Leonard Cohen (songwriter) Ludwig Wittgenstein (philosopher) The Deviate theme music comes from the title track of Cedar Van Tassel's 2017 album Lumber. Note: We don't host a “comments” section, but we're happy to hear your questions and insights via email, at deviate@rolfpotts.com.

As we've discussed for a few episodes now, one of the principal pathways to metanoia is prayer. And one of the principal challenges to prayer is distraction. Aside from external distractions which many of us suffer from, we have interior distractions. Even the Desert Fathers, who committed their entire lives to prayer, faced interior distractions from prayer. But they found a solution—short, frequent prayers—or “javelin prayers” as they called them.Follow us on: Instagram: ​​​​@contemplatapodcast Youtube: https://www.youtube.com/DominicanFriarsMedia Support: If you want to support this podcast, please visit dominicanfriars.org/contemplata

In this episode, Sara Jolena Wolcott and Lisa Colón DeLay have an engaging discussion about the inner landscape, drawing on wisdom from the Desert Fathers and Mothers of early Christianity. They explore how our internal worlds are deeply shaped by cultural influences, trauma, and the dynamics of community. Lisa shares insights from her book "The Wild Land Within," describing the "eight afflicting thoughts" identified by the Desert Father Evagrius as common challenges on the spiritual journey. The conversation also delves into the rich but often overlooked Coptic Orthodox Christian tradition and the importance of developing personal "rules of life" with spiritual practices.Throughout, Sara and Lisa emphasize the need to balance an awareness of our wounds and struggles with a remembrance of the blessings, beauty, and sources of safety within our inner landscapes. Their dialogue offers listeners a thoughtful, holistic perspective on navigating the complexities of the soul.Download the mapGet a copy of her book The Wild Land Within: Cultivating Wholeness through Spiritual Practice Support the showLearn more about Sara Jolena Wolcott and Sequoia SamanvayaMusic Title: Both of Us Music by: madiRFAN Don't forget to "like" and share this episode!

We were taken very deep this evening; not only into our understanding of the passion of lust or fornication, but also deep into the human mind and heart and how they function. The anthropology of the Desert Fathers was astute and profound. Despite residing in the desert, far removed from converse with both men and women, they knew the nature of the human person very well. We are sexual beings; that is, our sexuality is part of the experience of ourselves within the reality of this world and in our relationships with others. We relate to others in and through our sexuality; not consciously but simply as part of the reality the shapes are perceptions. This in turn shapes are imagination and understanding - again in ways that we often do not perceive.  The Fathers teach us to keep this in mind in regard to the spiritual struggles that we have surrounding our appetites, in particular sensuality. These natural human appetites are very powerful and shapes us in both conscious and unconscious ways.  Furthermore, these realities are not unknown to the demons. They are relentless and crafty in how they try to divert the mind and the heart away from God. We were given a couple of interesting stories this evening about young boys who came to the monastery as children having never experienced or seen a woman. Yet, in both accounts, they find themselves either overwhelmed by the thoughts associated with this particular passion or having such thoughts manifest themselves in their dreams.  How is this possible one might wonder? Well at least it tells us why we must be vigilant and watch all of the movements of our minds and our hearts and what we expose ourselves to on a day-to-day basis. But it also tells us that the influence can be far more subtle than we imagine, and that we can be moved simply by the natural desire itself or by demonic provocation. The demons through the words and actions of others, or through our subtle observations of the world around us, can influence the turn of our minds to the things that take hold of the are imagination. Of course, this can be completely benign. Yet it will be used against us in the spiritual battle. Therefore, if we wonder why the Fathers emphasize the necessity of such intense vigilance and the humbling of the mind and the body through prayer and fasting, we begin to see that it is because they had no superficial understanding of the human person. They understood this realities better than we do in our own day; the mystery of the human person, the forces at work within us, the contradictions that we bear within our own minds and how we can even be drawn to things that are clearly destructive. Therefore, in an unvarnished fashion, they make it clear to us that we must create a new habit of mind, a habit of virtue. Our hearts must become attached to the Lord and the Lord alone if we desire to know the holiness and freedom that he makes possible for us. What they speak of is beautiful beyond measure - a life caught up in the eternal love of Christ. Will we seek it out for ourselves? --- Text of chat during the group:   00:01:40 Phil: Fr. who is the cloacked figure in the icon over your left shoulder?   00:02:21 Bob Cihak, AZ: P. 183, # 9   00:03:39 Bob Cihak, AZ: “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” published by Holy Transfiguration Monastery, https://www.bostonmonks.com/product_info.php/products_id/635 .   00:05:03 Bob Cihak, AZ: P. 183, # 9   00:17:05 Bob Cihak, AZ: “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” was published in 2011   00:19:13 Adam Paige: Reacted to "“The Ascetical Homil..." with

We continued our reading and discussion of the treatment and cures that the spiritual father must understand for every malady that afflicts a person in the spiritual life. He must understand not only how to apply them but also the manner they are applied to each individual person with their unique needs. No person is the same and in the spiritual battle the elder must understand the subtle manifestations of spiritual illness and the manner in which various cures might be applied. One of the most striking aspects of tonight's discussion was on the capacity of the elder to be free from and endure nausea and to be able to untiringly strive to dispel the stench of vomit. Of course, St. John is speaking about sin itself and the willingness of the elder to enter into the darkness in which the other person finds himself; to descend into their hell and to endure the stench of sin itself. The capacity to do this comes through engaging in the spiritual battle throughout the course of one's life and attending in obedience to the counsel of one's own spiritual father. The lack of nausea and the ability to endure the stench of the vomit of sin comes from having long been immersed in it through one's own struggles. Compassion is born in a powerful way through the experience of common trials.  Beyond this, St. John tells that the shepherd must experience blessed dispassion. In other words, he must be free of the passions that would blind him and his ability to discern the particular needs of those in his care. This discernment allows the elder to illuminate the path that leads to repentance and so gives him the capacity to “resurrect every dead soul”. This is the identity that every Christian soul should seek to embrace. While it's true that not everyone is called to be a spiritual elder, every Christian by virtue of their baptism is called to the holiness described here and given the responsibility for the care of souls in their midst. We are responsible for the salvation and goodwill of those around us as much as we are responsible for our own. --- Text of chat during the group: 00:04:47 Anna Lalonde: Well my kids learned to walk up our hallway wall today so you up for that Father?

"You have more value than the purpose set for you."-Reverand Chris Lee, Know You are BelovedAs the world grapples with the complexities of modern life, we turn to the timeless wisdom of the Desert Fathers. These ancient Christian monks offer profound insights into how solitude, prayer, and spiritual discipline can help us navigate societal shifts and find peace amidst chaos. Rev. Chris Lee, author of "Know You are Beloved: Press Pause, Breathe Deeply, and Be Known By God," guides our discussion about today's challenges facing the American church, emphasizing the need to acknowledge pain and foster a deeper relationship with God. This historical perspective encourages us to nurture a profound sense of identity and peace in an ever-changing world.Our conversation also highlights the transformative power of spiritual practices such as prayer, non-judgment, and community support. Inspired by monastic figures like Moses the Black and John the Dwarf, we explore how to create a "spiritual scaffolding" that supports a secure identity rooted in divine love. By sharing personal reflections and biblical stories, we illustrate the impact of understanding one's identity and calling, encouraging listeners to cultivate a life filled with serenity and purpose.Get to know the "Internet's Favorite Vicor," Rev. Chris Lee: BELOVEDFollow Chris on IG: @revchris7Support the showBegin Your Heartlifter's Journey: Visit and subscribe to Heartlift Central on Substack. This is our new online coaching center and meeting place for Heartlifters worldwide. Meet me on Instagram: @janellrardon Leave a review and rate the podcast: WRITE A REVIEW Learn more about my books and work: Janell Rardon Make a tax-deductible donation through Heartlift International Learn more about Young Living Therapeutic-Grade Essential Oils and the Aroma Freedom Technique: HEALINGFROMTRAUMA

He lived in the desert of Skete (Scetis) in Egypt during the fourth century, the golden age of the Desert Fathers. Nothing is known of his life in the world. He spent many years as the disciple of Abba Ammoes, who was very severe with him. Once the Elder took a dry stick, stuck it in the sand, and commanded John to water it every day until it bore fruit. Though this was plainly impossible, John performed the task uncomplainingly, walking a great distance to fetch the water, for three years. At the end of that time, the stick bore fruit. Abba Ammoes brought it to church the following Sunday and called out to the brethren, "Come and eat the fruit of obedience!" Though he had never praised or thanked his disciple, before he died Abba Ammoes said of John, "He is an angel, not a man." After his elder's repose, Abba John withdrew further into the desert, devoting all his time to vigil and prayer. As he prayed he would weave baskets, which he sold to meet his few needs. Sometimes he was so rapt in prayer that he would keep weaving until the basket reached an absurd size, filling his cell.   When, after many years, Abba John was delivered from all evil thoughts, Abba Poemen (commemorated August 27) told him to pray to God for another temptation to struggle against, for only in this way does the soul make progress. He rejoiced when he was insulted, was never known to be angry with anyone, and would run away as fast as he could if he ever saw men quarreling. He reposed in peace.   "Pray earnestly with compunction and vigilance. Pay no attention to the faults of others. Do not measure yourself against other people, for you are lower than every creature." — Abba John the Dwarf

This week, Connor Johnson (Deacon and Minister of Music) fills in as we discuss the Desert Fathers. Join us! 

SCRIPTURE: Matthew 5:10 & Acts 6-7 YOU CAN ALSO READ THE MANUSCRIPT FOR THIS MESSAGE HERE!REFLECTION/DISCUSSION QUESTIONS:How does the concept of the 'good life' differ between our culture and the teachings of Jesus?Kenny said the Desert Fathers and Mothers “fear safety more than persecution.” What do you think this means? Have you ever felt this way?What do you think it means to be 'persecuted for righteousness's sake'?Can you think of a time when you stood up for something you believed in, even if it was hard? How did that experience shape your understanding of righteousness?Kenny said the Pilgrims sought persecution by running away from their neighbors. What mistake was embedded in this decision? Can you relate to this situation?In the final “skip,” Kenny talked about a moment when he imagined persecution as a middle schooler. What mistake was embedded in this attitude? Can you relate to this situation?In the end, persecution isn't something you should seek out or something you should run from… because it isn't really supposed to be about you. What do you think of this idea? How might it apply to your current situation?When we follow Jesus's example–caring for outcasts by stepping in to their situations–persecution can happen… but we don't need to fear it. Who can you care for and support in this season? Where can you show courage by choosing to model Kingdom values over the values of our world?

What or who are angels? Why does it matter? Some of you may be coming to today's episode with some skepticism or at least curiosity. Why are we talking about angels and demons? Should we bother thinking or talking about invisible creatures? Is it possibly to not be scary or weird about it?As we'll discover today, Christians have always been concerned with angels, because angels are deeply concerned with us — with our wellbeing and our journey toward — or away from — the love and likeness of Christ.Fear not: today will not include impressive or spooky stories, or anecdotes of spiritual experiences. Instead, we focus on the goodness of God, the hospitality of heaven, and how the holy angels help us along the way. And little about how the naughty angels try to trip us up, how we can catch them at it, and the gifts God gives us to resist their tricks. No campfire stories. Just some good doctrine, simple advice, and a lot of Thomas Aquinas.Our guest today is the Rev. James Dominic Brent, OP. Fr. James is a Dominican Friar who lives and teaches at the Dominican House of Studies in Washington, D.C. He is the author of The Father's House: Discovering Our Home in the Trinity. He frequently lectures for the Thomistic Institute, and appears on their YouTube series Aquinas 101 as well as on the Dominican podcast Contemplata, A Podcast for Contemplative Souls.You can find more of his work on Soundcloud. Now forget your harps and halos for just a second. From the Desert Fathers to alcoholic's anonymous, we're going to find out about those blessed creatures who were made to be busy for God on our behalf. We hope you enjoy the conversation.Give to support this podcast.

We continued this evening to delve more deeply into the fathers' understanding of the practice of fasting. Once again we see that they learned from experience that it is better to eat once a day but not to the point of satiation. One must be measured and restrained in the practice, so is not to become weak and incapable of work or of fulfilling one's prayer rule.  We also began to see that there was variance in the practices embraced by various monks, both in terms of their diet and the amount they ate. The practice was not to pamper the body but also not to destroy it. The body is necessary in the spiritual battle. Thus one must be discerning in one's spiritual practice and patient.  We were also introduced this evening to the particular temptations that arise throughout the course of one's spiritual life. Again, we must realize that we struggle not only with our own natural weaknesses and the weakness of our sin, but also with temptations and provocations that come to us from the Evil One. We are often tempted by what we see. We covet what appeals to the eyes and seems to promise enjoyment or satisfaction. We hear stories of the father's catching themselves being tempted to break the rule of fasting.  What is needed is humility. Fasting is a discipline and when we fail we are to humbly acknowledge it and confess it. We must never be tempted after having fallen to hide our failure or lie about it. It is then that we are truly in the grip of the father of lies and will be further led astray by even greater deception. Finally, we were taught that there are certain passions that we must be willing to cut out of our life completely. There are certain things that have such a hold on our hearts and enslave our wills that there must be the courage and the willingness to remove it from our lives completely. We must always be willing to choose the better part and to sacrifice all for that pearl great price. --- Text of chat during the group:   00:10:41 David Fraley: Hello everyone! Thank you!   00:11:08 David Fraley: Thank you!   00:11:29 Bob Cihak, AZ: P. 154 A   00:16:00 Bob Cihak, AZ: P. 154 A   00:21:40 Anthony: Yeah, I multiplied devotion. It wasn't so great for me.   00:28:34 Joseph Muir: What page are we on?   00:29:11 Bob Cihak, AZ: P. 156 C   00:33:21 Anthony: That bread isn't going to rise well like french bread.  It's either flatbread or pancakes. That's a basic sacrifice.   00:33:48 Vanessa: Replying to "That bread isn't goi..."   no yeast.   00:38:04 Sandra Whatley: "Silence is a place where the serpent can not go. It is a place as toxic to him as his environment is to us" Father 7/23   00:39:09 Sandra Whatley: This is what Father told me in prayer   00:45:30 Nikki: The desert fathers approach fasting in different ways. How do we find out what we should do personally regarding approaching a limitation of food (choices & amount) along with heightened self-discipline, when over time the difficulties of continuing that level of intensity may have one think with all seriousness that they should start eating more/fast less? Concerned perhaps they are not eating enough and maybe their bodies showing signs of this.   00:54:26 Nikki: Thank you   00:54:46 Kevin Burke: https://archive.org/details/tolovefasting/mode/2up   00:55:19 Kevin Burke: On-line version of the Book To Love Fasting   00:58:39 Nypaver Clan: Would it have made more sense to leave it for someone else than to waste it?   01:06:48 Nypaver Clan: There's a reason the computer is “Apple.”   01:07:18 Bob Cihak, AZ: Reacted to "There's a reason the..." with

"He was an Egyptian by birth and a great Egyptian ascetic. As a boy, he visited various spiritual teachers and gathered proven experience as a bee gathers honey from flowers. Pimen once begged the elder Paul to take him to St Païsius. Seeing him, Païsius said: 'This child will save many; the hand of God is on him.' In time, Pimen became a monk and drew two of his brothers to monasticism. Their mother once came to see her sons, but Pimen would not allow her in, asking through the door: 'Which do you want more: to see us here and now, or in the other world in eternity?' Their mother went away joy-fully, saying: 'If I will see you for certain there, I don't need to see you here.' In the monastery of these three brothers, governed by the eldest, Abba Anoub, the rule was as follows: at night, four hours were passed in manual work, four hours in sleep and four in reading the Psalter. The day was passed, from morning to noon, in alternate work and prayer, from mid-day to Vespers in reading and after Vespers they prepared their meal, the only one in the twenty--four hours, and this usually of some sort of cabbage. Pimen himself said about their life: 'We ate what was to hand. No-one ever said: "Give me something else", or "I won't eat that". In that way, we spent our whole life in silence and peace.' He lived in the fifth century, and entered peacefully into rest in great old age." (Prologue)   His name means "shepherd". Many of his words can be found in the Sayings of the Desert Fathers.

Do our thoughts matter? Can we redirect "afflicted" thoughts like anger and dejection? What do the Desert Fathers and Desert Mothers have to teach us about managing our thoughts? Those are some of the questions addressed in this episode of Deacons Pod featuring Sr. Mary Margaret Funk, OSB, a Benedictine nun of Our Lady of Grace Monastery in Beech Grove, IN. Sr. Meg is author of "The Matters Series" and other books from Liturgical Press. She also is a leader in interreligious dialogue. ABOUT THE SHOW: Deacons Pod is a podcast for everyone. But, it's especially created to inspire and give hope to people on the “threshold of faith”: Those who are thinking about going to Church and those who are thinking about leaving Church. Deacons Pod is hosted by the Paulist Deacon affiliates. The podcast is a production of the Paulist Fathers. More at deaconspod.com

During the fourteenth century in Western Europe, there was a growing interest in imitating the practices of a group of hermits known as the Desert Fathers and Mothers. Laypeople and religious alike learned about their rituals not only through readings from the Vitae Patrum (Lives of the Desert Fathers) and sermons but also through the images that brought their stories to life. In Illuminating the Vitae Patrum: The Lives of Desert Saints in Fourteenth-Century Italy (Penn State University Press, 2024), Dr. Denva Gallant examines the Morgan Library's richly illustrated manuscript of the Vitae Patrum (MS M.626), whose extraordinary artworks witness the rise of the eremitic ideal and its impact on the visual culture of late mediaeval Italy. Drawing upon scholarship on the history of psychology, eastern monasticism, gender, and hagiography, Dr. Gallant deepens our understanding of the centrality of the Desert Fathers and Mothers to late mediaeval piety. She provides important insights into the role of images in making the practices of the desert saints both compelling and accessible to fourteenth-century city dwellers, who were just beginning to cultivate the habit of private devotion on a wide scale. By focusing on the most extensively illuminated manuscript of the Vitae Patrum to emerge during the trecento, this book sheds new light on the ways in which images communicated and reinforced modes of piety. It will be of interest to art historians, religious historians, and students focusing on this period in Italian history. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

During the fourteenth century in Western Europe, there was a growing interest in imitating the practices of a group of hermits known as the Desert Fathers and Mothers. Laypeople and religious alike learned about their rituals not only through readings from the Vitae Patrum (Lives of the Desert Fathers) and sermons but also through the images that brought their stories to life. In Illuminating the Vitae Patrum: The Lives of Desert Saints in Fourteenth-Century Italy (Penn State University Press, 2024), Dr. Denva Gallant examines the Morgan Library's richly illustrated manuscript of the Vitae Patrum (MS M.626), whose extraordinary artworks witness the rise of the eremitic ideal and its impact on the visual culture of late mediaeval Italy. Drawing upon scholarship on the history of psychology, eastern monasticism, gender, and hagiography, Dr. Gallant deepens our understanding of the centrality of the Desert Fathers and Mothers to late mediaeval piety. She provides important insights into the role of images in making the practices of the desert saints both compelling and accessible to fourteenth-century city dwellers, who were just beginning to cultivate the habit of private devotion on a wide scale. By focusing on the most extensively illuminated manuscript of the Vitae Patrum to emerge during the trecento, this book sheds new light on the ways in which images communicated and reinforced modes of piety. It will be of interest to art historians, religious historians, and students focusing on this period in Italian history. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices

In pursuing life in Christ, the experience of reality is often turned on its head. Our perception of the world around us and the interior world is shaped and formed by so many forces and influences. In a counterintuitive fashion, we have to move in opposing directions to the things that satisfy our ego or the desires of the flesh.  Needless to say this can be disconcerting. We may see ourselves as understanding the faith or as having grown in certain virtues only to have it dispersed in an instant by the light of God's truth. Whether it is something small or great, we can see how far we are from the stillness of mind and body of which Saint John speaks. Indeed, St. John tells us that many of these things the common run of men will find quite alien to themselves. We are often cast about on the sea of our emotions or blown like a reed in the wind. We struggle with a certain aberration of mind; that is, we are ever so inconstant and changeable in the way that we live our lives. If one does not acknowledge this and struggle throughout the years to purify the heart, then to enter into the life of solitude and stillness can only lead to derangement.  If what guides us is not the humble love and desire to give ourselves over completely to Christ then we are going to be fragmented internally by the most fierce passions. Anger will increase and even the memories of past wounds within the mind can fuel our resentment and drive us to the brink of madness. The person who enters into stillness well is completely unruffled by the chaos that exist in our world and becomes abstracted from the things that take hold of other peoples imagination as having great value. For the hesychast, however, there is only Christ! --- Text of chat during the group: 00:06:08 Greg C: Father, is that still Step 27?  I missed last week.   00:06:16 Fr. Charbel Abernethy: page 226 paragraph 32   00:06:24 Fr. Charbel Abernethy: yes.  Step 27   00:06:33 Greg C: Thank you!   00:09:50 Bob Cihak, AZ: Will our next book be Ascetical Homilies of St. Isaac the Syrian, by Holy Transfiguration Monastery?   00:10:14 Adam Paige: Reacted to "                    …" with ☦️   00:25:08 Art: Where can a lay person obtain a basic rule to follow, to grow with, and progress in?   00:27:19 Adam Paige: https://store.melkite.org/product/publicans-prayer-book/   00:27:49 Art: Reacted to "https://store.melkit..." with

Episode 2 - Liturgy as the Mystical Encounter  - Pathway to Sacred Mysteries with Dr. David Fagerberg Ph.D. Dr. David Fagerberg and Kris McGregor discuss liturgy as the mystical encounter with our spouse, with our bridegroom Christ Here are some of the topics explored in this episode: What melody is this liturgy supposed to be creating? What is Liturgical Asceticism? The influence of the Desert Fathers and St. Benedict of Nursia. Who's liturgy should we be doing on Sunday morning? Whose liturgy should we be doing in our lives? The post PSM2 – Liturgy as the Mystical Encounter – Pathway to Sacred Mysteries with Dr. David Fagerberg – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Send us a Text Message.Today we talk about the Desert Fathers and Mothers from the 3rd-5th Centuries.  Join us as we explore their values of hospitality, storytelling, and the spiritual landscape of the desert.Additional ResourcesCheck out past episodes of exploring contemplative figures:The Contemplative Life, episodes 130-136Support the Show.

Sermon @ SUS Diocese ~ January 17, 2002

He was a Phrygian by birth, a slave of Philemon, to whom the Apostle Paul addressed his epistle. Onesimos escaped from Philemon and fled to Rome, where he was converted to the Faith by St Paul. St Paul sent him back to his master, who at St Paul's urging gave him his freedom. He served the Church for many years before dying a martyr, beaten to death with clubs.   Saint Onesimos is also commemorated on November 22, with Sts Philemon, Archippus and Aphia; and on January 4 at the Synaxis of the Seventy Disciples. Our Venerable Father Dalmatius of Siberia (1697) Saint Dalmatius is venerated as a pioneer of the movement that took many ascetics to dwell in the wilderness of Siberia, establishing a new company of Desert Fathers and causing the Russian Far North to be called the 'Northern Thebaid.' He was born in Tobolsk and reared in piety by his family, recently-converted Tatars. When grown, he entered the imperial army as a Cossack and served with such distinction that the Tsar awarded him a noble title. He married and lived in Tobolsk in comfort and prosperity. One day — after the destruction of Tobolsk in a great fire in 1643 — struck by a realization of the vanity of worldly things, he left family, wealth and property and went to a monastery in the Ural Mountains, taking with him only an icon of the Dormition of the Theotokos.   He was tonsured a monk with the name of Dalmatius, and devoted himself to prayer and ascesis with such fervor that, a short time later, the brethren elected him Abbot. Fearing pride and fleeing honor, Dalmatius fled with his icon of the Theotokos to a remote cave, where he lived a life of silence and continual prayer. His presence did not long remain secret in that sparsely-settled region, and soon Christians were coming from far and wide to ask his prayer and counsel; many pagans came to him for holy Baptism. Soon his habitation became too small for those who had chosen to stay as his disciples, and the Saint received a blessing from the Bishop of Tobolsk to build a wooden chapel and some cells. This was the beginning of the great Monastery of the Dormition (also called the Monastery of St Dalmatius).   Over the years the brethren endured many tribulations. Once the Tatar Prince of the region, provoked by false rumors, planned to destroy the monastery and kill all the monks. The night before the attack, the holy Mother of God appeared to the prince in resplendent clothes, holding a flaming sword in one hand and a scourge in the other. She forbade the Prince to harm the monastery or the brethren, and commanded him to give them a permanent concession over the region. Convinced by this vision, the Prince made peace with the monks and became the Monastery's protector, though he was a Muslim.   In the succeeding years the Monastery was repeatedly burned down by the fierce pagan tribes which inhabited the area; once all the monks except St Dalmatius himself were butchered, but always the monastery was rebuilt. The Saint reposed in peace in 1697, and was succeeded as abbot by his own son Isaac, who built a stone shrine at the Monastery to house the relics of the Saint and the icon of the Mother of God which he had kept with him throughout his monastic life.

He was a Phrygian by birth, a slave of Philemon, to whom the Apostle Paul addressed his epistle. Onesimos escaped from Philemon and fled to Rome, where he was converted to the Faith by St Paul. St Paul sent him back to his master, who at St Paul's urging gave him his freedom. He served the Church for many years before dying a martyr, beaten to death with clubs.   Saint Onesimos is also commemorated on November 22, with Sts Philemon, Archippus and Aphia; and on January 4 at the Synaxis of the Seventy Disciples. Our Venerable Father Dalmatius of Siberia (1697) Saint Dalmatius is venerated as a pioneer of the movement that took many ascetics to dwell in the wilderness of Siberia, establishing a new company of Desert Fathers and causing the Russian Far North to be called the 'Northern Thebaid.' He was born in Tobolsk and reared in piety by his family, recently-converted Tatars. When grown, he entered the imperial army as a Cossack and served with such distinction that the Tsar awarded him a noble title. He married and lived in Tobolsk in comfort and prosperity. One day — after the destruction of Tobolsk in a great fire in 1643 — struck by a realization of the vanity of worldly things, he left family, wealth and property and went to a monastery in the Ural Mountains, taking with him only an icon of the Dormition of the Theotokos.   He was tonsured a monk with the name of Dalmatius, and devoted himself to prayer and ascesis with such fervor that, a short time later, the brethren elected him Abbot. Fearing pride and fleeing honor, Dalmatius fled with his icon of the Theotokos to a remote cave, where he lived a life of silence and continual prayer. His presence did not long remain secret in that sparsely-settled region, and soon Christians were coming from far and wide to ask his prayer and counsel; many pagans came to him for holy Baptism. Soon his habitation became too small for those who had chosen to stay as his disciples, and the Saint received a blessing from the Bishop of Tobolsk to build a wooden chapel and some cells. This was the beginning of the great Monastery of the Dormition (also called the Monastery of St Dalmatius).   Over the years the brethren endured many tribulations. Once the Tatar Prince of the region, provoked by false rumors, planned to destroy the monastery and kill all the monks. The night before the attack, the holy Mother of God appeared to the prince in resplendent clothes, holding a flaming sword in one hand and a scourge in the other. She forbade the Prince to harm the monastery or the brethren, and commanded him to give them a permanent concession over the region. Convinced by this vision, the Prince made peace with the monks and became the Monastery's protector, though he was a Muslim.   In the succeeding years the Monastery was repeatedly burned down by the fierce pagan tribes which inhabited the area; once all the monks except St Dalmatius himself were butchered, but always the monastery was rebuilt. The Saint reposed in peace in 1697, and was succeeded as abbot by his own son Isaac, who built a stone shrine at the Monastery to house the relics of the Saint and the icon of the Mother of God which he had kept with him throughout his monastic life.

Pastor and author Andrew Arndt talks with Nathan Foster about how the stories and examples of the desert fathers and mothers move from exhaustion, burnout, and pain into a more vibrant faith.

We are joined by Father Basil Cole, who according to many, including Father Martins, is one of the greatest angelologists and demonologists in the world today. Father Basil Cole is a member of the famed Dominican order, the order founded by Saint Dominic. They are renowned for the quality of their learning and for the many Theologians they have produced through the centuries, including the renowned St. Thomas Aquinas, who is easily one of the greatest, if not the greatest, intellects whoever lived.While the study of Angels is not a "science" and great minds can disagree, there is much that scripture and tradition has to say. http://MauiNuiVenison.com/Exfiles -Ever tried Venison? It's one of the healthiest meats in the world, incredibly lean and full of nutrients, this is what some of the top athletes, chefs and best looking people eat. It's an incredible mission based company and this delicious protein is sourced straight from the magical island of Maui. Enter promo code EXFILES for 20% off.startmyexodus.com/exfiles - An insanely cool spiritual curriculum for men to grow closer to God. Inspired by the practices of the early Desert Fathers of the Christian Church, you'll join a fraternity of likeminded men who seek to grow into a deeper sense of purpose in God. 8sheep.com/exfiles - Trouble sleeping? Try their deep sea magnesium lotion. Two tablespoons at night applied to your skin and you just might sleep through the night. Give it a try and use our code EXFILES for a discount. 

As the exorcists for Harrisburg, PA and Nashville, TN, Father John Szada and Father Dan Reehil have battled the enemy in many forms. They join us to share some of their wisdom from the world of spiritual warfare. Shoutout To Our Partners.http://MauiNuiVenison.com/Exfiles -Ever tried Venison? It's one of the healthiest meats in the world, incredibly lean and full of nutrients, this is what some of the top athletes, chefs and best looking people eat. It's an incredible mission based company and this delicious protein is sourced straight from the magical island of Maui. Enter promo code EXFILES for 20% off.startmyexodus.com/exfiles - An insanely cool spiritual curriculum for men to grow closer to God. Inspired by the practices of the early Desert Fathers of the Christian Church you'll join a fraternity of likeminded men who seek to grow into a deeper sense of purpose in God. 8sheep.com/exfiles - Trouble sleeping? Try their deep sea magnesium lotion. Two tablespoons at night applied to your skin and you just might sleep through the night. Give it a try and use our code EXFILES for a discount. 

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