10th and 11th-century Christian saint, monk, and theologian
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Tonight‘s group consisted mostly of a monologue (out of necessity) about how it is that we are to read the Fathers. We have learned over these few years that one must read in a discerning and discriminating fashion, as well as prayerfully. There is great wisdom to be found within the ascetical writings, however, we must understand that the spiritual life and the personal struggle of each of the desert monks was unique. Furthermore, the desert itself was a laboratory like no other. In the deep solitude, the fathers saw with great clarity the workings of the human mind and heart as well as temptations that came from within and through demonic provocation. If there is one point that I wanted to make clear in pressing through this with the group is that our love of virtue, of God and our desire to be free of the passions can lead us not only into extremes of discipline but also into a kind of psychological violence. The sorrow over our own poverty and sin can lead us to repress certain parts of our personality and aspects of our life as human beings that are a source vitality and the capacity to love. We have often spoken about desire being at the heart of the spiritual life; we seek He alone who can fill what is lacking within us. Yet when the ascetic life is treated like a defense mechanism, we can project our struggles and responsibility for ourselves onto others or, in the intensity of the struggle, repress that which is essential to being fully human. This is not an ancient phenomenon. Those who engage in the spiritual battle today can be tempted in similar ways. Each generation is unique in regards to the nature of the battle but the same pitfalls remain. It is for this reason that the ascetical life cannot be seen as an end in itself. It must begin with Christ, our relationship with him and our trust in his mercy and grace. Devoid of this relationship, the ascetic life can draw us into self focus that is destructive to us both emotionally and spiritually. Thus, our reading of the fathers places upon us a responsibility to be striving at the same time to draw close to Christ. Otherwise, the spiritual life can become a tragic distortion of the truth rather than the source of healing that it is meant to be. The current state of affairs within the life of the Church and the disconnect with this greater spiritual tradition points to such a distortion. When Christianity becomes a cultural phenomenon and whenever even its deepest and most beautiful forms of prayer become habitual and automatic, it becomes lifeless. Let us take heed then of this great responsibility and entrust ourselves to the grace of God and the guidance of the Holy Spirit. All things are possible with God, but without him there is only darkness or a sad simulation of faith. --- Text of chat during the group: 00:13:17 Bob Čihák, AZ: P 230, K 00:23:29 Rachel: Is the connection instable for anyone else? 00:23:42 Rachel: unstable* 00:24:21 Monk Maximos: Replying to "unstable*" Mine is fine 00:24:44 Nypaver Clan: Reacted to "Mine is fine" with
his light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
The great Theologian of the 11th century stirs up the hearts of his readers, calling us to a truly Christian life that daily stands ready for the dread Day of the Lord. Reading from St. Symeon's Tenth Ethical Discourse "On the Fearful Day of the Lord and the Future Judgement" from _On the Mystical Life, The Ethical Discourses, Vol. I: The Church and The Last Things_ p. 166-170
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Theology as Charisma and Experience, continued a) St John the Theologian and Evangelist b) St Gregory the Theologian c) St Symeon the New Theologian d) St Gregory Palamas Discussion after the Talk Q1 Progress in Prayer Q2 The Worldwide Influence of Russian Theologians Q3 Curing Human Beings Q4 Noetic Prayer and Evagrius of Pontus Q5 The Method of Hypnotism and Orthodox Psychotherapy Q6 Obedience to the Spiritual Father Q7 Monasticism and Marriage in Relation to Deification Q8 Holy Communion and Confession Q9 Holy Communion and Holy Relics Q10 The Possibility of Baptism in the Mother's Womb Q11 Birth Control Q12 The Relationship between the Divine Liturgy and the Jesus Prayer Q13 Theology and Philosophy Q14 Discerning between Thoughts Q15 Sorrow and Depression Part 3 - Romania 1. The Hesychastic Life according to St Basil the Great 1. Correspondence with St Gregory the Theologian 2. Sacred Hesychia and God's Temple a) Wandering b) Leaving the World c) Life in the Wilderness d) Prayer and Reading e) Hesychia f ) Nous and Theoria g) Temple of the All-Holy Spirit h) Transformation of the Whole of Life 3. Hesychast and Celebrant Epilogue Discussion after the Talk Q1 The Link between Hesychastic Experience and the Divine Eucharist Q2 Theoria of the Divine Light Statement on the Television Station of the Patriarchate of Romania The International Conference on St Basil the Great 2. Bringing Up Children Today 1. Children are God's Gift 2. Bringing up Children in the Church 3. Children as Equal Members of the Church 4. Difficulties connected with the Development and Upbringing of Children Today Discussion after the Talk Q1 The Hour of Death Q2 Sickness of the Nous Q3 Noetic Prayer Q4 Holy Communion and Confession Q5 Homeopathy Q6 Children in the Church Q7 Choosing Someone to Care for Children Q8 Dialogues between the Orthodox and non-Orthodox Q9 Children Facing Death Q10 Children and Church Attendance Q11 Religious Education in School Q12 Demonic Attacks on Children Q13 Psychological Disturbance Q14 Unloved Children 3. Interview - The Theology of St Gregory Palamas and the Scholasticism of Barlaam Q1 The Historical Context of the Life of St Gregory Palamas Q2 Influence of the Holy Mountain on his Life Q3 Effect of his Conflict with Barlaam Q4 Popular Interest in Theological Issues Q5 Summary of St Gregory Palamas's Teaching Q6 Knowledge of God Q7 Patristic Teaching as the Basis of St Gregory Palamas's Teaching Q8 Consequences of the Church's Victory through St Gregory Palamas Q9 The Message of St Gregory Palamas for our Era 4. Interview - Therapy and Truth Part 4 - Georgia 1. About Orthodox Psychotherapy 1. Why the Book was written 2. The Book's Title and Subtitle 3. Discussions about the Subject Matter of the Book 4. Orthodox Psychotherapy from the Psychological Point of View 5. Basic Elements of Orthodox Therapeutic Treatment Discussion after the Talk Part 5 - St Paissy Velichkovsky St Paissy Velichkovsky – A Great Hesychast Father 1. His Path to Monasticism 2. Searching for and Translating the Writings of Hesychast Fathers 3. Spiritual Guide to Hundreds and Thousands of Monks 4. Experiencing Hesychastic Monasticism 5. His Saintly Decease 6. The ‘Philokalic' Movement in the Orthodox World Conclusion
Saint Symeon the New, Theologian ( March 12 )THE ICON FEATURED IN THIS WEEK'S PROMOTIONAL MATERIAL IS NOT BY THE HAND OF NICHOLAS PAPAS & IS NOT THE PROPERTY OF St DEMETRIUS PRESSReference materials for this episode: https://www.oca.org/saints/lives/2024/03/12/100790-venerable-simeon-the-new-theologianhttps://www.johnsanidopoulos.com/2019/12/on-incarnation-of-word-st-symeon-new.htmlhttps://www.johnsanidopoulos.com/2010/03/in-midst-of-that-night-in-my-darkness.htmlhttps://www.johnsanidopoulos.com/2017/02/homily-on-banishment-and-repentance-of.htmlHymn 21 - Hymns of Divine Love - Translated by George Maloney - Dimension BooksScripture citations for this episode:Genesis 3 - The rebellion of humanity by acquiring knowledge for which we were not yet readyThe Christian Saints Podcast is a joint production of Generative sounds & Paradosis Pavilion with oversight from Fr Symeon KeesParadosis Pavilion - https://youtube.com/@paradosispavilion9555https://www.instagram.com/christiansaintspodcasthttps://twitter.com/podcast_saintshttps://www.facebook.com/christiansaintspodcasthttps://www.threads.net/@christiansaintspodcastIconographic images used by kind permission of Nicholas Papas, who controls distribution rights of these imagesPrints of all of Nick's work can be found at Saint Demetrius Press - http://www.saintdemetriuspress.comAll music in these episodes is a production of Generative Soundshttps://generativesoundsjjm.bandcamp.comDistribution rights of this episode & all music contained in it are controlled by Generative SoundsCopyright 2021 - 2023
Archbishop Theophan of Poltava (+1940) whom we commemorate today (February 6/19) was a spiritual son of St. Theophan the Recluse, spiritual father of Archbishop Averky of Jordanville, and confessor for the Russian Royal Family before their martyric deaths in 1918. In these letters we are given general advice on fighting the passions, prayer, and answers to various specific questions many people have today. 0:11 Letter 23: Fighting the Passions 1:32 Letter 24: The Inner Struggle With Vain Thoughts and the Meaning of Humility 3:52 Letter 27: Exhaustion During Prayer and the Concept of Penance 5:28 Letter 8: Bishop Ignatius Brianchaninov's Essays and the Proper Attitude Toward the Temptations Which Befall Us 8:00 Letter 21: Fighting the Passions and Dispassion 10:02 Letter 22: Preserving Inner Contemplation and Remembrance of God 11:25 Letter 26: Self-Reliance vs. Social Life; Fasting and Prayer 12:35 Letter 31: How Often Should One Receive Communion of the Holy Mysteries of Christ? 13:59 Letter 36: How to Prevent Sorrows From Disturbing One's Peace of Mind and Confession 14:57 Letter 54: The Proper Way to Conduct Spiritual Warfare These letters come from the book: “Selected Letters of Archbishop Theophan of Poltava” -BUY books from St. Theophan and Archbishop Averky here: https://churchsupplies.jordanville.org/ -FIND an Orthodox parish and monastery near you: https://orthodoxyinamerica.org/ ______ Archbishop Theophan writes: Until a man achieves dispassion he abides in the passions. The passions are, however, strongly manifest only in some people, in others they are inactive. But inactivity of the passions is not dispassion. In this case the passions are merely latent. When a man enters into battle with them, they assert their existence. "Many are the Saints," said St. Symeon the New Theologian, "but few are the dispassionate (those of perfect dispassion), and there is a great difference between the two" (Homily 84, para. 1; v. 2, p. 398). -Letter 21 When we forget about God, passions and evil thoughts arise. -Letter 22 One must compel oneself to remember God. -Letter 22 Until we reach the harbor of dispassion we must fight the passions and vain thoughts. There will be both victories and defeats, but we must conduct this battle until the end of our life. The battle will be successful only if it is conducted properly, and it will be conducted properly only if we depend not on our own might to conquer our passions and vain thoughts, but on God's might. In order to accomplish this we must constantly call upon God to help us by incessant appeal in God's name. -Letter 23 Penance is not, in the legal sense of the word, a punishment for a crime, but rather a spiritual remedy, the aim of which is to rid the person who uses it of a certain spiritual infirmity. The number of prostrations depends on the nature of the transgression or sin. -Letter 27 ______ Orthodox Wisdom is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://podcasters.spotify.com/pod/show/orthodox-wisdom/message
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
Metropolitan Hierotheos of Nafpaktos wrote this book about Elder Sophrony as an expression of gratitude for his long association (17 years) with the Elder and “to share with readers the spiritual wealth that I unworthily received”. The first part of the book is a spiritual portrait of Elder Sophrony. After a brief survey of his theology, the author examines the Elder's writings in the light of the experience of saints of the Church, particularly St Paul, St Symeon the New Theologian and St Gregory Palamas, thus placing his teaching in a wider context. There is a careful analysis of the Elder's correspondence with David Balfour, which reveals “many subtle details of the spiritual life” but also how “a genuine spiritual father guides those entrusted to him”. The second part of the book records what the author learnt and experienced during visits to the Monastery of St John the Baptist in meetings and informal conversations with the Elder and as a concelebrant at the Divine Liturgy. Over the years he carefully recorded the Elder's words and amassed an archive of notes that he publishes here. The subjects covered reflect both Father Sophrony's and the author's personal and pastoral concerns and include prayer (particularly the Jesus Prayer); monasticism and obedience; priesthood and the temptations it brings; giving spiritual guidance; the problems facing those who become Orthodox; and family life. The discussions also shed light on theological issues close to the Elder's heart. The book shows us a “great hesychast and theologian, but also a wise, discerning and prophetic spiritual father” and brings us closer to the man in Christ. --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support
Mystical Theology: Introducing the Theology and Spiritual Life of the Orthodox Church
Series: Mystical TheologyUnit 16: “Sts. Silouan and Sophrony the Athonites: Principles of the Christian Life”, by Prof. Christopher VeniaminEpisode 3: “On the Knowledge of God”, Part 3, & “Concerning Obedience”, Part 1Based on the reading of excerpts from Silouan's chapters, “On the Knowledge of God” and “Concerning Obedience”, from the masterpiece, Saint Silouan the Athonite, by St. Sophrony the Athonite, this third episode will delve a little more deeply into the mystery of how we may come to know God, and subsequently on the Orthodox understanding of Christian obedience, which is fundamental in our constant quest to discover the will of God in any and every moment of our lives.Themes covered include the vision of Christ, ascetic & charismatic humility, three forms of obedience, the paradoxical character of the Christian life, the obedience of Sts. Silouan, Porphyrios, and Symeon the New Theologian. It is hoped that these presentations will help the enquirer discern the interwoven character of Orthodox theology and the Orthodox Christian life, and to identify the ascetic and pastoral significance of the Orthodox ethos. Q&As related to Episode 3 available in The Professor's BlogRecommended background reading: Saint Silouan the Athonite, by St. Sophrony the Athonite; and The Enlargement of the Heart, by Archimandrite ZachariasACKNOWLEDGEMENTS: I wish to express my indebtedness to the spoken and written traditions of Sts Silouan and Sophrony the Athonites, Fr. Zacharias Zacharou, Fr. Kyrill Akon, Fr. Raphael Noica, Fr. Symeon Brüschweiler; Fr. John Romanides, Fr. Pavlos Englezakis, Fr. Georges Florovsky, Prof. Constantine Scouteris, Prof. GeThe Happy Writer with Marissa MeyerAuthors, from debuts to bestsellers, chat about books, writing, publishing, and joy. Listen on: Apple Podcasts SpotifySupport the Show.Dr. Christopher VeniaminSupport The Mount Thabor Academyhttps://www.buzzsprout.com/2232462/support THE MOUNT THABOR ACADEMYPrint Books by MOUNT THABOR PUBLISHING The Professor's BlogeBooks Amazon Google Apple KoboB&NMembership OptionsJoin our Bookclub, Bible Study, John Damascene's Christology or Greek Philosophy here:Patreon for Membership TiersClick on the Join button below our YouTube videos, and become a Friend or Reader of The Mount Thabor Academy! Click here: YouTube Membership Level...
Fr Maximos is Professor of Patristics and Orthodox Spirituality. A summa cum laude graduate of Holy Cross (1987), he completed his PhD in Patristics and Historical Theology at the Catholic University of America in Washington, D.C. (1993), after which he taught at Hellenic College and Holy Cross (1993-1998). In the fall of 1998, he was invited to join the faculty of Harvard Divinity School, where he was Professor of Patristics and Orthodox Theology from 1998-2004. Responding to a life-long calling to the monastic life, he resigned his position at Harvard and was tonsured a great-schema monk at the Holy Monastery of Simonopetra, where he lived from 2004-2011. He was subsequently invited by Archbishop Demetrios to return to Holy Cross, where he has been an outstanding teacher, rigorous academic mentor, and prolific scholar. His publications include five books, more than fifty articles (many of them of monograph-length), and a dozen translated volumes. His current research project is a first-ever critical edition and English translation of the Life of the Virgin by the tenth-century Byzantine writer John Geometres.Fr. Maximos teaches courses on the theology of the Church Fathers, including St Basil the Great, St Gregory the Theologian, St Dionysius the Areopagite, St Symeon the New Theologian, and especially St Maximos the Confessor, on whom he is an internationally recognized specialist. His research interests focus on the Patristic and Byzantine interpretation of Scripture, the Philokalia and Orthodox spirituality, the study of Byzantine manuscripts, and the theological study of Byzantine art, icons, and iconography. Fr Maximos' interest in the arts began with a program of study at the School of Visual Arts in New York City (1979-1980), and he currently works as a consultant for American filmmaker Terrence Malick, including work on Malick's most recent film, A Hidden Life, which is based on the real-life story of Franz Jägerstätter, an Austrian conscientious objector during World War II, who was sentenced to death and executed. He was later declared a martyr and beatified by the Roman Catholic Church.Fr Maximos has twice held fellowships at Dumbarton Oaks, Harvard University's Center for Byzantine Studies in Washington, D.C. (1992-1993, 2000-2002); he was the Inaugural James Rubin Visiting Professor of Patristic and Byzantine Studies at Hebrew University, Jerusalem (1991-1992); and a Visiting Professor of Patristics and Byzantine Literature and Consultant to the Thesaurus Linguae Graecae (UCLA, Irvine, 2001). In 2003, he was invited to teach Orthodox Theology at the École Pratique des Hautes Études in Paris; and in 2016, he served as a Visiting Professor of Byzantine Literature at Harvard University's Department of the Classics (2016). He is a member of numerous international theological societies, and serves on multiple editorial boards, including Analogia: A Journal of Theological Dialogue; and Harvard University's prestigious Dumbarton Oaks Medieval Library series.
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
A Word of Life for our life in Christ today.
A Word of Life for our life in Christ today.
A Word of Life for our life in Christ today.
Daily commemoration of the Great Feasts and the lives of the saints of the Orthodox Church.
A collection of some of the most clear and direct teachings of the Holy Fathers on Heaven, Hell, and Universalism: the belief that in the end all will be saved, even those in hell. Sometimes simply referred to "Apokotastisis," which in Greek means "restoration," is often referred to as the restoration of all things in Christ, in this world and in all of creation. Origen and his modern companions distort the patristic teaching and posit that ultimately everyone will use their free will to choose to love God, even after death. Let the listener hear what the Church has said, what the consensus of the Fathers is, and may we all follow the wisdom of St. Isaac the Syrian: "This life has been given to you for repentance. Do no waste it in vain pursuits." We all must be sober, not triumphalistic nor arrogant, but must labor diligently that we may enter through the narrow gate that leads to life! This is not a complete treatment of this most important issue. But this collection of teachings should stand as a signpost of the true teaching of our Lord Jesus Christ. A fuller treatment is scheduled to be finished by Orthodox Wisdom later in 2022. INTRODUCTION: 00:00 Holy Scripture (KJV): 00:56 St. Ignatius of Antioch: 04:29 St. Justin Martyr: 05:01 St. Theophilus of Antioch: 05:14 St. Irenaeus of Lyons: 05:38 St. Hippolytus of Rome: 06:08 St. Cyprian of Carthage: 06:26 St. Cyril of Jerusalem: 06:43 St. Basil the Great: 07:25 St. Epiphanius of Cyprus: 08:20 St. John Chysostom: 08:50 Blessed Jerome of Stridonium: 09:43 Blessed Augustine: 10:10 St. Theodore the Studite: 12:43 St. Symeon the New Theologian: 13:08 St. Nicetas Stethatos: 13:48 Blessed Theophylact of Bulgaria: 14:14 St. Symeon of Thessalonica: 14:56 St. Elias Miniatis: 15:46 St. Ignatius Brianchaninov: 16:44 St. Theophan the Recluse: 18:00 St. Cyriacus the Solitary: 20:53 Blessed John Moschus: 21:50 Evening Prayers by St. John Chrysostom and St. John Damascene: 23:08 St. John Chrysostom: 23:30 St. Amphilochius of Iconium: 24:52 St. Ephraim the Syrian: 25:08 Synodical Letter of St. Sophronius of Jerusalem read and accepted by the Sixth Ecumenical Council: 26:15 Concerning the views of St. Isaac the Syrian: 29:44 Concerning the views of St. Gregory of Nyssa: 31:51 CONCLUSION: St. Paisios the Athonite: 34:47 Prayer to the Mother of God during Compline of Great Lent: 35:15 Evening Prayer from St. John Chrysostom: 36:14 "Here it is possible to go unto the king, and entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the scorching torment, and in so great anguish, as it is not possible for words to tell. For if, when any are in flames here, no speech can describe their sharp pangs, much less theirs, who suffer it in that place: since here indeed all is over in a brief point of time, but in that place there is buming indeed, but what is burnt is not consumed." -St. John Chrysostom (Homilies on the Gospel of St. Matthew, NPNF 1.10, Homily 43, p. 269.) "We must not be going, together with the demons, to where the fire is unquenchable ... and not for a certain time, or for a year, or for a hundred or a thousand years: for the torment will not have an end, as Origen thought, but will be forever and for eternity, as the Lord said." -St. Theodore the Studite, Catechetical Instructions and Testaments (Moscow. 1908) p. 75 [in Russian]. Quoted in The Orthodox Word, “Will the Torments of Hades Have an End?”, Vol. 56, Nos. 1-2 (330-331), p.4 --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
St. Symeon writes, "Brothers and fathers, already Pascha, that joyous day, that day of all gladness and delight, the day of Christ's Resurrection, has arrived in the annual cycle. Rather, it occurs daily and eternally in those who know its mystery, and so has filled our hearts with ineffable joy and exultation. At the same time, it has brought to an end the toil of the all-venerable Fast; or, better to say, it has perfected our souls and consoled them as well. Therefore, as you see, after inviting all the faithful together to rest and to thanksgiving, it has passed." "For He sees the dispositions and intentions of our souls rather than the toils of our bodies, whereby we exercise ourselves in virtue, whether we intensify our asceticism out of eagerness of soul or practice less than the zealous because of the weakness of our bodies. In accordance with our intentions He measures out the prizes and the charisms of the Spirit to each one, either granting fame and glory to him who is zealous or leaving him still in a lowly state and in need of more strenuous purification." "Most men believe in the Resurrection of Christ, but very few are they that have a clear vision thereof. Those who do not behold it cannot even worship Christ Jesus as Holy and Lord. As Scripture says, 'No one can say, ‘Jesus is Lord,' except by the Holy Spirit,' and, elsewhere, 'God is spirit, and those who worship Him must worship Him in spirit and in truth.'" "That most sacred phrase which is daily on our lips does not say, 'Having believed in the Resurrection of Christ,' but, 'Having beheld the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless One.'" Read the text here: https://www.johnsanidopoulos.com/2011/05/mystical-resurrection-of-christ.html?m=1 CHRIST IS RISEN! This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
Today we explore why Holiness Is More Than Being Nice. We'll hear from Msgr. Charles Pope, St. Symeon the New Theologian on the heat factor of holiness, and listen to some great music. Look for Dr. Bowman's new book, Pursuing Holiness Wholeheartedly, in hardback, paperback, and Kindle edition at Amazon. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/rev-j-patrick-bowman/message Support this podcast: https://anchor.fm/rev-j-patrick-bowman/support
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
"The Saints — those who appear from generation to generation, from time to time, following the Saints who preceded them — become linked with their predecessors through obedience to the divine commandments, and endowed with divine grace, become filled with the same light. In such a sequence all of them together form a kind of golden chain, each Saint being a separate link in this chain, joined to the first by faith, right actions and love; a chain which has its strength in God and can hardly be broken. A man who does not express a desire to link himself to the latest ofthe saints (in time) in all love and humility owing to a certain distrust in himself, will never be linked to the preceding saintsand will not be admitted to their succession, even though he thinks he possesses all possible faith and love for God and for all His saints. He will be cast out of their midst, as one who refused to take humbly the place allotted to him by God before all time, and to link himself to that latest saint (in time) as God had disposed." -St. Symeon the New TheologianFrom "Practical and Theological Precepts", 157-158. Writings From the Philokalia: On the Prayerof the Heart.“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” -2 Timothy 2:2This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
Daily readings from the Philokalia, a collection of selected writings of the holy orthodox fathers of the Church relating to the cultivation of interior prayer and the ascetical path to union with God. We are following the order of readings recommended by the orthodox spiritual elder in The Way of the Pilgrim. Subscribe to the Theosis Prayercast today.
For this month, we are pausing on analyzing resolved and unresolved controversies. Instead, Fr. Dcn. Symeon Price and I converse about a controversial topic: Divine Eros. The episode covers a variety of topics such as God's desire for humankind, our expression of eros, and how to talk about sexuality in the Church. In this episode, you will hear the thoughts of saints like John Chrysostom, Maximus the Confessor, Symeon the New Theologian, and Gregory Narek. To listen to the full episode, visit https://www.patreon.com/humanityvivified
Venerable Theophanes the Confessor of Sigriane ...................................................................................... 90 Righteous Phineas the grandson of Aaron .................................................................................................. 91 Saint Gregory Dialogus, Pope of Rome ....................................................................................................... 92 Venerable Simeon the New Theologian ...................................................................................................... 93 Icon of the Mother of God Icon “Not Made by Hands” from Lydda .............................................................. 96 Righteous King Demetrius Tavdadebuli of Georgia ...................................................................................... 97 Hieromartyr Kirion II, Catholicos-Patriarch of All Georgia ............................................................................. 98 --- Send in a voice message: https://anchor.fm/an-orthodox/message
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
In this third part of our four-part discussion (3/4) with Archimandrite Savas Agioreitis, which took place on May 8th, we discuss a wide-range of matters pertaining to how we must live in a spiritual manner in face of the current persecution of Faith in Christ and to Him in the Church. - - - - 00:00:34 - Question 1: How will we live and survive this current situation? 00:01:14 - Answer 1: This crisis is pre-designed and we are under persecution00:02:59 - A matter of faith, a dogmatic issue00:04:07 - Question: Some say we are to bow before an icon, not kiss it. 00:05:30 - When we love God we also love our neighbor00:07:00 - The Priest is "a type and in the place of Christ"00:08:23 - St. Symeon the New Theologian: "Everything is expelled by Thy Light, o Christ"00:09:20 - An Incident in Our Days from Romania which teaches us 00:10:37 - [WHO Disgraced; march for global government]00:12:46 - Our Story in Romania: Communion Kills Virus- 00:14:49 - No need to change, for God Himself 'oikonomizes'00:15:49 - "Life will never be the same"? "No going back"? 00:16:24 - Ecclesiastical Leadership Follows Rulers of This World00:17:02 - What is said during the Consecration of the Temple00:17:54 - Locked in, and out, of the Sheepfold!00:19:37 - The Hierarch implores for the Temple to become "a refuge for patients"00:20:06 - Dogma and Ethos are inseparable; lose one, lost the other00:22:21 - The Temple: "an infirmary of passions, shelter of patients, expeller of demons."00:23:53 - First and Foremost: Become Firm in the Faith00:27:10 - Two abominations with regard to the Faith have led us here00:28:50 - Three are the greatest sins of modern Greeks00:30:45 - Spiritual Fathers without the Spirit00:32:13 - Rational Sheep must judge with righteous judgement- - - - Archimandrite Fr. Savas Agioreitis began his monastic life in the Holy Kelli of the Entrance of the Theotokos in Kerasia on Mt. Athos. He is also a graduate of the School of Dentistry and the School of Theology, at the University of Thessaloníki, where he completed his Masters Degree with Professor Demetrios Tselengides. Today, Fr. Savas is the spiritual father of the Holy Monastery of the Holy Trinity in the Diocese of Edessa, in northern Greece. Fr. Savas works tirelessly teaching and guiding the faithful not only in his diocese or in Greece, but, indeed, through the online homilies and lectures, the world over, wherever the rational sheep of Christ are thirsting for the Word of God and the Gospel. In addition to nearly daily homilies during Divine Liturgy, which are uploaded to the internet, now numbering in the many hundreds if not thousands, Fr. Savas is also a prolific author, penning more than 11 books. - - - - - A Four-Part Interview: 1. In the first segment we will address the Temple and whether or not the faithful need to fear becoming sick therein. 2. In this second segment, we address the all-important matter of having a spiritual father during these times of trouble and persecution. 3. In this third segment, we discuss a wide-range of matters pertaining to how we must live in a spiritual manner in face of this great challenge to our Faith. 4. And, in the fourth segment, we look at the challenge to the Orthodox Faith from contemporary Ceasaropapism and innovative ideas about the Holy Things in the Holy Temple. We are sure that these interviews, with the ever-vigilant Fr.
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
We explore the revival of intellectual and literary culture over the past century. We focus particularly on the work of Michael Psellos and Symeon the New Theologian. See acast.com/privacy for privacy and opt-out information.
Explains the secrets behind the story of the woman and Jesus at the Well of Jacob, Jacob’s Ladder, the Jacob’s Stone Pillar, and Jacob’s Struggle with God. Slides (with quotes and references) found at the course home: https://gnosticteachings.org/download/esoteric-christianity-course.html Reviews the three primary souls of kabbalah: נפש Nephesh – Animal Soul רוח Ruach – Thinking-Emotional Soul נשמה Neshamah – Spiritual Soul All three souls can be translated literally as ‘breath’ or ‘wind.’ Explains the esoteric meaning of the Hebrew letters ו Vav, ז Zayin, and ט Teth. In the second half, the lecture explains the importance of breathing and meditation, quoting from the Philokalia. Since the intellect of those recently embarked on the spiritual path continually darts away again as soon as it has been concentrated, they must continually bring it back once more; […] some teachers recommend them to pay attention to the exhalation and inhalation of their breath, and to restrain it a little, so that while they are watching it, the mind, too, may be held in check. – Philokalia, St Gregory Palamas, In Defense of Those who Devoutly Practice a Life of Stillness Restrain the drawing-in of breath through your nostrils, so as not to breathe easily, and search inside yourself with your nous so as to find the place of the heart, where all the powers of the soul reside. – Philokalia, St Symeon the New Theologian, The Three Methods of Prayer Single people must transmute the seminal liquor with deep breathing, keeping the lungs full thirty seconds or more. – Samael Aun Weor And by the רוח ruach of your noses your [sexual] waters were gathered together, your flowing waters were lifted up like a pillar, and the depths [of Yesod] coagulated in the sea of your heart. – Exodus 15:8
As a young man he became a monk in the Studite Monastery in Constantinople; later he bacame abbot of the Monastery of St Mamas, also in Constantinople. After a life of great asceticism, including many trials, criticisms and afflictions, he reposed in peace. (He reposed on March 12, but since this day always falls during the Great Fast, his feast is kept today.) His teaching on the soul's ability to enter directly into communion with God in this life aroused some opposition in his own time, and the title 'New Theologian' was not always applied in a positive sense. His experiential, mystical teachings are firmly rooted in his doctrine of the Church: his writings contain many powerful affirmations of the centrality of participation in the Mysteries in our struggle for salvation. He is the author of many sublimely beautiful sermons, writings and hymns, a number of them in metered verse. With St John the Evangelist and St Gregory, Patriarch of Constantinople, he is one of only three whom the Church has officially called "Theologian."
This light of the Church is one of only three holy Fathers whom the Church has honored with the name "the Theologian" (the others are St John the Evangelist and Theologian, and St Symeon the New Theologian). He was born in 329 in Arianzus in Cappadocia to a pious and holy family: both his father Gregory, mother Nonna, brother Caesarius and sister Gorgonia are all counted among the Saints of the Church. His father later became Bishop of Nazianzus. He studied in Palestine, then in Alexandria, then in Athens. On the way to Athens, his ship was almost sunk in a violent storm; Gregory, who had not yet been baptized, prayed to the Lord to preserve him, and promised that henceforth he would dedicate his entire life to God. Immediately the storm ceased. In Athens, Gregory's fellow students included St Basil the Great and the future Emperor Julian the Apostate. The friendship between Gregory and Basil blossomed into a true spiritual friendship; they were loving brothers in Christ for the rest of their lives. After completing their studies, Sts Gregory and Basil lived together as monks in hermitage at Pontus. Much against St Gregory's will, his father ordained him a priest, and St Basil consecrated him Bishop of Sasima (in the Archdiocese of Caesarea, over which St Basil was Archbishop). In 381 the Second Ecumenical Council condemned Macedonius, Archbishop of Constantinople, and appointed St Gregory in his place. When he arrived in the City, he found that the Arians controlled all the churches, and he was forced to "rule" from a small house chapel. From there he preached his five great sermons on the Trinity, the Triadika; these were so powerfully influential that when he left Constantinople two years later, every church in the City had been restored to the Orthodox. St Gregory was always a theologian and a contemplative, not an administrator, and the duties of Archbishop were agonizing to him. In 382 he received permission from a council of his fellow-bishops and the Emperor to retire from the see of Constantinople. He returned to Nazianzus (for which reason he is sometimes called St Gregory of Nazianzus). There he reposed in peace in 391 at the age of sixty-two. His writings show a theological depth and a sublimity of expression perhaps unsurpassed in the Church. His teaching on the Holy Trinity is a great bastion of Orthodox Faith; in almost every one of his published homilies he preaches the Trinity undivided and of one essence.
The 24-Hours-in-a-Day Fallacy and Primary Obligations. Is "Catholic Libertarian" an oxymoron? Early Rise of the Centralized State. Symeon the New Theologian. Drunks on Screen. Show Notes http://thedailyeudemon.com/?p=47192
With the coincidence of the commemorations of the Seventh Ecumenical Council and Symeon the New Theologian, Fr. Andrew reflects on how these two feasts together reveal a crucial component of spiritual life.
With the coincidence of the commemorations of the Seventh Ecumenical Council and Symeon the New Theologian, Fr. Andrew reflects on how these two feasts together reveal a crucial component of spiritual life.
In this first half of a lecture recorded live in commemoration of the "Pauline Year," celebrating 2,000 years since the birth of the Apostle, Archimandrite Irenei explores the heritage of the great missionary saint in Orthodoxy. Drawing connections to Elder Joseph the Hesychast of Mount Athos, St Symeon the New Theologian, and other great figures of the Orthodox tradition, this first portion of the lecture addresses questions of conversion and relationship, and how St Paul's example is at the heart of living Orthodox Tradition.
In this fourth week of the Great Fast, when the Church commemorates the universal adoration of the precious Cross, our broadcast looks at an important passage by St Symeon the New Theologian, on being joined to the suffering Christ and so attaining the "impossible beauty" of His glory. We ask with the saint: how shall we approach such glory?
Around the tenth century, we hear the venerable St. Simeon the New Theologian explaining that many illnesses are caused by a disorderly and irregular diet. Does a saint speaking to us one thousand years ago have answers for our food choices today in the world of egg beaters, diet sodas, and fat-free foods?
St. Symeon the New Theologian holds great importance for Church hierarchy and structure as it relates to his teaching about the relationship between the Clergy and the holy monastics.
Around the tenth century, we hear the venerable St. Simeon the New Theologian explaining that many illnesses are caused by a disorderly and irregular diet. Does a saint speaking to us one thousand years ago have answers for our food choices today in the world of egg beaters, diet sodas, and fat-free foods?
Special extended-length broadcast; part 1 of 2. In this first half of a lecture recorded live in commemoration of the "Pauline Year," celebrating 2,000 years since the birth of the Apostle, Fr. Dcn. Matthew explores the heritage of the great missionary saint in Orthodoxy. Drawing connections to Elder Joseph the Hesychast of Mount Athos, St Symeon the New Theologian, and other great figures of the Orthodox tradition, this first portion of the lecture addresses questions of conversion and relationship, and how St Paul's example is at the heart of living Orthodox Tradition.
In this fourth week of the Great Fast, when the Church commemorates the universal adoration of the precious Cross, our broadcast looks at an important passage by St Symeon the New Theologian, on being joined to the suffering Christ and so attaining the"impossible beauty" of His glory. We ask with the saint: how shall we approach such glory?
Fr Dcn Matthew explores the homilies of St Symeon on man and creation, and in particular the way in which the Christian response to ecological concerns resides in the theology of sacrifice and the participation in divine Communion - including brief remarks from a recent talk by Metropolitan Kallistos of Diokleia.
(Due to his heavy work load, Dr. Nassif is suspending his podcast, with our gratitude for all his effort and insights.) In this closing rebroadcast, St. Symeon the New Theologian speaks of the need for justice, mercy and faithfulness to God.
Are we more concerned with obeying liturgical rules than with having a heart filled with justice, mercy and faithfulness to God? St. Symeon the New Theologian speaks!
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