Podcasts about old believer

Design League contestants Juliet and MonoWhiteBorder take over the pod and talk through how they came up with their cards. The challenges for reference: Card A: Submit a non-white, mono-colored card with the Ancestor mechanic to represent The New Age. (We will be using the Ancestor mechanic as written in Courageous Commander.) Cards B and C: (One of the following cards must include a returning mechanic from retail Magic.) Submit a card to represent an “Old Believer” that has a multicolored identity without sharing a color with your Card A design. Submit a card to represent the Gods return and attack on New Age Gandgoma. This should use a different card type than your Card B design. Round 1 Entries: https://docs.google.com/presentation/d/1IOGhXg-_43S7wMOan5HzzFq2f1PTsGTZUh0uRkI5G44/edit?usp=sharing Or check everything out on our Discord: https://discord.gg/t88Vpwh

Archpriest Pimen Simon, pastor of the Russian Orthodox Old Rite Church of the Nativity of Erie, Pennsylvania, tells the story of the Old Believer movement and how he led his parish from being priestless Old Believers to receiving the priesthood from the Russian Orthodox Church.

Archpriest Pimen Simon, pastor of the Russian Orthodox Old Rite Church of the Nativity of Erie, Pennsylvania, tells the story of the Old Believer movement and how he led his parish from being priestless Old Believers to receiving the priesthood from the Russian Orthodox Church.

How I cherish these opportunities to read St. Theophan and to share in the rich of the discussion and joy of the members of the group.  St. Theophan clearly loves his directee, Anastasia, and this transmits  to her and all of us what it is to be in love with Christ and to subordinate all things to Him. Theophan is a true elder if there ever was one! Synopsis: Tonight we concluded Letter 69 with St. Theophan‘s discussion of an evangelical preacher that Anastasia had encountered. Again, he warns her to be discriminating in giving this individual any attention. Despite his stressing the importance of the Holy Spirit, which is indeed true, everything else this man says reveals that he knows absolutely nothing about the Spirit or how the Spirit is received. He lacks a sense of the importance of the experience of God, especially in and through the sacramental life. It is through the holy mysteries that God draws us into his life and enlivens us with his Spirit. To lack these realities, failing to participate in them, is to lack that which is essential.   In letter 70, Theophan continues to discuss with Anastasia the importance of discrimination in regards to reading spiritual books and secular books. He begins with two examples - Saint Anthony the Great and  Saint Seraphim of Sarov. Neither man was well educated in worldly terms but each had a deep experiential knowledge of God. Pursuing only worldly knowledge, Theophan warns Anastasia, can be detrimental. If it pushes out the life of faith and the primacy of the spiritual life, then it is to be removed for it as a threat to our very salvation. If we are “backwards” in the ways of the world what does that matter to us so long as we have Christ?  If we lack many things in this world, including worldly knowledge, but have Christ - we lack nothing! --- Text of chat during the group: 00:09:25 Ashley Kaschl: I have to go

Steve Grundman, the director of the national security studies program at the Maxwell School at Syracuse University who is also a fellow at the Atlantic Council think tank, discusses how the program is evolving to enhance focus on strategic thinking and strategy development for future national security leaders, the “Old Believer” wargame that integrates soft and hard power as well and sophisticated information operations, and how to improve educating a new generation of more capable strategists with Defense & Aerospace Report Editor Vago Muradian.

The Orthodachs Show, Ep. VIII In this episode of The Orthodachs Show, TheBadgerDad is joined by Vitalis Varaioun, Blogger and YouTuber on The Russian Catholic Channel. Speaking to his own personal testimony as a former Russian Orthodox and Old Believer combined with deep theological insight, Vitalis leads TheBadgerDad on a deep dive into Uniatism, Zogbhytes and "Orthodox in Communion with Rome." Check out more of Vitalis' videos here: https://www.youtube.com/channel/UCb2zxV1uK4Y8Eu2mlqAWxUA To support Vitalis' parish in their efforts to build the Our Lady of Fátima Shrine in Russia, go here to donate: https://fatimarus.com/en/dona/ For more episodes of The Orthodachs Show go here: https://thebyzantinelife.com/byzcatholic/byzcast Please consider supporting TheByzantineLife.com through one of the following ways: Web: https://thebyzantinelife.com/ Patreon: https://www.patreon.com/bePatron?u=13926852 Facebook: https://www.facebook.com/thebyzantinelife Twitter: https://twitter.com/TheByzLife Pinterest: https://www.pinterest.ca/thebyzantinelife Instagram: https://instagram.com/thebyzantinelife

I talk with Anna Kasachev about religious freedom, vaccines, domestic abuse, and the Republican Party. Kasachev is running to represent HD 22 which incorporates part of Marion County including Woodburn, Gervais, and North Salem.  She is going up against incumbent Teresa Alonso Leon (D).  Kasachev is an Old Believer. "We are Christians whose faith and traditions have stood unchanged since the early 1600s. Our ancestors lived in the farmlands of Russia until the Russian Revolution of 1917. At that time, they were faced with making a choice: Faith or Freedom? They Chose Faith. That choice lead to government persecution. Our ancestors found themselves fleeing Russia in the early 1900's seeking a country where they could pray in peace. For a time some found peace in asian countries like Turkey, Kazakhstan, or China. Others settled in Brazil, Bolivia, and Argentina. Then, in the late 1900s they heard of a great nation. One built on liberty that promised their Freedom of Religion would never be tampered with. The land that fulfilled their dream of a safer future for their children, where they no longer had to live in fear of religious persecution. That land was called America. With the help of numerous organizations we settled in Oregon — and later Alaska, Washington, and Minnesota. Now, in 2020, the Russian Old Believer Community is a non-profit organization dedicated to preserving the beliefs and traditions that our ancestors sacrificed so much to protect as we give back to the community that helped us not so long ago." Taken from the Russian Old Believer Community website. I mention an interview with Think Out Loud on Oregon Public Broadcasting. You can listen to that here. --- Send in a voice message: https://anchor.fm/youngrepublicansoforegon/message

In this podcast I have the pleasure of talking with Professor Molly Worthan. She teaches history at The University of North Carolina at Chapel Hill focusing on the intellectual and religious history of North America. She is also the Director of the Honors Program, an opinion writer for the New York Times, Slate and other publication. Her superb book, Apostles of Reason: The Crisis of Authority in American Evangelicalism explores the intellectual history of American evangelicals and the culture wars since 1945.  A decade and a half ago I received an enquiry for an undergraduate student at Yale University. She was learning Russia and wanted to come to northern Alberta to spend the summer doing field research work in the Old Believer community near Athabasca. I first met this community in the 1970s shortly after they arrived. A bit later I spent sometime with my colleague the anthropologist David Scheffle who also did field research and published a book on the Old Believers. This community had its origins in Siberia to which their ancestors had been exiled following the reforms introduced to the Russian Orthodox Church by Patriarch Nikon in 1666. Some made their way into a remote region of China, live a reclusive life, and occasionally hunted Siberian tigers for European zoos. In order to avoid the reach of the communist government of China in the 1960s they moved again and eventually settled in Canada. It was not the sort of community I would readily suggest a young woman (or man for that matter) endeavour to engage.  I called the phone number on the correspondence and met Molly Worthen. She spoke easily about herself and her interests, mentioned growing up in Chicago, the city that entered my blood when I studied there in the 1960s. It was clear to me that she had the intellectual curiosity and formation, a spirit of hospitality and simple good judgment and determination suitable to her proposed work. Over the summer we got to know each other and her work in the Old Believer community flourished. That summer played a little role in Molly focusing her work on North American religious and intellectual history, particularly the ideas and culture of conservative Christianity. She is a professor of History at The University of North Carolina at Chapel Hill, Director of the Honors Program, an opinion writer for the New York Times, Slate and other publication. Her superb book, Apostles of Reason: The Crisis of Authority in American Evangelicalism explores the intellectual history of American evangelicals and the culture wars since 1945. I welcome you to our conversation on President Trump, the evangelicals and what is unfolding in America political culture. I welcome your thoughts on our conversation and may be reached at www.davidgoa.ca/contact.

Waiting for elections and trying to answer awkward questions about sex in the DRC. Kate Adie introduces correspondents' stories from around the world: William Edmundson is in the Democratic Republic of Congo wondering just how democratic it really is. Katty Kay looks at how the mood in the #metoo movement has gone from hope to concern in the US. Will Grant boards a rather empty flight from Miami to Havana and assesses US –Cuba relations under President Trump - there may be turbulence ahead. Natalia Golysheva travels to the Russian Far East to meet some of the Old Believer sect, who’ve recently returned home. And Chris Bockman reports on the French island of Faisans that is soon to be Spain.

Hank Pearl joins us as our 20th guest. In this episode of Professional Geek Podcast, hosts Mark Beers and Blaire Knight-Graves interview Hank Pearl, photographer and owner of Black Pearl Photo. Hank specializes in event photography, album cover photography, and product photography with a focus on all things subculture. His photography skills have been tapped by Red Bull, Cirque du Soleil, Decibel Magazine, National Rock Review, Wizard World Comic Con, and the Atlas Moth cover for their album “The Old Believer”. But Hank’s passion is for photographing all things weird and what he calls alternatively authentic people: burlesque, LGBTQIA* events and pride festivals, metal concerts, and other odd gatherings. Hank dives into what it takes to be a freelance photographer, how to get started with gear and cameras for photography, how to find photography gigs and make money freelancing, what education is needed for photography, and how to balance passion with career while building a portfolio. He also discusses his love of metal music, comic books, and film noir. Visit www.professionalgeekpodcast.com for more information. 

In this final episode of his reflection on Muscovite Russia, Fr. John describes the Old Believer Schism as a crisis in the formerly optimistic cosmology of eastern Christendom, leading to its decline on the eve of modern times.

In the next in his series on Church organization and structure, Fr. Tom talks about 17th Century Russia and the influences of Patriarch Nikon and the Old Believer schism.

Old Believer Schism 17th Century, Bishop Nikon changes service books. Maxim the Greek, Old Believer schism. http://archive.org/download/OrthodoxChurchHistory/WEB_30-Russia-4-oldbeliv.mp3

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers‘. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed. Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes. First, the abolition of serfdom. It caused a spiritual schism among the failthful. Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity. Learn more about your ad choices. Visit megaphone.fm/adchoices