Podcasts about Philokalia

Upon reading the beginning of this homily, one clearly gets the sense that Saint Isaac the Syrian wants our understanding of the spiritual life, who we are as human beings, and a relationship with God (who has created us in His image and likeness), to be set on a foundation that is unshakable. One must love Isaac for the effort! He is giving us eyes to see.  He began by presenting us with an image of a soul who truly abides in her nature, and so comes to penetrate into and understand the wisdom of God. Knowing nothing of the impediment of the passions, the soul is lifted up toward God and is astonished and struck with wonder. This is Isaac's starting point for a reason. He wants us to regain what over the course of time has been lost; that is, our perception the beauty and wonder of how God has created us and our natural capacity for love and virtue. Furthermore, it is not just about perception but the experience of being God bearers and temples of the Holy Spirit. It is about our deification.  What has distorted or understanding is the emergence of the passions and how we have come to view them. Isaac tells us categorically that the soul by nature is passionless. We are created in God‘s image and likeness and it is only the emergence of sin that has darken that which was created to be filled with light. Thus, when a soul is moved in a passionate way, she is outside her nature. The passions have the ability to move the soul after the fall. There's a radical communion between body and soul and with sin our experience of the world through the senses and in our desires and appetites become distorted. The break of communion with God leads to an internal break within us as human beings; a fragmentation on the deepest level of our existence. What is the nature of a soul created for communion when it pursues autonomy from the one who created her in love? Is it not only the loss of unity with God but within ourselves and our capacity to experience and reflect our true dignity?  Saint Isaac makes us work in these paragraphs and grapple to understand what he's saying. Yet, it is a labor of love; for it is upon the foundation of this understanding of our nature that we will once again be able to see the wonder and beauty of how God has created us and experience the healing necessary to reflect this wondrous reality to the world. --- Text of chat during the group: 00:17:20 Bob Čihák, AZ: P. 127, paragraph 1 00:31:07 Lindsey Funair: When I hear the memories of the soul grow old, it reminds me that the soul knows not ego or attachment, it remembers only what is worthy of taking to Paradise, only that that is in Love. That is all there is once the world and self-love and other things that are not Love, is filtered from our memory. 00:31:13 Anthony: It's important to say that Isaac was born into a time and geography of turmoil and he wasn't living in comfort locked away from the outside. 00:31:43 Maureen Cunningham: Washington Carfer 00:31:52 Maureen Cunningham: Carver 00:33:02 Troyce Garrett Quimpo: This sections reminds me of St John of the Cross's Purgative Way. 00:36:11 Anthony: George Washington Carver 00:36:20 Vanessa: famous Black inventer 00:40:08 Maureen Cunningham: Yes George Washington Carver thank you , a little book I read . A Man who talked to flowers. 00:40:34 Anthony: I think when Isaac refers to philosophers he might have in mind the humors that dominate a man or the astrologers who Forcast about a person. 00:42:08 Lindsey Funair: it helps me to think of passions in this sense of Maslow's entire hierarchy, those things which are necessary to life and living and connecting with others and doing good, but when focused on directly become a distraction from the humility and obedience which place us "in" our soul and in relative connection to God 00:42:08 Manuel: How this idea that the soul is passionless by nature fit in with the opening of the Philokalia “There is among the passions an anger of the intellect, and this anger is in accordance with nature. Without anger a man cannot attain purity”? 00:44:25 Vanessa: When I went to university, I always thought the academics disciplines were centered around "explaining the world without God." 00:44:51 Anthony: I wrote it 00:44:56 Kathy Locher: What in our nature would have made us susceptible to temptation. Especially, given that we were living in Eden in God's company? 00:45:31 Ryan N: Father what would your response be to those who emphasize the importance of the body because it is equally made in the image and likeness of God ( not just the soul) 00:46:35 Myles Davidson: Reacted to "What in our nature w..." with

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

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

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

St Mark was a disciple of St John Chrysostom, tonsured a monk at the age of forty by St John himself. He then withdrew to the Nitrian desert and lived for sixty years as a hermit, devoting himself to fasting, prayer, and writing spiritual discourses.   Saint Mark knew all the Holy Scriptures by heart. His compassion was so great that he wept at the distress of any of God's creatures: once he wept for the blind pup of a hyena, and the pup received its sight. Though he lived alone in the desert, it is said that he received Communion from an angel.   The holy and scholarly Patriarch Photios held his writings in the highest esteem, and at one time there was a saying, 'sell all that you have, and buy Mark.' Some of these beautiful and profound writings may be read in English in the first volume of the Philokalia.

Elder Aimilianos the Athonite discusses the post-industrial and digital information era, its blessings and dangers, and how Orthodox Christians can preserve a true life in Christ. As he says, "In post-industrial society, [people] are also becoming consumers and slaves to images and information, which fill their lives. Restraint and spiritual vigilance are... a weapon... which abolishes the servitude of humanity and preserves our health and sovereignty as children of God."

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

As we come toward the end of Step 26 on Discernment, St. John begins to offer us a summary of all that we have considered in the previous pages. In doing this, he alters his typical way of writing. One may speculate that he does this because of the importance of the virtue of discernment; both in fostering it and in protecting it.  Using brief sayings, very much like those found in the Philokalia, St. John begins to lay out for us the path to perfecting this virtue as well as to speak of the fruits of it in our lives.  Our capacity to see spiritual realities in an unimpeded fashion allows us to be attentive to all of the vices as well as the remedies that the fathers set before us for overcoming them. In summarizing the step in this fashion, St. John presents us with the truth very much in the way that we receive it from the gospel. It overturns the worldly way of viewing things. It allows us to experience the discomfort of having our sensibilities challenged in regards to our patterns of thought and our most basic desires. It compels us to ask ourselves, “For whom  do I live? Who do I love above all things?” --- Text of chat during the group: 00:02:46 FrDavid Abernethy: page 215   00:02:51 FrDavid Abernethy: number 85   00:03:29 FrDavid Abernethy: number 185   00:08:47 Tracey Fredman: Thank you, Fr. David for referencing the book "Toward God" by Michael Casey. It's amazing!   00:08:57 FrDavid Abernethy: great!!   00:09:11 FrDavid Abernethy: he's a wonderful writer   00:09:40 Kate : I am reading it too!  It is wonderful.   Like nothing I have read before.   00:09:41 FrDavid Abernethy: his book on lectio divina called Sacred reading is great too   00:26:15 Anthony: Do you have any comments on discerning the origin of thoughts without playing with the thoughts?   00:43:12 Anthony: That makes sense since Eros is a seeking, inquisitive movement.   00:51:38 David Swiderski: Especially prayer with gratitude.   00:52:19 Andy Nguyen: Replying to "Especially prayer wi..."     Yup   00:52:21 Wayne: Reacted to "Especially prayer wi..." with

St Mark was a disciple of St John Chrysostom, tonsured a monk at the age of forty by St John himself. He then withdrew to the Nitrian desert and lived for sixty years as a hermit, devoting himself to fasting, prayer, and writing spiritual discourses.   Saint Mark knew all the Holy Scriptures by heart. His compassion was so great that he wept at the distress of any of God's creatures: once he wept for the blind pup of a hyena, and the pup received its sight. Though he lived alone in the desert, it is said that he received Communion from an angel.   The holy and scholarly Patriarch Photios held his writings in the highest esteem, and at one time there was a saying, 'sell all that you have, and buy Mark.' Some of these beautiful and profound writings may be read in English in the first volume of the Philokalia.

St Mark was a disciple of St John Chrysostom, tonsured a monk at the age of forty by St John himself. He then withdrew to the Nitrian desert and lived for sixty years as a hermit, devoting himself to fasting, prayer, and writing spiritual discourses.   Saint Mark knew all the Holy Scriptures by heart. His compassion was so great that he wept at the distress of any of God's creatures: once he wept for the blind pup of a hyena, and the pup received its sight. Though he lived alone in the desert, it is said that he received Communion from an angel.   The holy and scholarly Patriarch Photios held his writings in the highest esteem, and at one time there was a saying, 'sell all that you have, and buy Mark.' Some of these beautiful and profound writings may be read in English in the first volume of the Philokalia.

This is a conversation I had with Brock Bingaman, pastor of All Saints Community Church in Oklahoma City, on the Jesus Prayer and a book he co-edited on the Philokalia. Brock is an old friend I was glad to reconnect with for this conversation. Maybe breath prayer could be especially helpful for your Lenten journey this year? Books recommended in this episode: The Philokalia: A Classic Text of Orthodox Spirituality ed. Brock Bingaman and Bradley Nassif; The Orthodox Way, Kalistos Ware; Desert Fathers and Mothers: Early Christian Wisdom Sayings—Annotated & Explained, Christine Valters Paintner Subscribe to the Invitation podcast: theinvitationcenter.org/subscribe To learn about the Invitation School of Prayer: theinvitationcenter.org/school-of-prayer To learn about the School of Contemplative Listening: theinvitationcenter.org/socl

*** THE LAST DAY TO SIGN UP FOR DISGORGEOUS WINE CLUB IS FEB 29 PLEASE DO SO @ Copakewineworks.com/disgorgeous ****  Hey all! This is what the bonus episodes on the Patreon are like, but there's no way we're gatekeeping this one. Sari Khoury is the winemaker behind the stellar Philokalia wines in the Occupied West Bank, and John was lucky enough to snag a long interview about winemaking under occupation, artistry, different kinds of resistance, cultural memory and the legacy of Islam on European wine culture. Sari, in addition to being wildly smart, is one of the most compelling winemakers we've had the pleasure to taste, so, uh seek out his wines whenever and wherever you can.  Also, and this is just our opinion : Keep fucking talking about Palestine and pressure everyone you can to end this genocide. DONATE:  https://www.pcrf.net/  https://donate.doctorswithoutborders.org/YELL: https://5calls.org/PROTEST:  https://uscpr.org/oct-2023-protests/Support the show

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

THEMES FROM THE PHILOKALIA - Number 1 (Complete) Watchfulness (Nepsis) & Prayer Table of Contents to follow. Podcast under construction. --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

The author, Metropolitan Hierotheos, is a bishop in the Orthodox Church of Greece, and the author of many books on Christian spiritual life and theology. He is one of the most highly respected and widely read ascetical theologians in the Orthodox Church today. The Holy Mountain is Mt. Athos, a 40 mile long peninsula in northeastern Greece which is home to several thousand Orthodox monks, whose chief work is "praying without ceasing" using the Jesus Prayer, handed down from the early Church. The "desert" refers to the some of the very isolated places on Athos populated by hermit monks living hidden away in little huts or caves (as opposed to the large ancient monasteries on Athos). If we say that the Church is the spiritual army of God, then the monks are the Marines and the hermits are the Green Berets of prayer. interceding for the world and defeating the demons. The bishop is a frequent pilgrim to the Holy Mountain, the spiritual heartland of the Orthodox world. After a particularly fruitful visit with a hermit monk (a God-bearing elder who prefers anonymity), he wrote down their discussion about the Jesus Prayer and published it in Greek (now in over 9 Greek editions). It appeared in English in 1991, with six reprints and a revision, as well as in French, Spanish, Russian, and Arabic. This fascinating conversation has become a modern classic of Orthodox Christian spiritual literature, in the tradition of the Philokalia. Imported from Greece. --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

A NIGHT IN THE DESERT OF THE HOLY MOUNTAIN (Part 1): Discussion with a Hermit on the Jesus Prayer Written by: Metr. Hierotheos Vlachos of Nafpaktos Published by: Birth of the Theotokos Monastery - Levadia, Greece The author, Metropolitan Hierotheos, is a bishop in the Orthodox Church of Greece, and the author of many books on Christian spiritual life and theology. He is one of the most highly respected and widely read ascetical theologians in the Orthodox Church today. The Holy Mountain is Mt. Athos, a 40 mile long peninsula in northeastern Greece which is home to several thousand Orthodox monks, whose chief work is "praying without ceasing" using the Jesus Prayer, handed down from the early Church. The "desert" refers to the some of the very isolated places on Athos populated by hermit monks living hidden away in little huts or caves (as opposed to the large ancient monasteries on Athos). If we say that the Church is the spiritual army of God, then the monks are the Marines and the hermits are the Green Berets of prayer. interceding for the world and defeating the demons. The bishop is a frequent pilgrim to the Holy Mountain, the spiritual heartland of the Orthodox world. After a particularly fruitful visit with a hermit monk (a God-bearing elder who prefers anonymity), he wrote down their discussion about the Jesus Prayer and published it in Greek (now in over 9 Greek editions). It appeared in English in 1991, with six reprints and a revision, as well as in French, Spanish, Russian, and Arabic. This fascinating conversation has become a modern classic of Orthodox Christian spiritual literature, in the tradition of the Philokalia. Imported from Greece. --- Support this podcast: https://podcasters.spotify.com/pod/show/athonite-audio/support

St Moses the Ethiopian, also known as Moses the Strong, Moses the Black & Moses of SceteReference materials for this episode:https://www.oca.org/saints/lives/2023/08/28/102414-venerable-moses-the-ethiopian-of-scete“The Sayings of the Desert Fathers” Liturgical Press of Cistercian Publications ISBN 0879079592, 9780879079598“The Philokalia vol 1” Faber & Faber Inc. ISBN 9780571130139http://mosestheblack.orgScripture citations for this episode:Matthew 11: 2-18Psalm 137Ephesians 4: 26-27This episode is a joint production of Paradosis Pavilion & Generative soundsParadosis Pavilion - https://youtube.com/@paradosispavilion9555Generative Sounds - https://generativesoundsjjm.bandcamp.comIconographic 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.comDistribution rights of this episode & all music contained in it are controlled by Generative SoundsCopyright 2021 - 2023

I can say this without any caveat - reading the Evergetinos is one of the most important things that we could do for ourselves in the spiritual life. I know that might sound extreme; especially given all of the writings of the Fathers that we have read over the course of the years, including the writings of the Philokalia.  Yet, there's something exceptional about the Evergetinos. We are not only given specific teachings but we are shown the lived experience of the fathers; how they came to understand things in the way that they did about the human person, the struggle with sin, and the action of God's grace. This became especially apparent in this evening's group. Our focus, in particular, was on the virtue of humility. After pondering the sayings of the Fathers - that the truly wise individual is the one who has control over his volition, who seeks in every way to make his will subject to God and understands that the will of God is advantageous to him in a manner surpassing all human understanding.  In and of itself this is beautiful and speaks to the heart. However, we segued into a story from the life of Saint Pachomius describing the birth and development of humility in the soul of one of his monks Simvanos. Suddenly all the truths we read about came to life. We move from the notional to the real very quickly. The human mind and our tendency towards rationalization easily draws us back to a worldly way of perceiving reality. Whereas the lives of the Saints reveal to us the heart of man and God; what it is to be created in the image and likeness of God, what it is to neglect that truth, and the beauty of the soul that emerges when the grace of God brings healing where once there was only sin. --- Text of chat during the group:   00:05:30 FrDavid Abernethy: page 377 Letter B   00:05:57 Jason: I do not have the text, but am looking to purchase soon   00:06:29 FrDavid Abernethy: Jason that's fine.  We read the text as we go along   00:06:48 Jason: Reacted to "Jason that's fine.  …" with ❤️   00:08:24 Jason: I am a catechumen in my local Orthodox Church, I do hope that I am still able to attend these   00:08:49 Ren Witter: Replying to "I am a catechumen in..."   Absolutely!   00:09:12 Ren Witter: Replying to "I am a catechumen in..."   You are not our only Orthodox/nearly Orthodox by any means

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

In this excerpt from the Philokalia, Saint Isaac the Solitary leads young ascetics through twenty seven texts discussing important points for those who have undertaken spiritual vows of the Christian life. In this passage, he describes the pitfalls of leaving the door of our heart (the intellect), unguarded. This holds even more true after we have received some spiritual consolation in the gifts of peace or joy. Connect with me on instagram @methodsofcontemplation Work with me one-on-one: https://calendly.com/methodsofcontemplation/spiritual-direction --- Send in a voice message: https://podcasters.spotify.com/pod/show/methods/message Support this podcast: https://podcasters.spotify.com/pod/show/methods/support

How are our modern ways of thinking and being different from those of ancient peoples? When did logic and rational thinking become ‘common sense', instead of just one of the many ways we may contemplate life's important questions? And how is our consciousness and presence in the world altered as we become evermore enmeshed in advanced technologies? Ingrid speaks to philosopher-gardener Jeremy Naydler. Jeremy has written several books on the experience of the sacred in ancient cultures. In his newer work he focuses on the fraught relationship between humans and technology as it has developed from ancient times until today, and explores how the acceleration of modern technologies forces us to examine how we cultivate the human in an era of machines.  Jeremy Naydler, Ph.D., is a philosopher who specializes in the religious life of ancient cultures. He is a Fellow of the Temenos Academy and author of Temple of the Cosmos, Shamanic Wisdom in the Pyramid Texts, The Future of the Ancient World, and Goethe on Science. He lives in Oxford, England. LINKS TO THINGS WE TALKED ABOUT: Jeremy's books on the sacred in ancient traditions (e.g. The Future of the Ancient World, The and Temple of the Cosmos): https://www.innertraditions.com/author/jeremy-naydler Jeremy's books on technology in relation to the human (In the Shadow of the Machine and The Struggle for a Human Future): https://www.templelodge.com/viewauthor.php?auth_id=109 Egyptian Book of the Dead: https://en.wikipedia.org/wiki/Book_of_the_Dead Heidegger on “The question concerning technology”: https://monoskop.org/images/4/44/Heidegger_Martin_The_Question_Concerning_Technology_and_Other_Essays.pdf The Philokalia: https://www.holybooks.com/wp-content/uploads/Philokalia.pdf All episodes and more at ⁠forestofthought.com⁠ Support us on Patreon: ⁠patreon.com/forestofthought⁠ Share and subscribe. Find all available platforms here: ⁠https://anchor.fm/forestofthought⁠ Our theme music is by Christian Holtsteen at ⁠stoneproduction.no⁠. 

The subtlety of Temptations! Again, and again the fathers show us the relentless work of the evil one in drawing the mind ans the heart of individuals into sin. He can create within our hearts a kind of childishness; a veneer of sanctity or virtue. One can experience, joy or tears or consolation in their soul, but it can all be an illusion, and not truly rooted in repentance. It is for this reason that we so often backslide in the spiritual life. We do not let go of the attachments that we have to the things that lead us into sin. We may repent and go to confession, but within our hearts we still hold on to a multitude of things that give rise to temptation or that stimulate our inclination to particular sins. Fornication in particular is something that is seen as having great weight among the fathers because it is so tied to our very make up as human beings and to our bodily appetites and desires. We can fall into error in our thinking and be corrected of this error even when we cling to it with pride. But once we have acknowledged the error we are unlikely to return to it. However, when the sins of the flesh become tied up with our imagination and memory, and when we give ourselves over to the sin, the deeper the roots become. What is lodged in the imagination and memory is easily taken hold of again through fantasy, at first, and then finally an action. Therefore the sins the flesh often need the greatest commitment to ascetic disciplines in order to uproot them. We were told in the Scriptures that the kingdom of heaven suffers violence, and the violent to bear it away. Similarly, there are things that we must be willing to cut out of our life in order to keep us from falling into the same sins again. Our desire and our courage in doing so, however, is often lacking. --- Text of chat during the group: 00:05:54 John Ingram: Greater Cincinnati/N KY   00:08:32 FrDavid Abernethy: page 145 para 42   00:25:53 Ashley Kaschl: Is St. John saying this over sharing/emotionalism be a symptom of this sin?   00:25:53 Louise: Blind to consequences.   00:29:25 Louise: Hooking up maybe to avoid aloneness at all cost.   00:29:26 Debra: Hook Up culture isn't just on Universities   00:32:27 Rory: Being in the moment with prayer, incarnate with God, we are never alone, as a temple of the Holy Spirit   00:36:40 Rory: ?is sin a correction?   00:37:39 Anthony: When I look at the history of heresy, I see that mental and physical errors often go together.   00:39:00 Anthony: Examples that come to mind: Marcion & other Gnostics; Cathars; Lutherans; Munsterites   00:45:48 Louise: As a Catholic child, I was taught that we were forgiven if we recognize our fault, repent (suffer from having caused pain, which would reduce repetition), and to repair (in reality as much as possible). The last two requirements seem to be dismissed these days , especially the third one.   00:48:17 Ambrose Little, OP: It goes both ways. Some heretics go the way of overly puritanical approaches to the Faith.   00:54:31 Ashley Kaschl: The thought troubles me, and there's a lot more to be said, I think, but the penance of not being permitted to receive the Holy Eucharist because of the sin of fornication makes a lot of sense.    Being that we receive the whole Christ, if someone has developed a deeply rooted habit of fornication they would have a kind of morbid, contraceptive disposition of soul that says “I want the pleasure of receiving Christ in the Eucharist, but I do not want His effects.” Even if the soul is fighting against the sin, that person still needs to be freed from that disposition before seeking a union with God they have trained their body and, thus, their soul not to seek above all other things. Obviously it's not so cut and dry but I can see what the footnote is saying

We discuss the great theologians, ascetics, and philosophers of fourth-century Christianity, the Cappadocian Fathers with Father Sergey Trostyanskiy. Come for the Philokalia, the collection which smuggles Origenistic and other anathematised ideas into the very bosom of orthodoxy, stay for the presence of divine darkness to the soul.

St Mark was a disciple of St John Chrysostom, tonsured a monk at the age of forty by St John himself. He then withdrew to the Nitrian desert and lived for sixty years as a hermit, devoting himself to fasting, prayer, and writing spiritual discourses.   Saint Mark knew all the Holy Scriptures by heart. His compassion was so great that he wept at the distress of any of God's creatures: once he wept for the blind pup of a hyena, and the pup received its sight. Though he lived alone in the desert, it is said that he received Communion from an angel.   The holy and scholarly Patriarch Photios held his writings in the highest esteem, and at one time there was a saying, 'sell all that you have, and buy Mark.' Some of these beautiful and profound writings may be read in English in the first volume of the Philokalia.

St Mark was a disciple of St John Chrysostom, tonsured a monk at the age of forty by St John himself. He then withdrew to the Nitrian desert and lived for sixty years as a hermit, devoting himself to fasting, prayer, and writing spiritual discourses.   Saint Mark knew all the Holy Scriptures by heart. His compassion was so great that he wept at the distress of any of God's creatures: once he wept for the blind pup of a hyena, and the pup received its sight. Though he lived alone in the desert, it is said that he received Communion from an angel.   The holy and scholarly Patriarch Photios held his writings in the highest esteem, and at one time there was a saying, 'sell all that you have, and buy Mark.' Some of these beautiful and profound writings may be read in English in the first volume of the Philokalia.

Tonight we picked up with Hypothesis 34. Again we are introduced into the practice of asceticism; in particular, how it is embraced in the spirit of obedience. We were given multiple stories of individuals who, out of love for their elder, respond with an immediacy to their demand or request. In each case we are shown the deep fruit that this bears.  However, the greater task for us is to look at our lives and to see if we have prepared our hearts to receive the seed of our Lord‘s word as he calls us to the life of holiness. Do we respond with swiftness when called to prayer or with zeal when called to embrace the practice of fasting or urgency when called respond to someone in need or jeopardy?  What the stories show us is that obedience is based upon a relationship, not law. It is love that makes us run to respond to Christ and to those He has given to us to guide us along the path to Him. If our asceticism or obedience lacks this love, then it is something that is suspect. --- Text of chat during the group:  00:10:43 B David: hi all  Ben David here.  sort of new here...   00:10:55 FrDavid Abernethy: welcome Ben!   00:12:24 David Fraley: Hello Ben!   00:12:59 David Fraley: I did. I found a place in West View.   00:21:09 Bridget McGinley: St Hesychios in the Philokalia states “ a faithful servant is one who expresses his faith in Christ through obedience to His commandments.  Father, if one cannot find an “elder” can one be assured of the graces and gifts of obedience by simply following the commandments?   00:24:33 Bridget McGinley: thank you   00:33:13 Anthony Rago: This is in stark contrast with the pagans - example the fear in the Adventures of Ulysses, in the trip to Hades, land of the shades.   00:35:22 Anthony Rago: The Coptic Hymn to St George names him the conqueror of his tormentors   01:14:40 David Fraley: Thank you, Father!  

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.

The gesture of bowing the head is a ritual in all traditions that acknowledges the wisdom of sinking the mind into the heart. The Christian mystical tradition is ancient and includes writings such as the Philokalia (which dates back to the Desert Fathers), The Cloud of Unknowing, and The Way of the Pilgrim. The heart can only be experienced. If there is the tiniest urge to explore this depth, it is the Divine asking to be explored through and as us. The Christian Prayer of the Heart in the West is not all that different from the repetition of mantra in the Hindu tradition. Some diligence and practice allows a particular prayer to become so much a part of our being that it arises spontaneously with our thoughts and breath. This is different than trying to be a spiritual athlete, which can undermine our practice. The Prayer of the Heart is some form of “Lord Jesus have mercy on me.” Hesychia is a Greek word that means tranquility or peace. People have always gone into retreat to find a place of sanctuary, which is so needed in the midst of a stimulated life. Yet, the whole idea of pilgrimage, of opening and searching for wisdom, has lost meaning. The heart is our moral compass. In a spiritual sense, it is not a particular organ but full body consciousness penetrated by the presence of divinity. The Christian monk Thomas Merton recognized that everyone has this divinity, which is like a blazing sun, and that the gate of heaven is everywhere. We can meet each other and know that godliness is in everyone even if it is covered over with many veils. The repetition of the Prayer of the Heart leads to silence and affects the world. To set the heart on fire is to be consumed by love. Prayer is given as grace, as a gift. Regina is the editor of Hohm Press, a workshop leader, retreat guide, and the author of The Woman Awake, Igniting the Inner Life, Praying Dangerously, Only God, and other books.

For quite a few decades now there has been an increasing interest in the practice of the Jesus Prayer. A large number of books and pamphlets have been made available to the faithful giving detailed instructions on this prayer, which even include breathing techniques. The main focus of this teaching is to force the mind into the heart in order to acquire prayer of the heart. Orthodox Christians, including beginners, are encouraged to practice the Jesus Prayer with the aim of acquiring unceasing prayer. The question arises, is this always advisable?In this talk, Father Kosmas mainly uses contemporary saints and elders to explain not only the benefits but also the dangers of the Jesus Prayer, something that is rarely mentioned. Most importantly, he emphasizes that Orthodox Christians must begin the spiritual life at the lowest step and not attempt to reach spiritual states which are beyond their abilities, in order to avoid spiritual catastrophe and even diabolical deception.The following questions are also discussed: how can the Jesus Prayer lead to self-hypnosis? What is spiritual indigestion? Can it be more beneficial at times to marvel at the spiritual heights of the saints rather than imitate them? Why is it dangerous to interpret events in one's life? What are the five levels of prayer? Can imitating the saints at times be dangerous? Why did an elder strictly warn Christians not to force themselves to pray?Other points covered in this talk include: body heat during prayer; a saint's positive and negative attitudes toward the Philokalia; the dangers of reading books beyond one's level; married people and monastic books; sexual lust and prayer; the difference between prayer of the heart and prayer in the heart or with the heart; the danger of fantasy in prayer; and the danger of seeing lights during prayer.Duration: 3hrs 57minsVisit our website: www.OrthodoxTalks.com

For more please visit https://www.philokaliaministries.org/ & remember to say 3 Hail Marys for the priest

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

“Let us return, brethren, to ourselves...For we cannot be reconciled with God and assimilated to Him unless we first return, or rather, enter into ourselves... For the miracle consists in tearing ourselves away from the distraction and vain concerns of the world and in this way relentlessly seizing hold of the kingdom of heaven within us.” St Nikiphoros the Monk, On Watchfulness and the Guarding of the Heart, Philokalia vol. 4) What this Episode is About: A main goal of the Christian life is to keep our attention focused on Christ. We're called to drink deeply of the Church's wisdom so we can master our attention and see Christ at work in all things. But the internet is designed to capture that attention and focus it on things that are superficial at best or toxic at worst. Three Questions as You Watch: 1. What are the limits you're placing on your social media use? 2. Is your life centered in real communities or artificial internet communities? 3. How does the stuff you're watching or reading or listening to on the internet help you keep your attention on Christ?

“Let us return, brethren, to ourselves...For we cannot be reconciled with God and assimilated to Him unless we first return, or rather, enter into ourselves... For the miracle consists in tearing ourselves away from the distraction and vain concerns of the world and in this way relentlessly seizing hold of the kingdom of heaven within us.” St Nikiphoros the Monk, On Watchfulness and the Guarding of the Heart, Philokalia vol. 4) What this Episode is About: A main goal of the Christian life is to keep our attention focused on Christ. We're called to drink deeply of the Church's wisdom so we can master our attention and see Christ at work in all things. But the internet is designed to capture that attention and focus it on things that are superficial at best or toxic at worst. Three Questions as You Watch: 1. What are the limits you're placing on your social media use? 2. Is your life centered in real communities or artificial internet communities? 3. How does the stuff you're watching or reading or listening to on the internet help you keep your attention on Christ?

We continued with the incredible counsel of the Fathers about how one discerns when to embrace the advice and counsel of others, specifically one's Elder. The first distinction made is about advice - counsel that is a part of the spiritual tradition as a whole and so valuable in and of itself. This should be embraced faithfully - for it is given by the goodness and kindness of one's Elder. When that relationship has grown throughout the course of the years a command may be given by an Elder. This command, however, is only given under specific circumstances; never casually. One must have a kind of clarity and sense of commitment to what is being asked of the Elder. This is to be done by making a prostration, a bodily action and sign of obeisance showing one's desire to take hold of the command of the Elder. The Elder, then, in an equally concrete fashion must give his blessing. In doing so he takes upon himself the commitment to pray and fast that the one in his care would be able to fulfill the command. We see in all of this the depth of the relationship that must exist between an Elder and the one in his charge. We do not simply expose ourselves to information, reading the writings of the Elders and applying them to our lives. Rather, we enter into a living tradition and it is in and through this relationship between an elder and the one in his care that spiritual growth is made. It is a relationship of love that mirrors the relationship that Christ has with each of us. He calls us to give ourselves to Him and follow Him and in doing so He gives us himself in the most holy Eucharist. The command always holds within it the grace to help us fulfill it.  --- Text of chat during the group: 00:17:46 FrDavid Abernethy: Anthony Coniaris   00:17:55 FrDavid Abernethy: Beginnners Guide to the Philokalia   01:09:50 Ren: This reminder that the Elder prays for the one whom he counsels is very helpful. I am not sure there is anything more humbling than being prayed for - or fasted for! Knowing that another is investing themselves so deeply on your behalf definitely spurs one on to greater dedication. The gift demands a response.   01:11:26 Ren: Yes. Wow. Imagine that: God himself, in the person of Christ, fasted for each one of us. Spent himself praying for each of us. So very humbling.   01:12:09 Carol Nypaver: Absolutely.   01:20:09 Ren: Just a little PSA for everyone: we have switched our email service to MailChimp. If you did not receive an email in advance of tonight's group, please check your spam filter, and mark it as not junk. Thank you!   01:21:32 David Fraley: Thanks Fr David!   01:21:47 Debra: The short link, tonight, still triggered a 'Threat Warning' from Avast lol   01:21:58 Ambrose Little: stop using Avast   01:22:20 Fr. Miron Kerul-Kmec Jr.: 2nd experience with baptism!   01:22:28 Eric Williams: Keeping you busy and out of trouble. ;)   01:22:54 Debra: You're making me want to switch to the East lol  

Tonight we picked up with Hypothesis 21. One is not to reveal the thoughts of the heart and the mind or one's temptations to others indiscriminately. Rather, we are to seek out those who have the gift of discernment and experiential knowledge. Only those who are engaged in spiritual warfare, who know their own minds and hearts well can speak to the struggles of others. Much damage can be and has been done by those who set themselves up as teachers of the faith and the spiritual life and yet not living it themselves in any measure. What we are to look for in an elder are the particular gifts of the Spirit that arise from living the gospel fully; humility, repentance, obedience, tenderness gentleness, charity, mercy.  In order for one struggling with their sins and the shame that often accompanies them to find courage to acknowledge them, they need an elder who speaks to them with love; a love that reflects Christ himself. How can we speak of what we do not know? We cannot teach the faith or guide others from a position of power but rather imitate Christ in approaching others in a humble and selfless fashion.   Text of chat during the group:    00:07:57 FrDavid Abernethy: Public   Prayer of St. John Chrysostom before reading spiritual texts.     O Lord Jesus Christ, open Thou the eyes of my heart, that I may hear Thy word and understand and do Thy will, for I am a sojourner upon the earth. Hide not Thy commandments from me, but open mine eyes, that I may perceive the wonders of Thy law. Speak unto me the hidden and secret things of Thy wisdom. On Thee do I set my hope, O my God, that Thou shalt enlighten my mind and understanding with the light of Thy knowledge, not only to cherish those things which are written, but to do them, that in reading the lives and sayings of the Saints I may not sin, but that such may serve for my restoration, enlightenment and sanctification, for the salvation of my soul, and the inheritance of life everlasting; For Thou art the enlightenment of those who lie in darkness, and from Thee cometh every good deed and every gift. Amen.   00:11:04 FrDavid Abernethy: page 170   00:16:56 Tyler Woloshyn: Glory be to Jesus Christ! Good evening everyone.   00:27:02 David Robles: According to the Philokalia the stages of sin/temptation are   00:34:29 Anthony: How do these stages of sin correlate to the Roman distinctions between Imperfections, Venial sins and Mortal Sins?  Or is that too big a topic or a harmful focus on what is evil within us instead of focus on what is good, noble, etc?   00:34:41 Wayne: page?   00:43:25 Josie: "preach and if you have to, speak"   00:56:58 Josie: is there a difference between the evil one hearing the confession of our thoughts in private vs in public? can't he hear them in both cases?   00:57:07 Josie: sorry sent by accident   00:59:28 Anthony: The protection of the mind is maybe the really important problem with social media - as one mindlessly absorbs, one tunes into so many different minds putting themselves out for consumption; it's more indiscriminate than TV since you can get so many channels one right after the other.   01:07:55 Tyler Woloshyn: Some priests are not psychologists nor should pretend to be in the confessional   01:08:23 sue and mark: yup   01:14:26 Josie: so does a confession with a bad priest still give us grace?   01:18:16 Ambrose Little, OP: Yes, if he's ordained and pronounces absolution. Personal qualities don't impede the sacramental grace.   01:28:31 carolnypaver: My question is from section C. What about sharing what we learned in Spiritual direction with one's spouse, especially concerning children?   01:29:17 carolnypaver: Thank you!   01:29:28 Josie: 1 sec   01:29:31 Josie: typing   01:29:46 Josie: in AA they teach you to tell your story   01:29:51 Josie: to help others heal   01:30:00 Josie: my priest says that's good   01:30:03 Josie: yes   01:34:12 Josie: thank you father!!!!  

Thanks to everyone who participated in tonight's group on The Evergetinos.  As always it is a privilege and joy to sit at the feet of the Fathers with you. Synopsis: We continue our reading this evening of Hypothesis 20 on the revealing of one's thoughts to an elders. Again and again we are taught by the Fathers that this is the path to true healing for us. It is when we keep our thoughts secret, when we hide them, when we lie about them, that the devil gains a greater foothold in our lives. We are warned that God is not mocked for he sees all things and into the depths of the heart. So we are to never lie. In humility, we are to seek forgiveness and to acknowledge our thoughts, our temptations, any concerns, our desires, or even simple thoughts to our elders. When we do this our heart is also open to the Grace and action of God. The moment that we acknowledge the truth is the moment a flood of Grace comes upon us.  It is then that the demon is cast out. St Paul tells us: "Take every thought captive and make it obedient to Christ." It is our good fortune to have the Fathers to show us the path by which we can do this. --- Text of chat during the group: 00:12:23 FrDavid Abernethy: The Evergetinos   00:12:47 FrDavid Abernethy: Center for Traditional Orthodox Studies   00:14:18 Fr. Miron Jr.: yes we are   00:14:28 Fr. Miron Jr.: she is tired of me   00:14:49 FrDavid Abernethy: page 163   00:15:05 FrDavid Abernethy: Letter D   00:16:14 Debra: Do we need to re-sign up?   00:16:37 Josie: are we allowed to send father questions outside the group?   00:16:48 FrDavid Abernethy: yes   00:16:49 Ren: Philokalia.link/evergetinos_signup   00:17:02 Ren: Philokalia.link/climacus_signup   00:17:22 Josie: how do we reach you father? which email?   00:17:24 Ren: philokaliaministries@gmail.com   00:17:40 FrDavid Abernethy: dabernethy@gmail.com   00:18:13 Sarah Kerul-Kmec: hahaha   00:24:17 Debra: {Not raising my hand...I was shooing my dog away}   00:37:33 joannedavids: This is enlightening.  Very helpful.  Thank you, Fr.   00:44:31 Josie: were the fathers able to distinguish between evil thoughts that came from the evil one and those that came from their own thoughts and hearts? if so how?   00:45:12 Ambrose Little: This was before mass marketing. LOL

Eddie Chami, the hottest winemaker, came on to talk about holding his breath, getting kidnapped in Syria, making wine in Lebanon and getting respect for indigenous varietals in the fertile crescent. Absolutely incredible knowledge drop, holy shit, and its hard to overstate how dope the wines we tasted are.  This is your wake up call to taste a lot more Eastern Mediterranean wines, like basically ASAP.  Specifically, probably snag some Mersel Wine.////LIST////Mersel Wines, UNLABELED MERWAH PETNAT 2022//Philokalia, Bethlehem, 'Grapes of Wrath,' 2020//Cremisan, West Bank, 'Baladi / Star of Bethlehem,' 2020//Vertical 33, Bekaa Valley, 'Cinsault du Soir,' 2017//Back Home Beer, Persian Blue Lager////Off Mic: Muaddi Arak // Wildarc Arak ////Support the show (https://www.patreon.com/Disgorgeous)

This modern-day Church Father was born in Chernavsk in central Russia. The son of a priest, he entered seminary at a young age, then completed the four-year course in theology at the Academy of Kiev. Though he distinguished himself as a student, his heart turned increasingly toward the monastic life, and he was tonsured a monk and ordained a priest upon completion of his studies. During his time at the Academy he often visited the Lavra of the Caves, and there became a spiritual child of Father Parthenius (March 25).   His desire for monastic life was not fulfilled immediately, for the Church felt need of his intellectual gifts. He served as a professor at the Theological Academy in St Petersburg, then worked for seven years in the Russian Mission to the Near East, mostly in Palestine. During this time he gained a perfect mastery of Greek and studied the works of the Church Fathers in the original languages. Returning to Russia, he was soon consecrated a bishop; but after seven years of episcopal service, he at last achieved his heart's desire, resigning as bishop and retiring to a small monastery at Yvschen, where he spent the rest of his days.   After taking full part in the liturgical and communal life of the monastery for several years, he took up the life of a recluse in 1872. He lived in two small rooms, subsisting almost entirely on bread and tea, visited only by his confessor and the abbot of the monastery. He celebrated the Divine Liturgy every day in his cell. All of his time not taken up by inner prayer was devoted to translating the works of the Fathers into Russian and, increasingly, to writings of his own. Most importantly, he prepared a Russian-language edition of the Philokalia which had a deep impact upon Russian spiritual life.   Though he received no visitors, St Theophan entered into correspondence with many earnest Christians who sought his counsel, and so in time became the spiritual father of many believers throughout Russia. He reposed in peace in 1894.   In addition to the Philokalia, St Theophan produced (among other works): a Spiritual Psalter of selections from St Ephraim the Syrian; The Path to Salvation, an exposition of Orthodox Spirituality written in clear, plain language for those living in the world; collections of his letters to spiritual children; and Unseen Warfare, a treatise on prayer and the ascetical life. This last has an unusual history. In its original form it was written by Lorenzo Scupoli, an Italian Roman Catholic priest. St Nikodemos of the Holy Mountain, recognizing the book's merit, produced a Greek edition in which he corrected various deviations from Orthodoxy in the original. St Theophan in turn revised the Greek edition extensively, removing some material and adding passages of his own; so that the Italian, Greek and Russian versions are in fact three substantially different books. Many of St Theophan's works (including Unseen Warfare) are available in good English translations. They are almost unique in presenting the undiluted hesychastic spirituality of the Orthodox Church in plain, straightforward language accessible to most people.

The Arena Podcast is the flagship of Patristic Nectar Publications and contains the Sunday Sermons and other theological reflections by Father Josiah Trenham delivered from the ambon of St. Andrew Church in Riverside, California and begun in 2010. Currently there are more than 550 sermons and lectures covering ten years worth of preaching through the liturgical calendar. Please subscribe and rate the podcast! If you are interested in other available titles, or if you would like more information on Patristic Nectar Publications, please visit our website at PatristicNectar.org | Links | Listen to the Philokalia here >>>>>>> How to listen

The Arena Podcast is the flagship of Patristic Nectar Publications and contains the Sunday Sermons and other theological reflections by Father Josiah Trenham delivered from the ambon of St. Andrew Church in Riverside, California and begun in 2010. Currently there are more than 550 sermons and lectures covering ten years worth of preaching through the liturgical calendar. Please subscribe and rate the podcast! If you are interested in other available titles, or if you would like more information on Patristic Nectar Publications, please visit our website at PatristicNectar.org | Links | Listen to the Philokalia here >>>>>>> How to listen

The Arena Podcast is the flagship of Patristic Nectar Publications and contains the Sunday Sermons and other theological reflections by Father Josiah Trenham delivered from the ambon of St. Andrew Church in Riverside, California and begun in 2010. Currently there are more than 550 sermons and lectures covering ten years worth of preaching through the liturgical calendar. Please subscribe and rate the podcast! If you are interested in other available titles, or if you would like more information on Patristic Nectar Publications, please visit our website at PatristicNectar.org | Links | Listen to the Philokalia here  >>>>>>> How to listen