Podcasts about Philokalia

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

The writing of St. Isaiah the Solitary – On Guarding the Mind, which we find in the collection Philokalia, offers many useful teachings that are worthy of being followed. By “mind” or “intellect,” he refers to the nous, which must be healed, purified, and protected from the influence of passions and emotions.  

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.

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.

There is something terrifyingly honest in these stories because they do not allow us to hide behind good intentions or spiritual reputation. They expose how thin the veil is between holiness and destruction when the heart is not fully purified of anger and envy. Florentius is not portrayed as weak or negligent. He is guileless. He prays. He fasts. He entrusts his life to God so completely that even a wild bear becomes obedient to the rhythm of his prayer. Creation itself recognizes innocence when the human heart is simple. The bear does not argue. It does not rebel. It returns at the sixth hour. It submits to fasting schedules. It becomes a brother. And then men who pray and chant psalms murder it out of envy. The Evergetinos does not soften this. Envy is not a small flaw. It is demonic participation. The Devil enters precisely where comparison takes root. Their teacher does not work miracles. Another is becoming known. Something inside them twists. They do not attack Florentius directly. They kill what he loves. That is how envy works. It strikes sideways. It wounds through the innocent. What follows should frighten anyone who thinks holiness gives permission to anger. Florentius prays for justice. He does not strike with his hands. He strikes with words. And heaven responds. The punishment is immediate. Public. Irreversible. And the most horrifying part is not the leprosy of the guilty monks but the lifelong repentance of the holy one whose prayer was answered. Florentius spends the rest of his life calling himself a murderer. That should stop us cold. God answers his prayer and Florentius is undone by it. He learns too late that the tongue can kill just as surely as a knife. Gregory is mercilessly clear. Revilers do not inherit the Kingdom. Not murderers. Not adulterers. Revilers. Those who curse. Those who wound with speech. Those who let anger become a prayer. Then the Fathers press the knife deeper. Makarios meets the same pagan twice. Once he is cursed and beaten almost to death. Once he blesses and converts a soul. The difference is not the pagan. The difference is the word. The disciple speaks truth without love and becomes an occasion of violence. The elder speaks love without flattery and becomes an occasion of resurrection. One word produces blood. Another produces monks. An evil word makes even a good man evil. A good word makes even an evil man good. This is not poetry. It is spiritual law. We want crosses without insults. We want asceticism without humiliation. We want holiness that never contradicts our self image. The Fathers laugh at this illusion. We behold the Cross and read about Christ's sufferings and cannot endure a single insult without defending ourselves internally. Not even outwardly. In the heart. That is where the battle is lost. Abba Isaiah is ruthless because he knows how fast anger multiplies. Do not argue. Do not justify. Make a prostration before your heart rehearses its case. Silence is not weakness here. It is warfare. If the insult is true repent. If it is false endure. Either way the soul is saved if the tongue is restrained. The bear was obedient. The monks were not. The pagan ran in vain until he was greeted with mercy. Florentius learned that holiness without restraint of speech can still become an instrument of death. And the Fathers leave us with no escape. Words are not neutral. They either heal or rot the body of Christ. This teaching burns because it strips us of our favorite refuge. We excuse anger as clarity. We baptize sharp speech as righteousness. We call curses discernment. The Evergetinos exposes this lie mercilessly. One word can unleash hell. One word can open the Kingdom. The question is not whether we pray. The question is whether our words crucify or resurrect. --- Text of chat during the group: 00:05:16 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII 00:05:29 Fr. Charbel Abernethy: Philokaliaministries.org/blog 00:09:36 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII 00:09:55 Fr. Charbel Abernethy: http://Philokaliaministries.org/blog 00:11:58 Fr. Charbel Abernethy: Page 336 Hypothesis XLIII Volume II 00:12:32 Angela Bellamy: What is the name of the book please? 00:12:45 Jessica McHale: Same here in Boston 00:13:06 Jerimy Spencer: Aloha Father, from a ‘chilly' 78° O'ahu

A reading of reflections and poems of Saint Symeon taken from various sources and translations including:~ The Book of Mystical Chapters: Meditations on the Soul's Ascent from the Desert Fathers and Other Early Christian Contemplatives, Translated by John Anthony McGuckin~ The Enlightened Heart: An Anthology of Sacred Poetry, by Stephen Mitchell~ The Fire rises in Me - English version by Ivan M. GrangerSaint Symeon the New Theologian (949 -1022 AD) was an Eastern Orthodox monk and poet who was one of the three saints canonized by the Eastern Orthodox Church and given the title of "Theologian." "Theologian" was not applied to Symeon in the modern academic sense of theological study; the title was intended only to recognise someone who spoke from personal experience of the vision of God. One of his principal teachings was that humans could and should experience theoria (literally "contemplation," or direct experience of God).Symeon was born into the Byzantine nobility and given a traditional education. At age fourteen, he met Symeon the Studite, a renowned monk of the Monastery of Stoudios in Constantinople, who convinced him to give his own life to prayer and asceticism under the elder Symeon's guidance. By the time he was thirty, Symeon the New Theologian became the abbot of the Monastery of Saint Mamas, a position he held for twenty-five years. He attracted many monks and clergy with his reputation for sanctity, though his teachings brought him into conflict with church authorities, who would eventually send him into exile. Symeon is recognized as the first Eastern Christian mystic to share his own mystical experiences freely. Some of his writings are included in the Philokalia, a collection of texts by early Christian mystics on contemplative prayer and hesychast teachings. Symeon wrote and spoke frequently about the importance of experiencing directly the grace of God, often talking about his own experiences of God as divine light. Another common subject in his writings was the need of putting oneself under the guidance of a spiritual father. The authority for many of his teachings derived from the traditions of the Desert Fathers, early Christian monks and ascetics. Symeon's writings include Hymns of Divine Love, Ethical Discourses, and The Catechetical Discourses.Photography: George Digalakis ~ The Sound of Silence  / georgedigalakisphotography  https://www.digalakisphotography.com/Music: "Let My Love Be Heard" by Jake Runestad. Performed by the Bob Cole Conservatory Chamber Choir.   • Let My Love Be Heard - Jake Runestad  Cousin Silas - Slow Rotations https://cousinsilas1.bandcamp.com/With thanks to Pat for his kind permission to use his music for this channel.

Contribute to the East West Lecture Series fundraiser: theeastwestseries.com Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkouthttps://www.keipirestaurant.org/first-things-foundationDr. Jacobs delivers a talk on hospitality in the ancient world, exploring three stories: Abraham entertaining angels, John Cassian learning from Egyptian monks, and Abba Agathon's encounter with a divine visitor. The presentation examines the theological significance of hospitality in Hebrew and Christian traditions, particularly focusing on Eastern Orthodox patristic interpretations. Delivered at a Georgian Supra event hosted by the First Things Foundation in Greenville, South Carolina. Visit Keipi in Greenville for traditional Georgian cuisine. All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsOther words for the algorithm…Abraham and the angels, Hebrew Bible hospitality, ancient Near East customs, stranger ethics, John Cassian, Desert Fathers, Abba Agathon, Egyptian monasticism, asceticism, monastic hospitality, fasting and feasting, Georgian Supra, Eastern Orthodox theology, patristic theology, John Chrysostom, Basil the Great, church fathers, Orthodox ethics, Christian hospitality, biblical hospitality, sheep and goats parable, love of neighbor, theological virtue, practical theology, ancient world customs, virtue ethics, Christian ethics, moral theology, spiritual formation, monasticism, anachoresis, cenobitic monasticism, apophthegmata patrum, sayings of the Desert Fathers, patristic ethics, biblical interpretation, Old Testament theology, New Testament ethics, Hebrews commentary, Lot and the angels, Road to Emmaus, Tobit, Archangel Raphael, theophany, Christophany, angel visitation, divine testing, covenant theology, Abraham covenant, Sodom and Gomorrah, Job righteousness, ancient virtue, classical virtue, agape love, caritas, philoxenia, Christian hospitality tradition, early Christianity, Byzantine theology, Greek patristics, Eastern Christianity, Western Christianity, East-West theology, theological anthropology, imago Dei, image of God, Matthew 25, eschatology, heavenly feast, messianic banquet, bridegroom theology, joy and fasting, liturgical theology, sacramental life, communion, Eucharist theology, stranger as Christ, Matthew Mathewes, practical philosophy, applied ethics, charitable works, almsgiving, poverty theology, wealth distribution, social justice, Christian socialism, monasticism economics, voluntary poverty, detachment, ascetical theology, spiritual disciplines, prayer and fasting, desert spirituality, Egyptian desert, Palestinian monasticism, Scetes, monastic rules, obedience, humility cultivation, temptation, demonic warfare, spiritual combat, guardian angels, angelology, hierarchy of angels, divine messengers, supernatural encounters, mystical theology, contemplation, theosis, deification, divine energies, Gregory Palamas, hesychasm, Philokalia, nepsis, watchfulness, prayer rope, Jesus prayer, heart prayer, stillness, silentium

Written in 1972, Fr. Seraphim Rose draws attention to the significance of St. Paisius Velichkovsky (+1794) for us today, stating, "...for Orthodox Christians of the 20th century there is no more important Holy Father of recent times than Blessed Paisius Velichkovsky."A reading of Fr. Seraphim Rose's Introduction to: "Blessed Paisius Velichkovsky: The Man Behind the Philokalia" by Schema-monk Metrophanes

What if your morning didn’t begin with hurry, but with holy attention? In this episode, Alan Fadling shares how simple, grounded practices help him begin each day in God’s presence. Over the years, Alan’s early “quiet time” has matured into a rhythm of relationship—an unhurried meeting with the Living God. He describes his morning flow of silence, Scripture reading, singing the psalms, praying for others, and reading spiritual classics like The Philokalia. You’ll hear how these rhythms have become daily invitations rather than obligations—ways of remembering God, listening for his voice, and resting in love before the day begins. Resources mentioned: The New Coverdale Psalter(Anglican House Publishers) YouTube video about The New Coverdale Psalter An Unhurried Life An Unhurried Leader Whether you’re exploring new spiritual rhythms or returning to familiar ones, this episode offers encouragement to meet with God as a friend. Learn how simple practices—quiet, prayer, and Scripture—can nourish your soul and prepare you for the day’s work in a deeply unhurried way. Connect with Alan on LinkedIn or learn more about Unhurried Living programs on their website. Learn about PACE: Certificate in Leadership and Soul Care Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In this sermon we continue our series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from Matthew's gospel alongside some words from Isaiah the Solitary. We look at the story of Peter walking on and then sinking in the water not so much about Peter's lack of faith but about how Jesus is someone we can trust in the storm because of he is God in the flesh. We look at the story of Philippe Petit's high wire performance in New York City, why the water's are calm around God's throne in the book of Revelation, and what it has to do with guarding our hearts. May we encounter the crucified Christ raised from the dead in these words.

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.

In this sermon we continue our series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from the Psalms and Luke's gospel alongside of some words from Isaac the Syrian. I play with the idea that the gospel calls us not so much to hang on but to let go, with the help of Richard Rohr, Thomas Merton, Viktor Frankl, and a song by a band called Switchfoot. May we encounter the crucified Christ raised from the dead in these words. 

In this sermon we continue our series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from the book of Romans alongside some words from Peter of Damascus. The sermon is on patience and hope, but we talk a lot about how music can teach us these things. A song by Olivier Messiaen serves as a refrain throughout the sermon such that we not only think about patience but are forced to experience a time of waiting through listening. A long quote by Jeremy Begbie is very helpful. Simone Weil helps us tie it to prayer. A summary really does not do this one justice. It was fun to prepare and give. May we encounter the crucified Christ raised from the dead in these words.

In this sermon we continue our series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from John's gospel alongside of some words from Mark the Monk. We talk about what it means to carry Jesus' death in us so that his life may be on display, that faith is verb, that belief is not enough, that seeing Jesus means seeing him as the crucified one, that discipleship means looking and sounding like Jesus, how packs of seeds need to be planted, that hating your life isn't what it sounds like (wherein I list some things I hate), and what it all has to do with baptism. May we encounter the crucified Christ raised from the dead in these words. 

In this sermon we start a new series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from Luke's gospel alongside of some words from Evagrius Ponticus. We talk about what it means to pray, to pray without distraction, what distractions such as violence, prejudice, bigotry, racism, classism, sexism, xenophobia, and nationalism. God is trying to shake out of us, futility, discouragement, trust, and a song from David Benjamin Blower called “The World is a Reed Flute.” May we encounter the crucified Christ raised from the dead in these words. 

In this sermon we start a new series allowing some of the voices from the Philokalia to help us hear the gospel. Today we look at some verses from the book of Daniel alongside of some words from John Cassian. We talk about the kingdom of God (see Mary's song in Luke 1, Jesus' Luke 4 sermon, and everything we do to Jesus in Matthew 25), a book by Maurice Sendak called Where the Wild Things Are, Nebuchadnezzar's wilderness experience and the time he turned into a beast, and what it all has to do with the carpenters rule (hint: this is the kingdom of God). May we encounter the crucified Christ raised from the dead in these words. 

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.

Rafa came on to discuss Ghorman but also to have a slight elder millenial midlife crisis. I can't believe we keep getting older, lol. Weird. You should take an opportunity to listen to the Hold Steady. ////Wines////La Rogerie, Alsace Pinots, 'Reserve Perpetuelle,' NV (22)//Domaine les Aricoques, Vin de Savoie Rouge, 2021//Philokalia, West Bank Red Wine, 'Stubborn Saints,' 2023Support the show

As we listen to St. Isaac the Syrian in Homily Three his focus shifts from speaking of the necessary foundation to be laid in the spiritual life, purity of mind, to drawing us further to purity of heart. Purity of mind is established through the toils of the ascetic life, including vigils, fasting, prayer and meditation upon the scriptures, etc.  One's attraction to the life of virtue grows. However, Isaac warns us that as quickly as it is formed within us, it can be lost. A soul may allow into the mind a thought or image that once again stirs up the passions and what has been gained through much prayer and struggle is lost quickly. Purity of heart, however, is something that only emerges by the grace of God and His action in our lives. All that St. Isaac speaks of in the ascetic life continues. However, purity of heart, the purification of the “sense of senses” comes only by many afflictions, deprivations, separation from fellowship with the world, and deadness to all things. It is truly a dying to self and self will and abandoning oneself to God completely. This is the stumbling block for the majority of mankind, including many Christians. It is to embrace the Cross. One is no longer soiled by little things, nor dismayed by conflicts and struggles. What Isaac is suggesting here is that a soul begins to be fed on solid food indigestible to those who are weak. Such purity of heart comes through many afflictions and is acquired over a long period of time. One's focus becomes fixed upon the Beloved and he becomes the lens through which one views everything. Saint Isaac describes it as a state of limpid purity, of that natural innocence once lost.  To regain such a state is difficult living in a world surrounded by so many things that foster not knowledge of God but rather knowledge of many evil realities. There is only one path to this purity and that is simplicity – desiring the one thing necessary and shaping one's whole life around that reality. This is the immediate goal of the spiritual life as St. John Cassian teaches. We are to abandon what is small in order that we might find what is truly great. We are to spurn what is superfluous and without value in order to discover that “treasure hidden in the field”. We are to become dead to the world in order that we might not live unto death. Saint Isaac reminds us that martyrs are not only those who have accepted death for belief in Christ, but those who die for the sake of keeping his commandments. He does not varnish the gospel for us, but rather brings into clear view the necessity of loving Christ above all things, including our own lives. What the world needs is martyrs – those who bear witness to the very love of the kingdom. --- Text of chat during the group: 00:01:31 Fr. Charbel Abernethy: The receptacle of grace, the "place" of the presence of divine life, is where we encounter God and in union with God become integrated and transfigured beings. The art of the spiritual life is therefore to become conscious of the "treasure hidden in the heart" —to become conscious of the real but unapprehended presence of God in the heart; and this art is effectuated by inducing the intellect, freed from extraneous thoughts and images, to "descend" into the heart and so to become conscious of the divine presence hidden there. 00:01:55 Fr. Charbel Abernethy: Heart as explained by Philip Sherrard 00:02:16 Fr. Charbel Abernethy: One of the translators of the Philokalia 00:03:37 Bob Čihák, AZ: P. 133, first paragraph on this page, 22nd paragraph from start of this homily 00:08:57 Fr. Charbel Abernethy: The receptacle of grace, the "place" of the presence of divine life, is where we encounter God and in union with God become integrated and transfigured beings. The art of the spiritual life is therefore to become conscious of the "treasure hidden in the heart" —to become conscious of the real but unapprehended presence of God in the heart; and this art is effectuated by inducing the intellect, freed from extraneous thoughts and images, to "descend" into the heart and so to become conscious of the divine presence hidden there. 00:09:14 Adam Paige: The monastery in Egypt is working on a legal appeal at the moment https://www.ekathimerini.com/politics/foreign-policy/1272520/sinai-monastery-working-out-legal-appeal/?utm_source=substack&utm_medium=email# 00:09:45 Adam Paige: Reacted to "The receptacle of gr…" with ❤️ 00:12:22 Fr. Charbel Abernethy: The receptacle of grace, the "place" of the presence of divine life, is where we encounter God and in union with God become integrated and transfigured beings. The art of the spiritual life is therefore to become conscious of the "treasure hidden in the heart" —to become conscious of the real but unapprehended presence of God in the heart; and this art is effectuated by inducing the intellect, freed from extraneous thoughts and images, to "descend" into the heart and so to become conscious of the divine presence hidden there. 00:13:59 Fr. Charbel Abernethy: The receptacle of grace, the "place" of the presence of divine life, is where we encounter God and in union with God become integrated and transfigured beings. The art of the spiritual life is therefore to become conscious of the "treasure hidden in the heart" —to become conscious of the real but unapprehended presence of God in the heart; and this art is effectuated by inducing the intellect, freed from extraneous thoughts and images, to "descend" into the heart and so to become conscious of the divine presence hidden there. 00:14:02 Myles Davidson: I'm quite happy to pay for your content Fr 00:24:44 Jamie Hickman: The purification of the mind seems more possible on earth whereas the purification of the heart seems more likely to occur in purgatory

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