Podcasts about solovki

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

Piše: Tonja Jelen Bereta: Barbara Zupan in Igor Velše Zbirka esejev Na kraju zapisano prinaša dvanajst esejev, ki jih je pesnik, pisatelj in esejist Aleš Šteger napisal v dvanajstih letih v prav toliko mestih po svetu. S tremi spremnimi eseji in poglobljenim razmišljanjem o krajih so s delu poklonili Péter Nádas, Alberto Manguel in Carolyn Forché. Šteger svojo esejsko pot začenja v izložbi znane ljubljanske veleblagovnice. Pri tem popisu je izjemno natančen in pronicljiv, saj se poglablja v dele dneva in akterje tistega decembrskega dne leta 2012. S socialnim čutom obravnava posameznike in posameznice, pri čemer pa ne izpušča takratnih okoliščin, na primer prazničnega razpoloženja in protestov hkrati. To mešanje živosti okoliščin in orisi ljudi pa so dodatno približani s fotografijami – neobdelanimi večkrat posnetimi na hitro, kar deluje zelo neposredno. Prav tako direktno deluje Šteger s komentarji, ki delujejo kot obžalovanje in slaba ravnanje. V primerjavi z drugimi eseji v knjigi Na kraju zapisano je prav »ljubljanski« najbolj razgaljajoč in intimen. O vlogi in pomenu pesnika avtor piše predvsem na osebni ravni, ne toliko kolektivni, kar počne v nadaljevanju obsežne knjige. Ta se nadaljuje z obiskom Minamisōme na Japonskem. Prav ta esej je po svoji tenkočutnosti in razmislekih o pomenu človeštva in o tem, kaj ga osmišlja, eden najboljših. Vprašanj o človekovem obstoju se loteva s konkretnimi primeri, vezanimi na tragedije Japonske. Te prenaša na obče, obenem pa poudarja upanje in boj, trdoživost ljudi. Seveda sta pomembna budnost in obstoj zapisanega: »Dokler bodo stale knjižnice, tako dolgo bodo ljudje kot skupnost imeli možnost biti budni (no, vsaj relativna večina). Ker obenem, ko si ogledujemo hrbte in platnice knjig, ko listamo, ne listamo le po znakih iz življenj tistih, ki so knjige napisali, ilustrirali, jih uredili, tehnično opremili, natisnili in izdali, marveč obenem vzpostavljamo drobna žarišča za vse druge, ki vede ali nevede obnavljajo isti ritual, ter jih utrjujemo v njihovem početju. To v tem osamljenem svetu daje moč in upanje. Še posebej v svetu, kjer je pod vprašaj postavljen vsakdanji človeški obstoj.« Ta citat je kot moto celotne knjige Na kraju zapisano, pri čemer umetnik z lastnimi vpogledi interpretira zgodovino posameznih mest in jih primerja s sedanjostjo. Pri tem zna ostro obsoditi zločine v času druge vojne in čistk, hkrati pa poudarja spoznanje o vnovičnem vzponu sovraštva proti kakršni koli tujosti in drugosti. To doseže s sočnim jezikom, odrezavimi kratkimi povedmi in seveda z ostrimi navedenimi primeri. In zato imajo pomembno mesto književna umetnost in knjižnice, ki naj bi človeku dajale upanje in smisel obstoja. Prav ljudje, ki mu podajajo zgodbe, so vzeti kot sli. Ključni vidiki, ki jih Šteger poudarja v esejih, so kritika kapitalizma, nenehna digitalizacija, širjenje strahu in otopelosti. Napisani so bili v večini pred koronskim obdobjem in krutim obleganjem Ukrajine. Večina esejev deluje celostno in poglobljeno, le zadnji esej je krajši in v primerjavi s prejšnjimi napisan preveč filmsko in nekoliko površno. Kot res izjemne eseje bi po preciznosti izraza in občutenja izpostavila še Šanghaj, Solovki in Beograd. Vendar avtor ni pozoren samo na prej naštete težave, gre tudi za obstoj manjših jezikov in tradicionalnih kultur. V esejih jasno pokaže svoje stališče do izginjanja kultur pod velikimi pritiski globalizacije. Kritičen pa ni le on, ampak tudi pogledi ljudi, ki jih srečuje na poti. Ti eseji so kot zemljevidi intimnih zapisov, ki prikazujejo mesta po svetu z vsemi njihovimi trpkostmi, in so hkrati esejistov razmislek o času-prostoru. Postopek opazovanja je dosežen. Šteger tako ni le opazovalec in opazovani, ki piše. V vseh esejih v knjigi Na kraju zapisano sta pomembna vzgib za sočloveka in poudarek na eksistenci posameznika in skupnosti. Ponujajo nam duhovni kompas, ki ga bralstvo nenehno potrebuje, ne glede na to, v katerem obdobju se očitno znajde. Pri tem pa niso pomembna samo fizična, temveč tudi mentalna potovanja znotraj sebe.

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/central-asian-studies

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

The world as seen by a Qur'an specialist in late imperial and early Soviet Russia.  Alfrid Bustanov and Vener Usmanov's book Muslim Subjectivity in Soviet Russia (Brill, 2022) tells a dramatic story of 'Abd al-Majid al-Qadiri, a Muslim individual born in the Kazakh lands and brought up in the Sufi environment of the South Urals, who memorized the entire Qur'an at the Mosque of the Prophet. In Russia he travelled widely, performing the Qur'an recitations. The Stalinist terror was merciless to him: in total, he spent fifteen years of his life in labour camps in Solovki, in the North, and Tashkent, in the south. At the end of his life, al-Qadiri wrote the fascinating memoirs that we analysed and translated in this book for the first time. Al-Qadiri's life account allows us to look at the history of Islam in Russia from a new angle. His lively language provides access to everyday concerns of Russia's Muslims, their personal interactions, their emotions, and the material world that surrounded them. Al-Qadiri's book is a book of memory, full of personal drama and hope. Alfrid Bustanov is an assistant professor at the University of Amsterdam Aruuke Uran Kyzy is a History Ph.D. student at Stanford University in the Transnational, Global, and International (TIG) field with a focus on trans-imperial Naqshbandiyya Sufi networks across the Russian Empire, the Ottoman Empire, and Central Asia near the turn of the 18th century.

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

A first-hand account of Pascha celebrated by prisoners of the Solovki concentration-camp, a formerly active monastery. CHRIST IS RISEN! INDEED, HE IS RISEN! "The white night of Solovki was nearing its end. The delicate, rose-colored morning of Solovki, the sun playing for joy, greeted the monastery-concentration camp, converting it into the invisible city of Kitezh and filling out free souls with a quiet, unearthly joy. Many years have passed since that time, but the fragrant remembrance of this delicate Paschal morning is unforgettably alive; it was literally only yesterday." Text: The Orthodox Word, Issue 32, pages 161-163: https://archive.org/details/100101V17... This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message

“Denial of the incarnation, denial of the Lord Jesus Christ's divine dignity is unthinkable to a member of the Church, and any denier of it has of course already thereby apostatized from the Church. Who is the liar if not he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son (cf. 1 Jn. 2:22).”“Listening to the modern religious pulse beat, you involuntarily notice that in this sense, antichrist reigns in religious consciousness. Lately large waves of scientific ideas have rushed upon the rock that lies in the foundation of the Church. In the area of New Testament studies, especially many new—or renewed—ideas are appearing lately from comparative study of religion. New, monumental discoveries are broadening our knowledge of the ancient East, and people have started to discuss the Gospels in the light of this knowledge. Once, the magi came from the East to worship the Infant God-Man, and brought their treasures of gold, frankincense and myrrh. From the same countries that produced the magi, now different wise men are coming to Europe. Entire scientific expeditions, supplied by governments and private individuals, are carrying away their loot in huge treasure boxes. There are no gold, frankincense, or myrrh in these treasure boxes, but rather entire blocks of stone, or broken pieces of stone with mysterious inscriptions. Scholars in Europe will read these mysterious inscriptions and will not worship the newborn Infant. The star of the East leads science away from Bethlehem. Comparative studies of eastern religions end in nothing other than the very denial of the incarnation of the Son of God.”“Christianity requires a humble awareness. My forefather, Adam, was perfect, but I, mankind, introduced only sin and corruption. The Church calls us to humility when it calls Adam our ancestor. But evolution? Descent from the ape? No matter how modestly we rate ourselves, it is impossible not to think with a certain pride: “After all, I am not an ape; after all, progress is manifest in me.” Thus, by calling the ape our ancestor, evolution feeds human pride.”“The worldview that is not of the Church—descent from the ape, progress, having no need of and denying the incarnation—is pride. Accepting the incarnation is inseparably bound with humility. Pride wars with the incarnation, as with something unneeded.Taking part in the triumphant Church celebration of the Nativity of Christ, we should shout aloud: Be humble, proud man, and believe in the incarnation of the Only Begotten Son of God!”New Martyr St. Hilarion Troitsky, Archbishop of Verey reposed in 1929 from sickness after suffering in the Solovki prison camp for resisting the Soviet antichrists. He is a shining star in the firmament of the New Martyrs and Confessors of Russia. Read his Life here: http://www.orthodox.net/russiannm/hil...Service text to St. Hilarion: https://orthochristian.com/53416.htmlListen to my recording of his excellent treatise “Holy Scripture and the Church,” which is ideal for Protestants inquiring into Orthodoxy: https://youtu.be/vcpkGHs96A4Holy Hieromartyr Hilarion, pray to God for us!This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message

durée : 00:04:16 - Livre en poche - par : Jacqueline Pétroz - Quand Alessandro, journaliste pigiste, part enquêter pour l'hebdomadaire "Fatti" à propos de la disparition de 3 jeunes florentins, il part la plume au fusil. On découvre avec lui une île glaciale et inquiétante en pleine mer blanche. Alessandro va remuer le passé et c'est souvent dangereux.

La géographe et présidente de la branche pétersbourgeoise de l’association Memorial, Irina Flige, signe Sandormokh, le livre noir d’un lieu de mémoire (éditions Les Belles Lettres). Elle nous emmène dans le nord-ouest de la Russie, en Carélie, sur les lieux de l’un des charniers de massacre de masse de l’Union soviétique des années 1937-38. Un endroit qu’elle a découvert avec deux historiens il y a une vingtaine d’années et dont elle contribue à maintenir la mémoire. RFI : Pour exhumer ce charnier de Sandormokh, vous avez mené de longues recherches, qui s’apparentent à un travail de détective, que vous décrivez en détail dans votre livre. Vous avez travaillé avec l’historien Veniamine Iofe, aujourd’hui décédé, puis vous avez été rejoints par Iouri Dmitriev, historien de la terreur stalinienne, qui est aujourd’hui emprisonné pour pédopornographie, une affaire politique selon vous, sur laquelle vous avez prévu d’écrire, plus tard. Durant la Grande Terreur stalinienne de 1937-38, plus de 5 000 habitants de Carélie et 1 111 détenus des camps de l’archipel des Solovki ont été exécutés dans ce lieu que vous avez découvert. Irina Flige, ce lieu est emblématique de la diversité des victimes de la Grande Terreur, tant d’un point de vue sociologique que des nationalités qui composaient l’URSS. Irina Flige : C’est ce qui fait la singularité de Sandormokh. Les personnes qui y ont été fusillées venaient de diverses régions de l’Union soviétique (aujourd’hui, ce sont des pays différents). Ce sont des personnes qui ont été arrêtées, envoyées dans des camps, mais qui venaient de lieux très divers. C’est pourquoi Sandormokh est devenu un lieu de mémoire commun, pour des gens de nationalités, d’ethnies différentes ou pour des Russes venant de toutes les régions du pays.  Parmi les victimes reposant dans ces charniers, qui ont toutes pu être identifiées grâce à votre travail, à celui de Iouri Dmitriev, il y avait beaucoup d’Ukrainiens. Oui, le fait est que parmi les déportés des camps des Solovki, il y avait beaucoup d’Ukrainiens, de représentants de l’intelligentsia ukrainienne, de la classe politique, « les grands hommes de l’Ukraine », comme les appellent nos collègues ukrainiens. Ce sont des prisonniers des Solovki qui ont été emmenés en Carélie pour y être fusillés. Et lorsqu’ils n’ont plus donné signe de vie, qu’il n’y a plus eu de correspondance, beaucoup de monde s’est mis à les chercher sans relâche. Ce ne sont pas seulement leurs proches, mais aussi d’anciens collègues ou des connaissances, qui n’ont jamais perdu espoir de retrouver leurs traces, jusqu’aux années 1990.  Dans les années 1990, vous menez ce long travail d’enquête et vous finissez en 1997 par découvrir ce lieu qui deviendra rapidement un lieu de mémoire avec une Journée internationale de la mémoire des victimes de la Grande Terreur célébrée chaque 5 août au sein du cimetière mémoriel de Sandormokh.  C’est l’unique Journée internationale de la mémoire en Russie. Elle accueille des diplomates, de jeunes gens et pas seulement les descendants des victimes de la Grande Terreur qui sont enterrés là-bas. C’est une Journée internationale de la mémoire qui a été acceptée et mise en place par les autorités de Carélie. Mais depuis 2015, les autorités russes, le gouvernement de Carélie, les responsables locaux ont refusé de prendre part à ces journées mémorielles. Et depuis lors, ce sont devenues des cérémonies civiles, sans participation des officiels. Ces Journées de mémoire se sont transformées : elles ne sont plus uniquement un hommage aux morts. Elles sont devenues des événements réunissant des personnes qui veulent commémorer la terreur du XXe siècle, mais qui s’inquiètent aussi des limitations des droits et des libertés actuelles, des prisonniers politiques et qui se battent pour la liberté.  Aujourd’hui, en Russie, au niveau officiel, la mémoire de la Terreur d’État de l’époque soviétique est absente. Vous décrivez même un phénomène qui consiste en quelque sorte à diluer la mémoire. Comment cela se traduit-il à Sandormokh ? À Sandormokh, cela se traduit tout d’abord par le fait que les autorités de Carélie ignorent les cérémonies de commémoration.  Il y a aussi eu cette tentative de la part des autorités russes et de la société historique militaire russe d’affirmer qu’à Sandormokh il n’y a pas que des victimes de la Grande Terreur qui ont été fusillées, mais qu’il y a avait aussi des prisonniers de guerre soviétiques exécutés par les Finlandais en 1942. Ils essayent de créer une mémoire hybride, une mémoire édulcorée avec des faits erronés. Il n’y a pas eu de prisonniers de guerre soviétiques exécutés là-bas.  Or, les tentatives d’introduire dans la conscience collective le fait que les Finlandais ont aussi fusillé des soldats, ont pour but d’amoindrir la mémoire de la Grande Terreur.

CHANTS « Anthologie des sanctuaires du nord de la Russie – Chants du monastère Solovki volume 1 (Anthology Orthodox of the Russian North – The Solovki Monastery part 1) » par le Choeur des moines de Valaam, sous la direction d’Igor Ushakov – RCD 1995 INTRODUCTION  de Victor Loupan « Avant qu’Abraham fut, JE SUIS. » Nous […]

Afterfeast of the Theophany of our Lord and Savior Jesus Christ ............................................................................ 94 Martyrs Hermylus and Stratonicus of Belgrade ........................................................................................................ 94 Venerable Irenarchus the Recluse of Rostov ............................................................................................................. 95 Venerable Eleazar of Anzersk Island, Solovki .......................................................................................................... 97 Martyr Peter of Anium, at Hieropolis ........................................................................................................................ 98 Saint James, Bishop of Nisibis .................................................................................................................................. 99 Saint Hilary, Bishop of Poitiers ................................................................................................................................. 99 Venerable Maximus Kavsokalyvites of Mount Athos ............................................................................................. 100 Saint Elian, Missionary to Cornwall, England ........................................................................................................ 102 --- Send in a voice message: https://anchor.fm/an-orthodox/message

Gulag: History, Camps, Conditions, Economy, Effect, Facts, Quotes (2003)To watch the video of this interview visit- https://youtu.be/aGeHPwgLm6Y   Published on Aug 13, 2016The Gulag was the government agency that administered the main Soviet forced labour camp systems during the Stalin era, from the 1930s until the 1950s. About the book: https://www.amazon.com/gp/product/140... The first such camps were created in 1918 and the term is widely used to describe any forced labor camp in the USSR.[1] While the camps housed a wide range of convicts, from petty criminals to political prisoners, large numbers were convicted by simplified procedures, such as NKVD troikas and other instruments of extrajudicial punishment (the NKVD was the Soviet secret police). The Gulag is recognized as a major instrument of political repression in the Soviet Union, based on Article 58 (RSFSR Penal Code). The term is also sometimes used to describe the camps themselves, particularly in the West. "GULAG" was the acronym for Гла́вное управле́ние лагере́й (Glavnoye upravleniye lagerey), the "Main Camp Administration". It was the short form of the official name Гла́вное управле́ние исправи́тельно-трудовы́х лагере́й и коло́ний (Glavnoye upravleniye ispravityelno-trudovykh lagerey i koloniy), the "Main Administration of Corrective Labor Camps and Labor Settlements". It was administered first by the GPU, later by the NKVD and in the final years by the MVD, the Ministry of Internal Affairs. The first corrective labour camps after the revolution were established in 1918 (Solovki) and legalized by a decree "On creation of the forced-labor camps" on April 15, 1919. The internment system grew rapidly, reaching population of 100,000 in the 1920s and from the very beginning it had a very high mortality rate.[2] Forced labor camps continued to function outside of the agency until late 80s (Perm-36 closed in 1987). A number of Soviet dissidents described the continuation of the Gulag after it was officially closed: Anatoli Marchenko (who actually died in a camp in 1986), Vladimir Bukovsky, Yuri Orlov, Nathan Shcharansky, all of them released from the Gulag and given permission to emigrate to the West, after years of international pressure on Soviet authorities. Aleksandr Solzhenitsyn, winner of the 1970 Nobel Prize in Literature, who spent eight years of Gulag incarceration, gave the term its international repute with the publication of The Gulag Archipelago in 1973. The author likened the scattered camps to "a chain of islands" and as an eyewitness described the Gulag as a system where people were worked to death.[3] Some scholars support this view,[4][5] though it is controversial, considering that with the obvious exception of the war years, a very large majority of people who entered the Gulag left alive.[6] In March 1940, there were 53 Gulag camp directorates (colloquially referred to as simply "camps") and 423 labor colonies in the USSR.[7] Today's major industrial cities of the Russian Arctic, such as Norilsk, Vorkuta, and Magadan, were originally camps built by prisoners and run by ex-prisoners. https://en.wikipedia.org/wiki/Gulag

« L’archipel du Goulag » d’Alexandre Soljenitsyne et les « Récits de la Kolyma » de Chalamov ont contribué à faire connaître l’un des systèmes répressifs les plus meurtriers du XXe siècle. De 1920 à 1950, le Goulag, ou Direction Centrale des Camps, compta 20 millions de prisonniers, 6 millions de déportés, 4 millions de morts. Quand Joseph Staline proclamait que « la vie était devenue meilleure », un système concentrationnaire d’environ 400 camps voyait le jour sur le territoire soviétique. Hors norme, à la fois gigantesque et sans égal, il y emprisonna un soviétique sur six. Ces prisonniers – les zeks – étaient contraints de travailler jusqu'à l'épuisement dans le froid et le dénuement le plus total. Ils étaient condamnés à l'isolement, la peur et la faim au ventre. Au nom d’une volonté de développement économique, l’humiliation était permanente et leur existence en a longtemps été occultée à l'Est, et niée à l'Ouest. À travers différents exemples, Nicolas Werth rappelle les grands chantiers que furent le Canal Mer Blanche-Mer Baltique, la Voie morte. Il évoque les camps des îles Solovki, la Kolyma, Vorkouta et esquisse rapidement les portraits des bourreaux du Goulag que furent Dzerjinski, Iagoda, Iejov, Béria. Il rend hommage aux grands témoins persécutés tels que Soljenitsyne, Chalamov, Guinzbourg, Margolin, Rossi, Buber-Neumann et il n’oublie pas cependant toutes les victimes anonymes. Tout au long de cette rencontre l’auteur relate les motifs des arrestations et l’implacable machine à broyer les individus. Il fait une description concrète de la vie, du travail, de la violence des camps, s’appuyant sur des documents d’époque, notamment des photographies, des croquis de déportés, des documents administratifs. Une large partie de ces sources sont inédits et issus de l'ONG russe Memorial. Nicolas Werth questionne ainsi la participation du goulag au développement économique de l'URSS et le coût humain qui en a résulté. --- La diffusion de ce podcast s’inscrit dans le cadre d’un partenariat avec la librairie Ombres Blanches.

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

Part 2 of the Design Experts Series, kindly sponsored by the London College of Garden Design My guest for this episode is Kim Wilkie. Kim grew up in the Malaysian jungle and the Iraqi desert, before moving to England to attend school. He is a prolific landscape architect who works on large-scale projects in the UK and internationally, in both public and private spaces. He works on a scale that is beyond the experience of many, if not most designers, for example, designing the green spaces around an entire new city in Oman or his 100 year Thames Landscape Strategy that encompasses the land along the river Thames from Richmond to Kew.  Arguably, it’s necessary on any project to tie together the culture, history, geology, the people, the place but never is it more important to get this right on projects of this scale where human experience is being shaped through what happens in the landscape on a huge scale and will be for generations to come. Kim’s book Led by the Land explores just that, how he is led by the land through every part of his design process. About Kim Wilkie: “After 25 years of running his own practice, Kim now works as a strategic and conceptual landscape consultant. He collaborates with architects and landscape architects around the world and combines designing with the muddy practicalities of running a small farm in Hampshire, where he is now based. Kim studied history at Oxford and landscape architecture at the University of California, Berkeley, before setting up his landscape studio in London in 1989. He continues to teach and lecture in America; writes optimistically about land and place from Hampshire; and meddles in various national committees on landscape and environmental policy in the UK. Current projects are focused on regenerative farming combined with human settlement, both in England and North America.” - www.kimwilkie.com What we talk about: Keeping landscapes in a state of adolescence Kim’s projects in Solovki and Transylvania. How modern ways of living seem so incompatible with bygone ways where people lived in harmony with the land and with the other species that occur within that landscape. Can we successfully have it all i.e. have a life where all the component parts work together in a mutually beneficial way or is it one compromise after another when we try to modernise? An overview of the Thames Landscape Strategy Kim’s work at the Natural History Museum and how Kim sees urban green spaces performing as natural resources get more squeezed and our climate changes Kim’s Chelsea Barracks design, incorporating a vegetable garden. Who looks after the vegetable garden, who can harvest the produce and where would the produce be used or sold? Landforms  The need to reconcile areas of high maintenance turf with wildlife gardening Is it the job of the designer to impose their artistry on a project or to channel the views of the stakeholders? Or both? Are gardens art? If they are, does this mean we can sacrifice the environment when creating them so as not to compromise our artistic freedom? If so, where do we draw the line, should we draw a line in terms of materials used, the ecological impact and so on? Links: Website: www.kimwilkie.com  Led by The Land - Kim Wilkie, Updated, expanded and reissued by Pimpernel Press, 2019 With thanks to the episode sponsor, the London College of Garden Design www.lcgd.org.uk  Tel +44 (0) 1483 762955 Email info@lcgd.org.uk Get in touch; Email podcast@rootsandall.co.uk  Website www.rootsandall.co.uk  Twitter @rootsandall Instagram rootsandallpod Patreon Link; Help me keep the podcast free & independent! Donate as much or as little as you like at https://www.patreon.com/rootsandall           

He lived for many years as a monk at the Monastery of St Cyril of White Lake, where his ascetic struggles won him the respect of his brethren. To flee from the admiration of men he moved further north to Valaam Monastery. But he still attracted the good opinion of his community, so he secretly headed still further north, planning to reach the uninhabited Solovki Island in the White Sea (a large bay of the Arctic Ocean). When he reached the coast, everyone who might take him tried to dissuade him from living in such a harsh place. He answered 'My children, I have a Master who has the power to renew the strength of the old and to enfeeble the young if He so wills. He makes the poor rich, clothes the naked, provides for the destitute and satisfies the starving with a measure of food as he fed five thousand men in the desert.'   While waiting for seasonable sailing weather he met St Germanus (July 30) who lived nearby as a hermit. Together they found a fishing boat and, casting all their trust on the Lord, made the dangerous two-day voyage and set up a hermitage on the island. It became known as a holy place, and thenceforth those living in the world knew not to settle on Solovki, or even to set foot there without good reason. After six years, St Germanus departed, and Sabbatius was left alone.   When he was old, he began to fear that he would die without receiving the life-giving Mysteries, of which he had not partaken since he left Valaam. So he returned to the mainland where he met an abbot Nathanael just as he was taking Holy Communion to a sick man. Sabbatius persuaded the abbot to hear his confession and grant him the priceless gift of Holy Communion. He then settled in a nearby chapel and made ready for his departure from this life. A wealthy merchant from Novgorod visited him to ask for his blessing. The Saint said to him, 'Spend the night here and you will see the grace of God.' The next morning the merchant came to Sabbatius' cell and found that he had reposed during the night; his cell was suffused with a beautiful scent.   The following year, St Germanus, along with St Zosimas (April 17), returned to Solovki island and founded a monastery there, which proved to be the nurturing ground of many Saints.

Hablamos con Juan Manuel Castro Prieto (Madrid, 1958, Premio Nacional de Fotografía 2015) y Rafael Trapiello (Madrid, 1980), de su trabajo "Solovki", sobre el gulag ruso en esa isla del Mar Blanco durante la época del terror estalinista. Además, analizamos una imagen de Vanessa Winship y os descubrimos "My Dakota", fotolibro de Rebecca Norris. Dirige y presenta: Juan María Rodríguez Con Alfredo Oliva, Leire Etxazarra y Juan Carlos Cazalla Emisión: 28 / 05 / 19

Hablamos con Juan Manuel Castro Prieto (Madrid, 1958, Premio Nacional de Fotografía 2015) y Rafael Trapiello (Madrid, 1980), de su trabajo "Solovki", sobre el gulag ruso en esa isla del Mar Blanco durante la época del terror estalinista. Además, analizamos una imagen de Vanessa Winship y os descubrimos "My Dakota", fotolibro de Rebecca Norris. Dirige y presenta: Juan María Rodríguez Con Alfredo Oliva, Leire Etxazarra y Juan Carlos Cazalla Emisión: 28 / 05 / 19

Michael Caines on the little-known romantic William Gilbert, a “man of fine genius” (according to William Wordsworth) who had “unfortunately received a few rays of supernatural light through a crack in his upper story”; Daniel Beer tells the tale of the Gulag at Solovki, a converted monastery known as “the Paris of the Northern concentration camps”, a place of brutality but also of resistant culture and ideas; finally, Laurence Scott considers the cultural history of shoeshining, from Dickens to Police Squad BooksWilliam Gilbert and Esoteric Romanticism by Paul CheshireIntellectual Life and Literature at Solovki, 1923–1930: The Paris of the northern concentration camps by Andrea Gullotta See acast.com/privacy for privacy and opt-out information.

Founded in the 15th century on a remote archipelago in the White Sea, Solovetsky monastery (or “Solovki”) was once one of Russia’s most religious sites. But in the 20th century Solovki gained notoriety as the “Mother of Gulags” – the first and most brutal of the concentration camps of the Soviet time, a stark embodiment of repression. With the fall of the communism in the early 1990's, the monastery was re-established though and a small group of monks were allowed to settle. Monks and historians have worked together to keep the dual-legacy of Solovki alive, but spiritual revival on the bones of the dead has proved complicated; the Russian Orthodox Church wants to make the entire archipelago the stronghold of belief it had once been, while historians and human rights activists say that traces of Gulag are being gradually and forcibly removed. Natalia Golysheva, whose grandfather was a Gulag prisoner, explores Solovki’s legacy. She joins pilgrims on their journey to the far-off skits, hears from local residents and speaks to the granddaughter of perhaps the most famous Gulag survivor Dmitry Likhachov asking her what Solovki represents in modern day Russia. Is it a place of religious worship or a memorial to its most painful past, and will reconciliation ever be possible? Produced and Presented by Natalia Golysheva (Geyser Media) for BBC World Service Image: Nadezhda Terekhova