Monasticism Session 1 High School Level Ages 13-17 (45-50 Minutes)
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Atlas of American Orthodox Christian Monasteries
Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable. -
Spiritual Challenges of the Sacred
Utopía y Praxis Latinoamericana ISSN: 1315-5216 ISSN: 2477-9555 [email protected] Universidad del Zulia Venezuela Spiritual Challenges of the Sacred SEISEMBAY, Talgat T.; KASKABASSOV, Seit A.; KADYROV, Zhanbay T.; ZHUMAKAEVA, Bereke D.; MAMIYEVA, Bakhytkul O. Spiritual Challenges of the Sacred Utopía y Praxis Latinoamericana, vol. 23, no. 82, 2018 Universidad del Zulia, Venezuela Available in: https://www.redalyc.org/articulo.oa?id=27957591008 DOI: https://doi.org/10.5281/zenodo.1495810 This work is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 3.0 International. PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative Utopía y Praxis Latinoamericana, 2018, vol. 23, no. 82, July-September, ISSN: 1315-5216 2477-9555 Artículos Spiritual Challenges of the Sacred Los desafíos espirituales de lo sagrado Talgat T. SEISEMBAY DOI: https://doi.org/10.5281/zenodo.1495810 L.N.Gumilyov Eurasian National University, Kazakhstan Redalyc: https://www.redalyc.org/articulo.oa? [email protected] id=27957591008 http://orcid.org/0000-0002-1033-8916 Seit A. KASKABASSOV L.N.Gumilyov Eurasian National University, Kazakhstan Zhanbay T. KADYROV M. Kozybayev North Kazakhstan State University, Kazakhstan Bereke D. ZHUMAKAEVA Kazakh State Women's Teacher Training University, Kazakhstan Bakhytkul O. MAMIYEVA Kostanay State Pedagogical University, Kazakhstan Received: 03 July 2018 Accepted: 15 August 2018 Abstract: e article defines conceptual boundaries of the holy, the typology of the holy, created on the basis of notorious and obscure aspects of the holy that are considered well-known aesthetic categories. It is established that an urge for the sacred is the revolt against chaos. -
Athos Gregory Ch
8 Athos Gregory Ch. 6_Athos Gregory Ch. 6 5/15/14 12:53 PM Page 154 TWENTIETH-CENTURY ATHOS it of course came the first motorized vehicles ever seen on Athos. 2 Such con - cessions to modernization were deeply shocking to many of the monks. And they were right to suspect that the trend would not stop there. SEEDS Of RENEWAl Numbers of monks continued to fall throughout the 960s and it was only in the early 970s that the trend was finally arrested. In 972 the population rose from ,5 to ,6—not a spectacular increase, but nevertheless the first to be recorded since the turn of the century. Until the end of the century the upturn was maintained in most years and the official total in 2000 stood at just over ,600. The following table shows the numbers for each monastery includ - ing novices and those living in the dependencies: Monastery 972 976 97 90 92 96 9 990 992 2000 lavra 0 55 25 26 29 09 7 5 62 Vatopedi 7 65 60 5 50 55 50 75 2 Iviron 5 6 52 52 5 5 5 6 6 7 Chilandar 57 6 69 52 5 6 60 75 Dionysiou 2 7 5 5 56 59 59 59 50 5 Koutloumousiou 6 6 66 57 0 75 7 7 77 95 Pantokrator 0 7 6 6 62 69 57 66 50 70 Xeropotamou 0 26 22 7 6 7 0 0 Zographou 2 9 6 2 5 20 Dochiariou 2 29 2 2 27 Karakalou 2 6 20 6 6 9 26 7 Philotheou 2 0 6 66 79 2 79 7 70 Simonopetra 2 59 6 60 72 79 7 0 7 7 St Paul’s 95 9 7 7 6 5 9 5 0 Stavronikita 7 5 0 0 0 2 5 Xenophontos 7 26 9 6 7 50 57 6 Grigoriou 22 0 57 6 7 62 72 70 77 6 Esphigmenou 9 5 0 2 56 0 Panteleimonos 22 29 0 0 2 2 5 0 5 Konstamonitou 6 7 6 22 29 20 26 0 27 26 Total ,6 ,206 ,27 ,9 ,275 ,25 ,255 ,290 ,7 ,60 These figures tell us a great deal about the revival and we shall examine 2 When Constantine Cavarnos visited Chilandar in 95, however, he was informed by fr Domitian, ‘We now have a tractor, too. -
St. Theodora of Romania
St. Theodora of Romania Commemorated on August 7 St. Theodora, the greatest of Romania’s holy ascetics, was born in the village of Vanatori, Neamts in the first half of the seventeenth century, and was the daughter of Stephen Joldea and his wife. She was married to a man of Ismail, but had no children. Therefore, she and her husband decided to enter the monastic life. Her husband went to the Skete of Poiana Marului, where he was tonsured with the name Eleutherius. He was also ordained to the holy priesthood. Theodora also received the monastic tonsure in the Skete of Poiana Marului. In just a few years, she advanced in obedience, prayer, and asceticism, acquiring the grace of unceasing prayer of the heart. When her skete was destroyed by the Turks, she fled to the Buzau Mountains with her spiritual mother, Schemanun Paisia. They lived for several years in fasting, vigil and prayer, enduring cold, hunger, and demonic temptations. When her spiritual mother fell asleep in the Lord, St. Theodora was led by God to the mountains of Neamts. After venerating the wonderworking Neamts Icon of the Mother of God, she was told to seek the advice of Hieromonk Barsanuphius of Sihastria Skete. Seeing her desire for the monastic life, and recognizing her great virtues, he gave her Holy Communion and assigned Hieromonk Paul as her Father Confessor and spiritual guide. Father Barsanuphius told Theodora to go and live alone in the wilderness for a year. “If, by the grace of Christ, you are able to endure the difficulties and trials of the wilderness, then remain there until you die. -
Communities of New Skete
Monastic Communities Communities of New Skete Companions of New Skete Monks of New Skete 111 New Skete Lane 250 New Skete Lane PO Box 189 PO Box 128 Cambridge, NY 12816-0189 Cambridge, NY 12816-0128 Office 518-677-8863 Office 518-677-3928 Fax 518-677-2373 Sr. Melanie Updike, Superior Sr. Brigid Savage Temple of the Transfiguration Brother Stephen Updike Temple of Holy Wisdom Rev. Hieromonk Marc (Labish) Nuns of New Skete Rev. Hieromonk Christopher (Savage) 343 Ash Grove Rd. Cambridge, NY 12816-9704 Archdn. Peter (Kushner) Office 518-677-3810 Fax 518-677-3001 Monk Elias Mother Rebecca Monk Luke Mother Cecelia Monk David Mother Patricia Monk Stavros Mother Rita Monk John Mother Rachel Mother Sarah Brother Gregory Brother Ambrose (Miles) Novice: Sr. Katrina Vision New Skete is a monastic community of the Orthodox Church in America, comprised of three separate monastic houses: the Monks, the Nuns, and the Companions of New Skete. The Typicon of New Skete, first approved by the Lesser Synod on February 1, 1979, and published in 1980 (1st edition, reprinted 1988), is being revised to reflect the new circumstances of the communities. Each of our three monastic houses is equal in voice and governance, and each house has its own prior. Currently the community numbers 19 members in all. The monks have nine members, the nuns have seven members, while the companions number three (a married couple and a widow). Currently there is one novice with the nuns. New Skete lives in the conviction that an authentic and vibrant monasticism is an essential ingredient of healthy Church life. -
When the Saints Go Marching In
North wall, Church of Holy Wisdom, New Skete Monas- tery, NY. Photo by Inga Leonova. CLOUD OF WITNESSES When the Saints Go Marching In Stavros Winner The landmark recording of the Ameri- ing from the span of human history. can gospel hymn “When the Saints Go The assembly of saints being vast, di- Marching In” was produced in 1938 vine scrutiny is meted out not accord- by Louis Armstrong and his orches- ing to a creed or profession of correct tra. Undoubtedly, Americans over the dogma, but on the basis of our behav- age of thirty can immediately hear the ior toward one another: did we feed tune in their heads: “Oh, when the the poor? give drink to the thirsty? ex- saints go marching in…Lord, I want tent hospitality to the stranger? clothe to be in that number, when the saints the naked? visit the imprisoned? go marching in.” But what most peo- ple do not know is that the lyrics were The vision portrayed in “When the inspired by the biblical book of Reve- Saints Go Marching In,” drawing on lation and other parts of Scripture. the New Testament, includes details depicted in the icons of some very The vision of the Son of Man in Reve- ancient Christian churches. I have lation 4, which draws on Ezekiel, Isa- experienced the visual impact of this iah, and Daniel for its imagery of the imagery as a worshipper in such di- one enthroned, was often interpreted verse churches as Santa Maria As- in Byzantium as the Pantocrator and sunta on the isle of Torcello, northeast linked with the parable of the Last of Venice; Sant’ Apollinare Nuovo in Judgment (Matt. -
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations
UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations Title “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America Permalink https://escholarship.org/uc/item/9f61p9hw Author Sokoll, Aaron J Publication Date 2018 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Santa Barbara “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Religious Studies by Aaron Josef Sokoll Committee in charge: Professor Wade Clark Roof, Chair Professor Catherine Albanese Professor Kathleen Moore March 2018 The dissertation of Aaron Josef Sokoll is approved. ____________________________________________ Catherine Albanese ____________________________________________ Kathleen Moore ____________________________________________ Wade Clark Roof, Committee Chair March 2018 “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America Copyright © 2018 by Aaron Josef Sokoll iii VITA OF AARON JOSEF SOKOLL March 2018 EDUCATION Present Ph.D., Religious Studies, UC Santa Barbara, (March 2018) “We're Not Ethnic”: Race, Ethnicity, and Identity in Eastern Orthodox America 2007 M.A., Religious Studies, University of Denver American Civil Religion and American Empire 1999 B.A., Philosophy, Cedarville University RESEARCH AND TEACHING INTERESTS Religion & Culture, American Religious -
JOURNEYING INTO GOD: the DESERT FATHERS Transforming Musical Harmony Into Spiritual Melody
JOURNEYING INTO GOD: THE DESERT FATHERS Transforming musical harmony into spiritual melody he Historic* Monachorum in Aegypto narrates how God sent an angel to inform Paphnutius of a virtuous flute-player who equalled the T hermit's own desire for holiness. The holy man quickly went to pay a visit to this 'virtuoso and found a former brigand who had completely emended his former lifestyle. As an antidote to his former, extravagant and unbridled existence, he preferred flutes and their music. Declaring himself a sinner, a drunkard and a fornicator, the former robber understood that he had greatly abused God's creation; consequently, he had taken the decision to play creation's melody on his flutes and try to put right his former wrongdoings. Still unsatisfied with this answer, the holy Paphnutius asked the musician to name the good deeds he had done. The flute-player could only remember two! Once, he rescued a nun from certain rape at the hands of robbers. Another time, he paid off the taxes and their arrears - some three hundred gold coins in all - that a married couple had to contribute but could never do so; he thus rescued the man from prison and his wife from despair. At last, the hermit understood why the angel of the Lord sent him to the flute-player: the latter could illustrate God's mercy and providence better than he. The wise abba then compared his own "ceaseless training" - or ascesis - with the former brigand's conversion and invited the latter to take another step forward: "So, brother, if God thinks so highly of you, do not be negligent and leave your soul's fate to chance." The man, who was holding his flutes in his hand, immediately threw them away, and transforming musical harmony into spiritual melody, followed the father into the desert. -
Atlas of American Orthodox Christian Churches A
Atlas cover:Layout 1 4/19/11 11:08 PM Page 1 Atlas of American Orthodox Christian Churches Assembling a mass of recently generated data, the Atlas of American Orthodox Christian Churches provides an authoritative overview of a most important but often neglected segment of the American Christian community. Protestant and Catholic Christians especially will value editor Alexei Krindatchʼs survey of both Eastern Orthodoxy as a whole and its multiple denominational expressions. J. Gordon Melton Distinguished Professor of American Religious History Baylor University, Waco, Texas Why are pictures worth a thousand words? Because they engage multiple senses and ways of knowing that stretch and deepen our understanding. Good pictures also tell compelling stories. Good maps are good pictures, and this makes the Atlas of American Orthodox Christian Churches, with its alternation and synthesis of picture and story, a persuasive way of presenting a rich historical journey of Orthodox Christianity on American soil. The telling is persuasive for both scholars and adherents. It is also provocative and suggestive for the American public as we continue to struggle with two issues, in particular, that have been at the center of the Orthodox experience in the United States: how to create and maintain unity across vast terrains of cultural and ethnic difference; and how to negotiate American culture as a religious other without losing oneʼs soul. David Roozen, Director Hartford Institute for Religion Research Hartford Seminary Orthodox Christianity in America has been both visible and invisible for more than 200 years. Visible to its neighbors, but usually not well understood; invisible, especially among demographers, sociologists, and students of American religious life. -
Submitted in Accordance with the Requirements for The
THE SPIRITUAL ANTHROPOLOGY OF JOHN CASSLAN JINHAKIM Submitted in accordancewith the requirements for the degreeof Doctor of Philosophy The University of Leeds Department of Theology and Religious Studies October2OO2 The candidate confirms that the work submitted is his own and that appropriate credit has been given where referencehas been made to the work of others. This copy has been supplied on the understanding that it is copyright material and no quotation from the thesis may be published without proper acknowledgement. Abstract THE SPIRITUAL ANTHROPOLOGY OF JOHN CASSIAN PHD THESIS SUBMITTED BY J114HAKIM This thesis is an investigation into the spiritual anthropology of John Cassian, who composed two monastic works, the Institutes and the Conferences.Although Cassian transmits the teachings of the Egyptian desert fathers living in the later fourth century, many polemical mind-sets, from his Latin contemporaries to modem critics, have not been able simply to accept his delivery with a spirit of respect and support. In his texts, the doctrine of free will and grace has been judged to be Semi-Pelagian through the viewpoint of Augustinian orthodoxy. Moreover, since Salvatore Marsili's comparative study in the 1930s, it has been accepted that Cassian's ascetic theology depended heavily on the writings of Evagrius Ponticus. Thus, the authenticity of his texts has been obscured for over fifteen hundred years in the West. Consequently, they have been regarded as second-class materials in the primitive desert monastic literature. This thesis re-examines the above settled convictions, and attempts to defend Cassian'srepeated statements that he wrote what he had seen and heard in the desert. -
Minutes of the ARCHDIOCESE of CANADA (OCA) Council Meeting Held at the Doubletree Hotel, Gatineau, Quebec, Canada on the 1St of October, 2014
APPROVED BY THE ARCHDIOCESAN COUNCIL Minutes of The ARCHDIOCESE OF CANADA (OCA) Council Meeting Held at the DoubleTree Hotel, Gatineau, Quebec, Canada On the 1st of October, 2014 Session I –Wednesday, October 1, 2014 I. Liturgical Services and Call to Order The meeting was preceded by a Moleben served at 9:00 a.m. for the Council by his Beatitude, Metropolitan Tikhon. The sessions of the Archdiocesan Council meeting took place in the board office of the DoubleTree Hotel. Session I convened at 9:45 a.m. with the blessing of His Beatitude, Metropolitan Tikhon. Priest Nazari Polataiko was appointed as co-chair of the meeting and he called the meeting to order. The roll was called (see Item II). Deacon Justin Mitchell was appointed Secretary to take minutes for this council meeting. II. Roll Call and Regrets Present: His Beatitude, Metropolitan Tikhon, Locum Tenens of the Archdiocese of Canada Archpriest Anatoliy Melnyk, Chancellor and Archdiocesan Clergy Representative to the Metropolitan Council Priest Nazari Polataiko, Secretary of the Archdiocese of Canada Mr. Nikita Lopoukhine, Treasurer of the Archdiocese of Canada Archpriest Gregory Nimijean, Dean of Québec and Maritime Provinces Priest Geoffrey Korz, Dean of Ontario Priest Gregory Scratch, Dean of Saskatchewan, Manitoba and Nunavut Archpriest Phillip Eriksson, Dean of Alberta and the Northwest Territories Archpriest Michael Fourik, Dean of British Columbia and the Yukon and STAS Western Liason, Priest Andrew Applegate, Clergy Member-at-Large (Assembly Elected) Deacon Justin Mitchell, Lay Representative, Québec and Maritime Provinces and Archdiocesan Lay Representative to the Metropolitan Council Subdeacon Gregory Rychlo, Lay Representative, Saskatchewan, Manitoba and Nunavut Mrs. -
Atlas of American Orthodox Christian Churches A
Atlas cover:Layout 1 4/19/11 11:08 PM Page 1 A t l Assembling a mass of recently generated data, the Atlas of American Orthodox a s Christian Churches provides an authoritative overview of a most important but o often neglected segment of the American Christian community. Protestant and f Catholic Christians especially will value editor Alexei Krindatchʼs survey of both A Eastern Orthodoxy as a whole and its multiple denominational expressions. m J. Gordon Melton e Distinguished Professor of American Religious History r i Baylor University, Waco, Texas c a n Why are pictures worth a thousand words? Because they engage multiple senses O and ways of knowing that stretch and deepen our understanding. Good pictures r t also tell compelling stories. Good maps are good pictures, and this makes the h Atlas of American Orthodox Christian Churches , with its alternation and synthesis o of picture and story, a persuasive way of presenting a rich historical journey of d Orthodox Christianity on American soil. The telling is persuasive for both scholars o and adherents. It is also provocative and suggestive for the American public as x we continue to struggle with two issues, in particular, that have been at the center C of the Orthodox experience in the United States: how to create and maintain unity h r across vast terrains of cultural and ethnic difference; and how to negotiate i s American culture as a religious other without losing oneʼs soul. t i David Roozen , Director a Hartford Institute for Religion Research n Hartford Seminary C h u r Orthodox Christianity in America has been both visible and invisible for more than c 200 years.