#Monastery of St Paul

[jontycrane]

Cetinje

The former capital until 1946, Cetinje was one of my favourite places in Montenegro. It was compact, and filled with lovely buildings and interesting museums. The old town centre is pedestrianised, and there isn’t much traffic anywhere else. A day there was the perfect amount of time to see literally everything. The best views of Cetinje are from Eagle Rock, which felt harder to climb that it…

[milksockets]

charnel in st. catherine's monastery, sinai, egypt, in memento mori: the dead among us - paul koudounaris (2015)

[portraitsofsaints]

Saint Charbel Makhlouf

1828-1898

Feast day: July 24

Saint Charbel, born in a small village in Lebanon, to a poor religious family, entered the Maronite Monastery of St. Maroun, (A Lebanese Maronite order) at 23 and was ordained a priest in1859. He served there for 16 years, then retired to the hermitage of Sts. Peter and Paul. Charbel lived a severe ascetic life of prayer, mortification and self-denial and had a remarkable devotion to the Eucharist. He had a massive stroke while saying Mass on Christmas Eve and died 7 days later. For 45 days a bright light surrounded his tomb. The monks exhumed his body and it was found incorrupt. For approximately 62 years a viscous liquid came from his body. Many miracles are attributed to his intercession.

Prints, plaques & holy cards available for purchase here: (website)

[eagna-eilis]

Ach-To and Irish Archaeology

The sequels were my entry into Star Wars and I never would have gone to see The Force Awakens if I wasn't an archaeology nerd.

During the production of Episode VII, a decent number of people with an interest in our archaeological heritage here in Ireland were quite worried about the impact of filming on one of our only two UNESCO World Heritage Sites, the island known as Skellig Michael down off the coast of Kerry.

I went to the film to see if any potential damage was worth it, or if they'd do something unspeakably stupid with it in-universe. I wanted to see if it was respected.

And holy hell I was NOT disappointed. I think I walked out of TFA sniffling to myself about how beautiful the Skellig looked and how it seemed like its use as a location was not just respectful but heavily inspired by its real history.

See, Skellig Michael was a monastic hermitage established at a point when Christianity was so new that the man who ordered its founding sometime in the first century CE was himself ordained by the Apostle Paul. The fellah from the Bible who harassed all and sundry with his letters, THAT Apostle Paul. This is how old a Christian site the Skellig is. It predates St. Patrick by at the very least two hundred years.

The steps we watch Rey climb were originally cut NEARLY TWO THOUSAND YEARS AGO. They have been reworked and repaired many many times since, of course. Still, the path the camera follows Daisy Ridley up is as much an ancient path built by the founders of a faith in real life as it is in the movies.

A hermitage was a place where monks went to live lives of solitude and asceticism so as better to achieve wisdom. The practice is common to many of the major world religions, including the myriad East Asian faiths which inspired the fictional Jedi.

It is said that the hermitage and monastery were originally built with the purpose of housing mystical texts belonging to the Essanes, one of the sects of Second Temple Judaism which influenced some of the doctrines of Christianity. They also, according to what I have read, characterised good and evil as 'light' and 'darkness' and were celibate.

As such, the use of the island in TFA and TLJ does not merely respect Skellig Michael's history, it honours it. It is framed as somewhere ancient and sacred, which it is. It is framed as a place where a mystic goes to live on his own surrounded by nature that is at once punishing and sublime, which of course it was. It shown to be a place established to protect texts written at the establishment of a faith, which it may well have been.

This level of genuine respect for my cultural heritage by Rian Johnson in particular is astonishing. I don't think anyone from outside the US ever really trusts Americans not to treat our built history like it's Disneyland. Much of the incorporation of the Skellig's real past into a fictional galactic history occurs in TLJ, which is why I'm giving Rian so much credit.

It's Luke's death scene which makes the honouring of Irish archaeological history most apparent though.

Johnson takes the archaeological iconography back a further three thousand years for his final tribute to my culture's beautiful historical temples. This time, he incorporates neolithic passage tomb imagery, specifically that of Newgrange, which is up the country from the Skellig.

I think if you understand what the image represents then it makes a deeply emotional scene even more resonant.

The scene I'm referring to is Luke's death.

As he looks to the horizon, to the suns, we view him from the interior of the First Jedi Temple. The sunset aligns with the passageway into the ancient sanctuary, illuminating it as he becomes one with the Force.

As for Newgrange, every year during the Winter Solstice it aligns with the sunrise. The coldest, darkest, wettest, most miserable time of the year on a North Atlantic island where it is often cold, wet, and miserable even in the summer. And the sun comes up even then, and on a cloudless morning a beam of sunlight travels down the corridor and illuminates the chamber inside the mound.

You guys can see this, right? The similarity of the images? The line of light on the floor?

Luke's death scene is beautiful but I think it's a thousand times more moving with this visual context. Luke's sequel arc isn't merely populated by a lore and iconography that honour the place where the end of his story was filmed, I think that incorporation of that history and mythology honours Luke.

We don't know for sure what the Neolithic people believed, religion-wise. We know next to nothing about their rituals. We know that there were ashes laid to rest at Newgrange. There is some speculation that the idea was that the sun coming into the place that kept those ashes brought the spirits of those deceased people over to the other side.

It's also almost impossible not to interpret the sunlight coming into Newgrange as an extraordinary expression of hope. If you know this climate, at this latitude, you know how horrible the winter is. We don't even have the benefit of crispy-snowwy sunlit days. It's grey and it's dark and it's often wet. And every single year the earth tilts back and the days get long again.

The cycle ends and begins again. Death and rebirth. And hope, like the sun, which though unseen will always return. And so we make it through the winter, and through the night.

As it transpired the worries about the impact of the Star Wars Sequels upon Skellig Michael were unfounded. There was no damage caused that visitors wouldn't have also caused. There also wasn't a large uptick in people wanting to visit because of its status as a SW location, in part I think because the sequels just aren't that beloved.

But they're beloved to me, in no small part because of the way they treated a built heritage very dear to my heart. I think they deserve respect for that at the least.

[thepastisalreadywritten]

SAINT OF THE DAY (July 6)

July 6 marks the feast day of St. Maria Goretti, a young virgin and martyr whose life is an example of purity and mercy for all Christians.

St. Maria Goretti is best known for her commitment to purity and the courageous defence of her faith at the young age of eleven that made her willing to undergo death rather than participate in a sin against God.

She is also remarkable for the forgiveness she willingly granted her attacker as she lay on her deathbed.

Maria was born on 16 October 1890 in Corinaldo, Italy. Her father, a farmer, died of malaria when she was young, and her mother had to work to support their six children.

Maria took care of the younger children while her mother worked. She prayed the Rosary every night for the repose of her father’s soul.

She grew in grace and maturity. Her cheerful obedience and piety were noticed by those around her.

On 5 July 1902, a neighbouring farm hand, Alessandro Serenelli, tried to rape Maria.

On several prior occasions, Alessandro had harassed Maria with impure advances, all of which she has vehemently rejected.

This time, he locked her in a room and tried to force himself upon her.

She fought against him, shouting, "No! It is a sin! God does not want it!"

She warned him that this was the path towards hell.

When Maria declared that she would rather die than submit to this sin, Alessandro angrily grabbed her and stabbed her 14 times with a knife.

Maria was found bleeding to death and rushed to the hospital.

As she lay dying, she forgave Alessandro for the crime he had committed against her, saying:

"Yes, for the love of Jesus, I forgive him...and I want him to be with me in Paradise."

Although the doctors tried to save her, she died two agonizing days later, only eleven years old.

Alessandro was sentenced to 30 years in prison.

He remained unrepentant until one night, eight years into his prison term, when Maria appeared to him, dressed in white, gathering lilies in a garden.

She smiled, turned towards Alessandro, and offered him the flowers. Each lily he took transformed into a white flame. Then Maria disappeared.

From that moment, Alessandro converted and found peace. He repented of his crime and changed his life.

He was released from prison three years early and begged forgiveness from Maria’s mother, which she duly granted.

Alessandro moved to a Capuchin monastery, working in the garden as a tertiary for the remainder of his life.

He was one of the witnesses who testified to Maria's holiness during her cause of beatification, citing the crime and the vision in prison.

Many miracles were attributed to Maria Goretti after her death.

Pope Pius XII beatified her on 27 April 1947 and canonized on 24 June 1950, becoming the youngest Roman Catholic saint officially recognised by name.

Her feast day is celebrated by the Church on July 6.

She is the patron saint of purity, rape victims, young women, and youth in general.

On her feast day in 2003, Pope John Paul II spoke about St. Maria Goretti at his Sunday Angelus, noting that her life provides an exemplary witness of what it means to be "pure of heart."

"What does this fragile but christianly mature girl say to today's young people, through her life and above all through her heroic death?" asked the Pope.

"Marietta, as she was lovingly called, reminds the youth of the third millennium that true happiness demands courage and a spirit of sacrifice, refusing every compromise with evil and having the disposition to pay personally, even with death, faithful to God and his commandments."

"How timely this message is," the Holy Father continued.

"Today, pleasure, selfishness and directly immoral actions are often exalted in the name of the false ideals of liberty and happiness.

It is essential to reaffirm clearly that purity of heart and of body go together, because chastity ‘is the custodian’ of authentic love."

[catalinadearagonsblog]

"In the 1520s, England too was a country bursting with relics. Catherine had kissed them at Canterbury, Walsingham, Westminster and St Paul’s, and followed Elizabeth of York’s example of going into labour clutching the birthing girdle of the Virgin Mary. And these relics were accessible to the people in small parish churches, not just in the large cathedrals and monasteries. In Shelford visitors might see phials of Mary’s milk and part of her churching candle, in Kaldham the finger bone of St Stephen was on display, in Burton-on-Trent pilgrims might see the staff of St Modwena, and part of the shirt of St Thomas could be found at Derby. Clothing, girdles, combs, hair, bones and bodily fluids could be found housed all around the country as an essential component of pre-Reformation Catholicism, accessible, powerful and defining. Catherine was an important religious leader in England, teaching by example. Among the artefacts that accompanied her on her travels were pictures of Mary and her mother, St Anne, and St Elizabeth, who must have had particular resonance for Catherine, as she had miraculously conceived and given birth to a child even after the onset of her menopause."

Amy Licence, Catherine of Aragon: An Intimate Life of Henry VIII's True Wife

[blueiscoool]

A 14th-Century Papal Bull Discovered in Poland

A lead seal found in northwestern Poland has been identified as a rare papal bull from the reign of Pope Boniface IX (1350-1404). It was discovered in 2021 north of a former cemetery in the village of Budzistowo by metal detectorists with the PARSĘTA Exploration and Search Group. Dirt and corrosion made it difficult to identify at first. Specialists in Kraków cleaned and conserved it, revealing the inscription that marks it as the seal of Boniface IX.

Bullae were round seals, usually made of lead, that were hung on silk strings affixed to the parchments of official proclamations and documents. They were legally valid and highly recognizable signatures. Metallurgic analysis found that this one was made of pure lead derived from galenite deposits in Cyprus, Sardinia, Greece and Spain. This composition indicates the bull is original, not a later copy.

The reverse inscription reads: BONI/FATIUS/PP:VIIII. The obverse features the images of Saint Peter and Saint Paul identified by the inscription SPASPE above their heads.

In the 9th century, what is now Budzistowo was founded by Pomeranian tribes as the fortified settlement of Kołobrzeg. The settlement was on the Parsęta River 2.5 miles from its mouth on the Baltic Sea, and was rich in salt, fish, iron ore and arable land. The Polish Piast dynasty conquered the area in the 10th century, and Kołobrzeg grew into a regional center of the trade in salt and salt-cured fish.

It became a seat of a bishopric in 1000, but the area would only become thoroughly Christianized in the 12th century. St Mary’s church was built at that time. It was converted into an abbey in the 13th century when German settlers founded a new town of Kołobrzeg on the Baltic and the former Pomeranian stronghold was renamed Old Kołobrzeg. A monastery for Benedictine nuns was then built in Old Kołobrzeg.

Historians hypothesize that the bull was kept at the Benedictine monastery, based on a reference in the comprehensive history of Kołobrzeg written by the 18th century Pastor Johann Friedrich Wachsen. He recorded that in 1397, Boniface issued a letter of indulgence for the Benedictine nuns. It guaranteed a full indulgence to anyone who visited the local church.

With no relic relating to the monastery surviving to this day, [Dr Robert Dziemba, the head of the Kołobrzeg History Department,] says that if it is proved that this bull is the same one referenced by Wachsen it would be nothing short of “a historical revelation”. […]

Dziemba speculates that this particular papal bull may have been lost in the 16th century.

“After the 1534 congress in Trzebiatów introduced Lutheranism to Pomerania, the document simply lost its value,” he said. “Maybe the bull was thrown out when the duchy took control of the monastery as a result of this congress – but maybe it was lost centuries later. We will probably never know when and why it was discarded.”

The conserved bull has gone on display in the Museum of Arms in Kołobrzeg.

[mybeautifulchristianjourney]

Today in Christian History

Today is Thursday, April 25th, 2024. It is the 116th day of the year in the Gregorian calendar; Because it is a leap year, 250 days remain until the end of the year.

62: Death of Mark the Gospel writer while imprisoned in Alexandria in the eighth year of Nero, according to Vetus martyrologium romanum (an old Roman collation of martyr accounts).

799: Pope Leo III is attacked, his eyes stabbed, and his tongue torn. He recovers and later crowns Charlemagne as emperor.

1449: The ineffectual Council of Basel ends.

1479: Death of Sylvester of Obnorsk, a Russian Orthodox hermit who had lived off roots and bark. Eventually he had established a monastery.

1564: John Calvin, reformer of Geneva, dictates his last will and testament to notary Peter Chenalat.

1595: Death from a fever in the convent of St. Onofrio of Italian poet Torquato Tasso. Ironically, he was supposed to receive a laurel from the pope on this day in recognition of his epic poems, among which Jerusalem Delivered had been the most acclaimed.

1735: Death at Epworth, England, of Samuel Wesley, curate, author, and father of Methodist revival leaders John and Charles Wesley.

1800: Death at East Dereham, Norfolk, England, of English poet William Cowper (pictured above). Despite lifelong depression, he had produced enduring hymns, including, “Oh For a Closer Walk with God” and “There is a Fountain Filled with Blood.” Dementia had led him to believe he was damned.

1879: Consecration of J. B. Lightfoot as Bishop of Durham. A renowned English New Testament scholar, he had left Cambridge and a life of scholarship to devote the remaining ten years of his life to church administration.

1889: Death at Mt. Pleasant, Michigan, of Anzentia Igene Perry Chapman. A member of the Free Methodist Church, she wrote a number of hymns, including, “Thou Shalt Rest at Eve,” and “We’ll Never Say Goodbye.”

1917: Ordination of Paul Sasaki as a priest in the Anglican Church in Japan. He will become bishop of Nippon Sei Ko Kei (an independent church organization within the Anglican Communion), and suffer imprisonment for his refusal to bring Nippon Sei Ko Kei under the authority of a government-ordered church coalition.

[thepoemsandthesands]

what therefore you worship as unknown, this i proclaim to you.

web weaving, on the greeks and the Logos.

paul's speech to the areopagus, acts 17:22-24//view from the areopagus, night//eleusis//sign in eleusis archaeological museum, from cicero's de legibus//the birth of comedy, susannah black roberts (2023)//gothic cross graffiti in eleusinian sanctuary//temple of apollo, corinth//1 corinthians 15:12-14//orpheus and eurydice, virgil//orpheus leading eurydice from the underworld, jean-baptiste-camille corot (1861)//sir orfeo (c. 1300-1400)//icon of christ defeating hades, monastery of osios loukas//altar rail, corinth//1 corinthians 15:20-22//icon of christ, church of st. dimitrious, thessaloniki//revelation 1:17-18//behold the bridegroom, nikolaus gyzis (1899-1900, athens national gallery)

[eternal-echoes]

“Just as the sixteenth-century attack on the monasteries by the Crown debilitated the network of charity that those institutions had supported, the French Revolution's eighteenth-century attack on the Church likewise struck at the source of so much good work. In November 1789, the revolutionary French government nationalized (that is, confiscated) Church property. The archbishop of Aix en Provence warned that such an act of theft threatened educational and welfare provisions for the French people. He was right, of course. In 1847, France had 47 percent fewer hospitals than in the year of the confiscation, and in 1799 the 50,000 students enrolled in universities ten years earlier had dwindled to a mere 12,000.1”

- Thomas E. Woods Jr., Ph.D., “How Catholic Charity Changed the World,” How the Catholic Church Built Western Civilization

—

1. Michael Davies, For Altar and Throne: The Rising in the Vendée (St. Paul, Minn.: Remnant Press, 1997), 11.

[marsellabarsoum]

Youssef Antoun Makhlouf was born in 1828, in Bekaa Kafra (North Lebanon). He had a true Christian upbringing, which had given him a passion for prayer. Then he followed his two hermit uncles in the hermitage of the St Antonious Kozhaya monastery and was converted to monastic and hermetical life.

In 1851, he left his family village and headed for the Our Lady of Maifouk monastery to spend his first monastic year, and then he went to the St Maron monastery in Annaya, where he entered the Maronite Order, carrying the name Charbel, a name of one of the Antioch church martyrs of the second century. On November 1st. 1853, he exposed his ceremonial vows in St Maron’s monastery - Annaya. Then he completed his theological studies in the St Kobrianous and Justina monastery in Kfifan, Batroun.

He was ordained a priest in Bkerky, the Maronite Patriarchate, on July 23rd, 1859. He lived 16 years in the St Maron's monastery – Annaya. From there, he entered, on February 15th, 1875, the St Peter & Paul hermitage, which belongs to the monastery. He was a typical saint and hermit, who spent his time praying and worshipping. Rarely had he left the hermitage where he followed the way of the saintly hermits in prayers, life and practice.

St Charbel lived in the hermitage for 23 years. On December 16th, 1898 he was struck with an illness while performing the holy mass. He died on Christmas' eve, December 24th, 1898, and was buried in the St Maron monastery cemetery in Annaya.

Few months later, dazzling lights were seen around the grave. From there, his corpse, which had been secreting sweat and blood, was transferred into a special coffin. Hordes of pilgrims started swarming the place to get his intercession. And through this intercession, God blessed many people with recovery and spiritual graces.

In 1925, his beatification and canonization were proposed for declaration by Pope Pious XI. In 1950, the grave was opened in the presence of an official committee which included doctors who verified the soundness of the body. After the grave had been opened and inspected, the variety of healing incidents amazingly multiplied. A multitude of pilgrims from different religious facets started flocking to the Annaya monastery to get the saint's intercession.

Prodigies reached beyond the Lebanese borders. This unique phenomenon caused a moral revolution, the return to faith and the reviving of the virtues of the soul.

[hieromonkcharbel]

Can the Ladder, a work written by a hermit monk who lived 1,400 years ago, say something to us today? Can the existential journey of a man who lived his entire life on Mount Sinai in such a distant time be relevant to us?

Dear Brothers and Sisters,

After 20 Catecheses dedicated to the Apostle Paul, today I would like to return to presenting the great writers of the Church of the East and of the West in the Middle Ages. And I am proposing the figure of John known as Climacus, a Latin transliteration of the Greek term klimakos, which means of the ladder (klimax). This is the title of his most important work in which he describes the ladder of human life ascending towards God. He was born in about 575 a.d. He lived, therefore, during the years in which Byzantium, the capital of the Roman Empire of the East, experienced the greatest crisis in its history. The geographical situation of the Empire suddenly changed and the torrent of barbarian invasions swept away all its structures. Only the structure of the Church withstood them, continuing in these difficult times to carry out her missionary, human, social and cultural action, especially through the network of monasteries in which great religious figures such as, precisely, John Climacus were active.

John lived and told of his spiritual experiences in the Mountains of Sinai, where Moses encountered God and Elijah heard his voice. Information on him has been preserved in a brief Life (PG 88, 596-608), written by a monk, Daniel of Raithu. At the age of 16, John, who had become a monk on Mount Sinai, made himself a disciple of Abba Martyr, an "elder", that is, a "wise man". At about 20 years of age, he chose to live as a hermit in a grotto at the foot of the mountain in the locality of Tola, eight kilometres from the present-day St Catherine's Monastery. Solitude, however, did not prevent him from meeting people eager for spiritual direction, or from paying visits to several monasteries near Alexandria. In fact, far from being an escape from the world and human reality, his eremitical retreat led to ardent love for others (Life, 5) and for God (ibid., 7). After 40 years of life as a hermit, lived in love for God and for neighbour years in which he wept, prayed and fought with demons he was appointed hegumen of the large monastery on Mount Sinai and thus returned to cenobitic life in a monastery. However, several years before his death, nostalgic for the eremitical life, he handed over the government of the community to his brother, a monk in the same monastery.

John died after the year 650. He lived his life between two mountains, Sinai and Tabor and one can truly say that he radiated the light which Moses saw on Sinai and which was contemplated by the three Apostles on Mount Tabor!

He became famous, as I have already said, through his work, entitled The Climax, in the West known as the Ladder of Divine Ascent (PG 88, 632-1164). Composed at the insistent request of the hegumen of the neighbouring Monastery of Raithu in Sinai, the Ladder is a complete treatise of spiritual life in which John describes the monk's journey from renunciation of the world to the perfection of love. This journey according to his book covers 30 steps, each one of which is linked to the next. The journey may be summarized in three consecutive stages: the first is expressed in renunciation of the world in order to return to a state of evangelical childhood. Thus, the essential is not the renunciation but rather the connection with what Jesus said, that is, the return to true childhood in the spiritual sense, becoming like children. John comments: "A good foundation of three layers and three pillars is: innocence, fasting and temperance. Let all babes in Christ (cf. 1 Cor 3: 1) begin with these virtues, taking as their model the natural babes" (1, 20; 636). Voluntary detachment from beloved people and places permits the soul to enter into deeper communion with God. This renunciation leads to obedience which is the way to humility through humiliations which will never be absent on the part of the brethren. John comments: "Blessed is he who has mortified his will to the very end and has entrusted the care of himself to his teacher in the Lord: indeed he will be placed on the right hand of the Crucified One!" (4, 37; 704).

The second stage of the journey consists in spiritual combat against the passions. Every step of the ladder is linked to a principal passion that is defined and diagnosed, with an indication of the treatment and a proposal of the corresponding virtue. All together, these steps of the ladder undoubtedly constitute the most important treatise of spiritual strategy that we possess. The struggle against the passions, however, is steeped in the positive it does not remain as something negative thanks to the image of the "fire" of the Holy Spirit: that "all those who enter upon the good fight (cf. 1 Tm 6: 12), which is hard and narrow,... may realize that they must leap into the fire, if they really expect the celestial fire to dwell in them" (1,18; 636). The fire of the Holy Spirit is the fire of love and truth. The power of the Holy Spirit alone guarantees victory. However, according to John Climacus it is important to be aware that the passions are not evil in themselves; they become so through human freedom's wrong use of them. If they are purified, the passions reveal to man the path towards God with energy unified by ascesis and grace and, "if they have received from the Creator an order and a beginning..., the limit of virtue is boundless" (26/2, 37; 1068).

The last stage of the journey is Christian perfection that is developed in the last seven steps of the Ladder. These are the highest stages of spiritual life, which can be experienced by the "Hesychasts": the solitaries, those who have attained quiet and inner peace; but these stages are also accessible to the more fervent cenobites. Of the first three simplicity, humility and discernment John, in line with the Desert Fathers, considered the ability to discern, the most important. Every type of behaviour must be subject to discernment; everything, in fact, depends on one's deepest motivations, which need to be closely examined. Here one enters into the soul of the person and it is a question of reawakening in the hermit, in the Christian, spiritual sensitivity and a "feeling heart", which are gifts from God: "After God, we ought to follow our conscience as a rule and guide in everything," (26/1,5; 1013). In this way one reaches tranquillity of soul, hesychia, by means of which the soul may gaze upon the abyss of the divine mysteries.

The state of quiet, of inner peace, prepares the Hesychast for prayer which in John is twofold: "corporeal prayer" and "prayer of the heart". The former is proper to those who need the help of bodily movement: stretching out the hands, uttering groans, beating the breast, etc. (15, 26; 900). The latter is spontaneous, because it is an effect of the reawakening of spiritual sensitivity, a gift of God to those who devote themselves to corporeal prayer. In John this takes the name "Jesus prayer" (Iesou euche), and is constituted in the invocation of solely Jesus' name, an invocation that is continuous like breathing: "May your remembrance of Jesus become one with your breathing, and you will then know the usefulness of hesychia", inner peace (27/2, 26; 1112). At the end the prayer becomes very simple: the word "Jesus" simply becomes one with the breath.

The last step of the ladder (30), suffused with "the sober inebriation of the spirit", is dedicated to the supreme "trinity of virtues": faith, hope and above all charity. John also speaks of charity as eros (human love), a symbol of the matrimonial union of the soul with God, and once again chooses the image of fire to express the fervour, light and purification of love for God. The power of human love can be reoriented to God, just as a cultivated olive may be grafted on to a wild olive tree (cf. Rm 11: 24) (cf. 15, 66; 893). John is convinced that an intense experience of this eros will help the soul to advance far more than the harsh struggle against the passions, because of its great power. Thus, in our journey, the positive aspect prevails. Yet charity is also seen in close relation to hope: "Hope is the power that drives love. Thanks to hope, we can look forward to the reward of charity.... Hope is the doorway of love.... The absence of hope destroys charity: our efforts are bound to it, our labours are sustained by it, and through it we are enveloped by the mercy of God" (30, 16; 1157). The conclusion of the Ladder contains the synthesis of the work in words that the author has God himself utter: "May this ladder teach you the spiritual disposition of the virtues. I am at the summit of the ladder, and as my great initiate (St Paul) said: "So faith, hope, love abide, these three; but the greatest of these is love' (1 Cor 13: 13)!" (30, 18; 1160).

At this point, a last question must be asked: can the Ladder, a work written by a hermit monk who lived 1,400 years ago, say something to us today? Can the existential journey of a man who lived his entire life on Mount Sinai in such a distant time be relevant to us? At first glance it would seem that the answer must be "no", because John Climacus is too remote from us. But if we look a little closer, we see that the monastic life is only a great symbol of baptismal life, of Christian life. It shows, so to speak, in capital letters what we write day after day in small letters. It is a prophetic symbol that reveals what the life of the baptized person is, in communion with Christ, with his death and Resurrection. The fact that the top of the "ladder", the final steps, are at the same time the fundamental, initial and most simple virtues is particularly important to me: faith, hope and charity. These are not virtues accessible only to moral heroes; rather they are gifts of God to all the baptized: in them our life develops too. The beginning is also the end, the starting point is also the point of arrival: the whole journey towards an ever more radical realization of faith, hope and charity. The whole ascent is present in these virtues. Faith is fundamental, because this virtue implies that I renounce my arrogance, my thought, and the claim to judge by myself without entrusting myself to others. This journey towards humility, towards spiritual childhood is essential. It is necessary to overcome the attitude of arrogance that makes one say: I know better, in this my time of the 21st century, than what people could have known then. Instead, it is necessary to entrust oneself to Sacred Scripture alone, to the word of the Lord, to look out on the horizon of faith with humility, in order to enter into the enormous immensity of the universal world, of the world of God. In this way our soul grows, the sensitivity of the heart grows toward God. Rightly, John Climacus says that hope alone renders us capable of living charity; hope in which we transcend the things of every day, we do not expect success in our earthly days but we look forward to the revelation of God himself at last. It is only in this extension of our soul, in this self-transcendence, that our life becomes great and that we are able to bear the effort and disappointments of every day, that we can be kind to others without expecting any reward. Only if there is God, this great hope to which I aspire, can I take the small steps of my life and thus learn charity. The mystery of prayer, of the personal knowledge of Jesus, is concealed in charity: simple prayer that strives only to move the divine Teacher's heart. So it is that one's own heart opens, one learns from him his own kindness, his love. Let us therefore use this "ascent" of faith, hope and charity. In this way we will arrive at true life.

Vatican, Feb. 11, 2009

[portraitsofsaints]

Saint Charbel Makhlouf

1828-1898

Feast day: July 24

Saint Charbel, born in a small village in Lebanon, to a poor religious family, entered the Maronite Monastery of St. Maroun, (A Lebanese Maronite order) at 23 and was ordained a priest in1859. He served there for 16 years, then retired to the hermitage of Sts. Peter and Paul. Charbel lived a severe ascetic life of prayer, mortification, and self-denial and had a remarkable devotion to the Eucharist. He had a massive stroke while saying Mass on Christmas Eve and died 7 days later. For 45 days a bright light surrounded his tomb. The monks exhumed his body and it was found incorrupt. For approximately 62 years a viscous liquid came from his body. Many miracles are attributed to his intercession.

Prints, plaques & holy cards available for purchase here: (website)

[orthodoxadventure]

In rocky Herzegovina, not far from the city of Trebinje, there sits the Monastery of Sts. Peter and Paul. Church Tradition preserves testimony that the apostles Paul and Titus passed through the area and preached on their way to Dalmatia. In the mountains, not far from the monastery is St. Paul’s cave, where the apostle stayed. The churches of the monastery date back to ancient times, as evidenced by the architectural excavations and scholarly research conducted there.

The larger Basilica of the Apostle Peter was restored back in 1906 by the efforts of the hieromartyr Metropolitan Peter Zimonjic, who suffered from the Croatian Ustaše in 1941. The smaller church is dedicated to the apostle Paul. It was in a dilapidated state for centuries but was fully restored in 2007. In fact, it was built over the existing basilica, on a triconch1 plan. The remains of the ancient basilica and baptistery are carefully preserved within it. It is now an active church where the Divine Liturgy is again celebrated. In its original fresco iconography, the events of the apostolic age and the history of the Serbian Church are intertwined.

Photos and text by Hieromonk Ignaty (Shestakov), translated by Jesse Dominick / OrthoChristian.com

[lidathedefiant]

There's an eight-day span of Northern Reaches travel that takes place in an abandoned monastery. The short of it is, there's a blizzard. This is when they encounter the terror-feeder.

Because my brain cannot work without all the data, I went looking for ancient monastery floor plans so I can make my own. Enter the Plan of St. Gall, which did not depict St. Gall but was found at St. Gall.

I guess this bad boy dates from like the 13th century and is the only example we have an architectural drawing at this scale from this time period. It may have survived because somebody was like OOOO PAPER and it got a new life as a saint biography. But don't quote me on any of that. I'm more interested in what it says than how it came to be.

What I do know is this thing is absurdly difficult to parse. Latin is not a language I know well, and I'm really just flying blind.

Some things I've found that just cannot be right:

A room labeled "aliud" which just means... "something else"??

"Domur bubulcorum" -- so cow bedroom? Which makes sense as this was a fully-functional monastery, but then right beside it is "conclave aprecularum", which is the "priests' chamber", or the "concalve appecularum" (depending on if I can read the handwriting), which is the "room of glasses"??? (S/o to @im-a-luxury--few-can-afford for pointing out it's probably milk jars.)

A space at the top of the sanctuary that describes being gently squeezed through the crypt -- "per crypta strycta mite bynt".

Above the crypt on the opposite side, we've got "Hic paul(y), magni breemur/bremur/bramur/brumur", which is "Here's Paul," and then either "loud noise", "future big breaking", or "we are very proud".

It seems like they're doing that thing where the S sound is sometimes written as f, and also maybe the German ß is involved but the handwriting may just be that bad.

All of this is to say, someone else had better have translated this, because good gracious I cannot. I've tried. It's not happening.

[orthodoxydaily]

Saints&Reading: Wednesday, June 19, 2024

june 6_june 19

VENERABLE DODO OF THE ST. DAVID-GAREJI MONASTERY, GEORGIA (596)

A companion of St. Davit of Gareji, St. Dodo belonged to the royal family Andronikashvili. He was tonsured a monk while still an youth, and was endowed with every virtue.       An admirer of poverty and solitude, he labored as a hermit at Ninotsminda in Kakheti.       Having heard about the miracles of Davit of Gareji, St. Dodo set off for the Gareji Wilderness to witness them himself. The venerable fathers greeted one another warmly and began laboring there together.       After some time, St. Davit became deeply impressed with Dodo’s devotion to the Faith, and he proposed that he take with him some of the other monks and begin to construct cells on the opposite mountain.

 The brothers built cells and began to labor there with great ardor. Before long the number of cells had reached two hundred. St. Dodo isolated himself in a narrow crevice, where there was barely room for one man. Day and night, winter and summer, in the heat and the cold, he prayed with penitent tears for the forgiveness of his sins, the strengthening of the souls of his brothers, and the bolstering of the true Faith throughout the country.       Once St. Davit miraculously healed the son of Prince Bubakar of Rustavi. In return, the grateful prince donated food and other necessities to the monks of Gareji Monastery. St. Davit took part of his contributions and sent what remained to St. Dodo. He advised Bubakar to have St. Dodo baptize him, and St. Dodo joyously baptized Bubakar, his sons, and all his suite.       St. Dodo labored to an advanced age in the monastery he had founded and reposed peacefully.       His spiritual sons and companions buried him in the cave where he had labored, and a church was later built over his grave.

© 2006 St. Herman of Alaska Brotherhood.

SAINT BESSARION THE WONDERWORKER OF EGYPT (466)

Saint Bessarion, Wonderworker of Egypt was an Egyptian. He was baptized while still in his youth, and he led a strict life, striving to preserve the grace given him during Baptism. Seeking to become more closely acquainted with the monastic life, he journeyed to the holy places. He was in Jerusalem, he visited Saint Gerasimus (March 4) in the Jordanian wilderness, he viewed other desert monasteries, and assimilated all the rules of monastic life.

Upon his return, he received monastic tonsure and became a disciple of Saint Isidore of Pelusium (February 4). Saint Bessarion took a vow of silence, and partook of food only once a week. Sometimes he remained without food or drink for forty days. Once, the saint stood motionless for forty days and forty nights without food or sleep, immersed in prayer.

Saint Bessarion received from God the gift of wonderworking. When his disciple was very thirsty, he sweetened bitter water. By his prayer the Lord sent rain upon the earth, and he could cross a river as if on dry land. With a single word he cast out devils, but he did this privately to avoid glory.

His humility was so great that once, when a priest ordered someone from the skete to leave church for having fallen into sin, Bessarion also went with him saying, “I am a sinner, too.” Saint Bessarion slept only while standing or sitting. A large portion of his life was spent under the open sky in prayerful solitude. He peacefully departed to the Lord in his old age.

Source: Orthodox Church in America

ACTS 23:1-11

1 Then Paul, looking earnestly at the council, said, "Men and brethren, I have lived in all good conscience before God until this day." 2 And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3 Then Paul said to him, "God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?" 4 And those who stood by said, "Do you revile God's high priest?" 5 Then Paul said, "I did not know, brethren, that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.' " 6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!" 7 And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection-and no angel or spirit; but the Pharisees confess both. 9 Then there arose a loud outcry. And the scribes of the Pharisees' party arose and protested, saying, "We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God." 10 Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks. 11 But the following night the Lord stood by him and said, "Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome."

JOHN 16:15-23

15 All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. 16 A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father. 17 Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" 18 They said therefore, "What is this that He says, 'A little while'? We do not know what He is saying." 19 Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me; and again a little while, and you will see Me'? 20 Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you. 23 And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you.