#OBJECTIVE KURSK

[lyesander]

Not crazy about people writing off the Titan submersible incident as some schadenfreudic buzzstory they can rag on for a handful of internet funny points. I get the frustration, I really do. At least three of the passengers had to shell out $250,000 a ticket for a glorified deep sea Disney ride. The CEO of OceanGate is a capitalist wackjob who has been complaining about and bypassing safety regulations for years, despite multiple warnings, and now the retrieval is taking up time and resources from multiple countries that could have been put to better use. But one of the crew members on board was also the nineteen year old son of another passenger. I doubt his involvement extended much beyond “I’m going on a fun trip with my dad.” Another was an unaffiliated researcher who joined the expedition to collect environmental samples for DNA analysis. Not everyone on board was a high-rolling corporate yuppie. (And even if they were, it’s still a pretty objectively horrific way to die.) Instead of memes, I’d rather see this prompt a discussion on the ethics and potential regulation of scientific tourism.

The above also doesn’t change the fact that this is dragging media attention away from more pressing issues, such as the sinking of the Andriana. I guess “THE TITANIC CLAIMS ANOTHER FIVE VICTIMS” is a more colorful headline than “the EU’s xenophobic migration policies have led to the deaths of hundreds of migrants seeking asylum in Italy, and an active cover up is now taking place, headed by Greek authorities.” Seeing all this energy be funneled towards dragging this tiny capsule out of the Atlantic when up to five hundred refugees - mostly women and children - were locked in the hull of a ship and left to suffer the exact same fate, while Coast Guard vessels looked on and did nothing (or even had an active role in the capsize after a botched attempt to tow it, according to some testimonies), illustrates the sway money and race have in what we pay attention to. It’s a gruesome example of inequity in action.

I had compared what happened to the Titan to the Kursk incident, but the Andriana doesn’t have the luxury of being a freak accident. Over 25,000 migrants have disappeared or drowned trying to cross the Mediterranean since 2014, with over 2,000 deaths taking place in 2022 alone. Those are staggering numbers. Protests have broken out across Greece over the past week in the wake of the tragedy, advocating for migration reform.

While these sorts of mass casualty events tend to leave us feeling disheartened and helpless, there are ways to help. Below is a link to SOS Humanity’s donation page. Reputable search and rescue organizations such as SOS Humanity or SOS Mediterranée built their mission statements around helping migrants like the ones on board the Andriana. Donate if you can, spread the word if you can’t.

[mariacallous]

The Ukrainian invasion of russia (tee-hee!) is fascinating and from what I can tell and what I already know, there are at least 3 (individual or altogether) objectives which could be achieved from this:

1. Bargaining chip, by holding russian territory Ukraine now has something to use during negotiations, not enough to get all their territory back (we'll see), but it's something

2. Force russia to redeploy its forces, if you don't already know, but the northeastern Ukrainian-russian border has been lightly defended on the russian side for much of the war, with most russian forces concentrated heavily in the occupied Ukrainian regions (this is why last year's Ukrainian offensive was less successful than was hoped for),the russians operating under the childish delusion that nothing would ever happen to them, Ukraine has changed the game, russia's forces are already badly depleted, but they have been able to mostly hold the occupied territories, now they have to choose, divert troops from the occupation or allow Ukraine to run wild in kursk-belegorod-etc (next year in Moscow anyone?)

3. Make a statement, once again we see that Ukraine can hurt russia and that russia's red lines and threats of escalation are empty, and this along with the deterioration of russian forces could potentially entice the west to give more weapons and money to Ukraine, maybe even intervention

I cannot understate how huge this all is, Ukraine's resolve is apparent, russias weakness is growing, this is the moment

Also I don't think it's entirely a coincidence that Ukraine did this in the final months before the election, right as Mr "I would force Ukraine to accept a "peace" deal" is spinning out

[warsofasoiaf]

What do you make of Ukraine's incursion into Russia, and what do you think their objective is?

I think their primary objectives are:

Incite panic in the Russian lines. Having the enemy penetrate your home territory while you're away creates panic, and can potentially provoke an ill-advised relief effort that either gets friendly fire (not hard with Russia and their notoriously inaccurate artillery) or causes the lost of significant assets.

Create a morale boost at home. It's humiliating to have such a small country take territory. Especially Kursk, which was the site of a famous Soviet victory in the Second World War.

Threaten the Sudhza gas hub. With the lost of Nordstream 2, the Sudzha gas hub is the major Gazprom thoroughfare into Europe. If Ukraine destroys or damages it, it severely impacts Russian gas exports and damages Russian logistics in that theater.

Thanks for the question, Bruin.

SomethingLikeALawyer, Hand of the King

[darkmaga-retard]

11 August 2024 by Larry Johnson 

The desperation of Ukrainian and NATO authorities is full blown and on display in the Kursk region and the Zaporizhzhya Nuclear Power Plant. If you’re reading the legacy media, they cheering and celebrating the “smashing” Ukrainian victory and the utter embarrassment of Vladimir Putin. Only one teeny, tiny problem — it is bullshit.

Yes, this portion of Russia’s border was lightly defended, but when the attack came Russia countered immediately and has killed more than 50% of the invaders. Along with a body count in excess of 1300 Ukrainian and foreign mercenaries, Russia destroyed most of the tanks and armored personnel carriers. And, despite claims that Ukraine captured and controlled the village of Sudzha, the Russians are in control and mopping up desperate Ukrainians trying to avoid capture or death.

The objective of the Ukrainian attack was the Kursk Nuclear Power Plant, which is some 30 kilometers north of Sudzha. In light of today’s Ukrainian drone attack on one of the cooling towers at the Zaporizhzhya Nuclear Power Plant (ZNPP), it is clear the attack in Kursk was part of a broader Ukrainian plan to try to create some negotiating leverage with Russia. That has failed and, in the process of Russia’s counterattack, some of the best remaining Ukrainian brigades are being destroyed.

By the way, I am not certain that the photo posted above is from the ZNPP. It appears to be. Here is a better photo of the complex.

[orthodoxydaily]

ICON: Friday, July 5, 2024

The Kursk Root icon of the Mother of God "The Sign"

june 22_july 5

(movable holiday on the 9th Friday of Pascha).

The Wonderworking Kursk Root Icon of the Mother of God

In the 13th century, during the dreadful period of the Tartar invasion of Russia, the devastated province of Kursk was emptied of people and its principal city, Kursk, became a wilderness. Now, the residents of the city of Rylsk, which had been preserved from invasion, often journeyed to the site of Kursk to hunt wild beasts. One of the hunters, going along the bank of the river Skal, which-was not very far from ruined Kursk, noticed an icon lying face down on the ground next to the root of a tree. The hunter picked it up and found that it was an icon of the Sign, such as was enshrined and venerated in the city of Novgorod. At this time, the icon's first miracle was worked, for no sooner had the hunter picked up the sacred image than there immediately gushed forth with great force an abundant spring of pure water. This took place on September 8th in the year 1295.

 The hunter constructed a small wooden chapel and placed the newly manifested image of the Mother of God therein. The residents of Rylsk began to visit the place of the manifestation of this holy object and the icon was glorified by miracles all the more. Prince Vasily Shemyaka of Rylsk ordered that the icon be brought to the city of Rylsk itself and this was done in a solemn manner, for the people of the city went forth to met the icon of the Mother of God; but Shemyaka himself declined to attend the festivities and for this reason was punished with blindness. The prince, however, repented and straightway received healing. Moved by this miracle, Shemyaka constructed a church in the city of Rylsk in honor of the Nativity of the All-Holy Theotokos, and there the miraculous icon was enshrined on September 8th, the day of its manifestation, appointed as the annual feast date.

But the icon vanished in a miraculous manner and returned to the place of its original appearance. The residents of Rylsk continually brought it back, but each time it returned to its former place. Then, understanding that the Mother of God was well pleased to dwell in the place of the manifestation of her image, they eventually left it there in peace. Innumerable pilgrimages streamed to the site and services of supplication were celebrated there by a certain priest whose name was Bogoliub and who dwelt at the site of the wooden chapel and struggled there in asceticism.

In the year 1383, the province of Kursk was subjected to a new invasion of Tartars. They decided to set fire to the chapel, but it refused to burn, even though they piled up fuel all around it, and so the superstitious barbarians fell upon the priest Bogoliub, accusing him of sorcery. The pious priest denounced their foolishness and pointed out the icon of the Mother of God to them. The malicious Tartars laid hold of the holy icon and cut it in two, casting the pieces to either side. The chapeI then caught fire and the priest Bogoliub was carried off a prisoner.

In his captivity, the God-loving elder kept the Faith, placing his hope on the all-holy Mother of God, and his hope did not fail him. Now, one day as he was guarding flocks and passing the time by singing prayers and doxologies in honor of the Mother of God, there passed by some emissaries of the Tsar of Moscow.

They heard this chanting, arranged to ransom the priest from captivity, and Bogoliub returned to the former site of the chapel. There he found the pieces of the miraculous icon which the Tartars had cast away. He picked them up and straightway they grew together, although the signs of the split remained. Learning of this miracle, the residents of Rylsk gave glory to God and to His all-pure Mother. Again they attempted to transfer the holy icon to their city, but once more the miraculous image returned to its former place. A new chapel was then built on the original site of the icon's appearance and here it remained for about 200 years.

The city of Kursk was revived in the year 1597 at the command of Theodore Ivanovich of Moscow. This pious Tsar, who had heard of the miracles of the icon, expressed his desire to behold it, and in Moscow, the icon was greeted with great solemnity. The Tsaritsa, Irene Theodorovna, adorned the holy icon with a precious riza. At the command of the Tsar, the icon was set in a silver-gilt frame upon which were depicted the Lord of Hosts and prophets holding scrolls in their hands. The icon was subsequently returned and, with the close cooperation of the Tsar, a monastery was founded on the site of the chapel. A church, dedicated to the Life-bearing Spring, was built above the same spring that had appeared when the icon was first revealed and the monastery attached to it was called the Kursk Root Herrnitage in honor ofthe manifestation of the icon at the root of the tree.

During an invasion of Crimean Tartars, the icon was transferred to the cathedral church of Kursk, and an exact copy was left at the Hermitage. Tsar Boris Godunov bestowed many precious gifts for the adornment of the icon and even the pretender, the false Dimitry, who desired to call attention to himself and to win the support of those who lived in the vicinity of Kursk, venerated this icon and placed it in the royal mansions where it remained until the year 1615.

While the icon was absent from the city of Kursk, the grace-bearing aid of the Mother of God did not forsake that city, for when in the year 1612 the Poles laid siege to Kursk, certain of the citizens beheld the Mother of God and two radiant monks above the city. Captured Poles related that they, too, had beheld a woman and two radiant men on the city walls, and that this woman made threatening gestures at those who were conducting the siege. The citizens then made a vow to construct a monastery in honor of the all-holy Theotokos and to place the miraculous icon therein. The besiegers were quickly put to flight and in gratitude to their heavenly helper, the people of Kursk built a monastery in honor of the all-holy Theotokos of the Sign.

In 1676, the icon of the Mother of God of the Sign was borne to the Don River to bless the forces of the Don Cossacks. In 1684, a copy of the miraculous icon of the all-holy Theotokos of the Sign was sent to the Monastery of the Root by the sovereigns and great princes Ivan and Peter Alexievich. This copy was set in a silver-gilt frame and a command was made that this copy be borne wherever Orthodox warriors went into battle.

In the year 1812, the Kursk Civic Society sent to General Kutuzov a copy of the miraculous icon of Kursk, setting it in a silver-gilt frame. The commander expressed his gratitude to the citizens of Kursk and his belief that Kursk would remain free, thanks to the protection of the Queen of Heaven.

In March of 1898 a group of anarchists, desiring to undermine the faith of the people in the wonderworking power of the icon, decided to destroy it. They placed a time bomb in the Cathedral of the Sign, and at two o'clock in the morning a horrendous explosion rent the air and all the walls of the monastery were shaken. The frightened monastic brethren rushed immediately to the cathedral, where they beheld a scene of horrible devastation. The force of the blast had shattered the gilded canopy above the icon. The heavy marble base, constructed of several massive steps, had been jolted out of position and split into several pieces. A huge metal candlestick which stood before the icon and been blown to the opposite side of the cathedral. A door of cast iron located near the icon had been torn from its hinges and cast outside, where it smashed against a wall and caused a deep crack. All the windows in the cathedral and even those in the dome above were shattered. Amid the general devastation, the holy icon remained intact and even the glass within the frame remained whole. Thinking to destroy the icon, the anarchists had, on the contrary, become the cause of its greater glorification.

Every year on Friday of the ninth week after Pascha, the icon of the Sign was solemnly borne in procession from the Kursk Cathedral of the Sign to the place of its original manifestation at the Kursk Hermitage, where it remained until September 12. On September 13, it was again solemnly returned to the city of Kursk. This procession was instituted in the year 1618 in memory of the transfer of the icon from Moscow to Kursk and to commemorate its original appearance.

During the Bolshevik revolution, the icon was removed from the Cathedral of the Sign on April 12, 1918. Search was made for the icon but without result. The holy object was discovered under the following circumstances: Not far from the monastery there lived a poor girl and her mother who for three days had not had anything to eat. At that time Kursk was controlled by the Bolshevik regime. On May 3, the girl, a seamstress, went off to the marketplace in search of bread. Returning home at about one o'clock in the morning, she passed by a well which, according to tradition, had been dug by St. Theodosius of the Caves. There, on the edge of the well, she beheld a package wrapped in a sack, and when she opened it, in the package she found the sacred icon, which apparently had been left there by those who had stolen it.

At the end of October 1919, when the White Russian Army was evacuating the city of Kursk, twelve monks of the monastery transferred the icon to the city of Belgorod, from which it was again transferred, first to Taganrog and Ekaterinodar, and then to Novorossiisk. During the evacuation, with the permission of Metropolitan Anthony Khrapovitsky who was then President of the Higher Ecclesiastical Administration in Southern Russia, the icon was taken aboard the steamship St. Nicholas by Bishop Theophan of Kursk on March 1, 1920, and was transported to the city of Thessalonica. On April 3, Bishop Theophan took the icon to the city of Pec, the ancient capital of Serbia. For four months the icon remained in Pec, and in September, at the request of Baron Wrangel, it was returned again to the Crimea. A year after departing from the city of Kursk, on October 29, 1920, the holy image against left its native land during the evacuation of the White Army and those Russian people who refused to submit to the Soviet regime. After arriving again in the Kingdom of the Serbs, Croatians and Slovenes, with the blessing of Patriarch Dimitry, the holy icon remained with Bishop Theophan in the Serbian monastery of Yazak on Frushkaya Mountain. From the end of 1927, the icon was to be found in the Russian church of the Holy Trinity in the city of Belgrade.

With the blessing of the Synod of Bishops, Bishop Theophan bore the icon around to various places where Russians of the diaspora dwelt. During World War II, when Belgrade was subjected to bombardment and other tribulations associated with the war, the miraculous icon became a rampart of hope for all that approached it with sincere prayer.

The steadfast companion of those Russian people who did not accept the satanic authority, this great and ancient holy object, which remained in Moscow during the dreadful turmoil of the 17th century, was removed from Yugoslavia in the autumn of 1944 together with those who again fled the godless regime. From ruined Vienna, the icon was borne to the tranquil city of Carlsbad to which the Synod of Bishops had been evacuated. With the approach of the Bolsheviks it was again transferred to Munich in the spring of 1945. The holy icon proved to be an unending consolation to many thousands of people who were experiencing all the trials and tribulations of the latter years of World War II. From Munich the icon was borne to Switzerland, France, Belgium, England, Austria, and many cities and camps in Germany itself. Subsequently, the icon was transferred to the New World where it had its permanent residence first in the New Kursk Hermitage in Mahopac, N.Y., and then in the Synod's Cathedral Church of the Mother of God of the Sign in New York City, the residence of the First Hierarch of the Russian Orthodox Church Abroad. At present, by decree of the Council of Bishops of the Russian Orthodox Church Abroad, a festival is held in honor of the icon at the New Kursk Hermitage in Mahopac, N.Y., on the Sunday nearest the feast of the Nativity of the Most Holy Theotokos, and in the Synod's Cathedral of the Mother of God of the Sign in New York City on November 27/ December 10.

www.fatheralexander.org

Source: Western American Diocese_ROCOR

[mokhosz-nafo]

Syrskyi explained the necessity of the operation in the Kursk region, stating that Russia was preparing an offensive from there.

He outlined the key objectives of the operation: to prevent Russia from using Kursk as a launching point for a new offensive, to divert Moscow's forces from other fronts, to establish a security zone and prevent cross-border shelling of civilian targets in Ukraine, to capture prisoners of war, and to boost the morale of the Ukrainian army and the nation.

[putinskremlinqueen4palestine64]

August 22, 2000

Vladimir Putin gave an interview to the RTR television channel regarding the Kursk tragedy.

“What can I say?… First of all, about the meeting you have mentioned. What can one say? … No words can be adequate. Words fail me. One feels like wailing. You know, the relatives in Vidyayevo yesterday and again today, many prominent and experienced people who have been in politics for many years, told me that I should display strong will. I should fire someone or better still, send someone to jail. That would be the easiest way out of the situation for me. But in my opinion, it would be the worst way out. Such things have happened many times before. Unfortunately, it does not change the substance. If somebody is to blame, then they should be punished, without any doubt. But we must get an objective picture of the causes of the tragedy and the course of the rescue work. Only then can we draw any conclusions.”

[dialogue-queered]

Article

Paul Cureton

Innovative design choices can have a massive impact in the theatre of war, so it is important to understand the principles behind their development. Recent use of low-cost cardboard drones by Ukraine, supplied by Australia, to attack targets in Russia is a good example of how this can work.

Australia has been supplying Ukraine with 100 of the drones per month from March this year as part of an aid package deal worth an estimated £15.7 million, following an agreement struck in July 2021, according to the Australian Army Defence Innovation Hub.

Emerging technologies tend to override current technologies, and in turn, this generates competitive counter-technologies. This circular relationship driven by innovation is often critical in warfare as it can provide key technological advances.

Drone technology was originally developed for military use. It was then seen to offer opportunities in the civilian sphere for logistics, delivery and disaster relief. This then in turn has offered new innovations that can translate to military applications.

Conflicts in the future will be particularly shaped by drones, which will have implications for international relations, security and defence.

The Australian firm Sypaq, an engineering and solutions company founded in 1992, created the Corvo Precision Payload Delivery System (PPDS) for use in military, law enforcement, border security and emergency services, as well as food security, asset inspection and search and rescue.

Ukrainian forces reportedly used the PDDS cardboard drones in an attack on an airfield in Kursk Oblast in western Russia on August 27. The attack damaged a Mig-29 and four Su-30 fighter jets, two Pantsir anti-aircraft missile launchers, gun systems, and an S-300 air surface-to-air missile defence system.

Design principles

The design principles behind the success of the drones revolve around several factors including the production cost, airframe material, weight, payload, range, deployment and ease of use. Other considerations include the reliability of the operating software and the ability to fly the drone in various weather conditions. Seven Network news report on SYPAQ’s cardboad drones.

Generally, small drones offer high-resolution imagery for reconnaissance in a rapidly changing theatre of war. The Corvo drone has a high-resolution camera that provides images covering a large area, transmitting footage back to its user in real time.

The importance of real-time mapping is critical in modern agile armed forces’ command and control as this can direct ground forces, heavy weapons and artillery.

In some cases, the design of small drones is concentrated on adapting the payloads to carry different types of munitions, as seen in the attack in Kursk.

The cardboard drones can carry 5kg of weight, have a wingspan of two metres and a range of 120km at a reported cost of US$3,500 (£2,750). Waxed cardboard is an ideal material as it offers weather resistance, flat-pack transportation (measuring 510mm by 760mm) and, importantly, a lightweight airframe, which enables a longer flight range and a high cruise speed of 60km/h.

Fixed-wing drones also offer longer ranges than rotor-based drones as the wings generate the lift and the airframe has less drag, so they are more energy efficient. They can also fly at higher altitudes. The drones can be launched from a simple catapult or by hand and so can be rapidly deployed.

Low-tech material, hi-tech thinking

Radar involves the transmission of electromagnetic waves, and these are reflected off any object back to a receiving antenna. Cardboard is generally harder to detect by radar – but its components, such as the battery, can be detected.

But the Corvo drone is likely to have a small signature. Radar-absorbing materials are needed to have full stealth properties. These polymers have various absorbing qualities to avoid radar detection.

Another design principle is the swarming capability of the drone. Swarms of drones can overpower air defence systems through sheer volume and or can be used as decoys in counterintelligence operations.

Swarms are highly reliant on the development of artificial intelligence, which is still an embryonic research area. But a recent drone race at ETH University in Zurich, in which AI-piloted drone beat drones controlled by world-champion drone racers, highlighted this potential.

All of these design principles and innovations have and are continuing to transform warfare and theatre operations. It is likely that small drones at low cost are likely to have further mission success in the future.

[orthodoxadventure]

Repose of Venerable Seraphim, Wonderworker of Sarov

Commemorated on January 2

Saint Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. His parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus,the future Seraphim, remained in the care of his widowed mother, who raised her son in piety.

After the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed.

Young Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private.

At one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Icon of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered.

While still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves.

The Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. On November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. He fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. It is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.”

With the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. After two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.”

He asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle.

Soon, at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church.

After eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon.

Earnest in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. During the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light.

Looking up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. After the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell.

In 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries.

Father Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert monasteries. He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries.

The holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation.

In the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.”

His solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him.

In order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights.

Three robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night.

In the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating.

Father Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished.

In 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.”

The new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness.

Continuing his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example.

On November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks.

The Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.”

The Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.”

In the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties.

Saint Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life.

Nicholas Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit.

Motovilov asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?”

Motovilov replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.”

Saint Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.”

Then Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.”

Everyone knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her.

In the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death.

Saint Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself.

The saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.”

On January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire.

“While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life.

Saint Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

[Text by OCA]

Forsaking the beauty as well as the corruption of this world, you settled in the monastery of Sarov, O Saint. There you lived an angelic life, becoming for many the way to salvation. Therefore, Christ has glorified you, Father Seraphim, enriching you with abundant healing and miracles. So we cry to you: “Save us by your prayers, venerable Seraphim, our father.”

[partisan-by-default]

The wave of attacks began overnight into Friday and struck nationwide, with blasts reported in the capital Kyiv, as well as at a maternity hospital in the central city of Dnipro, the eastern city of Kharkiv, the southeastern port of Odesa, and the western city of Lviv, far from the frontlines.

The strikes continued Friday afternoon, Ukraine’s air force said, as a barrage of missiles targeted the northern Cherkasy region, with one hitting the city of Smilla. Other missiles were detected from Russia’s Kursk region heading towards the northeastern Ukrainian city of Sumy.

“It’s been a long time since we have seen so many enemy targets on our monitors in all regions and all directions,” Yurii Ihnat, spokesperson for Ukraine’s air force, told national television. “Everything was being fired.”

Russia used 158 drones and missiles, including hypersonic Kinzhal missiles, cruise missiles and Shahed drones, to strike targets in Kyiv, the east, south and west of the country, Ukraine’s air force said.

“Today the enemy has struck a powerful blow. There are downed targets, however unfortunately there are also casualties,” Ihnat added.

The Polish military reported an “unidentified airborne object” entered Polish airspace from Ukrainian territory early Friday morning.

Chief of the General Staff, General Wiesław Kukuła, said everything indicated that a Russian missile had entered and then left Polish airspace, official Polish news agency PAP reported.

Ukrainian President Volodymyr Zelensky said Russia used “nearly every type of weapon in its arsenal” in the “terrorist strikes,” to which he pledged Ukraine’s military would respond.

[dontmeantobepoliticalbut]

President Vladimir Putin announced on Wednesday that Russia would impose martial law in the four regions in Ukraine he illegally annexed last month, as his military struggles to maintain its grip on territory amid Ukrainian advances.

“Now we need to formalize this regime within the framework of Russian legislation. Therefore, I signed a decree on the introduction of martial law in these four subjects of the Russian Federation,” Putin said on national television.

Speaking to his National Security Council, Putin announced the immediate declaration of martial law in Kherson, Zaporizhzhia, Luhansk and Donetsk, as well as the establishment of a new state coordination council aimed at fulfilling the objectives of his so-called special military operation.

Last month, the four regions held controversial referendums on whether to join Russia. These were widely criticized as illegitimate by the international community, and Ukraine. Some residents alleged that they were intimidated or otherwise forced into voting, and that the outcome of the vote was preordained.

Despite these criticism, Putin went ahead with formal annexation of the four regions at the end of September.

On Wednesday, Putin also signed an order introducing some elements of wartime measures to recognized regions bordering Ukraine — such as Crimea, Belgorod, Voronezh, Kursk, and Rostov, among others. Several of the regions have been important staging areas for Russia’s war in Ukraine and in recent weeks have come under increasing Ukrainian fire.

The order allows for unspecified economic mobilization in these regions, as well as seemingly laying the groundwork to organize local residents to support the military and security services. Much about the measures signed on Wednesday are vague and give the state more legal room to maneuver.

INTENSE WEEK OF COMBAT

Putin's announcement follows an intense week of combat in Ukraine. Russian forces, in response to the bombing of a key bridge to Crimea, have launched waves of missile and "kamikaze" drone strikes across Ukraine, killing civilians in cities and villages and seriously damaging critical infrastructure such as power stations.

Ukrainian President Volodymyr Zelenskyy said on Tuesday night that Russia’s latest turn in strategy — the use of stand-off missiles and drones against infrastructure and other targets far from the front — has taken 30% of his nation’s power plants offline since the strikes began on Oct. 10. Russian officials have warned that more is come.

The war has reached a critical impasse. Ukrainian forces continue their advance on Russian positions in eastern Ukraine, particularly the critical city of Kherson. Local Russian-installed officials have begun to sound the alarm on a potential Russian retreat from the city, warning civilians that the time has come to abandon the city.

The Kremlin-appointed deputy governor of Kherson, Kirill Stremousov, said that Ukrainian forces, supported by the West, would “start an offensive” against the city in the near future.

“I ask you to take my words seriously, and to understand them as meaning as prompt an evacuation as possible,” he said in a video message addressed to Kherson residents Wednesday.

Stremousov’s message follows Tuesday night’s appearance on state television of Russia’s new general in charge of what the Kremlin still insists on calling its “special military operation” in Ukraine. It is rare for a Russian general in any situation, let alone one at the helm of the nation’s largest military action since the Second World War, to give an interview.

Gen. Sergei Surovikin, who some have credited with masterminding Russia’s new strategy of bombing Ukraine into submission, signaled to the public that the situation for Russian forces in Kherson was on shaky ground — but that no matter what happens, military leadership was taking measures to ensure the safety of civilians in the region.

“Our further plans and actions regarding the city of Kherson will depend on the unfolding military and tactical situation. I repeat — it is already very difficult [the situation] today,” Surovikin said. “We will act consciously, in a timely fashion, and will not rule out taking the most difficult decisions.”

Some interpreted Surovikin’s remarks as preparing for a Russian retreat from Kherson, a city that has become a critical focal point in the war. Ukrainian victory in Kherson would potentially bring Crimea within striking distance of Ukraine’s long-range weapons — a situation that would drastically raise the perceived stakes for Putin.

[mariacallous]

Over the past week of fighting in the Kursk region, Russian troops have been unable to stop the Ukrainian advance. The Ukrainian brigades involved in the operation have captured the town of Sudzha, pushed west to the outskirts of Korenevo (a district center), advanced halfway to Lgov in the north, and launched a major raid eastward toward Belaya, another district center. The deepest incursion into Russian territory has reached at least 27 kilometers (about 17 miles) northward. Although the Ukrainian advance has slowed, the Russian military command will likely need to deploy additional reserves to the border if it wants to stabilize the situation quickly.

The Ukrainian Armed Forces (AFU) have successfully brought support units, including artillery and drone operators, into the Kursk region, enabling them to sustain their offensive. Their primary objectives are to expand their foothold, secure supply lines, and prevent Russian formations from coordinating across different fronts or receiving reinforcements. Already, Russian forces are no longer able to strike the rear of the Ukrainian group in the Kursk region with FPV drones — a weapon widely used by Russian troops.

[999squids]

@saints-who-never-existed thank you for the tag :> believe it or not but i never choose favourites, so i'm gonna tweak the post just a little bit

Top Ten Favourite Six Okay Films I've Seen This Year

The Quick and the Dead, 1995 - a silly western

Airplane, 1980 - funny!!

Vabank, 1981 - a Polish comedy, really good

Octopussy, 1983 - laughed my ass off, old Bonds are so stupid

The Vanishing, 2018 - depression + death in a lighthouse

Kursk, 2018 - objectively bad but it was a super fun film night

[darkmaga-retard]

Could Kursk be another Chernobyl? Eight US troops injured in Syria. Massive cyberattack rocks Central Bank of Iran. UK's Slide into Totalitarianism. China's Weather-Modification Program

Lioness of Judah Ministry

Aug 15, 2024

Expert view: Could Kursk be another Chernobyl?

The 1986 explosion at the Soviet nuclear plant shocked the world. Here, an an industry insider explains if something similar is likely to happen now

In recent days, the situation around the Kursk nuclear power plant (NPP) has become more complicated. Last Thursday, debris and fragments of downed missiles were found on its complex, including in the radioactive waste processing area. On Friday, a substation was knocked out, leaving the town of Kurchatov, the nearest to the plant, without electricity. Russia’s state atomic energy concern Rosatom warned on Saturday that “at the moment there is still a real danger of strikes and provocations by the Ukrainian army at the nuclear power plant.” Russian daily Kommersant spoke to Valentin Gibalov, an independent nuclear expert who specializes in dosimetry equipment, about various scenarios for the plants.

Zelensky Pushes 'Buffer Zone' In Conquered Areas Of Kursk With Martial Law 

Ukraine claims its troops are "moving further" in to Russia, while the Kremlin denies...

Ukrainian officials have touted that part of the success of its troop incursion into Russia's southern Kursk region is that Moscow has been forced to divert some of its soldiers from front line fighting in the Donbass to Russia's southern border oblasts. "(The Russians) are now trying to stop our advance; they have pulled in reserves, which has benefited our defense forces in other areas, because it has become easier to work there," a Ukrainian military commander identified as Dymtro Kholod told CNN Wednesday. 

Analyzing Putin's Assessment Of Ukraine's Incursion Into Kursk

By officially regarding the latest cross-border incursion as an act of terrorism instead of a military invasion, Putin signaled that he’s holding off on diverting forces from the Donbass front, which thus prevents Kiev from achieving its “primary military objective”.

Ukraine’s sneak attack against Russia’s Kursk Region was the subject of Putin’s meeting with leading government officials and the governors of three western border regions on Monday. His remarks were concise but still conveyed a lot of important information. He began by reminding everyone that “the main objective for the Defence Ministry is to force the adversary to withdraw from our territory and reliably secure our state border by working together with the Border Service.”

Ex-Pentagon Analyst: Ukraine Couldn't Launch Kursk Terror Attack Without US Support

The US State Department and Pentagon claim the Kiev regime's terror attack on Kursk caught them by surprise. Former Pentagon analyst and retired US Lt. Col. Karen Kwiatkowski shares her skepticism over Washington's narrative with Sputnik.

The US military and State Department have denied involvement in Ukraine's terrorist attack on Kursk, claiming that they were unaware of the plans. Nonetheless, the American corporate press is sending mixed signals: while CNN is citing multiple US officials as saying that the Ukrainian border incursion caught them by surprise, Bloomberg reports that US President Joe Biden's administration and the EU "have given their blessing" to the Kiev regime as its cross-border incursion unfolds.

[orthodoxydaily]

Saints&Reading: Sunday, January 15, 2023

january 15_January 2

THE MONK SERAPHIM OF SAROV ( 1991)

Saint Seraphim of Sarov, a great ascetic of the Russian Church, was born on July 19, 1754. His parents, Isidore and Agathia Moshnin, were inhabitants of Kursk. Isidore was a merchant. Toward the end of his life, he began construction of a cathedral in Kursk, but he died before the completion of the work. His little son Prochorus,the future Seraphim, remained in the care of his widowed mother, who raised her son in piety.

After the death of her husband, Agathia Moshnina continued with the construction of the cathedral. Once she took the seven-year-old Prochorus there with her, and he fell from the scaffolding around the seven-storey bell tower. He should have been killed, but the Lord preserved the life of the future luminary of the Church. The terrified mother ran to him and found her son unharmed.

Young Prochorus, endowed with an excellent memory, soon mastered reading and writing. From his childhood he loved to attend church services, and to read both the Holy Scripture and the Lives of the Saints with his fellow students. Most of all, he loved to pray or to read the Holy Gospel in private.

At one point Prochorus fell grievously ill, and his life was in danger. In a dream the boy saw the Mother of God, promising to visit and heal him. Soon past the courtyard of the Moshnin home came a church procession with the Kursk Root Icon of the Sign (November 27). His mother carried Prochorus in her arms, and he kissed the holy icon, after which he speedily recovered.

While still in his youth Prochorus made his plans to devote his life entirely to God and to go to a monastery. His devout mother did not object to this and she blessed him on his monastic path with a copper cross, which he wore on his chest for the rest of his life. Prochorus set off on foot with pilgrims going from Kursk to Kiev to venerate the Saints of the Caves.

The Elder Dositheus (actually a woman, Daria Tyapkina), whom Prochorus visited, blessed him to go to the Sarov wilderness monastery, and there seek his salvation. Returning briefly to his parental home, Prohkor bid a final farewell to his mother and family. On November 20, 1778 he arrived at Sarov, where the monastery then was headed by a wise Elder, Father Pachomius. He accepted him and put him under the spiritual guidance of the Elder Joseph. Under his direction Prochorus passed through many obediences at the monastery: he was the Elder’s cell-attendant, he toiled at making bread and prosphora, and at carpentry. He fulfilled all his obediences with zeal and fervor, as though serving the Lord Himself. By constant work he guarded himself against despondency (accidie), this being, as he later said, “the most dangerous temptation for new monks. It is treated by prayer, by abstaining from idle chatter, by strenuous work, by reading the Word of God and by patience, since it is engendered by pettiness of soul, negligence, and idle talk.”

With the blessing of Igumen Pachomius, Prochorus abstained from all food on Wednesdays and Fridays, and went into the forest, where in complete isolation he practiced the Jesus Prayer. After two years as a novice, Prochorus fell ill with dropsy, his body became swollen, and he was beset with suffering. His instructor Father Joseph and the other Elders were fond of Prochorus, and they provided him care. The illness dragged on for about three years, and not once did anyone hear from him a word of complaint. The Elders, fearing for his very life, wanted to call a doctor for him, but Prochorus asked that this not be done, saying to Father Pachomius: “I have entrusted myself, holy Father, to the True Physician of soul and body, our Lord Jesus Christ and His All-Pure Mother.”

He asked that a Molieben be offered for his health. While the others were praying in church, Prochorus had a vision. The Mother of God appeared to him accompanied by the holy Apostles Peter and John the Theologian. Pointing with Her hand towards the sick monk, the Most Holy Virgin said to Saint John, “He is one of our kind.” Then She touched the side of the sick man with Her staff, and immediately the fluid that had swelled up his body began to flow through the incision that She made. After the Molieben, the brethren found that Prochorus had been healed, and only a scar remained as evidence of the miracle.

Soon, at the place of the appearance of the Mother of God, an infirmary church was built for the sick. One of the side chapels was dedicated to Saints Zosimas and Sabbatius of Solovki (April 17). With his own hands, Saint Seraphim made an altar table for the chapel out of cypress wood, and he always received the Holy Mysteries in this church.

After eight years as a novice at the Sarov monastery, Prochorus was tonsured with the name Seraphim, a name reflecting his fiery love for the Lord and his zealous desire to serve Him. After a year, Seraphim was ordained as hierodeacon.

Earnest in spirit, he served in the temple each day, incessantly praying even after the service. The Lord granted him visions during the church services: he often saw holy angels serving with the priests. During the Divine Liturgy on Great and Holy Thursday, which was celebrated by the igumen Father Pachomius and by Father Joseph, Saint Seraphim had another vision. After the Little Entrance with the Gospel, the hierodeacon Seraphim pronounced the words “O Lord, save the God-fearing, and hear us.” Then, he lifted his orarion saying, “And unto ages of ages.” Suddenly, he was blinded by a bright ray of light.

Looking up, Saint Seraphim beheld the Lord Jesus Christ, coming through the western doors of the temple, surrounded by the Bodiless Powers of Heaven. Reaching the ambo, the Lord blessed all those praying and entered into His Icon to the right of the royal doors. Saint Seraphim, in spiritual rapture after this miraculous vision, was unable to utter a word, nor to move from the spot. They led him by the hand into the altar, where he just stood for another three hours, his face having changed color from the great grace that shone upon him. After the vision the saint intensified his efforts. He toiled at the monastery by day, and he spent his nights praying in his forest cell.

In 1793, Hierodeacon Seraphim was ordained to the priesthood, and he served the Divine Liturgy every day. After the death of the igumen Father Pachomius, Saint Seraphim received the blessing of the new Superior Father Isaiah, to live alone in a remote part of the forest three and a half miles from the monastery. He named his new home “Mount Athos,” and devoted himself to solitary prayer. He went to the monastery only on Saturday before the all-night Vigil, and returned to his forest cell after Sunday’s Liturgy, at which he partook of the Divine Mysteries.

Father Seraphim spent his time in ascetical struggles. His cell rule of prayer was based on the rule of Saint Pachomius for the ancient desert monasteries. He always carried the Holy Gospels with him, reading the entire New Testament in the course of a week. He also read the holy Fathers and the service books. The saint learned many of the Church hymns by heart, and sang them while working in the forest. Around his cell he cultivated a garden and set up a beehive. He kept a very strict fast, eating only once during the entire day, and on Wednesdays and Fridays he completely abstained from food. From the first Sunday of the Great Fast he did not partake of food at all until the following Saturday, when he received the Holy Mysteries.

The holy Elder was sometimes so absorbed by the unceasing prayer of the heart that he remained without stirring, neither hearing nor seeing anything around him. The schemamonk Mark the Silent and the hierodeacon Alexander, also wilderness-dwellers, would visit him every now and then. Finding the saint immersed in prayer, they would leave quietly, so they would not disturb his contemplation.

In the heat of summer the righteous one gathered moss from a swamp as fertilizer for his garden. Gnats and mosquitoes bit him relentlessly, but he endured this saying, “The passions are destroyed by suffering and by afflictions.”

His solitude was often disturbed by visits from monks and laymen, who sought his advice and blessing. With the blessing of the igumen, Father Seraphim prohibited women from visiting him, then receiving a sign that the Lord approved of his desire for complete silence, he banned all visitors. Through the prayers of the saint, the pathway to his wilderness cell was blocked by huge branches blown down from ancient pine trees. Now only the birds and the wild beasts visited him, and he dwelt with them as Adam did in Paradise. They came at midnight and waited for him to complete his Rule of prayer. Then he would feed bears, lynxes, foxes, rabbits, and even wolves with bread from his hand. Saint Seraphim also had a bear which would obey him and run errands for him.

In order to repulse the onslaughts of the Enemy, Saint Seraphim intensified his toil and began a new ascetical struggle in imitation of Saint Simeon the Stylite (September 1). Each night he climbed up on an immense rock in the forest, or a smaller one in his cell, resting only for short periods. He stood or knelt, praying with upraised hands, “God, be merciful to me, a sinner.” He prayed this way for 1,000 days and nights.

Three robbers in search of money or valuables once came upon him while he was working in his garden. The robbers demanded money from him. Though he had an axe in his hands, and could have put up a fight, he did not want to do this, recalling the words of the Lord: “Those who take up the sword will perish by the sword” (Mt. 26: 52). Dropping his axe to the ground, he said, “Do what you intend.” The robbers beat him severely and left him for dead. They wanted to throw him in the river, but first they searched the cell for money. They tore the place apart, but found nothing but icons and a few potatoes, so they left. The monk, regained consciousness, crawled to his cell, and lay there all night.

In the morning he reached the monastery with great difficulty. The brethren were horrified, seeing the ascetic with several wounds to his head, chest, ribs and back. For eight days he lay there suffering from his wounds. Doctors called to treat him were amazed that he was still alive after such a beating.

Father Seraphim was not cured by any earthly physician: the Queen of Heaven appeared to him in a vision with the Apostles Peter and John. Touching the saint’s head, the Most Holy Virgin healed him. However, he was unable to straighten up, and for the rest of his life he had to walk bent over with the aid of a stick or a small axe. Saint Seraphim had to spend about five months at the monastery, and then he returned to the forest. He forgave his abusers and asked that they not be punished.

In 1807 the abbot, Father Isaiah, fell asleep in the Lord. Saint Seraphim was asked to take his place, but he declined. He lived in silence for three years, completely cut off from the world except for the monk who came once a week to bring him food. If the saint encountered a man in the forest, he fell face down and did not get up until the passerby had moved on. Saint Seraphim acquired peace of soul and joy in the Holy Spirit. The great ascetic once said, “Acquire the spirit of peace, and a thousand souls will be saved around you.”

The new Superior of the monastery, Father Niphon, and the older brethren of the monastery told Father Seraphim either to come to the monastery on Sundays for divine services as before, or to move back into the monastery. He chose the latter course, since it had become too difficult for him to walk from his forest cell to the monastery. In the spring of 1810, he returned to the monastery after fifteen years of living in the wilderness.

Continuing his silence, he shut himself up in his cell, occupying himself with prayer and reading. He was also permitted to eat meals and to receive Communion in his cell. There Saint Seraphim attained the height of spiritual purity and was granted special gifts of grace by God: clairvoyance and wonderworking. After five years of solitude, he opened his door and allowed the monks to enter. He continued his silence, however, teaching them only by example.

On November 25, 1825 the Mother of God, accompanied by the two holy hierarchs commemorated on that day (Hieromartyr Clement of Rome, and Saint Peter, Archbishop of Alexandria), appeared to the Elder in a vision and told him to end his seclusion and to devote himself to others. He received the igumen’s blessing to divide his time between life in the forest, and at the monastery. He did not return to his Far Hermitage, but went to a cell closer to the monastery. This he called his Near Hermitage. At that time, he opened the doors of his cell to pilgrims as well as his fellow-monks.

The Elder saw into the hearts of people, and as a spiritual physician, he healed their infirmities of soul and body through prayer and by his grace-filled words. Those coming to Saint Seraphim felt his great love and tenderness. No matter what time of the year it was, he would greet everyone with the words, “Christ is Risen, my joy!” He especially loved children. Once, a young girl said to her friends, “Father Seraphim only looks like an old man. He is really a child like us.”

The Elder was often seen leaning on his stick and carrying a knapsack filled with stones. When asked why he did this, the saint humbly replied, “I am troubling him who troubles me.”

In the final period of his earthly life Saint Seraphim devoted himself to his spiritual children, the Diveyevo women’s monastery. While still a hierodeacon he had accompanied the late Father Pachomius to the Diveyevo community to its monastic leader, Mother Alexandra, a great woman ascetic, and then Father Pachomius blessed Saint Seraphim to care always for the “Diveyevo orphans.” He was a genuine father for the sisters, who turned to him with all their spiritual and material difficulties.

Saint Seraphim also devoted much effort to the women’s monastic community at Diveyevo. He himself said that he gave them no instructions of his own, but it was the Queen of Heaven who guided him in matters pertaining to the monastery. His disciples and spiritual friends helped the saint to feed and nourish the Diveyevo community. Michael V. Manturov, healed by the monk from grievous illness, was one of Diveyvo’s benefactors. On the advice of the Elder he took upon himself the exploit of voluntary poverty. Elena Vasilievna Manturova, one of the Diveyevo sisters, out of obedience to the Elder, voluntarily consented to die in place of her brother, who was still needed in this life.

Nicholas Alexandrovich Motovilov, was also healed by the monk. In 1903, shortly before the glorification of the saint, the remarkable “Conversation of Saint Seraphim of Sarov with N. A. Motovilov” was found and printed. Written by Motovilov after their conversation at the end of November 1831, the manuscript was hidden in an attic in a heap of rubbish for almost seventy years. It was found by the author S. A. Nilus, who was looking for information about Saint Seraphim’s life. This conversation is a very precious contribution to the spiritual literature of the Orthodox Church. It grew out of Nicholas Motovilov’s desire to know the aim of the Christian life. It was revealed to Saint Seraphim that Motovilov had been seeking an answer to this question since childhood, without receiving a satisfactory answer. The holy Elder told him that the aim of the Christian life is the acquisition of the Holy Spirit, and went on to explain the great benefits of prayer and the acquisition of the Holy Spirit.

Motovilov asked the saint how we can know if the Holy Spirit is with us or not. Saint Seraphim spoke at length about how people come to be in the Spirit of God, and how we can recognize His presence in us, but Motovilov wanted to understand this better. Then Father Seraphim took him by the shoulders and said, “We are both in the Spirit of God now, my son. Why don’t you look at me?”

Motovilov replied, “I cannot look, Father, for your eyes are flashing like lightning, and your face is brighter than the sun.”

Saint Seraphim told him, “Don’t be alarmed, friend of God. Now you yourself have become as bright as I am. You are in the fulness of the Spirit of God yourself, otherwise you would not be able to see me like this.”

Then Saint Seraphim promised Motovilov that God would allow him to retain this experience in his memory all his life. “It is not given for you alone to understand,” he said, “but through you it is for the whole world.”

Everyone knew and esteemed Saint Seraphim as a great ascetic and wonderworker. A year and ten months before his end, on the Feast of the Annunciation, Saint Seraphim was granted to behold the Queen of Heaven once more in the company of Saint John the Baptist, the Apostle John the Theologian and twelve Virgin Martyrs (Saints Barbara, Katherine, Thekla, Marina, Irene, Eupraxia, Pelagia, Dorothea, Makrina, Justina, Juliana, and Anysia). The Most Holy Virgin conversed at length with the monk, entrusting the Diveyevo sisters to him. Concluding the conversation, She said to him: “Soon, My dear one, you shall be with us.” The Diveyevo nun Eupraxia was present during this visit of the Mother of God, because the saint had invited her.

In the last year of Saint Seraphim’s life, one of those healed by him saw him standing in the air during prayer. The saint strictly forbade this to be mentioned until after his death.

Saint Seraphim became noticeably weaker and he spoke much about his approaching end. During this time they often saw him sitting by his coffin, which he had placed in the ante-room of his cell, and which he had prepared for himself.

The saint himself had marked the place where finally they would bury him, near the altar of the Dormition cathedral. On January 1, 1833 Father Seraphim came to the church of Saints Zosimas and Sabbatius one last time for Liturgy and he received the Holy Mysteries, after which he blessed the brethren and bid them farewell, saying: “Save your souls. Do not be despondent, but watchful. Today crowns are being prepared for us.”

On January 2, Father Paul, the saint’s cell-attendant, left his own cell at six in the morning to attend the early Liturgy. He noticed the smell of smoke coming from the Elder’s cell. Saint Seraphim would often leave candles burning in his cell, and Father Paul was concerned that they could start a fire.

“While I am alive,” he once said, “there will be no fire, but when I die, my death shall be revealed by a fire.” When they opened the door, it appeared that books and other things were smoldering. Saint Seraphim was found kneeling before an icon of the Mother of God with his arms crossed on his chest. His pure soul was taken by the angels at the time of prayer, and had flown off to the Throne of the Almighty God, Whose faithful servant Saint Seraphim had been all his life.

Saint Seraphim has promised to intercede for those who remember his parents, Isidore and Agathia.

Source: Orthodox Church in America

MARK 1:1-8 

1The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in the Prophets:"Behold, I send My messenger before Your face, Who will prepare Your way before You." 3 The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight.' " 4 John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. 5 Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins. 6 Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey. 7 And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. 8 indeed baptized you with water, but He will baptize you with the Holy Spirit.

2 TIMOTHY 4:5-8 

5 But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry. 6 For I am already being poured out as a drink offering, and the time of my departure is at hand. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.

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Ukrainian front at crossroads: Vuhledar at risk, new attempts in Kursk region

The offensive by the Ukrainian Armed Forces (AFU) in the Kursk region completely lost its snowball effect, turning into another section of the front line, while media outlets are sharing footage of the ongoing retaliatory offensive by Russian troops.

Ukrainian media report the capture of Borki by the Russian 810th Guards Naval Infantry Brigade in the south-eastern section of the Kursk front. Fierce fighting continues in the Glushkovo area. Russian troops also advanced up to 3.5 kilometres ahead of the Oskil River.

Meanwhile, the AFU advanced in Toretsk. However, the Russians responded by advancing in the Vuhledar direction. Some sources report the capture of a local mine. Soldiers carried out an assault, advancing in and around the Pivdennodonbaska 3 coal mine. Media shared footage of the assault and high-explosive aerial bomb strikes.

The town of Vuhledar, strategically important for Ukraine’s entire defence, risks being cut off, with the garrison, defending it for 2½ years, shattered during the assault. Moreover, media outlets are reporting a gradual deterioration of the AFU’s situation in Niu-York (former Novhorodske) fortification area and east of Zhelanne, Donetsk region.

Media also share footage of a Russian Inokhodets drone striking a US M270 Multiple Launch Rocket System (MLRS). As a result of the strike, the launcher, ammunition, escort vehicle, and maintenance personnel were eliminated.

Kursk incursion

Military experts assume that the AFU will continue to carry out targeted strikes near the village of Glushkovo and other locations. Having broken through certain defence hubs, Ukrainian troops may find themselves in a difficult position in case they need to retreat.

Meteorological services are also predicting a rainy season in a week, which will further complicate military operations in the region, as most roads from Sudzha to Sumy are not paved.

Recently, global media have been actively covering the events around the Glushkovsky district in the Kursk region. Media outlets are discussing the strikes on the bridges and the subsequent actions of the AFU in the district. Meanwhile, experts note that the long delays between the strikes on the bridges and the start of hostilities make the operations predictable. Thus, some of the analysts believe that a strike on the town of Veseloe will be followed by a strike in the Tetkino area.

Marines from the Russian 810th Brigade shared a video of another seized vehicle, a Stryker APC, in the Kursk region. Last time they managed to capture the High Mobility Multipurpose Wheeled Vehicle (HMMWV).

Greetings! We are from Russia. We are pulling another vehicle.

Tense hostilities

Despite reports of alleged rotations and the withdrawal of the AFU’s best-trained units and their replacement by mobilised troops, the situation in the Kursk region remains quite tense. The Ukrainian troops reportedly have no plans to withdraw from the occupied territories.

CNN recently published an article stating that Ukraine’s Kursk offensive “was seen as a major success, but it came at a huge cost.” Ukrainian commanders faced accusations that ordinary soldiers were being thrown onto the front line without a specific objective.

The following video shows the destruction of the 155mm Self-Propelled Howitzer M109, an M1126 Stryker APC, and passenger cars at the entrance to the village of Gogolevka, Sudzha district in the Kursk region.

The Ukrainian military reportedly faced a problem with navigation and communication between units. Due to the suppression of GPS and cellphone signals, the Ukrainians relied on the Starlink internet service, but it did not work in the area where the AFU had advanced. Media also shared footage of AFU soldiers camouflaging an overturned armoured jeep in the Kursk region.

Some media, including Ukrainian and Russian, reported that the AFU had broken through the defences on the Russian border largely not due to the effect of surprise, but at the cost of huge losses of manpower and equipment.

Read more HERE