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The Wondrous and Paradoxical Ethos of Monasticism
To become an image of Pentecost, the monk must be a worker of repentance, a man of ardent desire, and persevere in the earthquake of repentance that renews his soul. Then he will bear witness to the humble ethos of Christ which has overcome his nature. This ethos reveals the supernatural transformation he has undergone: from a divided and distorted being into a living image of the Lord Jesus.
£23.00
The Ineffable Folly of Divine Love
The angels are always mindful of their createdness: they cover their faces and their feet with four wings to preserve their humility before the Lord Who brought them from non-being into being. Although they are immortal and incorporeal beings, they never forget that they are creatures, that they are not without beginning. Therefore, it is with restrained boldness – with only two wings – that they fly around ‘the throne of the Majesty in the heavens’. Humility gives them the strength to abide in everlasting doxology before God.
£23.50
Audiobook: Remember Thy First Love
Audiobook Sample
Total listening time: 17 hours, 3 minutes
£16.00
Latest Reviews
What the Readers Say
Amazing book! So much helpful advice and so beautifully written, easy to understand and every section has a golden nugget of wisdom! I came back and ordered more for baby shower gifts and for all my friends who have young children! Highly, highly recommend for any parent!
This was used to gift my wife a book from the bookshop. It is possibly the most beautiful and lovingly wrapped gift I’ve ever seen. The contents inside are truly precious and are treated as such with the articulately prepared packaging. Flowers from the church, a beautiful seal, and a work of art in its own right. Thank you so much for making a special gift even more special.
I gave this book as a Christmas gift to my wife. We both attend the monastery talks online and we both enjoy Father Zacharias’ insights. It is beautifully bound and is something to be treasured. This book will be a great tool in our journey along the way.
The order and book arrived in good condition and in good timing to go way over to Alaska, USA, from Essex. Thank you so much for such edifying words to help us on our life’s way to Christ.
I always get a couple of Orthodox Calendars from different sources. But this one is my favorite. I hope one day to visit the monastery. Meanwhile, I have these beautiful pictures to view! And I also appreciate the details regarding the feast days and the notes area at the bottom of the page. I’m learning Greek and enjoy the words written on the calendar picture pages in both Greek and English.
Very beautiful calendar, like the images of Saint Sophrony’s church. Have read the book “The House of Our Father” a few months ago, which I highly recommend for the explanations on how the new church came into being. It’s very nice to look at the calendar and remember the Monastery with love every time I glance at it. Thank you :).
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Publications Stavropegic Monastery of St John the Baptist
Continuing the Christian teaching legacy of Saints Silouan and Sophrony through our publications. ---- We share posts with our books on Instagram if you are there. But if you're not? There's no need to join, you can see all our posts here.
Fr Sophrony’s childhood memories are closely bound up with his nursemaid. Her prayerful state was palpable to him as she held him in her arms. She took him not only for walks, but also to church services, where little Sergei would sit at her feet as she prayed. This deep and fervent prayer from a pure heart left traces in the child. His nanny became the first teacher of prayer to the future Archimandrite Sophrony. Being with her convinced him that prayer could be as natural to children as breathing when they live in an atmosphere imbued with prayer. This experience and what he called a ‘need’ for unceasing prayer left its mark on Fr Sophrony his life long.
— Excerpt from: Letters To His Family • Foreword (p. 13) • Saint Sophrony the Athonite
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In human love there is a love which is somehow greater than all other human phenomena: what comes close to the form of kenotic love is a mother’s love. She tolerates everything from her infant. She is ready for all humiliating forms of service to her infant. This is the kenotic love of a mother. Fathers do the same [serve their children] but in different forms; [kenosis] is more clearly expressed in the situation which the mother of the baby voluntarily accepts. And the Lord humbles himself in front of us like a mother with regard to her baby. If He were to appear to us in His majesty we would be afraid to approach Him. We would be afraid to glance at Him. But He took upon Himself our bodily existence.
— Excerpt from: Hearken, My Beloved Brethren • Chapter 11: Your labour is not in vain (p. 196) • Saint Sophrony the Athonite
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Saint Sophrony says that the true victory over evil is wrought in man’s heart, not in the streets of this world, not even with the pacifist way that Gandhi used in India, for example: In order to abide in the love of God it is essential for anger and ‘hate’ to attain their maximum intensity but be directed against the sin that lives in me, against the evil active in me — in me, not in my brother. The entire force of resistance to cosmic evil is concentrated in the deep heart of the Christian, though outwardly — as the Lord enjoined — he resists not evil.
There is no other way. True victory can only happen in the deep heart, because it is the deep heart that will accommodate the fruit of the Lord’s sacrifice, the gifts of the Holy Spirit. How can we fight evil in the streets of this world and expect victory? We must endure defeat in this life in order to have true victory in the next.
The great ascetics in the desert, who had become like gods upon earth, knew this truth and followed it without faltering. Saint Sophrony says that he wrestled with God, and he was always glad to be defeated. True victory is won in the footsteps of the Lamb of God Who was led ‘as a sheep to the slaughter’?! This is the very victory which ‘overcame the world,’ and which we celebrate in every Liturgy. We begin the Proskomedy with these words of Isaiah, so that we are presented from the very beginning with the vision and the aim we must seek for, and so that we understand what true victory is.
— Excerpt from: Ask, And It Shall Be Given You • ‘Resist Not Evil’ (p. 91-92) • Archimandrite Zacharias (Zacharou)
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A true ascetic of Christ, in order to escape hell, makes this life a hell, and he constantly brings himself down to hell in his consciousness, with as much strength as he has for this. Even were he to perform miracles he says to himself, ‘I am a wretched man. In truth I am worse than all others, the most sinful of all. Every one will be saved — only I shall perish. Very shortly death will come and my miserable soul will go down for ever to the unspeakable torments of hell.’ And thus he stays as it were on the brink of despair, as much as his soul’s strength allows.
— Excerpt from: Striving for Knowledge of God (Correspondence with David Balfour) • Letter 7 (p. 115) • Archimandrite Sophrony (Sakharov)
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Contemplation of the uncreated Light is not the result of any ascetic act but comes exclusively as a gift of God’s mercy? Nevertheless, Elder Sophrony refers to certain necessary preconditions for the contemplation of Light. The Incarnation of the Word of God is the first necessary condition for contemplation and more generally for the participation of man in the uncreated divine energies? Having the experience of Light, Saint Sophrony set forth as an unshakeable foundation in his conscience the fact that through His Incarnation, the Creator of the world and the Creator of man made known the path to eternity: He ‘disclosed to us the enigma of death — of sin, that is; and made manifest to us the purport of life, which is love.’
A second necessary condition for the vision of Light is faith in the divinity of Christ. In a peculiar way, the contemplation of Light and the confession of the divinity of Christ are not only connected but also depend on each other. Saint Sophrony testifies that the uncreated Light irradiated him only when he believed ‘with a living faith’ that Christ is the only true God. He adds, however, that with every outpouring, the Light testifies to the divinity of Christ. Helped by his own experience, he remarks that for the three apostles, Peter, James and John, the witness of God the Father to the divinity of Christ was given on Mount Tabor only after Peter’s confession: ‘Thou art the Christ.’ This confession of the apostles, despite its relative imperfection, manifested their growing love and dedication, which made them capable of assimilating a greater outpouring of the Light of Divine revelation. Therefore, faith and love for Christ constitute the necessary preconditions for the contemplation of Light, for they increase man’s capacity to accommodate grace.
— Excerpt from: Theology As A Spiritual State: In the Life and Teaching of Saint Sophrony the Athonite (p. 181-182) • Archimandrite Peter
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Eastern religions speak of ‘transcendental meditation’ while Christianity speaks of prayer and contemplation. Hindu meditation envisages an impersonal Primordial Cause, and the person who practises it does not pray, but repeats a given phrase, a mantra. This phrase is not an invocation of a particular person, and it certainly does not lead man into the presence of a personal God like hesychastic prayer.
Hesychastic prayer is above all an invocation and is therefore grounded in the dogmatic teaching of the Orthodox Church. The first part of the prayer, ‘Lord, Jesus Christ, Son of God’, is a confession of Christ-God Who became incarnate for the salvation of men; while in the second part, ‘have mercy upon me, a sinner’, the man who prays acknowledges his fall, his sinfulness and his need for redemption. Through his prayer, he enters into a personal relationship with his personal God. As Saint Sophrony explains: ‘The conjunction of dogmatic confession with repentance makes the content of the prayer more comprehensive.’
Transcendental meditation aims to lead to a total vacuum of the mind, so that no thought or emotion can hinder or disturb the self-concentration of the person who practises it. However, this is in fact a passive emptying. It does not lead to victory over the passions, but to their incubation. Then the question arises: Can this void, promoted by philosophical religions, become the attraction of demons? Is it not an invitation to ‘the prince of the power of the air’ to return to ‘the house from whence he came out’.
— Hesychasm (The Bedewing Furnace of the Heart) (p. 142-144) • Archimandrite Zacharias Zacharou
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