† ROCOR Monasteries Worldwide †

The Lord God blessed the Russian Diaspora to have many monasteries and monastic communities. Some of them moved in their entirety from Russia, for example, Lesna Convent; others became the heirs of the tradition of old Russian monasteries, especially of Pochaev and Valaam; the third kind were established entirely in the New World. The list below is not comprehensive: it does not include all the monastic communities of the Russian Orthodox Church Outside of Russia, but only the main ones.

Holy Trinity Stavropighial Monastery in Jordanville The monastery was established in 1930 by Archimandrite Panteleimon. The present Superior is Archimandrite Luke (Murianka). The main church was dedicated to the Holy Trinity; the lower church in honor of St. Job of Pochaev; the cemetery church in honor of the Dormition of the Most-Holy Mother of God, and the church on the lake in honor of the Holy New Martyrs of Russia and of St. John of Rylsk. The Monastery includes a publishing house of St. Job of Pochaev, an icon-painting studio, the Holy Trinity Seminary, a library, a Russian cemetery and a historical museum. The main holy object of the Monastery is the copy of the Pochaev Icon of the Mother of God. In the cemetery are buried Metropolitans Anastassy and Philaret of blessed memory, Archbishops Tikhon (Troitsky), Appolinarii, Averkii (Taushev), Anthony (Medvedev), Hegumen Filimon of Valaam, the icon-painter Archimandrite Kyprian and the murdered protector of the Myrrh-Streaming Iveron Icon of the Mother of God, brother Joseph. HOLY TRINITY MONASTERY P.O. Box 36 Jordanville, NY 13361-0036, USA Tel: (315) 858-0940; fax: (315) 858-0505

Lesna Convent of the Most-Holy Mother of God Provemont, France The Convent was established in 1885 at the behest of Archbishop Leontii of Warsaw. The first abbess came to Lesna from Moscow along with five nuns. In 1889 the monastic community was reorganized into a general monastery and had town churches in St. Petersburg, Kholma, Warsaw and Yalta. The nuns taught children and the Convent became a center of Orthodoxy outside of Russia. The Royal Family visited the Convent twice. St. Amvrosii of Optina and St. John of Kronstadt were supporters of the Convent. In 1915, the Convent was evacuated into the depths of Russia—all 500 nunsand over 600 others. In 1917, at the invitation of then-Bishop Anastassy (Gribanovsky), the Convent moved to the Kishinev Diocese, and then to Yugoslavia, to Khopovo. From Khopovo, in 1950, the nuns of the Convent left for France (first to Fourquet, then to Provemont), where they remain to this day. In France, the Convent was frequently visited by St. John of Shanghai and San Francisco the Miracle-worker. The main holy object of the convent is the Lesna Icon of the Mother of God. There also are the relics of St. Afanasii of Brest. The nuns bear a multitude of obediences: singing, cleaning, gardening, candle-making, icon-painting, a bookstore, and also warmly greet many visiting pilgrims. COUVENT DE LESNA 1, rue du Moulin Provemont, 27150 Etrepagny, FRANCE Tel: 33 (2) 32 55 82 66; fax: 33 (2) 32 27 31 75

Monastery of St. Job of Pochaev, Munich, Germany The origins of this monastery arose from the Pochaev Lavra. In 1923, the archimandrite of the Pochaev Lavra Vitaly (Maximenko) exported the historical typography of the Lavra to the Carpathian Mountins. There the monastery of St. Job, from 1924 until 1944, furnished all of the Russian Diaspora with service books and spiritual literature. When in 1944, Soviet forces neared the Carpathian monastery, a large portion of the monks left for Germany, then to Switzerland, and finally to Jordanville. Those monks who did not depart for America, along with new novices and monks, gathered around Archimandrite Job in Germany, near Munich. The monastery went through several phases in connection with the decline of monastic life. In 1981, accompanied by the move to the monastery of the ruling bishop of the German Diocese, it has been renewed. The head of the monastery is Archbishop Mark of Berlin and Germany. The monks manage a variety of obediences: church singing, cleaning, candle-making and publishing. KLOSTER DES HL. HIOB Hofbauernstr. 26 81247 Muenchen, GERMANY Tel: 49 (89) 834 89 59; fax: 49 (89) 88 67 77

Mount of Olives Ascension Convent The plot of land upon which our convent is located was acquired by archimandrite Anthony (Kapoustin) at the end of the 19th c. In 1906 the Convent was recognized by the Holy Synod of the Russian Orthodox Church, and the number of nuns there quickly grew. During the First World War, Jerusalem was declared a war zone and the clergy was expelled. Only in 1919 did the clergy return and the church unsealed. All the care over the preservation of the convent was assumed by the Russian Orthodox Church Outside of Russia. At the convent, besides the Church of the Ascension, are a chapel of St. John the Forerunner and the trapeza church in honor of St. Philaret the Merciful. The head of the Convent is Abbess Moisseia. The nuns assume many obediences: church singing, cleaning, embroidery in gold and greeting pilgrims. RUSSIAN CONVENT ON MT. OF OLIVES P.O. Box 19229 Jerusalem 91191, ISRAEL Tel: 972 (2) 628-43-73; Fax: 972 (2) 628-23-67

Gethsemane Convent, the Church of St. Mary Magdalene The Church of St. Mary Magdalene was built by Emperor Alexander III in 1888 in memory of his mother. Around this church in Gethsemane Garden in 1934, with the blessing of Metropolitan Anastassy (Gribanovsky), a small monastic community of nuns formed. Some of the nuns established a school in Bethany for Arab girls. Gradually it became possible to organize daily services in Gethsemane and to strengthen monastic life there. The Church of St. Mary Magdalene contains the relics of Grand Duchess Elizabeth Feodorovna the New Martyr and of St. Varvara. The head of the Convent is Abbess Elizabeth. The nuns have many obediences: singing, cleaning, tending to children and greeting visitors. ST. MARY MAGDALENE CONVENT P.O. Box 19238 Jerusalem 91191, ISRAEL Tel: 972 (2) 628-43-71; fax: 972 (2) 628-63-81

Wadi Fara: the Skete of St. Chariton The Lavra of St. Chariton was the first in the Holy Land. The founder of the monastery in the beginning of the IV c. was St. Chariton the Witness. Now on the place of the lavra is a small men's skete with a cave church. The Skete is under the auspices of the Russian Ecclesiastical Mission in Jerusalem. THE RUSSIAN ECCLESIASTICAL MISSION IN JERUSALEM P.O. Box 20164 Jerusalem 91200, ISRAEL Tel: 972 (2) 992-88-95

Russian Orthodox Convent of Our Lady of Kazan "Novoye Shamarino," Australia The Convent was founded in 1956. With the arrival from China of an enormous number of refugees, including those in monastic orders, a piece of land was purchased and a monastic building and church were built upon it. Mostly elderly nuns settled there. It seemed that the Convent would die out, but in 1980 a stream of youn novices began to join. In 1983 a new church was built in honor of the Kazan Icon of the Mother of God, along with housing. An old-age home was build alongside the Convent with a Russian library. Nuns perform their obedience by singing, in the garden and in tending to the elderly. OUR LADY OF KAZAN CONVENT 32 Smith Road Kentlyn, N.S.W. 2560, AUSTRALIA Tel: 61 (2) 4625-7054

Monastery of St. Edward the Martyr, England In 1979, Archimandrite Alexei, an Englishman by birth, received a blessing from the Synod of Bishops of the Russian Orthodox Church Outside of Russia to receive the relics of the martyred King Edward and to erect a proper home for them. King Edward, in many ways similar to SS Boris and Gleb the Martyrs, was cruelly martyred in the Xth c. In 1982, a small brotherhood settled at a cemetery in the city of Brookwood, and gradually turned the old Anglican church into an Orthodox one. This church now contains the relics of St. Edward. The Brotherhood conducts services in English, Greek and Church Slavonic and primarily serves the needs of those newly converted to Orthodoxy among the English, and also publishes a journal, The Shepherd. ST. EDWARDS BROTHERHOOD St. Cyprian's Avenue Brookwood, Woking, Surrey GU24 OBL, ENGLAND Tel: 44 (1483) 487 763; e-mail: theshepherd@mac.com

Stavropighial Convent of the Dormition, "Novo Diveevo" The Convent is located some 60 km from New York City. The founder and builder of this monastery was Protopresbyter Andrian Rimarenko (starets Nektarii of Optina died under his epitrachelion). In 1949, with the arrival in America of a multitude of refugees, Fr. Adrian decided that it was necessary to have a spiritual center. A former Roman Catholic monastery was built and a Russian convent was founded. Soon after an Orthodox church was built in honor of St. Seraphim of Sarov. The largest Russian Orthodox cemetery is located at the site along with a home for the aged. The convent has many sacred things: a full-length portrait of St. Seraphim of Sarov painted during his lifetime, a cross from the Ipatiev House and the cell icon of the Mother of God that belonged to St. Amvrosii of Optina. The head of the Convent is Abbess Irina. RUSSIAN ORTHODOX CONVENT "NOVO DIVEEVO" 100 Smith Road Nanuet, NY 10954, U.S.A. Tel: (845) 356-0425; fax: (845) 356-8250

New Kursk-Root Icon Hermitage, Mahopac, NY In 1949, some 60 km from New York city a plot of land was purchased for the establishment of a church and summer residence for the First Hierarch of the Russian Orthodox Church Outside of Russia. It was given the name iNew Kursk-Root Hermitage,i in honor of the old Kursk-Root hermitage destroyed by the bolsheviks, where the Miracle-working Kursk-Root Icon was found. A small monastic community grew at the site, which held several Councils. At the present time only a priest and some workers live there. The Synodal Candle Factory is housed on the property. RUSSIAN ORTHODOX MONASTERY 1050 Route 6 Mahopac, NY 10541, U.S.A. Tel: (914) 628-4975

Convent of the Protection of the Mother of God, Bluffton, Canada At first, in 1953, the Convent was a skete of the Convent of Our Lady of Vladimir in San Francisco. It is located in the far north of the Province of Alberta. Subsequently, due to the decline of monasticism in the Vladimir Convent, the property was handed over to the Diocesan Administration of the Canadian Diocese, and in 1980 a monastic community, now independent, was formed. The Convent has a winter and summer church and a cemetery. There has been a recent influx of young novices. The head of the Convent is Abbess Amvrosia. HOLY VIRGIN PROTECTION CONVENT RR #2 Bluffton, AB T0C 0M0, CANADA Tel: (403) 843-6401

Annunciation Convent in London, England The Convent was established in 1954 with the blessing of St. John of Shanghai and San Francisco the Miracle-worker for spiritual education. The Convent had its origins in the Holy Land. The head of the Convent with a group of nuns was forced to undergo a barrage of bullets while fleeing their monastery near Jerusalem during the Arab-Israeli war of 1948. The nuns suffered great need, illness and misfortune in their exile for 6 years, until, following 2 years of warm hospitality at Lesna Convent in France, Divine Providence brought them to England. HOLY ANNUNCIATION CONVENT 26 Brondesbury Park London NW6 7DL, ENGLAND Tel: 44 (181) 459 02 63

Transfiguration of the Savior Skete, Bombala, Australia This small monastic community is located in the mountains of Australia. The Skete was founded with the blessing of Archbishop Paul (Pavlov) in 1982. One of the main goals of the Skete is the spiritual nourishment of pilgrims. Not far from the Transfiguration Skete the Presentation Convent was established. The head of the Convent is Abbess Anna. The head of the Transfiguration Skete is Archimandrite Aleksei. HOLY TRANSFIGURATION MONASTERY Richardson's Road Bombala, N.S.W. 2632, AUSTRALIA Tel: 61 (2) 6458 3009

Holy Cross Skete, West Virginia, USA The Hermitage of the Holy Cross is an English speaking monastic community of the Russian Orthodox Church outside of Russia. The Brotherhood currently includes eight monks, three novices, and candidates for the novitiate. The Hermitage was founded in 1986 in House Springs Missouri by Hieromonk Kallistos (+1992). After Fr. Kallistos reposed in the Lord, the monastery was accepted as a spiritual dependency of Holy Trinity Monastery in Jordanville, NY. In May of 2000 the community was moved to a rural property in West Virginia. Archimandrite George of Jordanville acts as the spiritual father for the community, which is headed by Hieromonk Seraphim. The brotherhood supports itself through the production of church incense, liturgical chant recordings, soap products, hand-painted icons, and the sale of books and other church goods. Hermitage of the Holy Cross RR 2 Box 2343 Wayne, WV 25570-9755 USA Phone - (304)849-2072 Fax - (304)849-2016 www.holycross-hermitage.com/

Convent of St. Elizabeth, near Jordanville The Convent was established in the 1980s and attempts to follow the monastic order of SS Martha and Maria in Moscow. The nuns sew vestments, paint icons, and prepare candles and incense. The head of the Convent is nun Ioanna. COMMUNITY OF ST. ELIZABETH 1520 State Rte 167 Mohawk, NY 13407, U.S.A. Tel: (315) 858-2208

All-Merciful Saviour Monastery Vashon Island, WA English-speaking brotherhood. The Abbot is Igumen Tryphon. All-Merciful Saviour Monastery P.O. Box 2420 Vashon Island, WA 98070-2420, USA Tel: (206) 463-5918 Website: http://www.vashonmonks.com/

CONVENT OF NATIVITY OF THE VIRGIN MARY Wayne, WV CONVENT OF NATIVITY OF THE VIRGIN MARY P.O. Box 698 Wayne, WV 25570-0698, USA

MONASTERY OF ARCHANGEL MICHAEL Tel: (304) 849-4697 Superior of the community: Hieromonk Kosma P.O. Box 554 Marrickville, N.S.W. 2204 Australia

PRESENTATION SISTERHOOD Bungarby, NSW, Australia Superior of the community: Abbess Anna. PRESENTATION SISTERHOOD Rennie's Road Bungarby, N.S.W. 2630, AUSTRALIA Tel: 61 (2) 6453-6272

SAINT NICHOLAS MONASTERY Saint Nicholas Monastery is a female monastic community of the Russian Orthodox Church Outside of Russia. The Monastery chapel is dedicated to the Holy Prophet and God-seer Moses. The nuns speak English and Spanish, with Liturgical services celebrated mainly in English and Slavonic. Of the many sacred treasures with which the Monastery is blessed are sacred relics of the Precious Cross of our Lord Jesus Christ, the Veil of the Mother of God, Saint Nicholas, the Holy Apostles, and others. The Archimandrite John Memorial Library houses more than 10,000 volumes. Obediences include iconography, sewing, receiving pilgrims, candle making, library cataloging, and operating a Monastery bookstore. The head of the Monastery is Abbess Andrea 1340 Piney Road North Fort Myers, FL 33903 U.S.A. Tel: 239-997-2847

CLIFFTOP MONASTERIES OF METEORA, GREECE

CLIFFTOP MONASTERIES OF METEORA, GREECE

Caves and Fissures used by 9th Century Hermits

In the northwest corner of Thessaly, the wide bed of the Pinios River emerges from the mighty canyons of the Eastern Pindus Mountains that plummet abruptly onto the Thassalian plain. Here, in the shadow of the mountains and just beyond the town of Kalampaka, massive gray colored pinnacles rise towards the sky. It is a strange but breathtaking landscape that has been sculpted by wind and water over thousands of years. These smooth, vertical rocks have become a favorite destination for rock climbers who are, perhaps, the only ones today who can truly appreciate the feat of the 9th century hermits who first climbed them to settle in the caves and fissures of the rocks. On Sundays, they clambered down from their cells to celebrate mass in Doupiani and as their numbers increased, the Theotokos of Doupiani was established as the first semi-organized community during the 11th century. By the 14th century, the Byzantine Empire was already on the wane and the monastic communities of the Athos peninsula were increasingly besieged by Turkish pirates. After an encounter with brigands, three monks, Gregory, Moses and Athanasius, left the Monastery of Iviron on the western coast of the peninsula to search for a new home. They had heard of ‘miracles’ taking place in the land of the great rock forest and on arriving there, settled on top of the rock called Stylos or the Pillar where they built a hesychasterion or wooden hut. Later, Athanasius assembled a small community and constructed a few cells and a chapel in a cave on the nearby Platys Lithos or the Broad Rock. The Serbian Emperor, Symeon Uros provided them with an endowment that allowed them to build the Church of the Transfiguration around 1356 and to expand the monastery with more cells and cloisters. His son, John Uros, retired here as the Monk Ioasaph about 1373 adding to the already sizable endowment enjoyed by the Grand Meteoron, also known as the Monastery of the Transfiguration. Ioasaph assumed authority upon the death of Athanasius in 1383 and he further expanded the monastery and the Church.

Monastery of the Holy Trinity

Meaning ‘suspended in air’ the name Meteora soon came to encompass the entire rock community of 24 monasteries. There were no steps and the main access to the monasteries was by means of a net that was hitched over a hook and hoisted up by rope and a hand cranked windlass to winch towers overhanging the chasm. Monks descended in the nets or on retractable wooden ladders up to 40m long to the fertile valleys below to grow grapes, corn and potatoes. Each community developed its own resources and by the end of the 14th century, the Grand Meteoron emerged as the dominant community. Its wealth included landed estates, flocks of sheep, and herds of cattle. After Ioasaph died in 1422, Meteora gradually plunged into a period of disorder and decline. Unscrupulous men expropriated the income of the monasteries, Vlach squatters settled in Holy Trinity and Kallistratos and a squint eyed monk named Theodore lived with two women dressed as monks in the Monastery of the Pantocrator. The rock community enjoyed a brief revival of monasticism in the 16th Century under the reign of Suileman the Magnificent who relaxed earlier prohibitions on the building and restoration of Christian churches but lapsed once again into decline. By the 18th century, Meteora had become a refuge center for Greeks escaping the increasingly harsh administration and taxation of the Ottoman overlords as well as a hideout of the klephts, rebel warriors who harassed the Turks and participated in the fight for independence in the 19th century. The German and Italian occupation during World War II saw further looting and destruction of the monasteries. Today, only six monasteries survive as museums. They are sparsely occupied by a few monks and nuns but they offer a rare glimpse of Orthodox monastic life.
Best Times to Go: The Monasteries of Meteora may be visited year round but the weather is wet and cool from December to March. Crowds and high season rates are guaranteed from July 1st to October 15th . May and June are the best months for comfortable weather, low season rates and the opportunity to leisurely explore the area.
Getting There: Buses to Kalampaka are available from Ioannina, Trikala, Thessaloniki and Athens. It is also possible to take the train from Thessaloniki or Athens with a switch at Larissa. If you are traveling from Athens, take a morning train so that you can enjoy the spectacular scenery as you pass through the mountains between Livadia and Lamia.
Clothing/Gear: Appropriate clothing is required to visit the monasteries. Sleeveless clothing and shorts are prohibited. Skirts and shawls are available at the entrance for those who are deemed to be unacceptably dressed (including guys wearing shorts and tanktops).

Grand Meteoron Courtyard

General Information: A visit to the Monasteries of Meteora is highly recommended. Each monastery charges a small admission fee. The nearby towns of Kalampaka and Kastraki have become very touristy with accompanying higher rates than the outlying areas. We suggest combining a trip to Meteora with another destination such as Zagoria or the Halkidiki peninsula. If you do not plan to travel to other areas in northern Greece or if your time is limited, the most efficient way to visit Meteora is to take a bus tour from Athens. You can usually negotiate a good deal with any of the several travel agencies to be found around Syntagma Square.
The Greek National Tourist Organization produces a brochure entitled "Greece: Thessalia Meteora" which lists several A, B and C class hotels in Kalampaka as well as their telephone numbers. Unlisted are many D and E class hotels, domatia and campsites. A listing can be obtained from the local Tourist Police located near the bus station (Hatzipetrou 10, Kalampaka Tel: 2432022813, 2432022109). Hotel rooms in the A,B and C classes cost about $50-$100 per night for a double in the high season and about a third less in the low season.
The village of Kastraki is closer to the monasteries and convenient for those who want to visit by foot but there are more options for food and lodging in Kalampaka.
Planning Tips:

• Plan to spend a full day at Meteora. You will delight in the play of light on the rocks and their changing moods. On sunny mornings, the red roof tiles of the monasteries glisten in sharp contrast to the weather-stained grayness of the rocks while the late afternoon sun bathes the landscape with a golden glow. At nighttime, the rocks are dramatically illuminated by spotlights while autumnal mists shroud them in an ethereal mysteriousness that must have appealed to the hermits and monks who sought refuge from the things of the world.
• Explore the paths between the rock towers but be careful because they are not all intact and some scrambling over uneven ground is required.
• Acquaint yourself with Greek Orthodoxy. It will enhance your appreciation of the Churches and Monasteries of Meteora and their valuable displays of Byzantine art. There are volunteers at the Church of the Transfiguration who will explain the rich tradition of Byzantine iconography.
• Remember to carry bottled water, especially if you are visiting the monasteries by foot. There are refreshment vendors along the road by the monasteries but their prices are excessive.

Related Books:

• Greece: A Lonely Planet Travel Survival Kit by David Willett, Rosemary Hall, Paul Hellander and Kerry Kenihan provides excellent general travel information on Greece. They also provide food and lodging recommendations for small villages like Kastraki.
• Roumeli: Travels in Northern Greece by Patrick Leigh Fermor is one of the best travel books written about Northern Greece. "The Monasteries of the Air" is a chapter that should be read before visiting Meteora but it is likely that you will want to read the book in its entirety.
• Monasteries of Greece by Chris Hellier is a lavish "coffee table" book with a chapter on Meteora. It features beautiful photographs with an interesting text. It also has a wonderful chapter on Mt. Athos, the preeminent monastic community that is closed to women and allows only restricted visitation by non-Orthodox men.

Download Many of Historian David Irving's Books for Free via Focal Point Publishing ~

Historian of World War II & The Holocaust™, David Irving, is making his books available in pdf format (and maybe other formats also) for free! No strings attached (external link) 

This is a very generous undertaking.  I've noticed over the past three years that many Holocaust™ revisionists have their books, monographs, academic papers, & thesis' available for free online.  I think this shows that they aren't necessarily in it for the money.  (On the contrary, many Holocaust™ revisionist's go bankrupt, having their livelihood ruined by the Kosher Kriminals involved in the brutal coverup.)  When & if you can, try to purchase some hard copies of books & pamphlets from some of the brilliant minds involved in revisionism.  (The Barnes Review journal, IHR, CODOH, etc) 

True Freedom (from the Sober Catholic website

 True Freedom (from Sober Catholic)

Posted: 26 Mar 2012 07:46 PM PDT

Freedom, the lack of it, the excess of it, or the abuse of it, is an undercurrent of the culture wars of today. Everyone wants it, everyone pretty much gets resentful when someone else uses it, and what it means for one person doesn’t necessarily hold for another. Nevertheless, what is freedom to the Christian?

True freedom is freedom from sin. Sin cuts us off from God. Sin prevents us from fulfilling our potential as true adopted children of God. Sin is an offense against God and also an offense against other people’s dignity and our own.

No one is sinless, and we all suffer from the effects of sin and of repeatedly falling into a state of sin (concupiscence). Nevertheless the struggle to resist temptation mirrors the struggle for freedom. We all struggle to get what we want that we think would make us “free.”. It may be things we feel we are entitled to and things we are responsible for and take care of and things we are obligated to do. Responsibilities and obligations do not curtail our freedom, despite the fact that in fulfilling them, we may not be doing what we’d prefer. Selfishness is an abuse of freedom. We are not isolated individuals, we are a part of a community of people (although that seems hard to fathom at times) and our freedom should not really be at the expense of others.

The struggle against the flesh, a war fought from Adam and Eve’s time that manifests itself most vividly today in the culture wars (Life versus “Choice”, Christianity versus the World, etc.) is a battle fraught with pain and anxiety. The constant war against temptations, difficult to do in the excessively sexualized Western countries, has damaged individuals and societies.

For those of us addicted to something, we remember the relief we felt when we succumbed to the addiction. Perhaps we realized that we drank too much and tried to stop, either by our own efforts or through a 12 Step program. We tried real hard, resisting the urge to drink and remember feeling trapped by our desires. Relief was all that we desired, but it was to no avail until we drank again. And then we felt free.

But it was a false freedom, for we remained trapped by the addiction. The temporary relief sufficed for a while, and after a period of time we felt the draw to drink again. We might struggle against the temptation, and we might win or succumb again depending upon circumstances.

But the temptation is often there. As it is with us now after a period of sobriety, the temptation for something is not far away. I remember a few years ago I was feeling frustrated in my sobriety, that I couldn’t “do anything fun.” I remember praying to have a “safe vice.”

Nowadays many people are cross-addicted, (addicted to several things). Quite often sex or pornography is the other addiction.

As I said above it is hard to resist such things in the hyper-sexualized world of today.

There are no easy answers in how to cope with temptation. No quick and easy solutions. Satan will keep hammering away at you until he succeeds. There is temporary respite in the form of prayer, Bible reading, attending Mass or Adoration, or going to Confession. Once I immerse myself in “Church stuff” such as those, I feel the wolves have been scared away. I feel more fully reconnected to God and holiness and I feel truly free. I feel close to God and the community of the Church, I feel more like the way I am supposed to be. Truly free, unencumbered by the shackles of addiction or temptation or desires of the world.

There may be some value in temptation. Satan isn’t going to bother with you if you are in his clutches. If you are in a state of mortal sin, he won’t bother tempting you. You already belong to him. Even if you have committed only a number of venial sins, he may not bother you that much. Not to imply that that there is a formula like ‘x’ number of venial sins = 1 mortal sin, but the cumulative effect of numerous venial sins may make it easier for you to commit a mortal sin. Sort of like a snowball effect, it gets bigger and bigger unless it is checked. You become prone to immorality, it is only a matter of time before you find yourself deeper in it. So, temptation may be a sign of your holiness. Do some “Church stuff” and increase the holiness. It helps you to rebound after you do sin. This is what defined the saints. Sure, they all lead holy lives of heroic virtue. They needed heroism to be victorious over sin. They always picked themselves up after a fall.

So that is it. Like the contradiction of the Cross, wherein death brings life:

1 Corinthians 1:23: “But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.”

(Via Sacred Bible: Catholic Public Domain Version.)

Truth is sometimes confounding. God’s Truth usually confounds human reason to the point of seeming ridiculous. So it is with “true freedom,” it is not what we normally think it is.

† The Characteristics of & Conditions for Answered Prayers †

†The Characteristics of and Conditions for Answered Prayers†



† † †
Having explained to his visitors, the two monks, Cassian and Germaine the spiritual meaning of our Lord's Prayer, St. Isaac reiterated, "This is the prayer outline that our Lord has given us to pray with; a type of prayer, void of requests for wealth, honor, physical power, health, nor anything related to this transient life. This is so, because He Who is the founder of eternal life, wants that mankind ask him not for trivial, volatile, ephemeral things; For when man neglects supplicating for eternal things, choosing instead to ask for the transient ones, he will offend the mightiness and generosity of his Creator; and through the pettiness of his prayers, will incur upon himself the Judge's wrath instead of His compassion."

The Advantages of Fervent Prayers:

The Lord's Prayer comprises perfection in it fullness. For it is the Lord Himself who has instituted it, establishing its words through His authority. When man transcends to this praying mode, it will elevate him to a sublime state, and assist him to continue journeying his path in spite of hardships. This type of prayer, which in reality, is indescribable, noiseless, motionless, and speechless, is experienced by very few. It transcends all human thoughts illuminating the mind through the pouring of that heavenly light that no human language could describe, but which pours out lavishly as from an overflowing spring of profound thoughts expressing to God, in an indescribable way, in the least amount of time, grand things that the human brain, after returning to its normal state, will not be able to describe. This mode of prayer and the resultant subsequent state had formerly been practiced by the Lord too, while agonizing in His prayers, alone on the mountain of Gethsemane. He was said to have silently poured His supplications, while His sweat was falling like drops of blood. These have been transcendental praying models and examples for us to follow.

Concerning trust in prayers:

St. Isaac: "Any doubt, through some kind of loss of hope, overshadowing our prayers, will destroy our trust in what we ask for. While pouring out our hearts in prayers, let our feelings be those of complete assurance that we have already attained the desire of our heart and that certainly our requests have reached the throne of God. For in as much as we believe in God's care for us and His ability to grant us our desires, will God hear and answer our requests; Because God can never go back on His Words "Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them" (Mark 11:24).

Germaine: "We are sure that this trust in God's answering our prayers springs from purity of heart. Whereas we, whose hearts still get afflicted by the stings of sin, how could we attain such trust while we have no interceding worthiness to cause us to trust in the acceptance of our prayers?"

Conditions for Answering Prayers:

St. Isaac: "The Holy Bible teaches that there are different reasons or conditions for answered prayers, based on the variability and changeability of every soul. These conditions are:

First: The agreement of two people in asking for the same thing will blossom into fruitful prayers. "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven" (Mt 18:19).

Second: Faith, even if it were as a mustard seed. "So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you..."" (Mt 17:20).

Third: Importuning, as described by our Lord and which means continuing and persisting in praying and supplicating tirelessly without losing heart. "I say to you, though he will not rise and give to him because he is his friend, yet because of his persistence he will rise and give him as many as he needs" (Lk 11:8).

Fourth: Giving "Store up almsgiving in your treasury, and it will rescue you from every disaster" (Sirach 29: 12).

Fifth: Purification of one's life and merciful acts "Is this not the fast that I have chosen: to loose the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out; when you see the naked, that you cover him, and not hide yourself from your own flesh? Then your light shall break forth like the morning, your healing shall spring forth speedily, and your righteousness shall go before you; the glory of the Lord shall be your rear guard then you shall call, and the Lord will answer; you shall cry, and He will say, 'Here I am.'…" (Is 58:6-9).

Sixth: Unbearable afflictions can move God to answer prayers. "In my distress I cried to the Lord, and He heard me" (Ps 120:1) and "You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt. You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; your wives shall be widows, and your children fatherless. If you lend money to any of My people who are poor among you, you shall not be like a moneylender to him; you shall not charge him interest. If you ever take your neighbor's garment as a pledge, you shall return it to him before the sun goes down. For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious" (Exodus 22: 21-27)

Thus, it is through many ways that we obtain the gift of answered prayers in order that we may not be deprived of securing useful needs or everlasting eternal affairs. I firmly believe that in reflecting over our pettiness, we will discover our void of all the virtues just cited, that we do not have the worth-of-praise total agreement between two, faith like a mustard seed, nor mercy acts as described by the prophet.

The availability of importunate prayers to all:

Certainly, we cannot be totally void of that persistence which God provides to all those who desire it, through which God has promised granting whatever we ask of Him and for which we should subsequently persist in our insistence in praying without loosing faith nor doubting that by continuing praying along with those requirements, we will receive all those things we have asked for according to His will.

In His desire to grant us the heavenly eternal things, God urges us to inform Him through importunity in praying. For, He does not despise nor reject he who is persistently insistent. Rather He welcomes and praises him, promising to lavishly grant anything importunely asked of Him, "And whatever things you ask in prayer, believing, you will receive" (Mt 21: 22) and "So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you, for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened" (Lk 11: 9, 10).

Thus, even if we ran short of all the support upon the foundation of which our prayers are heard, our discourse on persistence in prayers will encourage us because the latter is available to all who wants it as it does not need the toils and struggles required to attain virtues.

If man doubts in his persistence, his prayers will not be answered. For, we have learned from the blessed prophet, Daniel, to ask of God without losing heart. Although his prayers had been answered from the first day of praying; yet Daniel obtained the results of his supplications twenty days later (Daniel 10: 2-13). Hence, we ought to not become slack in the seriousness of our prayers, thinking that answers will not come except slowly, lest Divine Providence become tardy, or the angel in charge of delivering the Divine blessing, on exiting from the Almighty's presence might be deterred by Satan's resistance. It is certain, though, that the angel cannot deliver the granted request when he discovers how sluggish we have become in the earnestness with which we have started our importunity.

Assuredly enough, this is what would have happened with Daniel the Prophet, had he not persisted in his prayers with unprecedented steadfastness till the twenty first day.

Also, we have to appreciate St. John's words which have clearly unfolded the obscurity of this matter, "Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us" (1Jn 5:14) and with which he commands us to have complete, doubtless trust in attaining transient benefits and comforts that are in accordance with God's will; For we have learned in the Lord's Prayer to say "Let Thy will be done" not ours. While we recall St. Paul's words, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered" (Rom 8:26), we realize that sometimes we ask for what disagrees with our salvation. Thus, such requests might be denied by Him Who, through His Divine Providence, sees what is beneficial for us in a far better, more correct way than we can see. The same thing happened with the Gentiles' prophet when he had asked that the messenger of Satan depart from him, but who for whose benefit and well being, God had allowed to inflict him. "And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, 'My grace is sufficient for you, for My strength is made perfect in weakness." Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me'" (2 Cor 12:7-9).

While in the flesh, our Lord, expressing the same feelings, "He went a little farther and fell on His face, and prayed, saying, 'O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.'" (Mt 26:39), thus providing us with a prayer model. While His will was not against His Father's, "For the Son of Man has come to save that which was lost" (Mt 18:11) and "just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Mt 20:28), saying about himself "No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father" (Jn 10:18), preserving the exact unity between the Father and the Son that David had chanted "I have proclaimed the good news of righteousness in the great assembly; indeed, I do not restrain my lips, O LORD, You Yourself know" (Psalm 40:9); "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" (Jn 3:16), we find the Son "who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father" (Gal 1:4); and as was said about the Father, "He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom 8:32) so was written about the Son, "Yet it pleased the LORD to bruise Him; He has put Him to grief. When You make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand" (Is 53:10) and even in the Lord's Resurrection we have learned that the Father's will was according to the Son's as the Apostle says, "Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead)" (Gal 1:1) so does the Son testify that He will resurrect His body saying, "Jesus answered and said to them, 'Destroy this temple, and in three days I will raise it up'" (Jn 2:19). Therefore, if we learn from the Lord through all these examples, it behooves us to end our supplications with the same expression of our Lord's "not according to my will but according to yours".

Go into Your Room and Shut Your Door:

Before keeping anything, one has to keep the Biblical command to enter their room, shut the door and pray to their Father Who is in the secret place, "But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly" (Mt 6:6). To pray in the secret means to detach our hearts from all thoughts and preoccupations offering our prayers secretly in a hidden relation with the Lord. That means we are to pray to the One Who asks for the heart not the words. To pray in the secret means to offer supplications to God alone from a fervent heart and mind, so that no opposing power may unfold the nature of our supplications. In addition, we have to pray in complete quietude not only to avoid drawing the attention of those near us to our loud voice thus confusing them; but also to hide from our watchful enemies the content and gist of our supplications and so fulfill the commandments to "Guard the doors of your mouth From her who lies in your bosom" (Micah 7:5).

The Value of a Short Silent Prayer:
 
We must pray frequently with succinct words in order not to distance our prayers, lest by doing so we give our enemy the chance to plant something in our hearts. For, the true sacrifice to God is a broken spirit "The sacrifices of God are a broken spirit, a broken and a contrite heart- these, O God, You will not despise" (Ps 51:17). The useful, pure offering is "the sacrifice of righteousness, (Ps 51:19), and the sacrifice of praise (Ps 50:23 & 66:15). These are the true sacrifices that show the spirit's zeal with which it can powerfully and effectively sing "Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice" (Ps 141:2).

But now that time is running short and darkness has fallen, we feel the need to do this: offer prayers characterized with the same traits we have just mentioned. It seems we have presented you with a useful topic as much as our frail power has allowed. We have exhausted our talk extensively. However, when it comes to the transcendence and difficulty of the topic, we feel we haven not said much.

With these words of St Isaac's we were astounded and satisfied. Then, after the evening service, we rested for a while till dawn, very joyful because of what we had gained through those recommendations and spiritual knowledge about prayer.
† † †

**The canon of the Ethiopian Bible**

The Bible 

The Holy Scriptures are one of the two great foundations of the faith and here is what our church holds and teaches concerning it. The word of God is not contained in the Bible alone, it is to be found in tradition as well. The Sacred Scriptures are the written word of God who is the author of the Old and New Testaments containing nothing but perfect truth in faith and morals. But God’s word is not contained only in them, there is an unwritten word of God also, which we call apostolic tradition. We receive the one and other with equal veneration.

The canon of the Ethiopic Bible differs both in the Old and New Testament from that of any other churches.
List all books. As a whole, books written in the Geez language and on parchment are numerous. The Ethiopian Orthodox Church has 46 books of the Old Testament and 35 books of the New Testament that will bring the total of canonized books of the Bible to 81.

These are the following

A. The Holy Books of the Old Testament

1. Genesis
2. Exodus
3. Leviticus
4. Numbers
5. Deuteronomy
6. Joshua
7. Judges
8. Ruth
9. I and II Samuel
10. I and II Kings
11. I Chronicles
12. II Chronicles
13. Jublee
14. Enoch
15. Ezra and Nehemia
16. Ezra (2nd) and Ezra Sutuel
17. Tobit
18. Judith
19. Esther
20. I Maccabees
21. II and III Maccabees
22. Job
23. Psalms
24. Proverbs
25. Tegsats (Reproof)
26. Metsihafe Tibeb (the books of wisdom)
27. Ecclesiastes
28. The Song of Songs
29. Isaiah
30. Jeremiah
31. Ezekiel
32. Daniel
33. Hosea
34. Amos
35. Micah
36. Joel
37. Obadiah
38. Jonah
39. Nahum
40. Habakkuk
41. Zephaniah
42. Haggai
43. Zechariah
44. Malachi
45. Book of Joshua the son of Sirac
46. The Book of Josephas the Son of Bengorion

B. The holy books of the New Testament

1. Matthew
2. Mark
3. Luke
4. John
5. The Acts
6. Romans
7. I Corinthians
8. II Corinthians
9. Galatians
10. Ephesians
11. Philippians
12. Colossians
13. I Thessalonians
14. II Thessalonians
15. I Timothy
16. II Timothy
17. Titus
18. Philemon
19. Hebrews
20. I Peter
21. II Peter
22. I John
23. II John
24. III John
25. James
26. Jude
27. Revelation
28. Sirate Tsion (the book of order)
29. Tizaz (the book of Herald)
30. Gitsew
31. Abtilis
32. The I book of Dominos
33. The II book of Dominos
34. The book of Clement
35. Didascalia

The Ethiopic version of the Old and New Testament was made from the Septuagint. It includes the book of Enoch, Baruch, and the third and fourth Esdras. In the international Bible studies there are certain books belonging to the class usually designated pseudepigraphic. The whole Christendom and whole-learned world owes a debt of gratitude to the church of Ethiopia for the preservation of those documents.

Among these books is the book of Enoch which throws so much light on Jewish thought on various points during the centuries immediately preceding the Christian era. The book of Jubilee (Kufale, i.e. Division) otherwise known as the Little Genesis has also been preserved entire only in the Ethiopic version. The preservation of yet one more book in its entity, namely, the Ascension of Isaiah, is to be remembered to the credit of the Ethiopic Church.

But books, which should be considered for higher education and could be prepared carefully in order to suit modern thinking, are the following.

1. Theological books such as the following

- Haymanote Abew or the Faith of the Fathers in which other writings of the Apostolic Fathers and also of the Eastern Orthodox Church fathers are to be found.
- Works of St. Cyril and many other writers.
- The exegesis of the letter to the Hebrews by St. John Chrysostom.
- The pastoral work of St. John Chrysostom.
- Severious of Asmunage – a collection of twelve exegetical works, which prove the teaching concerning God.
- A book that proves the existence of God Hilawae – Melekote
- The book of Hawi, which proves the teaching concerning God.
- Book of the mystery by Abba Georgis containing arguments and evidence about the mysteries.
- Religious documentary book by Jacob of Elbaredia.
- The true faith (written during the reign of Zera Yacob)
- The five pillars of the Sacraments (as Catechism).

M E I L A D

2. Books that have the orders of the church

- The liturgical book with the 14 Anaphora
- Ghitsacwa –Lectionaries or a list of annual reading of the scriptures during the liturgical service and other prayer hours.
- The book of the Sacrament of Matrimony (Metsehafe Teklil)
- The book of Baptism
- The book of Ordination
- The book of Covenant
- The prayer book for the dead
- The prayer book of the Incense
- The book of Canon
- The prayer book of purification

3. Books on Church administration and on counseling

- A big book on the Synod of the Apostles in four parts
- The Didache and Abthulis
- The book on the Synod of Nicea
- The book on the Synod of Galatia
- The book on the Synod of Antioch
- The book on the Synod of Lethokia
- The book on the Synod of Kerthica
- The book on the Synod of Esrskousia
- The book on the Synod of Srethia
- The book of Fetha Negast
- Spiritual Medicine (Fewse Menfsawi)
- Exegesis on the meeting of clergy (Tikbe Kahenat)

4. Scared books

Most of these books are written in sections or parts for bindings, these are

- The old & The New Testaments
- The Books of the scholars of the Church
- Metsehafe Menequsat (book of the Monks)

5. Hymn books, mostly by St. Yared
- Digua
- Thesome Digua
- Mieraf
- Zimare
- Mewasiet
- Zik
- Mezmur
- Liturgy (Kedasie)
- Saatat (of ABBA Giorgis)

6. Books on Calendar

- Book of Abushakir
- Sid, the Son of Batrik
- Mark son of Kenbar
- Leader of Blind – by Demetros
- Mathematics concerning calendar by the Monastery of Bizen

7. Historical Books

- First writing on Zion
- Biography (Gedle) of Lalibela
- History of the Kings of Axum
- History of the Kings of Zagwe
- On the treasure of the kings
- On the honor of the Kings
- Tefut
- Biography (Gedle) of Tekla Haimanot
- George the son of Amid
- History of Alexander
- Works of the brothers – Part II
- Books on preaching

8. Compositions (works) on the virgins (celibates)

- Writings (compositions) on the woman who anointed Jesus
- Compositions (writings) on the Samaritan woman
- Writings on the birth of Christ
- Writings on Epiphany
- Writings on the Resurrection etc.

9. Writings that describe the biography of the martyrs

Biography and works of St. George
“ “ “ St. Kopnious
“ “ “ St. Irenaeus
“ “ “ St. Gelwdewos
“ “ “ Forty soldiers of Heaven

10. Different philosophical books

- Wogris the Wise (philosopher)
- Angare Felasfa (collections from philosophers)
- Thoughts and commentary of Zera Yacob of Axum

11. Books on the tradition and culture of the country

- On old age and adolescence
- Customs and traditions of Ethiopia

12. Books on nature and science

- Books on nature and science Part II and I
- Aximaros
- Phisalgos on animals and others

13. Books, which show writings of compositions

- The composition or writing of one of the criminals (outlaws), who was hanged with Jesus
- On the Miracles of St. Mary and many other apocryphal books are to be found.

14. Ancient grammatical books

There are very many grammatical books written by different people and found at different places in the world. The above noted are but a very few examples from among the different books numbered by the thousands that the Ethiopian Orthodox Tewahido Church has. In the past, at present and even in the future either in the church or at the schools what the church uses for educational services was and will not be outside of these books.

In the past, the Ethiopian Orthodox Tewahido Church had not much opportunity to expand and propagate the above, noted doctrine and orders of the church inside and outside the nation; this is because of the different circumstances prevailing in the surroundings of the country. Because of the advent of European Colonialism upon its neighboring African countries and the great monetary support that other religious groups received to convert Africans. The Ethiopian Orthodox Church had no other choice but to defend on and preserve all here Christian legacy. Henceforth, she was unable to raise her apostolic voice louder among her African brothers and sisters. Nevertheless, the sense of freedom that the Ethiopian Orthodox Tewahido Church maintained for centuries being, the torch of freedom to all Africa has enabled Africans to be aware of their freedom.

In this 20th century, the Ethiopian Orthodox Tewahido Church is conducting many apostolic missions – that is organizing church councils and founding clergy training programs within the country; and carrying on her apostolic missionary activities.

CANON LAW
The canons, regulations of Christian instruction and worship of the Ethiopian Church, are contained in the Sinodos and Didascalia, two compilations of ancient church canons, dating from the second period of Ethiopic literature. These canons are closely associated with the New Testament.

The Sinodos, classed as part of Ethiopic New Testament, is composed of various elements: Constitutions of Apostles, the Statutes of the Apostles, the Canons of the Apostles, the canons of Various councils-Nicaea, Gangra, Sardica, Antioch, New-Caesarca, Aneyra, Laodienea – and various theological and pastoml treatises. Eight books make up the Sinodos. Sinodos is the Corpus juris Ecclesiastic of the Church. The various discourses and treaties included in this Corpus are:

1. An exposition of the dialogue ascribed to St. John Chrysostom.
2. On the Essence of the Holy Trinity.
3. On the fear of God.
4. On the ancient people and a refutation of the Jews.
5. A discourse of St. Gregory of Armenia against the Jews.
6. Hortatory discourse to believers who desire to walk in the paths of wisdom and knowledge.
7. Hortatory discourse to believers who desire to walk in the paths of wisdom and knowledge.
8. The discourse of the Nicene Fathers on the Holy Trinity.
9. The penitential canons of our Lord to Peter.

The Didascalia a document well known in the Christian Church originally composed in Greek probably in the middle of the third century, a discourse on Church life and society. The whole work was afterwards, somewhere in the fourth century, incorporated in the Apostolic Constitutions. It has Latin, Arabic and Syriac versions, which differ among themselves and from the Ethiopic version with regard to the subject matter. The Ethiopia Didascalia contains the first seven books of the Apostolic Constitutions and it represents a form intermediate between the shorter Syriac Didascalia and the complete work of Apostolic Constitutions.

Briefly the contents of the document are: Questions of morality, the duty of studying the Scriptures and observance of the Seventh Commandment, mutual duties of husband and wife, offices and duties of Christian ministers; the duties of widows; the method of baptism, laymen not to baptize; vows of virginity; the duties of the faithful towards the martyrs; observance of Christmas, Epiphany, Lent, Holy week and method of calculating the date of Easter; warning against heresy; respect to be shown to the faithful departed; prayers to be used on specified and unspecified occasions.

“Glory be to the Almighty God,” Amen.

Source

A short history, faith and order of the Ethiopian Orthodox Tewahido Church, published by the Ethiopian Orthodox Tewahido Church Holy Synod, Addis Ababa 1983.

Edited by Aymero W and Joachim M., The Ethiopian Orthodox Church, published by the Ethiopian Orthodox mission, Addis Ababa 1970.

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