Nikon (Vorobiov)

2013-06-19T07:49:24Z

Чръный человек:

Nikon (Vorobiov)

2013-06-19T07:30:02Z

Чръный человек:

'''Hegumen Nikon''' (secular name '''Nikolay Nikolayevich Vorobyov''', May 4, 1894, village Mikishino, Bezhetsk county, [[w:Tver Province|Tver Province]] - September 7, 1963, [[w:Gagarin, Russia|Gzhatsk]], [[:w:Smolensk oblast|Smolensk oblast]]) was a priest of the Russian Orthodox Church (since 1956 in the rank of hegumen) and spiritual writer.

He is known for his numerous letters to his spiritual children, the majority of which is published in the book "Нам оставлено покаяние".

== Biography ==
Born in peasant family, had six brothers. In 1914, he graduated from school in [[w:Vyshny Volochok|Vyshny Volochok]] and enrolled in the [[w:Bekhterev Research Institute|Neurological Institute]] in St. Petersburg. During his studies at the Institute read a lot, to educate ourselves, trying to find answers to the eternal questions. After the first year decided not to continue their education.

In the summer of 1915 Nicholay has experienced a profound spiritual crisis and found faith in God. In 1917, he entered the [[Moscow Theological Academy]], but the lessons there were soon discontinued because of the outbreak of the revolution. In the next few years he taught math in Volochok high school. Then he moved to Moscow and served as a reader in the Church of Sts Boris and Gleb.

In March 1931, in Minsk he was tonsured monk Bishop [[Theophan (Semenyako)]] with the name [[Nikon]]. December 26, 1932 was ordained to the [[priesthood]].

In 1933 he was arrested and sent to Siberian camps for five years. He was released in 1937.

After returning from the camp, Nikon lived in Vyshny Volochok. Since the beginning of the [[Great Patriotic War]] and the opening of temples Father Nikon began priestly ministry.

In 1944, the Archbishop of Kalinin and Smolensk [[Basil (Ratmirov)|Basil]], he was appointed rector of the Church of the Annunciation in Kozelsk, where he served until 1948.

In 1948 he was transferred to Belyov, then - in Efremov (both - the Tula oblast), and after - in Smolensk. From Smolensk was sent to the parish in Gzhatsk.

In the Easter of 1956, father Nikon was awarded the dignity of [[hegumen]] by bishop [[Michael (Chub) of Tambov|Michael (Chub)]].

Father Nikon died September 7, 1963.

== Sayings ==

Nikon (Vorobiov)

2013-06-19T07:23:37Z

Чръный человек: Created page with "'''Hegumen Nikon''' (secular name '''Nikolay Nikolayevich Vorobyov''', May 4, 1894, village Mikishino, Bezhetsk county, Tver Province, Russian Empire - September 7, 1963, Gzha..."

'''Hegumen Nikon''' (secular name '''Nikolay Nikolayevich Vorobyov''', May 4, 1894, village Mikishino, Bezhetsk county, Tver Province, Russian Empire - September 7, 1963, Gzhatsk, [[:en:Smolensk oblast|Smolensk oblast]]) was a priest of the Russian Orthodox Church (since 1956 in the rank of hegumen) and spiritual writer.

He is known for his numerous letters to his spiritual children, the majority of which is published in the book "Нам оставлено покаяние".

== Biography ==
Born in peasant family, had six brothers. In 1914, he graduated from school in [[w:Vishny Volochok|Vyshny Volochok]] and enrolled in the Neurological Institute in St. Petersburg. During his studies at the Institute read a lot, to educate ourselves, trying to find answers to the eternal questions. After the first year decided not to continue their education.

In the summer of 1915 Nicholay has experienced a profound spiritual crisis and found faith in God. In 1917, he entered the [[Moscow Theological Academy]], but the lessons there were soon discontinued because of the outbreak of the revolution. In the next few years he taught in most high school math Volochok. Then he moved to Moscow and served as a reader in the Church of Sts Boris and Gleb temple.

In March 1931, in Minsk he was tonsured monk Bishop [[Theophan (Semenyako)]] with the name [[Nikon]]. December 26, 1932 was ordained to the [[priesthood]].

In 1933 he was arrested and sent to Siberian camps for five years. He was released in 1937.

After returning from the camp, Nikon lived in Vyshny Volochok. Since the beginning of the [[Great Patriotic War]] and the opening of temples Father Nikon began priestly ministry.

In 1944, the Archbishop of Kalinin and Smolensk [[Basil (Ratmirov)|Basil]], he was appointed rector of the Church of the Annunciation in Kozelsk, where he served until 1948.

In 1948 he was transferred to Belyov, then - in Efremov (both - the Tula oblast), and after - in Smolensk. From Smolensk was sent to the parish in Gzhatsk.

In the Easter of 1956, father Nikon was awarded the dignity of [[hegumen]] by bishop [[Michael (Chub) of Tambov|Michael (Chub)]].

Father Nikon died September 7, 1963.

Ignatius (Brianchaninov) of Caucasus

2013-06-19T06:08:07Z

Чръный человек: /* Life */

[[File:Brianchaninov.jpg|thumb|right|267px|Saint Ignatius Brianchaninov]]
Our father among the [[saint]]s '''Ignatius Brianchaninov''' (1807-1867), was a [[bishop]] of the [[Church of Russia]] and [[asceticism|ascetical]] writer. His [[feast day]] is celebrated on [[April 30]].

==Life==
St. Ignatius Brianchaninov was born Dimitri Alexandrovich Brianchaninov (Дмитрий Александрович Брянчанинов), on the [[February 15]], 1807, in the province of Vologda, the son of an aristocratic landowner. Intellectually gifted, peaceful and reflective by character, from early childhood he was drawn to a life of [[prayer]] and stillness. However, his father planned a military career for Dimitri, and so, when Dimitri was 15 years of age, his father enrolled him in the Imperial School of Military Engineers in St. Petersburg. There Dimitri excelled, even attracting the attention of Grand Duke Nicholas Pavlovich, the future Tsar Nicholas I. Nonetheless, Dimtri felt called to the monastic life (uncommon for a Russian aristocrat at that time), and he became deeply depressed at the seemingly inevitable prospect of a career as a military officer.

In 1826, Dimitri fell gravely ill, but nonetheless graduated first among all candidates at the School of Engineers and received his commission. Immediately, Dimitri attempted to resign this commission, but his resignation was refused on orders of Tsar Nicholas. However, in 1827, Dimtri became critically ill once more, and this time his resignation was accepted by the imperial authorities.

During the next four years, Dimitri lived as a [[novice]] in various [[monastery|monasteries]], without settling permanently in any of them, partly because of ill health, and partly because he failed to find a [[spiritual father]] in whom he could place unreserved trust. For the remainder of his life, St. Ignatius would lament the scarcity of true spirit-bearing elders in his day. Finally, in 1831, Dimitri was professed [[monk]] by the ruling [[hierarch]] of his home province, Bishop Stephen of Vologda, and he received the monastic name of "Ignatius." Shortly after that Monk Ignatius was [[ordination|ordained]] [[deacon]], then [[priest]]. All this took place without the approval of his parents. In 1832, Hieromonk Ignatius was appointed [[superior]] of a small monastery in the Vologda diocese. However, the damp climate brought about ill-health which quickly forced his resignation.

Then, in autumn of 1833, the most unexpected thing happened. Tsar Nicholas, during a trip to the School of Military Engineers in St. Petersburg, enquired into what had become of the promising student Dimitri Alexandrovich. Upon learning of his monastic profession and hieratic ordination, the tsar ordered Hieromonk Ignatius to return to the imperial capital, where, aged 26, he was raised to the rank of [[Archimandrite]] and made [[igumen]] of the St. Sergius Monastery, one of the most important in St. Petersburg, and one which enjoyed great imperial patronage. Tsar Nicholas entrusted Archimandrite Ignatius with the task of transforming this monastery into a model community, where visitors to the Imperial Court could see [[monasticism]] as it should be.

Over the next 24 years, and amid what was often taxing circumstances, Archimandrite Ignatius fulfilled his duties as igumen of the St. Sergius Monastery, giving particular attention to the beauty of the [[Divine Liturgy|Liturgy]]. During this time he was a prolific author, writing much of the material in the five volumes of his collected works.

Finally, however, in 1857, and exhausted by his responsibilities as igumen, Archimandrite Ignatius was elevated to the episcopacy, to serve as Bishop of the Caucasus and Black Sea—a vast, unorganized [[diocese]], whose administrative burdens were particularly difficult for someone afflicted with Bp. Ignatius' ill-health.

Thus, it was no surprise when, after four years of episcopal service, Bp. Ignatius submitted his resignation in 1861. The resignation was accepted, and Bp. Ignatius was allowed to retire to spend the remaining six years of his life in seclusion at the Nicolo-Babaevsky Monastery of the Kostroma diocese, where he devoted his time to writing and a wide correspondence with spiritual children. He reposed in the Lord on April 30, 1867.

Bp. Ignatius was [[glorification|glorified]] as a saint by the [[Russian Orthodox Church]] in 1988, and is commemorated on April 30.

==Works==
*''The Arena'' is available through SVS Press or directly through [[Holy Trinity Monastery (Jordanville, New York)|Holy Trinity Monastery]] in Jordanville, NY (ISBN 0884650111)

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=101252 St Ignatius Brianchaninov the Bishop] ([[icon]]; [[OCA]])
*[[w:Ignatius Brianchaninov|''Ignatius Brianchaninov'' at Wikipedia]]

===Primary works===
*[http://www.thechristianactivist.com/Vol%205/V5loveofgod.htm On the Love of God] from ''The Christian Activist''
*[http://www.st-george-church.org/English/Jesus_Prayer_St_IB.htm On Practicing the Jesus Prayer] translated by Stephen Karganovic from ''The Alphabet of Orthodox Life'', Belgrade, 1974. This appeared in ''Orthodox Life'', vol. 28, no. 5, Sept.-Oct. 1978, pp. 9-14.
* Word on Death. Complete works of St. Ignatius Brianchaninov, Vol. III.
*[http://www.geocities.com/umaximov/ignat.htm Statement on Islam and Muslims] (selected from the saint's letters) translated by J. Hargrave

===Secondary works===
*[http://www.roca.org/OA/28/28e.htm Champion of the Arena - Bishop Ignatius Brianchaninov] by Archpriest Nicholas Deputatov in ''Orthodox America''
*[http://www.svots.edu/Faculty/index.html "In the Spiritual Arena"] by Fr. [[Thomas Hopko]] (April 1999)

[[Category:Bishops]]
[[Category:19th-century bishops]]
[[Category:Russian Saints]]
[[Category:Saints]]
[[Category:Modern Saints]]
[[Category:19th-century saints]]

[[ro:Ignatie Briancianinov]]

Talk:Ignatius (Brianchaninov)

2013-06-19T06:05:47Z

Чръный человек: moved Talk:Ignatius (Brianchaninov) to Talk:Ignatius (Brianchaninov) of Caucasus

#REDIRECT [[Talk:Ignatius (Brianchaninov) of Caucasus]]

Talk:Ignatius (Brianchaninov) of Caucasus

2013-06-19T06:05:47Z

Чръный человек: moved Talk:Ignatius (Brianchaninov) to Talk:Ignatius (Brianchaninov) of Caucasus

==More==
There are a larger article on [http://en.wikipedia.org/wiki/Ignatius_Brianchaninov]. - [[User:Inistea|Inistea]] 15:22, April 30, 2007 (PDT)

Ignatius (Brianchaninov)

2013-06-19T06:05:46Z

Чръный человек: moved Ignatius (Brianchaninov) to Ignatius (Brianchaninov) of Caucasus

#REDIRECT [[Ignatius (Brianchaninov) of Caucasus]]

Ignatius (Brianchaninov) of Caucasus

2013-06-19T06:05:46Z

Чръный человек: moved Ignatius (Brianchaninov) to Ignatius (Brianchaninov) of Caucasus

[[File:Brianchaninov.jpg|thumb|right|267px|Saint Ignatius Brianchaninov]]
Our father among the [[saint]]s '''Ignatius Brianchaninov''' (1807-1867), was a [[bishop]] of the [[Church of Russia]] and [[asceticism|ascetical]] writer. His [[feast day]] is celebrated on [[April 30]].

==Life==
St. Ignatius Brianchaninov was born Dimitri Alexandrovich Brianchaninov, on the [[February 15]], 1807, in the province of Vologda, the son of an aristocratic landowner. Intellectually gifted, peaceful and reflective by character, from early childhood he was drawn to a life of [[prayer]] and stillness. However, his father planned a military career for Dimitri, and so, when Dimitri was 15 years of age, his father enrolled him in the Imperial School of Military Engineers in St. Petersburg. There Dimitri excelled, even attracting the attention of Grand Duke Nicholas Pavlovich, the future Tsar Nicholas I. Nonetheless, Dimtri felt called to the monastic life (uncommon for a Russian aristocrat at that time), and he became deeply depressed at the seemingly inevitable prospect of a career as a military officer.

In 1826, Dimitri fell gravely ill, but nonetheless graduated first among all candidates at the School of Engineers and received his commission. Immediately, Dimitri attempted to resign this commission, but his resignation was refused on orders of Tsar Nicholas. However, in 1827, Dimtri became critically ill once more, and this time his resignation was accepted by the imperial authorities.

During the next four years, Dimitri lived as a [[novice]] in various [[monastery|monasteries]], without settling permanently in any of them, partly because of ill health, and partly because he failed to find a [[spiritual father]] in whom he could place unreserved trust. For the remainder of his life, St. Ignatius would lament the scarcity of true spirit-bearing elders in his day. Finally, in 1831, Dimitri was professed [[monk]] by the ruling [[hierarch]] of his home province, Bishop Stephen of Vologda, and he received the monastic name of "Ignatius." Shortly after that Monk Ignatius was [[ordination|ordained]] [[deacon]], then [[priest]]. All this took place without the approval of his parents. In 1832, Hieromonk Ignatius was appointed [[superior]] of a small monastery in the Vologda diocese. However, the damp climate brought about ill-health which quickly forced his resignation.

Then, in autumn of 1833, the most unexpected thing happened. Tsar Nicholas, during a trip to the School of Military Engineers in St. Petersburg, enquired into what had become of the promising student Dimitri Alexandrovich. Upon learning of his monastic profession and hieratic ordination, the tsar ordered Hieromonk Ignatius to return to the imperial capital, where, aged 26, he was raised to the rank of [[Archimandrite]] and made [[igumen]] of the St. Sergius Monastery, one of the most important in St. Petersburg, and one which enjoyed great imperial patronage. Tsar Nicholas entrusted Archimandrite Ignatius with the task of transforming this monastery into a model community, where visitors to the Imperial Court could see [[monasticism]] as it should be.

Over the next 24 years, and amid what was often taxing circumstances, Archimandrite Ignatius fulfilled his duties as igumen of the St. Sergius Monastery, giving particular attention to the beauty of the [[Divine Liturgy|Liturgy]]. During this time he was a prolific author, writing much of the material in the five volumes of his collected works.

Finally, however, in 1857, and exhausted by his responsibilities as igumen, Archimandrite Ignatius was elevated to the episcopacy, to serve as Bishop of the Caucasus and Black Sea—a vast, unorganized [[diocese]], whose administrative burdens were particularly difficult for someone afflicted with Bp. Ignatius' ill-health.

Thus, it was no surprise when, after four years of episcopal service, Bp. Ignatius submitted his resignation in 1861. The resignation was accepted, and Bp. Ignatius was allowed to retire to spend the remaining six years of his life in seclusion at the Nicolo-Babaevsky Monastery of the Kostroma diocese, where he devoted his time to writing and a wide correspondence with spiritual children. He reposed in the Lord on April 30, 1867.

Bp. Ignatius was [[glorification|glorified]] as a saint by the [[Russian Orthodox Church]] in 1988, and is commemorated on April 30.

==Works==
*''The Arena'' is available through SVS Press or directly through [[Holy Trinity Monastery (Jordanville, New York)|Holy Trinity Monastery]] in Jordanville, NY (ISBN 0884650111)

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=101252 St Ignatius Brianchaninov the Bishop] ([[icon]]; [[OCA]])
*[[w:Ignatius Brianchaninov|''Ignatius Brianchaninov'' at Wikipedia]]

===Primary works===
*[http://www.thechristianactivist.com/Vol%205/V5loveofgod.htm On the Love of God] from ''The Christian Activist''
*[http://www.st-george-church.org/English/Jesus_Prayer_St_IB.htm On Practicing the Jesus Prayer] translated by Stephen Karganovic from ''The Alphabet of Orthodox Life'', Belgrade, 1974. This appeared in ''Orthodox Life'', vol. 28, no. 5, Sept.-Oct. 1978, pp. 9-14.
* Word on Death. Complete works of St. Ignatius Brianchaninov, Vol. III.
*[http://www.geocities.com/umaximov/ignat.htm Statement on Islam and Muslims] (selected from the saint's letters) translated by J. Hargrave

===Secondary works===
*[http://www.roca.org/OA/28/28e.htm Champion of the Arena - Bishop Ignatius Brianchaninov] by Archpriest Nicholas Deputatov in ''Orthodox America''
*[http://www.svots.edu/Faculty/index.html "In the Spiritual Arena"] by Fr. [[Thomas Hopko]] (April 1999)

[[Category:Bishops]]
[[Category:19th-century bishops]]
[[Category:Russian Saints]]
[[Category:Saints]]
[[Category:Modern Saints]]
[[Category:19th-century saints]]

[[ro:Ignatie Briancianinov]]

Prelest

2013-06-19T06:05:10Z

Чръный человек: /* General prelest and prelest proper */

'''Prelest''' (from {{lang-ru|прелесть}} - charm, seduction, {{lang-el|πλάνη - ''plani''}}), also known as: spiritual delusion, spiritual deception, delusion, illusion, – according to Holy Fathers of [[Eastern Orthodox Church]], a false spiritual state, a spiritual illness, "a wounding of human nature by falsehood" (St. [[Ignatius Brianchaninov]]).<ref name="ign">[http://orthodoxleader.paradosis.com/articles/on-spiritual-deception/ On Spiritual Deception. Orthodox Life, July-August 1980.]</ref> The concept of prelest should not be confused with somatic mental illness of any kind, prelest is rather a spiritual illness,<ref>{{Fr icon}} Jean-Claude Larchet, Thérapeutique des maladies mentales. L’expérience de l’Orient chrétien des premiers siècles (1992, 3rd edition 2008) ISBN 2204045187 {{Ru icon}} [http://www.sociodinamika.com/lib/larshe1.html Жан-Клод Ларше, Исцеление психических болезней. Опыт христианского Востока первых веков]</ref> an illness of the soul in its personal relation to God, an illness that originates from vainglory, pride and demonic suggestion and that is to be cured by humility and Holy Sacraments.

==General information==

Different kinds of prelest are described by many Holy Fathers, including the Fathers of [[Philokalia]]: Saint [[Gregory of Sinai]], Saint [[Maximus the Confessor]], Saint [[Symeon the Metaphrast]], Saint [[Symeon the New Theologian]] and others.

A modern reader can find the most thorough explanation of Prelest in the writings of St. Ignatius (Bryanchaninov) where he relentlessly keeps the traditions of Holy Fathers.

Some modern ascetics such as elder [[Joseph the Hesychast]],<ref name="joseph">[http://oprelesti.ru/index.php/kinds-of-spiritual-delusion/134-false-visions/310-true-visions-from-god-are-often-a-consolation-in-suffering Elder Joseph the Hesychast, Monastic Wisdom, From letter 55.]</ref> elder [[Paisios (Eznepidis)|Paisios of the Holy Mountain]],<ref name="paisios">Elder Paisios of the Holy Mountain, Spiritual Counsels, Vol. 3. Spiritual Struggle.</ref> elder [[Daniel Katounakiotis]]<ref name="daniel">{{Ru icon}} [http://lib.eparhia-saratov.ru/books/10k/katunakskii/katunakskii1/16.html Elder Daniel Katounakiotis. Angelic living.]</ref> also wrote about prelest.

The concept of prelest is very important in Orthodox spirituality and ascetics. It is one of the main dangers for a Christian (especially monastic) starting to pray with the [[Jesus Prayer]].<ref name="piligr">[http://www.pravmir.com/the-way-of-a-pilgrim-and-bishop-ignatius-brianchaninov%E2%80%99s-teaching-on-prayer-2/ Interview with prof. A.I. Osipov. "The Way of a Pilgrim" and Bishop Ignatius (Brianchaninov’s) Teaching on Prayer".]</ref>

==General prelest and prelest proper==

According to Saint [[Ignatius Brianchaninov]], "Spiritual deception is the state of all men without exception, and it has been made possible by the fall of our original parents. All of us are subject to spiritual deception. Awareness of this fact is the greatest protection against it. Likewise, the greatest spiritual deception of all is to consider oneself free from it".<ref name="ign"/>

[[Theophanes (Bystrov) of Poltava|Theophan]], the Archbishop of Poltava, comments on this statement of St. Ignatius briefly by setting apart "general prelest" and prelest in its "proper sense" of the word. On the bases of all the above mentioned he gives the following definition: "Briefly, the difference between 'general prelest' and prelest in the particular sense of the word can, on the basis of the above, be expressed thus. General prelest is forgetting and not noticing one's sinfulness. That which we call prelest proper is attributing to oneself righteousness when it does not actually exist. If a man thinks he is righteous, then his righteousness is not divine, but diabolical, foreign to the grace of God and to humility. One should recall the famous saying of Abba Poemen the Great: 'I prefer a man who sins and repents to one who does not sin and does not repent. The first has good thoughts, for he admits that he is sinful. But the second has false, soul-destroying thoughts, for he imagines himself to be righteous' (Bp. Ignatius, Patericon, 75)".<ref>[http://www.roca.org/OA/66-68/66n.htm Letters of Theophan, Archbishop of Poltava, Letter 31.]</ref>

==Prelest in the New Testament==

In the scene of temptation in the desert, the Devil tries to delude Lord Jesus Christ (Matthew 4:1–11).

In the [[Sermon on the Mount]], Lord Jesus Christ says about false miracles (Matthew 7:21–23).

Also Lord Jesus says about prelest and false prophets (Matthew 24:4–5, Matthew 24:11).

In Acts 16:16–18, Apostle Paul expels the spirit of false prophecy.

In 1 John 4:1, Apostle John writes about false prophets and trust to spirits.

In 2 Corinthians 11:13-15, Apostle Paul writes about false visions.

In 1 Timothy 2:14, Apostle Paul mentions the deception of Adam and Eve.

In 1 Timothy 6:20, Apostle Paul advices to avoid delusion - "oppositions of science falsely so called".

==Kinds==

[[Saint]] Ignatius (Brianchaninov) notes that there are two distinct kinds of prelest:
# ''imagination'' – the person imagines in himself or outside something that does not exist. This kind of delusion includes false way of prayer (with imagination of Heaven, Lord [[Jesus Christ]], [[Angels]], Saints) and real visions on the same subject originating from the demons.
# ''self-conseit'' (pride, arrogance) – the person attributes to himself dignity before [[God]] that he does not have.

St. Ignatius says that the first kind of prelest results from the wrong action of the mind and the second - from the wrong action of the heart.

===Prelest and insanity===

According to St. Ignatius Brianchaninov, St. Gregory of Sinai,<ref name="greg">Philokalia, Vol. 4, St. Gregory of Sinai, On Commandments and Doctrines, Warnings and Promises; On Thoughts, Passions and Virtues, and Also on Stillness and Prayer: One Hundred and Thirty-Seven Texts, Ch. 131.</ref> St. Symeon the New Theologian,<ref>[http://www.myriobiblos.gr/texts/english/symeon_threeways.html Saint Symeon the New Theologian, The Three Ways of Attention and Prayer.]</ref> Valaam Elder Schema-Abbot [[John (Alexeev)]]<ref>[http://oprelesti.ru/index.php/what-is-spiritual-delusion/413-how-to-pray Letters of the Valaam Elder Schema-Abbot John (Alexeev), On Prayer]</ref> and other ascetics, the first kind of prelest very often leads to insanity. The second kind sometimes does not result in a mental disease, but the person cannot achieve salvation being in a state of one of the seven deadly sins - pride. St. Ignatius writes about it: "This kind of prelest - is terrible: it is equally fatal for the soul as the first one, but is less evident; it rarely ends in madness, suicide, but definitely corrupts both the mind and the heart."<ref name="ign1"/>

===False visions===

According to the Holy Fathers, false visions are associated with pride. St. Ignatius Brianchaninov says that those people, who want to see visions, and whose mind is not renewed and recreated by the Holy Spirit, are filled with pride<ref name="ign1">{{Ru icon}}[http://www.hesychasm.ru/library/stbrianch/prelest.htm St. Ignatius (Brianchaninov). On prelest.]</ref> - that means, as writes St. Ignatius, that there is a connection between prelest of the first and the second kind. Archimandrite Seraphim (Alexiev) says: "Where there is pride and at the same time one has a vision - it can not be from God, but by all means - from the evil one."<ref>{{Ru icon}}[http://www.3rm.info/10811-nastavlenie-o-voznoshenii-sebya-i-lozhnyx.html Archimandrite Seraphim (Alexiev). Instruction on the self-conceit and the false visions.]</ref>

Romanian elder Cleopa (Ilie) specifies 7 ways of falling into delusion of false visions and dreams:<ref>{{Ru icon}}[http://www.pravoslavie.ru/put/43216.htm Elder Cleopa. On dreams and visions. 2012.]</ref>
# Pride;
# Vainglory;
# Weak and inexperienced mind;
# Reckless zeal;
# Disobedience;
# Following own will and concealment of thoughts in confession;
# Not knowing self and the Divine Scriptures.

If the person who saw a vision is humble, he rejects the vision as elder Cleopa also writes in his book "On dreams and visions", providing examples of different Saints from the Patericon.

Elder [[Joseph the Hesychast]] says that true visions are always preceded or followed by very intense suffering and sorrows and are given by God only as a consolation.<ref>Elder Joseph the Hesychast. Monastic wisdom. Letter 37.</ref> Even if the vision is true, it is very difficult to withstand the fight with thoughts and not to get proud of the fact of the vision. "What happens after that? A person becomes the mock of the demons. They fool him with writings and visions, with dreams and revelations, with symbols and numbers, with oracles and a heap of superstitions."<ref name="joseph"/> Elder [[Paisios (Eznepidis)|Paisios of the Holy Mountain]] tells a story about a woman who had one true vision. Then the Devil suggested her a thought that she was chosen by God and she believed it. Then the demons started to torment her with different visions and revelations. In the end, she had another true vision and was told to write to elder Paisios so that he could help her.<ref name="paisios"/> So elder Paisios says that out of all her visions, only 2 were from God.

False visions as any demonic action can be very harmful to the soul. Elder [[Daniel Katounakiotis]] writes in a letter about one hierodeacon by the name of Ierotheos who had a lot of visions. Even though he confessed everything, nobody of the confessors understood that this was a delusion. Then elder Sava advised him how to find out the truth. When the delusion was revealed and when the visions ceased after repeated exorcism, the injury to the soul of Ierotheos remained very serious and later he broke all monastic vows.<ref name="daniel"/>

===Self-conceit===

St. Ignatius (Brianchaninov) writes that "people infected with prelest of 'conceit' are very common. Anyone who does not have a contrite spirit, who recognizes any own merits and achievements, anyone not holding steadily the teaching of the Orthodox Church, but discussing about any dogma or tradition arbitrarily, at his discretion, or according to the heterodox teaching, is in this kind of prelest. The degree of deviation and persistence of deviation determines the degree of prelest".<ref name="ign1"/> St. Ignatius also quotes St. [[Macarius the Great]] who said: "as there is no person completely free from pride: there is no person who would be completely free from the action on him of a subtle delusion called 'conceit'".

There is an example when "conceit" may also result in a mental disease. Hieromartyr Bishop Arseny (Zhadanovsky) in his "Spiritual Diary" writes about one woman who was in this kind of delusion. She wanted to take the Holy Communion every day. When she was forbidden to do so, she started to serve the Divine Liturgy herself at her home. "Her case, however, ended sadly. She lost her mind and she is currently in the mental hospital."<ref>{{Ru icon}}[http://true-orthodox.narod.ru/library/book/Arseny/diary/index.html Hieromartyr Bishop Arseny (Zhadanovsky). Spiritual Diary.]</ref>

===False gifts===

Sometimes the demons can "help"<ref>Saints Barsanuphius and John, Guidance Toward Spiritual Life: Answers to the Questions of Disciples. Letter 421.</ref> a deluded person. This "help" can include either recommendations about certain things, even theological and very complicated, or can take the form of false spiritual gifts: false healing ability,<ref name="cass">[http://www.tertullian.org/fathers2/NPNF2-11/Npnf2-11-65.htm Saint John Cassian, Conferences. Conference 15. The second conference of Abbot Nesteros. On Divine gifts. Chapter 1. Discourse of Abbot Nesteros on the threefold system of gifts.]</ref> false clairvoyance,<ref name="nic">[http://www.roca.org/OA/66-68/66p.htm Living of Saint Nicetas of the Kiev Caves.]</ref> false gift of prophecy,<ref name="greg"/> false unceasing prayer,<ref name="raph">{{Ru icon}} [http://lib.eparhia-saratov.ru/books/16r/rafail/secret/33.html Archimandrite Raphael (Karelin). The mystery of salvation. Conversations about spiritual life. Schema-Archimandrite Seraphim.]</ref> false power over demons,<ref name="cass"/> false reading of thoughts,<ref name="ant">{{Ru icon}}[http://video.mail.ru/mail/lapin737/1170/1357.html?autoplay=1 Conversations with Bishop Anthony of Sourozh. On prelest. Spas TV]</ref> false dispassion<ref>{{Ru icon}} [http://www.hesychasm.ru/library/psychology/vlhs_4.htm#n4 Metropolitan Hierotheos Vlachos. Orthodox psychotherapy. Dispassion.]</ref> etc. The term "false" here means "not Divine". An inexperienced person, not knowing enough about true Divine gifts, can easily accept such false gift as being Divine. Usually, such false gifts or "help" is sent to an already conceited person, i. e. being in prelest of the second kind.<ref>[http://stvladimirs.ca/wordpress/letters-of-elder-macarius-of-optina/ Excerpts from the Letters of Elder Macarius of Optina.]</ref> Metropolitan [[Anthony of Sourozh]] recalls that when he was young, he had an ability to read thoughts of other people. Once he asked God: "If this gift is not from You, dispel it". And this ability immediately disappeared.<ref name="ant"/> It is very difficult for a conceited person to decline such gift, to consider oneself unworthy of receiving it and ask God to take the gift away. If these false gifts are accepted by the deluded person, it can lead him/her into demon possession or suicide.<ref>[http://oprelesti.ru/index.php/kinds-of-spiritual-delusion/136-healing-ability-from-demons/341-healing-ability-from-the-demons The Letters of Elder John (Krestiankin).]</ref>

===Trust in dreams===

A rather dangerous kind of prelest is trust in dreams. The Holy Fathers say that we should never pay attention to them because they may originate from the demons.<ref>Philokalia, Vol. 1, St. Diadochos of Photiki, On Spiritual Knowledge and Discrimination. One Hundred Texts. Ch. 36-38.</ref> St. [[John Climacus]] says: "The devils of vainglory do their prophecies in dreams. They guess the future and, as part of their deceit, they inform us of it so that we are astonished to discover our visions coming true. Indeed we get carried away with the notion that we are already close to the gift of foreknowledge."<ref>Saint John Climacus. The Ladder of Divine Ascent. Step 3.</ref> The Wisdom of Sirach reads: "The hopes of a man void of understanding are vain and false: and dreams lift up fools. Whoso regardeth dreams is like him that catcheth at a shadow, and followeth after the wind."(Wisdom of Sirach 34:1-2) "For dreams have deceived many, and they have failed that put their trust in them."(Wisdom of Sirach 34:7) If the person starts to notice dreams, looks for signs about the future in the dreams, the demons can quickly increase his trust to dreams to such extent that will lead to suicide or can turn the person into heresy<ref>[http://st-takla.org/books/en/ecf/211/2110599.html Saint John Cassian, Conferences, The Second Conference of Abbot Moses. On Discretion. Chapter VII. Of the fall and deception of a monk of Mesopotamia.]</ref> or other deadly sins.

===Passion of teaching===

Passion of unauthorized teaching becomes a kind of prelest when the desire of teaching is based on the passion of pride rather than on the wish to share some information with others. Speaking about vainglory, St. [[John Climacus]] says: "Ignore him when he tells you to accept the office of bishop or abbot or teacher. It is hard to drive a dog from a butcher's counter."<ref>St. John Climacus. The ladder of Divine Ascent. Step 22.</ref> The conceited teacher often does not notice that he does harm to his students because they do not understand, understand incorrectly or even cannot understand at all some subject, but the teacher does not cease his teaching. Lord Jesus warns against teaching those who are unprepared and cannot understand: "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." (Matthew 7:6). St. [[John Chrysostom]] says that the corruption of life is the reason why the teaching is not understood.<ref>[http://www.ccel.org/ccel/schaff/npnf110.iii.XXIII.html St. John Chrysostom. Homilies on the Gospel of Saint Matthew. VII.]</ref> The same idea is expressed by [[Apostle Paul]]: "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14)

Elder Joseph the Hesychast writes that when one passionate person starts to teach another passionate person, the first one immediately loses the grace because God gives the privilege of teaching only when the teacher achieved the state of dispassion and contemplation.<ref>Elder Joseph the Hesychast. Monastic wisdom. Letter 22.</ref> St. [[Symeon the New Theologian]]<ref>{{Ru icon}} [http://www.pagez.ru/lsn/simeon/83.php St. Symeon the New Theologian. Word 83.]</ref> also says that the teacher should know the subject from experience. Also elder Joseph notes that he witnessed many times that unless God will help with His grace to understand, no human efforts alone can make the teaching successful. St. [[Innocent of Alaska]] writes that only the one who have plenty of faith and love can have a mouth and wisdom, which all hearts of the listeners shall not be able to resist.<ref>{{Ru icon}}[http://www.fatheralexander.org/booklets/russian/innocent_alaska_r.htm St. Innocent of Alaska. Instruction for a missionary priest.]</ref>

Also, in James 3:1, Apostle warns against unauthorized teaching. Archbishop [[Averky (Taushev) of Syracuse|Averky (Taushev)]] in his analysis of James 3:1 says that one should start teaching with the great caution and distrust to oneself.<ref>{{Ru icon}}[http://azbyka.ru/hristianstvo/bibliya/tolkovanie/averkiy_sobornye_poslaniya_10-all.shtml Archbishop Averky (Taushev). Exegetic analysis of the Epistle of James.]</ref>

Regarding the teaching in the church, the rule 64 of the [[Sixth Ecumenical Council]] reads: "That a layman must not publicly make a speech or teach, thus investing himself with the dignity of a teacher, but, instead, must submit to the ordinance handed down by the Lord, and to open his ear wide to them who have received the grace of teaching ability, and to be taught by them the divine facts thoroughly. <...> If anyone be caught disobeying the present Canon, let him be excommunicated for forty days."<ref>[http://www.intratext.com/IXT/ENG0835/__P3S.HTM Canons of the seven [[Ecumenical Councils|ecumenical councils]]. [[Quinisext Council|Quinisext Ecumenical Council]]. Rule 64]</ref> The interpretation of this canon then reads: "But if any layman chance to be experienced in discourse and modest in manner, he is not prohibited from answering and teaching in private those asking questions, as Zonaras states, and ch. 32 of Book VIII of the Apostolic Injunctions declare. For they shall be, it says, all taught of God: in which manner Apollos spoke, and taught the facts about the Lord, and in spite of the fact that he only knew the baptism of the Lord (Acts 28:25), and Aquilas and Priscilla, who taught the same Apollos the way of God more exactly".

==Prelest and Jesus prayer==

Many Orthodox Holy Fathers and modern ascetics wrote about the dangers of wrong practice of the [[Jesus Prayer]] and prayer in general: Saint Symeon the New Theologian, Saint Ignatius Brianchaninov, Saint [[Theophan the Recluse]], Saint Ambrosius of Optina, Saint Macarius of Optina, elder Joseph the Hesychast, Vallam elder John (Alexeev) and others.<ref name="ioann">{{Ru icon}} [http://www.ioann.ru/?id=424&partid=19 Gleanings from Holy Fathers on the dangers of the prayer of the heart.]</ref>

Professor of the Moscow Theological Academy [[Alexei Osipov|A.I. Osipov]] analyzes<ref name="piligr"/><ref name="apol">[http://www.holytrinitymission.org/books/english/apologetics_osipov_e.htm A.I. Ospiov. Apologetics.]</ref> the teaching on the prayer by St. Ignatius (Brianchaninov) and points out that the prayer should have three properties: attention, reverence, repentance. Also humility should be the basis of the prayer as St. Ignatius says: "Today I read the declaration of St. Sisoes the Great, which I always particularly liked. A [[monk]] said to him: 'I am in constant memory of God'. St. Sisoes responded to him: 'That is not great; it will be great when you consider yourself to be worse than any creature.' St. Sisoes continues: constant memory of God is a very elevated activity!! However, this height is very dangerous, when the ladder to it is not founded on the solid rock of humility".<ref name="apol"/>

If at least one of the following exists:
#the person prays without keeping the attention in the words of the prayer and imagines heavenly hosts, Lord Jesus,<ref name="clim">Saint John Climacus. The Ladder of Divine Ascent. Step 28.</ref>
#the person does not use the prayer for repentance but seeks for some "spiritual feelings",<ref name="clim"/>
#the person does not truly repent of some sins, e.g. lives in licentiousness,<ref name="ioann"/><ref>{{Ru icon}}[http://www.ioann.org/pisma/molitva.html Letters of elder John (Krestiankin). On Prayer.]</ref>
he/she can fall into prelest.

St. Ignatius tells a story about the proper way of the prayer. A monk came to him from [[Mount Athos]]. This monk did not need warm clothes in winter because of the internal heat in his body caused by the prayer and was wearing chains. At first, St. Ignatius thought that this is a true ascetic and wanted to hear something useful from him about the prayer. But then he found out that the monk uses wrong way of prayer with exaltation and imagination. St. Ignatius gingerly asked the monk to try to keep the mind in the words of the prayer. That was enough to cure him. All his visions disappeared and he could not make them return. When the monk returned later, he no longer looked conceited. He took off the chains and could not do without warm clothes.<ref name="ign1"/>

St. Ambrose of Optina several times wrote in his letters that for a beginner, especially without an experienced mentor, it is much safer to start with audible verbal prayer rather with purely noetic (silent) one because many people who prayed with noetic prayer, were mentally deranged, while St. Ambrose does not know any examples of people falling into prelest with verbal prayer.

Also it is very important to confess frequently, including the confession of thoughts, as elder Joseph the Hesychast notes: "I have never seen a soul make progress in the prayer without frankly confessing secret thoughts".<ref>[http://oprelesti.ru/index.php/concealment-of-sins-in-confession/309-noetic-prayer-is-incompatible-with-concealment-of-thoughts Elder Joseph the Hesychast, Monastic Wisdom, From letter 55.]</ref>

===False unceasing prayer===

Sometimes, very rarely, God gives some humble and pious individuals, who reached the highest degree of purification from passions, a gift of unceasing heart prayer.<ref name="ambr">{{Ru icon}} [http://www.optina.ru/starets/amvrosiy_letters_chart2_29/#294 Letters of St. Ambrose of Optina. Letter 294.]</ref> That is one of the greatest blessings from God that a person can receive. Many people, practicing the Jesus prayer, would like to receive such gift. But if the person is conceited, he may get a similar gift from the demons or may confuse the Divine gift with something natural.

Archimandrite Raphael (Karelin) writes about Saint [[Seraphim (Romantsov)]], elder of the Glinsk monastery, and about the importance of obedience which is required to receive the Divine grace. Once Fr. Seraphim spoke to a nun who thought of herself as having an unceasing prayer. She lived in the mountains and severely fasted. Fr. Seraphim said: "Once a day, you have to have a hot meal". She stared at Father Seraphim: "Do I have to waste the time and distract the mind from the prayer to prepare lunch?" Fr. Seraphim widely crossed himself: "Cross my heart, that you do not have any prayer and never had it". When she left, Fr. Seraphim said, "She did not understand anything. The one, who gave her the schema, he was in prelest himself. Poor soul, how much struggles she will have!"<ref name="raph"/>

Another type of false unceasing prayer is when the person just got used to the repetition of sounds. St. Seraphim (Romantsov) once said to a monk: "You do not have any prayer of Jesus: you just got used to it, as some people get used to the bad language".<ref name="raph"/>

St. Ambrose of Optina also writes in a letter that one person has had an unceasing prayer when asleep. And when he listened closer to what his heart was saying, he heard: "Meow" − like a cat but not the Jesus prayer.<ref name="ambr"/>

==Prelest and saints of the Roman Catholic Church==

According to Saint Ignatius (Brianchaninov), some of the most respected saints of the [[Roman Catholic Church]] who were glorified since it turned to papal supremacy were in a state of prelest and therefore could not have been considered as saints. St. Ignatius provides examples of visions and other mystical experiences of St. [[Francis of Assisi]], St. Ignatius of Loyola, St. Thomas à Kempis and compares them with experience of Orthodox saints of the first centuries.

Professor A.I. Osipov analyzes teachings on this subject by St. Ignatius and points at a significant difference in Orthodox and Roman Catholic view on spirituality, repentance and humility:<ref name="apol"/><ref>[http://www.pravoslavie.ru/english/42352.htm A.I. Osipov. Individual revelation and its indications.]</ref>

''Saint Francis's very life's goal, ("I have labored and want to labor … because this brings honor," "I want to suffer for others and redeem the sins of others"), shows his fall which he himself does not see; it shows his own sins. At the end of his life, he said, "I am not aware of any sin I have committed which I have not redeemed through confession and repentance. His dying words were, 'I have fulfilled what I should have fulfilled."''

''By comparison, we shall cite the last moments of Saint Sisoes the Great (fifth century):''

''Surrounded by the brothers at the moment of his death, he was as if talking with invisible beings. The brothers asked him, "Father, tell us, with whom are you speaking?" He answered, "With angels who have come to take me; but I am begging them to leave me for a short time, in order to repent." The brothers knew that Sisoes was perfect in the virtues, and protested, "You have no need to repent, Father." Sisoes answered, "Truly, I do not know if I have even begun to repent."''

''Sisoes' deep understanding of his own imperfection is the main outstanding trait of all true saints and is the most important sign that their revelations where true.''

Russian philosopher [[Aleksei Losev|A.F. Losev]] analyzes Western spirituality and in particular, visions of St. Angela of Foligno: "That is not a prayer and conversation with God. These are very strong hallucinations on the basis of hysteria i. e. prelest".<ref>{{Ru icon}} [http://www.ccel.org/contrib/ru/Other/Losev/PLATO_IV.HTM A.F. Losev. Essays on Antique Symbolism and Mythology. 1930.]</ref>

Another Russian philosopher [[Mitrofan Vasilyevich Lodyzhensky|M.V. Lodyzhenskii]] compares Orthodox and Roman Catholic mystics and points at the differences in humility between St. [[Seraphim of Sarov]] and St. [[Francis of Assisi]].<ref>{{Ru icon}} [http://pagez.ru/olb/048.php M.V. Lodyzhenskii. Seraphim of Sarov and Francis Assisi. In: Light Invisible. 1912.]</ref> In his opinion, the reason why St. Francis did not reach the true humility is that Roman Catholic Church at that time did not have the true humility at all. The strongest evidence of the spiritual pride the author finds in the papal supremacy.

New-martyr Mihail Novoselov compares the teaching of St. Ignatius (Brianchaninov), St. Theophan the Recluse, writings of M.V. Lodyzhenskii and the writings of Roman Catholic mystics.<ref>{{Ru icon}} [http://pravbeseda.ru/library/index.php?page=book&id=221 Mihail Novoselov. Mystics of the Church and mystics of Western faiths. 1912.]</ref> He writes that it is enough to read several pages of the writings of the Western mystics, in particular, the writings of St. Teresa of Ávila, to see that they were in prelest.

Father George Macris also compares the mysticism of St. Seraphim of Sarov and St. Francis of Assisi. "The sad fact is that the attainment of a true spiritual relationship with Christ was never a possibility for Francis, for being outside the Church of Christ, it was impossible that he could have received Divine Grace, or any of the gifts of the Holy Spirit. His gifts were from another spirit".<ref>[http://www.fatheralexander.org/booklets/english/st_francis_st_seraphim.htm George Macris. A Comparison of the Mysticism of Francis of Assisi With That of St. Seraphim of Sarov.]</ref>

==Causes of prelest==

According to Saint Gregory of Sinai, there are 3 sources for prelest: "arrogance, the envy of demons, and the divine will that allows us to be tried and corrected. Arrogance arises from superficiality, demonic envy is provoked by our spiritual progress, and the need for correction is the consequence of our sinful way of life. The delusion arising solely from envy and self-conceit is swiftly healed, especially when we humble ourselves. On the other hand, the delusion allowed by God for our correction, when we are handed over to Satan because of our sinfulness, God often permits to continue until our death, if this is needed to efface our sins. Sometimes God hands over even the guiltless to the torment of demons for the sake of their salvation".<ref>Philokalia, Vol. 4, St. Gregory of Sinai, On Commandments and Doctrines, Warnings and Promises; On Thoughts, Passions and Virtues, and Also on Stillness and Prayer:
One Hundred and Thirty-Seven Texts, Ch. 132.</ref>

If the person conceals sins or thoughts in confession or does not trust to his spiritual father, he can also fall into prelest: "Think in this wise: the Holy Spirit dwells in your confessor, and he will tell you what is right. But if you say to yourself that your confessor lives a careless life, how can the Holy Spirit dwell in him, you will suffer mightily for such thoughts, and the Lord will bring you low, and you are sure to fall into delusion".<ref>Archimandrite Sofronii. Saint Silouan the Athonite. P. 292.</ref>

==Healing==
Orthodox ascetics consider that there are several means to be cured from prelest:
# Holy Sacraments;
# Humility;
# Obedience;
# Prayer without side thoughts, especially without imagining Lord [[Jesus Christ]], [[Angels]], Heaven, etc., paying attention to the words of the prayer;
# Prayers of other people of the holy life about the deluded person.
# Reading the Holy Scripture;

The first way to get rid of prelest is the Sacrament of Confession. If the person saw any vision, he should tell it immediately to his spiritual father not concealing anything.<ref>[http://www.saintseraphimbookstore.com/?page_id=243 Nun Macaria, The Angel of Light and Spiritual Discernment in the Orthodox Tradition.]</ref> Other Sacraments are needed as well, but sometimes deluded persons are forbidden to take the Holy [[Communion]] by their spiritual father for some period of time, sometimes rather long (1–3 years).<ref>{{Ru icon}} Архимандрит Иоанникий (Коцонис). Афонский отечник. 2011. Стр. 352. ISBN 9785985990645</ref> Sometimes in monasteries people suffering from prelest are also given ignoble obediences to humble them. Work therapy decreases pride and demonic attacks that cause prelest.

Nevertheless, even with Divine and human help, as Saint [[Ambrose of Optina]] notes, "It is easier to turn every sinner to repentance than to bring a deluded person to reason".<ref name="ambr"/>

==Orthodox saints who suffered from prelest and recovered==

When Saint Niphon, bishop of Cyprus, was an ordinary monk, he was struggling against demons and fell into partial insanity for 4 years but later was cured.<ref>{{Ru icon}}[http://ru.wikisource.org/wiki/%D0%96%D0%B8%D1%82%D0%B8%D1%8F_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D1%85_%28%D0%94%D0%B8%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D0%B9_%D0%A0%D0%BE%D1%81%D1%82%D0%BE%D0%B2%D1%81%D0%BA%D0%B8%D0%B9%29/%D0%94%D0%B5%D0%BA%D0%B0%D0%B1%D1%80%D1%8C/23 Living of Saint Niphon of Cyprus.]</ref>

Saint [[Symeon the Stylite]] was deluded by demons who showed him a chariot wanting to take him to Heaven as it was with Prophet Elias. The chariot disappeared when St. Symeon wanted to enter it but made the sign of the Cross.<ref>{{Ru icon}}[http://ru.wikisource.org/wiki/%D0%96%D0%B8%D1%82%D0%B8%D1%8F_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D1%85_%28%D0%94%D0%B8%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D0%B9_%D0%A0%D0%BE%D1%81%D1%82%D0%BE%D0%B2%D1%81%D0%BA%D0%B8%D0%B9%29/%D0%A1%D0%B5%D0%BD%D1%82%D1%8F%D0%B1%D1%80%D1%8C/1 Living of Saint Symeon the Stylite]</ref>

Saint Iakovos worshiped a demon who appeared as Lord Jesus and who disappeared after Iakovos made the sign of the Cross. <ref>[http://www.johnsanidopoulos.com/2011/06/saint-iakovos-who-was-deluded-to.html Living of Saint Iakovos.]</ref>

Saint Isaac the Recluse of the [[Monastery of the Kiev Caves|Kiev Caves]] was living in seclusion for 7 years and was deluded by a false vision of Lord Jesus. He was left by demons lying unconscious. Saints Antonius and Theodosius of the Kiev Caves were nursing him and praying about him for 2 years. After that, St. Isaac got better and in the end of his life he received the power over demons.<ref>{{Ru icon}}[http://ru.wikisource.org/wiki/%D0%96%D0%B8%D1%82%D0%B8%D1%8F_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D1%85_%28%D0%94%D0%B8%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D0%B9_%D0%A0%D0%BE%D1%81%D1%82%D0%BE%D0%B2%D1%81%D0%BA%D0%B8%D0%B9%29/%D0%A4%D0%B5%D0%B2%D1%80%D0%B0%D0%BB%D1%8C/14 Living of Saint Isaac the Recluse]</ref>

Saint Nicetas of the Kiev Caves attempted an excessive feat of seclusion without sufficient experience. He was deluded by an "angel" who helped him and gave him a false gift of clairvoyance. When the Holy Fathers of the monastery unraveled the demon tricks and casted the "angel" away, St. Nicetas lost his supernatural abilities and even could not read at all. Later, following the way of humility, St. Nicetas became the Bishop of Novgorod and received the gift of miracleworking.<ref name="nic"/>

Saint Theodore and Basil of the Caves suffered heavily from the demon tricks. St. Theodore was deluded by a vision of "angel" and false appearance of a demon in the form of St. Basil and was listening to them. Later, St. Basil brought St. Theodore to reason and convinced that it was a delusion.<ref>{{Ru icon}}[http://ru.wikisource.org/wiki/%D0%96%D0%B8%D1%82%D0%B8%D1%8F_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D1%85_%28%D0%94%D0%B8%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D0%B9_%D0%A0%D0%BE%D1%81%D1%82%D0%BE%D0%B2%D1%81%D0%BA%D0%B8%D0%B9%29/%D0%90%D0%B2%D0%B3%D1%83%D1%81%D1%82/11 Living of Hieromartyrs Theodore and Basil of the Caves.]</ref>

Saint [[Silouan the Athonite]] was in delusion 2 times as written in the book of elder Sofronii. Once St. Silouan accepted a vision and nobody, whom he asked about it, told him that this was a false vision. "But I was beguiled by vanity and began to see devils again. Then I knew that I had been deceived, and I made full disclosure to my confessor and asked him for his prayers; and because of his prayers I am now saved and ever beseech the Lord to grant me the spirit of humility."<ref>Archimandrite Sofronii. "Saint Silouan, the Athonite". P. 432.</ref>

==Prelest in the liturgical texts of the Orthodox Church==

The notion of prelest is used in some of the liturgical texts of the Orthodox Church.

In the Akathist to the Mother of God:<ref>[http://www.stsymeon.com/akathist.html Akathist to the Mother of God.]</ref> "For thou hast quenched the furnace of deception" (Ikos 5); "For thou hast trampled on the delusion of error" (Ikos 6).

In the [[Great Canon]] of St. [[Andrew of Crete]]:<ref>[http://www.orthodoxchristian.info/pages/canon.htm The Great Canon of St. Andrew of Crete]</ref> "I lie naked and ashamed, for the beauty of the tree, which I saw in the middle of the garden, deceived me" (Monday, Ode 2); "O God, Trinity yet One, save us from delusion, temptations and misfortune!" (Monday, Ode 3); "But you, my hopeless soul, have rather imitated Esau, surrendering to the crafty evil the beauty you inherited from God. In two ways, works and wisdom, have you been deceived and now is the time for you to change your ways" (Tuesday, Ode 4).

==References==
<references/>

==Source==
*[http://en.wikipedia.org/w/index.php?title=Prelest&oldid=537508395 Wikipedia: Prelest]

Herman (Podmoshensky)

2013-06-13T05:17:44Z

Чръный человек:

'''Hieromonk Herman''' (secular name '''Gleb Dmitriyevich Podmoshensky'''; 27 march 1934, Riga, Latvia) is monk of the [[Serbian Orthodox Church]] was the co-founder of the St. Herman of Alaska Brotherhood, and founding [[abbot]] of [[Monastery of St. Herman of Alaska (Platina, California)|St. Herman of Alaska Monastery]].

He is an author and coauthor of several books about [[John (Maximovitch) the Wonderworker|St John Maximovitch]]. After many years serving as abbot of the monastery, he was suspended and [[Laicization|defrocked]] by the [[ROCOR]] [[Holy Synod|Synod of Bishops]] for disobedience, which returned him the status of [[monk]].

== Links ==
* [http://www.ortho-rus.ru/cgi-bin/ps_file.cgi?3_8684 Герман (Подмошенский)] at site «Русское православие»

{{stub}}

Agafangel (Pashkovsky) of Odessa

2013-06-11T18:16:18Z

Чръный человек: moved Agafangel (Pashkovsky) of Odessa to Agathangel (Pashkovsky) of Odessa

#REDIRECT [[Agathangel (Pashkovsky) of Odessa]]

Agathangel (Pashkovsky) of Odessa

2013-06-11T18:16:18Z

Чръный человек: moved Agafangel (Pashkovsky) of Odessa to Agathangel (Pashkovsky) of Odessa

Bishop Agafangel (Pashkovsky) was ruling [[bishop]] of Odessa and the Crimea, overseeing the parishes of the [[ROCOR|Russian Orthodox Church Outside of Russia]] in the Ukraine, Belarus, and Moldova. Following the signing of the [[Act of Canonical Communion with the Moscow Patriarchate|Act of Canonical Communion]] between the ROCOR and the Moscow Patriarchate, Bishop Agafangel left the [[jurisdiction]] of the ROCOR and declared himself the head of a new jurisdiction called the [[ROCOR (PSCA)|Provisional Supreme Church Authority]] (PSCA). He was subsequently suspended by the ROCOR Synod for disobeying lawful authority and inciting [[schism]].

== Life ==
Michael Ivanovich Pashkovsky was born [[November 22]], 1956, in Odessa, Ukraine. There he graduated from Odessa Pedagogical Institute. On [[August 31]], 1991, he was [[tonsure]]d a [[monk]] receiving the name Agafangel. On [[September 1]], 1991, he was [[ordination|ordained]] hierodeacon and on [[September 8]] - hieromonk. The ordinations were carried out in Moscow, Russia, by Archbishop Lazar (Zhurbenko), a Russian catacomb bishop secretly ordained by the ROCOR Bishop [[Varnava (Prokofiev) of Cannes|Varnava of Cannes]].

In 1992 he became [[rector]] of the Saint Natalia and Adrian (now Saint John of Kronstadt) church in Odessa, Ukraine.

On [[March 27]], 1994, Agafangel was [[consecration of a bishop|consecrated]] a bishop at the Holy Emperor Constantine Cathedral in Suzdal, Russia, by Archbishop [[Lazar (Zhurbenko)]], Bishop [[Valentine (Rusantsov)]], and Bishop [[Theodore (Gineyevsky)]]. At that time these bishops had separated from the ROCOR and organized their own paraecclesiastic organization called the "Free Russian Orthodox Church". Neither the ROCOR [[Synod]] of Bishops, nor any of the local churches, recognized Agafangel's consecration as valid at the time.

However in February 1995 the bishops dissolved the "Free Russian Orthodox Church" and requested to be reaccepted into the ROCOR. Upon a trial period of one year, the ROCOR Synod, acting in the spirit of oikonomia, accepted Agafangel's ordination as valid. In 1996 he was appointing ruling bishop of Simferopol and the Crimea.

Following the retirement of ROCOR First-Hierarch [[Vitaly (Ustinov) of New York|Metropolitan Vitaly]], Archbishop Lazar (Zhurbenko) followed the aged Metropolitan into his self-proclaimed [[Russian Orthodox Church in Exile]]. Initially, Bishop Agafangel supported Archbishop Lazar. However, at the 2001 Bishop's Council he supported the ROCOR Synod and voted for [[Laurus (Skurla) of New York|Metropolitan Laurus)]] as First Hierarch.

Since 2003, Bishop Agafangel was an active critic of the ROCOR's dialog with the Moscow Patriarchate. On the other hand, he signed the epistle of the 2006 Council of Bishops supporting the reconciliation process. Yet following the Synod's approval of the Act of Canonical Communion in 2006 he publicly stated that he "does not support the document approved by the Synod". On [[October 16]], 2006, he clarified his position, stating that "we are not separating from the Synod led by Metropolitan Laurus ... however, as an extreme measure, we are suspending commemoration of the First Hierarch at services." A subsequent meeting of the Synod of Bishops ordered Bishop Agafangel to resume commemorating the First Hierarch or face [[suspension]]; Bishop Agafangel complied with the order. In the run-up to the signing of the Act, the Synod ordered Bishop Agafangel's transfer to the [[diocese]] of Buenos Aires and South America, which he accepted in principle but did not carry out in practice, citing visa difficulties and the health of his elderly mother.

Following the signing of the Act of Canonical Communion in Moscow, Russia, on [[May 17]], 2007, Bishop Agafangel declared that he did not accepted the document and would "continue to abide by the previous Bylaws of the ROCOR, considering any actions of the Moscow Patriarchate to be unlawful." He accused the Moscow Patriarchate of "sins of sergianism and ecumenism." On [[May 22]], 2007, Bishop Agafangel issued a statement that he and Bishop [[Daniel (Alexandrow) of Erie|Daniel of Erie]] were organizing a Provisional Supreme Church Authority for those who "have remained in the ROCOR", citing authority of Ukase No. 362 of Patriarch Tikhon of Moscow, dated [[November 20]], 1920. While Bishop Daniel had previously expressed reservations about the Act of Canonical Communion, there is no evidence that he ever intended to break with the ROCOR Synod; rather, the elderly [[vicar]] for the care of Old-Ritualists continued to remain in communion with Metropolitan Laurus. In practice, Agafangel found himself alone, supported by a handful of [[clergy]] and the majority of his parishes in Ukraine, which had refused to join the Ukrainian Orthodox Church.

On [[May 20]], 2007, the members of the ROCOR Synod, meeting in Moscow, suspended Bishop Agafangel for inciting schism, disobeying lawful authority, and refusing transfer to the Buenos Aires cathedra.

At an emergency meeting of the ROCOR Synod on [[June 28]] and [[June 29|29]], 2007, issued a "final letter of warning" to Bishop Agafangel, calling on him to cease all schismatic activity. The Synod also approved the suspension of Abbot Andronik (Kotliaroff), head of the [[Russian Ecclesiastical Mission in Jerusalem|Russian Ecclesiastic Mission]] in Jerusalem, and other clerics that supported Agafangel. However on [[December 7]], 2007, with the aid of bishops from the [[Holy Synod in Resistance]], a faction of Old-Calendar Greeks, Agafangel carried out the consecration of Andronik (Kotrliaroff) as soi-disant Bishop of Richmond Hill and New York. Hieromonk Sofroniy (Musienko) was also consecrated soi-disant Bishop of Saint Petersburg and Northern Russia. These ordinations marked the final breach of the new organization, calling itself the Provisional Supreme Church Authority, with the ROCOR synod.

On [[November 19]], 2008, the Provisional Supreme Church Authority elected Bishop Agafangel to the rank of Metropolitan.

Critics have accused Agafangel of political motives. In December 2006, Archimandrite Benjamin (Trepaliuk) accused Agafangel of a "pathological hatred of Russia, its authorities, and its people" and of collaborating with the American Central Intelligence Agency. [[Archimandrite]] Benjamin claimed that Agafangel believes the CIA to be "the most human organization in the world", which "cares for the good of all people." Others point to the suspended bishop's friendship with John Herbst, the former US ambassador to Ukraine, as "ties with the [US] State Department," as well as his active support of the administration of Ukrainian President Victor Yuschenko, seen by many Russians as a "CIA puppet."

[[Category:Bishops]]
[[Category:20th-21st-century bishops]]
[[Category:Bishops of Odessa]]

Russian Orthodox Church Abroad - Provisional Supreme Church Authority

2013-06-11T18:14:19Z

Чръный человек: /* Dioceses */

The self-styled '''"Russian Orthodox Church Abroad - Provisional Supreme Church Authority"''' (PSCA, Русская православная церковь заграницей - Временное высшее центральное управление) is a body composed of [[parish]]es from the [[ROCOR]] who refused to enter into [[communion]] with the [[Church of Russia|Moscow Patriarchate]] in May of 2007. Like the ROCOR before the union, they have maintained communion with the [[Holy Synod in Resistance]] under Metropolitan Cyprian of Fili and their sister churches. The current head of the [[jurisdiction]] is Metropolitan [[Agafangel (Pashkovsky) of Odessa]]. Unlike ROCOR, they are not in communion with any canonical Orthodox Church, while even prior to reconciliation with the Moscow Patriarchate, ROCOR had maintained communion and concelebrations with the [[Church of Serbia]], and the [[Church of Jerusalem|Jerusalem Patriarchate]].

==History==
By mid-2006, a number of ROCOR parishes had made clear that they wanted no part of reconciliation between the Moscow Patriarchate and ROCOR, wishing to retain the status quo as it had been for most of ROCOR's existence. When it became clear that the reconciliation would occur after it had been approved by the [[All-Diaspora Councils#IV All-Diaspora Council|4th All-Diaspora Sobor]], various [[clergy]] began to make plans for the establishment of a rival [[Synod]].

Following the signing of [[Act of Canonical Communion with the Moscow Patriarchate|the Act of Canonical Communion]] in Moscow, Russia, on [[May 17]], 2007, bishop Agathangel (Pashkovsky) declared that he did not accept the document and would "continue to abide by the previous Bylaws of the ROCOR, considering any actions of the Moscow Patriarchate to be unlawful". He accused the Moscow Patriarchate of "sins of Sergianism and ecumenism". On [[May 22]], 2007, Bishop Agafangel issued a statement that he and Bishop [[Daniel (Alexandrow) of Erie|Daniel of Erie]] were organizing a Provisional Supreme Church Authority for those who "have remained in the ROCOR", citing authority of [[Ukaz No. 362|Ukase No. 362]] of Patriarch Tikhon of Moscow, dated [[November 20]], 1920. While Bishop Daniel had previously expressed reservations about the Act of Canonical Communion, there is no evidence that he ever intended to break with the ROCOR Synod; rather, the elderly [[vicar]] for the care of [[Old Believers|Old-Ritualists]] continued to remain in communion with Metropolitan [[Laurus (Skurla) of New York |Laurus]]. There were claims that Bishop Daniel had been placed under a form of house arrest on some internet journals<ref>http://elmager.livejournal.com/56905.html</ref>, but this statements were untrue.

Agathangel found himself alone, supported by a handful of [[clergy]] and the majority of his parishes in Ukraine, which had refused to join the Ukrainian Orthodox Church (Moscow Patriarchate), and thus would have no part of the reconciliation.

On [[May 20]], 2007, the members of the ROCOR synod, meeting in Moscow, suspended Bishop Agathangel for inciting [[schism]], disobeying lawful authority, and refusing transfer to the Buenos Aires [[cathedral]].

At an emergency meeting of the ROCOR synod on [[June 28]] and [[June 29|29]], 2007, a "final letter of warning" was issued to Bishop Agathangel, calling on him to cease all schismatic activity. The synod also approved the [[suspension]] of hegumen [[Andronik (Kotliaroff)]], former head of the Russian Ecclesiastic Mission in Jerusalem, and other clerics that supported Agathangel. However on [[December 7]], 2007, with the aid of [[bishop]]s from the [[Holy Synod in Resistance]], with whom ROCOR had been in communion until about a year prior to reconciliation with Moscow (though relations had been strained since, and episcopal concelabrations had essentially ceased after 1998), Agafangel carried out the [[consecration of a bishop|consecration]] of hegumen Andronik (Kotrliaroff) as Bishop of Richmond Hill and New York and [[Hieromonk]] Sophronius (Musienko) as Bishop of Saint Petersburg and Northern Russia. These ordinations marked the final breach of the new organization with the ROCOR synod, calling itself the Provisional Supreme Church Authority.

On [[September 4]], 2008, the PSCA received into its communion two bishops from non-caninical [[Russian Catacomb Movement (Sekach faction)|"Seraphimo-Gennadian branch" of the Russian Catacomb Church]]. There was considerable debate over the status of the two bishops received.

On [[November 19]], 2008, the Provisional Supreme Church Authority called what it termed the Fifth All-Diaspora Council (in reference to the Fourth All-Diaspora Council of the [[ROCOR]] which overwhelmingly supported reconciliation with the Moscow Patriarchate). Among other decisions, the council elevated Bp. Agathangel to the rank of [[metropolitan]].

==Dioceses==
The current structure of the PSCA (as of the Sobor of November, 2008) is as follows:

*Metropolitan Agafangel of Odessa and Tavrida, First-Hierarch of the ROCA-PSCA

''(America and Europe)''
* Archbishop Andronik (Kotliaroff) of Ottawa and Eastern America
* Bishop Joseph (Grebinka) of Washington and Florida
* Bishop Gregory (Petrenko) of Sao Paulo and Brazil

''(Russia)''
* Archbishop Sophronius (Musiyenko) of St. Petersburg and West Russia
* Bishop John (Zaitsev) of Buinsk and Volzhsk
* Bishop Athanasius (Savitsky) of Vologda and Veliky Ustyug
* Bishop George (Kravchenko) of Bolgrad and Belgorod-Dnestrovsky
* Bishop Cyril (Kravets) of Voronezh and South Russia
* Bishop Dionysius (Alfyorov) of Novgorod and Tver
* Bishop Irenaeus (Klipenstein) of Lyon and Western Europe
* Bishop Nicholas (Modebadze) of Poti

==External link==
* [http://www.saintjonah.org/articles/voicesofreason.htm Voices of Reason]
* [http://sinod.ruschurchabroad.org Official Site]
* [http://news.ruschurchabroad.org/ News Site]

[[Category:Old Calendarist Jurisdictions]]

Russian Orthodox Church Abroad - Provisional Supreme Church Authority

2013-06-11T18:13:59Z

Чръный человек: /* History */

The self-styled '''"Russian Orthodox Church Abroad - Provisional Supreme Church Authority"''' (PSCA, Русская православная церковь заграницей - Временное высшее центральное управление) is a body composed of [[parish]]es from the [[ROCOR]] who refused to enter into [[communion]] with the [[Church of Russia|Moscow Patriarchate]] in May of 2007. Like the ROCOR before the union, they have maintained communion with the [[Holy Synod in Resistance]] under Metropolitan Cyprian of Fili and their sister churches. The current head of the [[jurisdiction]] is Metropolitan [[Agafangel (Pashkovsky) of Odessa]]. Unlike ROCOR, they are not in communion with any canonical Orthodox Church, while even prior to reconciliation with the Moscow Patriarchate, ROCOR had maintained communion and concelebrations with the [[Church of Serbia]], and the [[Church of Jerusalem|Jerusalem Patriarchate]].

==History==
By mid-2006, a number of ROCOR parishes had made clear that they wanted no part of reconciliation between the Moscow Patriarchate and ROCOR, wishing to retain the status quo as it had been for most of ROCOR's existence. When it became clear that the reconciliation would occur after it had been approved by the [[All-Diaspora Councils#IV All-Diaspora Council|4th All-Diaspora Sobor]], various [[clergy]] began to make plans for the establishment of a rival [[Synod]].

Following the signing of [[Act of Canonical Communion with the Moscow Patriarchate|the Act of Canonical Communion]] in Moscow, Russia, on [[May 17]], 2007, bishop Agathangel (Pashkovsky) declared that he did not accept the document and would "continue to abide by the previous Bylaws of the ROCOR, considering any actions of the Moscow Patriarchate to be unlawful". He accused the Moscow Patriarchate of "sins of Sergianism and ecumenism". On [[May 22]], 2007, Bishop Agafangel issued a statement that he and Bishop [[Daniel (Alexandrow) of Erie|Daniel of Erie]] were organizing a Provisional Supreme Church Authority for those who "have remained in the ROCOR", citing authority of [[Ukaz No. 362|Ukase No. 362]] of Patriarch Tikhon of Moscow, dated [[November 20]], 1920. While Bishop Daniel had previously expressed reservations about the Act of Canonical Communion, there is no evidence that he ever intended to break with the ROCOR Synod; rather, the elderly [[vicar]] for the care of [[Old Believers|Old-Ritualists]] continued to remain in communion with Metropolitan [[Laurus (Skurla) of New York |Laurus]]. There were claims that Bishop Daniel had been placed under a form of house arrest on some internet journals<ref>http://elmager.livejournal.com/56905.html</ref>, but this statements were untrue.

Agathangel found himself alone, supported by a handful of [[clergy]] and the majority of his parishes in Ukraine, which had refused to join the Ukrainian Orthodox Church (Moscow Patriarchate), and thus would have no part of the reconciliation.

On [[May 20]], 2007, the members of the ROCOR synod, meeting in Moscow, suspended Bishop Agathangel for inciting [[schism]], disobeying lawful authority, and refusing transfer to the Buenos Aires [[cathedral]].

At an emergency meeting of the ROCOR synod on [[June 28]] and [[June 29|29]], 2007, a "final letter of warning" was issued to Bishop Agathangel, calling on him to cease all schismatic activity. The synod also approved the [[suspension]] of hegumen [[Andronik (Kotliaroff)]], former head of the Russian Ecclesiastic Mission in Jerusalem, and other clerics that supported Agathangel. However on [[December 7]], 2007, with the aid of [[bishop]]s from the [[Holy Synod in Resistance]], with whom ROCOR had been in communion until about a year prior to reconciliation with Moscow (though relations had been strained since, and episcopal concelabrations had essentially ceased after 1998), Agafangel carried out the [[consecration of a bishop|consecration]] of hegumen Andronik (Kotrliaroff) as Bishop of Richmond Hill and New York and [[Hieromonk]] Sophronius (Musienko) as Bishop of Saint Petersburg and Northern Russia. These ordinations marked the final breach of the new organization with the ROCOR synod, calling itself the Provisional Supreme Church Authority.

On [[September 4]], 2008, the PSCA received into its communion two bishops from non-caninical [[Russian Catacomb Movement (Sekach faction)|"Seraphimo-Gennadian branch" of the Russian Catacomb Church]]. There was considerable debate over the status of the two bishops received.

On [[November 19]], 2008, the Provisional Supreme Church Authority called what it termed the Fifth All-Diaspora Council (in reference to the Fourth All-Diaspora Council of the [[ROCOR]] which overwhelmingly supported reconciliation with the Moscow Patriarchate). Among other decisions, the council elevated Bp. Agathangel to the rank of [[metropolitan]].

==Dioceses==
The current structure of the PSCA (as of the Sobor of November, 2008) is as follows:

*Metropolitan Agafangel of Odessa and Tavrida, First-Hierarch of the ROCA-PSCA

''(America and Europe)''
* Archbishop Andronik (Kotlyarov) of Ottawa and Eastern America
* Bishop Joseph (Grebinka) of Washington and Florida
* Bishop Gregory (Petrenko) of Sao Paulo and Brazil

''(Russia)''
* Archbishop Sophronius (Musiyenko) of St. Petersburg and West Russia
* Bishop John (Zaitsev) of Buinsk and Volzhsk
* Bishop Athanasius (Savitsky) of Vologda and Veliky Ustyug
* Bishop George (Kravchenko) of Bolgrad and Belgorod-Dnestrovsky
* Bishop Cyril (Kravets) of Voronezh and South Russia
* Bishop Dionysius (Alfyorov) of Novgorod and Tver
* Bishop Irenaeus (Klipenstein) of Lyon and Western Europe
* Bishop Nicholas (Modebadze) of Poti

==External link==
* [http://www.saintjonah.org/articles/voicesofreason.htm Voices of Reason]
* [http://sinod.ruschurchabroad.org Official Site]
* [http://news.ruschurchabroad.org/ News Site]

[[Category:Old Calendarist Jurisdictions]]

Russian Orthodox Church Abroad - Provisional Supreme Church Authority

2013-06-11T18:05:00Z

Чръный человек: /* Dioceses */

The self-styled '''"Russian Orthodox Church Abroad - Provisional Supreme Church Authority"''' (PSCA, Русская православная церковь заграницей - Временное высшее центральное управление) is a body composed of [[parish]]es from the [[ROCOR]] who refused to enter into [[communion]] with the [[Church of Russia|Moscow Patriarchate]] in May of 2007. Like the ROCOR before the union, they have maintained communion with the [[Holy Synod in Resistance]] under Metropolitan Cyprian of Fili and their sister churches. The current head of the [[jurisdiction]] is Metropolitan [[Agafangel (Pashkovsky) of Odessa]]. Unlike ROCOR, they are not in communion with any canonical Orthodox Church, while even prior to reconciliation with the Moscow Patriarchate, ROCOR had maintained communion and concelebrations with the [[Church of Serbia]], and the [[Church of Jerusalem|Jerusalem Patriarchate]].

==History==
By mid-2006, a number of ROCOR parishes had made clear that they wanted no part of reconciliation between the Moscow Patriarchate and ROCOR, wishing to retain the status quo as it had been for most of ROCOR's existence. When it became clear that the reconciliation would occur after it had been approved by the [[All-Diaspora Councils#IV All-Diaspora Council|4th All-Diaspora Sobor]], various [[clergy]] began to make plans for the establishment of a rival [[Synod]].

Following the signing of [[Act of Canonical Communion with the Moscow Patriarchate|the Act of Canonical Communion]] in Moscow, Russia, on [[May 17]], 2007, [[Bishop]] Agafangel declared that he did not accept the document and would "continue to abide by the previous Bylaws of the ROCOR, considering any actions of the Moscow Patriarchate to be unlawful." He accused the Moscow Patriarchate of "sins of Sergianism and ecumenism." On [[May 22]], 2007, Bishop Agafangel issued a statement that he and Bishop [[Daniel (Alexandrow) of Erie|Daniel of Erie]] were organizing a Provisional Supreme Church Authority for those who "have remained in the ROCOR", citing authority of [[Ukaz No. 362|Ukase No. 362]] of Patriarch Tikhon of Moscow, dated [[November 20]], 1920. While Bishop Daniel had previously expressed reservations about the Act of Canonical Communion, there is no evidence that he ever intended to break with the ROCOR Synod; rather, the elderly [[vicar]] for the care of [[Old Believers|Old-Ritualists]] continued to remain in communion with Metropolitan [[Laurus (Skurla) of New York |Laurus]]. There were claims that Bishop Daniel had been placed under a form of house arrest on some internet journals[http://elmager.livejournal.com/56905.html], but there is no evidence that this is true.

Agafangel found himself alone, supported by a handful of [[clergy]] and the majority of his parishes in Ukraine, which had refused to join the Ukrainian Orthodox Church (Moscow Patriarchate), and thus would have no part of the reconciliation.

On [[May 20]], 2007, the members of the ROCOR synod, meeting in Moscow, suspended Bishop Agafangel for inciting [[schism]], disobeying lawful authority, and refusing transfer to the Buenos Aires [[cathedral]].

At an emergency meeting of the ROCOR synod on [[June 28]] and [[June 29|29]], 2007, a "final letter of warning" was issued to Bishop Agafangel, calling on him to cease all schismatic activity. The synod also approved the [[suspension]] of [[Abbot]] Andronik (Kotliaroff), head of the Russian Ecclesiastic Mission in Jerusalem, and other clerics that supported Agafangel. However on [[December 7]], 2007, with the aid of [[bishop]]s from the [[Holy Synod in Resistance]], with whom ROCOR had been in communion until about a year prior to reconciliation with Moscow (though relations had been strained since, and episcopal concelabrations had essentially ceased after 1998), Agafangel carried out the [[consecration of a bishop|consecration]] of [[Abbot]] Andronik (Kotrliaroff) as Bishop of Richmond Hill and New York and [[Hieromonk]] Sofroniy (Musienko) as Bishop of Saint Petersburg and Northern Russia. These ordinations marked the final breach of the new organization with the ROCOR synod, calling itself the Provisional Supreme Church Authority.

On [[September 4]], 2008, the PSCA received into its communion two bishops from the [[Russian Catacomb Movement (Sekachev faction)|Seraphimo-Gennadian (Sekachev) branch of the Russian Catacomb Church]]. There was considerable debate over the status of the two bishops received. On [[November 19]], 2008, the Provisional Supreme Church Authority called what it termed the Fifth All-Diaspora Council (in reference to the Fourth All-Diaspora Council of the [[ROCOR]] which overwhelmingly supported reconciliation with the Moscow Patriarchate). Among other decisions, the council elevated Bp. Agafangel to the rank of [[metropolitan]].

==Dioceses==
The current structure of the PSCA (as of the Sobor of November, 2008) is as follows:

*Metropolitan Agafangel of Odessa and Tavrida, First-Hierarch of the ROCA-PSCA

''(America and Europe)''
* Archbishop Andronik (Kotlyarov) of Ottawa and Eastern America
* Bishop Joseph (Grebinka) of Washington and Florida
* Bishop Gregory (Petrenko) of Sao Paulo and Brazil

''(Russia)''
* Archbishop Sophronius (Musiyenko) of St. Petersburg and West Russia
* Bishop John (Zaitsev) of Buinsk and Volzhsk
* Bishop Athanasius (Savitsky) of Vologda and Veliky Ustyug
* Bishop George (Kravchenko) of Bolgrad and Belgorod-Dnestrovsky
* Bishop Cyril (Kravets) of Voronezh and South Russia
* Bishop Dionysius (Alfyorov) of Novgorod and Tver
* Bishop Irenaeus (Klipenstein) of Lyon and Western Europe
* Bishop Nicholas (Modebadze) of Poti

==External link==
* [http://www.saintjonah.org/articles/voicesofreason.htm Voices of Reason]
* [http://sinod.ruschurchabroad.org Official Site]
* [http://news.ruschurchabroad.org/ News Site]

[[Category:Old Calendarist Jurisdictions]]

Monastery of St. Herman of Alaska (Platina, California)

2013-06-10T12:02:10Z

Чръный человек: /* External links */

{{monastery|
name=Holy Monastery of St. Herman of Alaska|
jurisdiction=[[Serbian Orthodox Church in the USA and Canada|Serbian]], West US|
type=Male Monastery|
founded=1968|
superior=Abbot Hilarion|
size=~16|
hq=Platina, California|
language=English|
music=[[Russian Chant]]|
calendar=[[Julian Calendar|Julian]]|
feasts=—|
website=[http://stherman.com/ Official Website]
}}
The '''St. Herman of Alaska Brotherhood''', also known as the '''Holy Monastery of St. Herman of Alaska''' is a monastic-[[missionary]] Orthodox Christian brotherhood that is part of the Western American Diocese of the Serbian Orthodox Church. The [[monastery]] is located in Platina, California.

==History==
The Brotherhood grew out of efforts by [[Herman (Podmoshensky)|Gleb Podmoshensky]] and [[Seraphim Rose|Eugene Rose]] who, with the blessing of [[John (Maximovitch) the Wonderworker|John (Maximovitch), Archbishop of San Francisco]], of the [[Russian Orthodox Church Outside of Russia]], began publication of ''The Orthodox Word'', and established a bookstore in the early 1960s. Gleb, who was a Russian immigrant and graduate from [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Seminary]] in Jordanville, New York, and Eugene, who was a California intellectual and graduate of the University of California at Berkeley. The two had grown together in the Orthodox Christian faith and its [[monasticism]]. Their vision bore fruit in the founding of the Brotherhood in 1963, with Abp. John's blessing. The vision expanded, in 1968, into a monastery in Platina in the wilderness of northern California. In October 1970, both Gleb and Eugene were [[tonsure]]d [[monk]]s with [[monasticism|monastic]] names of Herman and Seraphim, respectively, andan soon entered into the [[Holy Orders|holy orders]], first as [[deacon]]s and then as [[priest]]s. Under their leadership - Fr. Herman as inaugural abbot and Fr. Seraphim as spiritual father - the Monastery of St. Herman of Alaska grew and prospered.

On [[September 2]], 1982, Fr. Seraphim died, leaving Fr. Herman in great grief with a loss of direction in life, as the brotherhood, monastery, and dream were their shared dream. With this dream shattered, Fr. Herman's distress led to a deterioration in his life. Fr. Herman was suspended by ROCOR, pending a canonical trial and under a cloud of accusations; as he continued serving, he was defrocked by the Synod for disobedience. The monastic community began to fall apart with most of the monks and [[novice]]s leaving the community. Feeling lost and estranged, Fr. Herman began looking for new direction and an empathic [[hierarch]].

His search led him to a community of Romanians and Greeks led by Metr. Pangratios (Vrionis) of the [[Archdiocese]] of Vasilioupolis in Queens, New York (Vasilioupolis being Queens in Greek). Pangratios, however, was not recognized canonically by any other Orthodox Church. Regardless of the canonical aspects, Fr. Herman felt he had found a context for his brotherhood and missionary movement.

[[Image:Gerasim (Eliel).jpg|left|thumb|100px|Abbot Gerasim (Eliel), second abbot (2000-09)]]Living outside the canonical structure meant Fr. Herman's communities were in a no-man's land ecclesiastically. During the year 2000, Fr. Herman, in failing health, realized the need to rectify their status, and stepped down from his status as their leader. With his departure, the Brotherhood of St. Herman was able to enter the Western American Diocese of the Church of Serbia. Hieromonk Gerasim (Eliel) was elected abbot of the brotherhood, with hieromonk [[Damascene (Christensen)]] elected deputy abbot.

In 2009, Fr. Gerasim was canonically transferred to the Orthodox Church in America and began studies at St. Vladimir's Seminary. Subsequently, Fr. Hilarion was elected abbot, a position he retains.

==Controversy==
{{stub}}
Fr. Herman's tenure, particularly the part after Fr. Seraphim's repose, has been under a cloud of scandal. It is noteworthy that many of the parishes associated with St. Herman of Alaska Brotherhood were received under different jurisdictions (including [[Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia|Bulgarian Diocese]] and the OCA). It is assumed that this was intentional, to ensure that each parish would be able to be a part of the broader Church, rather than a subset of any one diocese.

==Source==
*[http://www.orthodoxnews.org/ Hieromonk Jonah Paffhausen: The Doors of Repentance - March 1, 2001]

==External links==
* [http://www.stherman.com/ St. Herman Press]
* [http://www.pravoslavie.ru/english/060222155510.htm Interview with Fr. Damascene (Christensen), Monastery of St. Herman of Alaska in Platina, California]
* Abbot [[Gerasim (Eliel)]] [http://dosoca.org/files/esc/Gerasim.BiorevisedMarch14_27_2009.pdf Biographical Sketch], 2011

[[Category: Organizations]]
[[Category: Monasteries]]
[[Category: American Monasteries]]

Damascene (Christensen)

2013-06-10T11:59:30Z

Чръный человек:

{{orthodoxyinamerica}}
'''Hieromonk Damascene''' (secular name '''John Christensen'''; [[1961]]) is hieromonk of [[Serbian Orthodox Church]], and deputy [[abbot]] of St Herman of Alaska Monastery, Platina, California.

==Biographical notes==
Born in 1961 in family with scandinavian roots.

Raised as a nominal Protestant Christian. By the time he began college, however, he believed that the highest spiritual reality was not a personal deity or God, but rather a transpersonal reality (a la Buddhism).

He considered himself a [[Buddhim|buddhist]], specifically, in the Zen tradition, and he had various experiences, which he writes, included darkness, infinite nothingness, existing outside of space and time, where everything is now, and time has no meaning. Despite these experiences, there was still something missing in the soul.

While in college at U.C. Santa Cruz, John Christensen met Eastern Orthodox Christian students and was invited by them to a lecture by an American priest and monk, who had also been a serious student of Eastern philosophy and Buddhism. It was through this lecture that Father Damascene met the man through whose influence his life would be radically altered. This man was [[Seraphim Rose]], spiritual seeker, Eastern Religious scholar, Orthodox monk and priest. It was through this meeting, his ongoing studies, and many pilgrimages to the monastery Father Seraphim founded in the secluded woods of Northern California, that John Christensen came to discover that truth was not just an abstract idea, sought and known by the mind, but something personal, even a person, sought and loved by the heart.

Developed a dialogue with Fr Seraphim, who taught him that Truth was personal and Person (rather than abstract concept). Met Christ through this.

Eventually, Fr Seraphim became his spiritual father. Less than two years later, he was at Fr Seraphim's bedside at his repose.

Fr Damascene joined St Herman of Alaska Monastery, where he has lived for over 25 years.

==Bibliography==
* ''Fr Seraphim Rose: His Life and Works'' ISBN 978-1887904070
* [[Christ the Eternal Tao (book)|''Christ the Eternal Tao'']] ISBN 978-1887904230

== Links ==
* [http://www.ancientfaith.com/specials/christ_the_eternal_tao/christ_the_eternal_tao_-_part_1 Christ the Eternal Tao - Part 1]

[[Category:Priests]]
[[Category:Monastics]]
[[Category:Converts to Orthodox Christianity|Christensen]]

Damascene (Christensen)

2013-06-10T11:57:44Z

Чръный человек: /* Biographical notes */

{{orthodoxyinamerica}}
'''Hieromonk Damascene''' (secular name '''John Christensen'''; [[1961]]) is hieromonk of [[Serbian Orthodox Church]], and deputy [[abbot]] of St Herman of Alaska Monastery, Platina, California.

==Biographical notes==
Born in 1961 in family with scandinavian roots.

Raised as a nominal Protestant Christian. By the time he began college, however, he believed that the highest spiritual reality was not a personal deity or God, but rather a transpersonal reality (a la Buddhism).

He considered himself a [[Buddhim|buddhist]], specifically, in the Zen tradition, and he had various experiences, which he writes, included darkness, infinite nothingness, existing outside of space and time, where everything is now, and time has no meaning. Despite these experiences, there was still something missing in the soul.

While in college at U.C. Santa Cruz, John Christensen met Eastern Orthodox Christian students and was invited by them to a lecture by an American priest and monk, who had also been a serious student of Eastern philosophy and Buddhism. It was through this lecture that Father Damascene met the man through whose influence his life would be radically altered. This man was [[Seraphim Rose]], spiritual seeker, Eastern Religious scholar, Orthodox monk and priest. It was through this meeting, his ongoing studies, and many pilgrimages to the monastery Father Seraphim founded in the secluded woods of Northern California, that John Christensen came to discover that truth was not just an abstract idea, sought and known by the mind, but something personal, even a person, sought and loved by the heart.

Developed a dialogue with Fr Seraphim, who taught him that Truth was personal and Person (rather than abstract concept). Met Christ through this.

Eventually, Fr Seraphim became his spiritual father. Less than two years later, he was at Fr Seraphim's bedside at his repose.

Fr Damascene joined St Herman of Alaska Monastery, where he has lived for over 25 years.

==Bibliography==
*''Fr Seraphim Rose: His Life and Works'' ISBN 978-1887904070
*[[Christ the Eternal Tao (book)|''Christ the Eternal Tao'']] ISBN 978-1887904230

[[Category:Priests]]
[[Category:Monastics]]
[[Category:Converts to Orthodox Christianity|Christensen]]

Damascene (Christensen)

Чръный человек: moved Seraphim Rose to Seraphim (Rose) over redirect

#REDIRECT [[Seraphim (Rose)]]