Fr. Vadim Marinich serves at the Church of the Archangel Michael in the city of Vorkuta (in the extreme north of Russia in the Autonomous Republic of Komi). He is a retired Captain of the Special Rapid Response Unit; he earlier fought in two Chechen Wars. In his interview with Pravoslavie.ru the priest spoke about faith, patriotism and the upbringing of children.
There are many copies of the Athonite Portaitissa the world over, including many which are also miraculous. Word of the Iveron Icon spread throughout Russia through pilgrims, and the future Patriarch Nikon ordered a copy. From here begins the history of the Lake Valdai Iveron Mother of God Monastery.
The power of God does not leave those who with the virtue of patience and gratitude to the Trinity endure all their difficult circumstances in life, whether from their external environment or even from their own nature. Humble honesty and hope in the Lord will not be put to shame.
Nun Lydia (Derzhavina) was born in 1936. She is the widow of Archpriest John Derzhavin and the mother of eleven children. All the children in the Derzhavin family have connected their lives with the Church: three sons are priests and two daughters are matushkas. In this interview Matushka Lydia speaks about the spiritual significance of the Great Patriotic War (World War II) for the Russian people, on the severe trials that befell the Church in the twentieth century, and on contemporary temptations.
The wives of the New Martyrs and Confessors of Russia travelled a bitter and sorrowful path. They bore a high service amidst a godless world, raising children, enduring deprivations, repression from the authorities, hunger, and poverty. How did they survive? How did they remain true to Christ? This is what our article is about.
A reader of my first attempt at writing a novel noticed that I seemed to be obsessed with the idea of American exceptionalism. He was only partially right. I am, however, a fan of Russian exceptionalism. Now, before you dismiss that outright, it might be useful to consider the history of that strange, elusive idea known as “Holy Russia.”
Certainly if one studies the layout of Herod’s Jerusalem temple, we get the visible, physical sense that there was a wall (several!) separating the Gentiles from God. St. Paul says, and the hymn certainly picks up this theme, that any “wall” which had separated us from God is abolished.
The goal of this article is to show the results of a calculation of the “5508 years” according to texts of the first translation of the lost original of ancient Hebrew Old Testament Books, made by the Israelite translators from the third to second centuries B.C. (the Septuagint) and preserved up to the twenty-first century in the Bible published by the Russian Bible Society in the Russian language.
It was a gray morning when Fr. Vladimir was lead out of town to be shot. As the Red Army members were preparing their firearms, Fr. Vladimir leaned against the pine tree and began to sing that especially memorable irmos which had been heard by him for the last time on this earth at his last Matins: “Night is not bright for the faithless, О Christ, but for the faithful there is illumination in the sweetness of Thy words...”
Nowadays in Church circles there is more and more talk that the lives of the new martyrs remain irrelevant, and the names of the majority of new martyrs and confessors of Russia are little known even to church people. That is true, and it indicates that Church-related issues are alien to the bulk of modern Russian society. This is why new martyrs’ подвиг is still incomprehensible.
St. Justin was a puzzling figure during his lifetime, and remains so, more than 35 years after his repose in the Lord. He was himself never a bishop, which allowed him to speak and write even more freely and openly about the issue of ecumenism.
It has been generally believed that the book was written by an anonymous author. Various writers have been identified with its authorship, among them being Saint Theophan the Recluse or Saint Ambrose of Optina. Paisii Fedorov, abbot of Saint Michael the Archangel Monastery of Cheremis in Kazan, first published the book in 1881, and in this edition there is no indication as to who the author is.