In 2009, the well-known Russian Protestant pastor Igor Zyryanov converted to Orthodoxy along with his entire community of neo-Pentecostals. We spoke with Fr. Igor about his discoveries in Orthodoxy, as well as about the best way to speak with Protestants about the true faith.
This interview was recorded in 2003 by brothers of Sretensky Monastery who had visited Metropolitan Cornelius at his Estonian residence at Pukhtitsa Monastery, asking the now-reposed archpastor about the USSR and the years of persecution, independent Estonia, the schism in Estonian Orthodoxy, and the daily lives of Estonians.
I am sure that such feelings and experiences are shared by a great many believers. Year after year, spiritually accompanying the Myrrh-bearing Women, we successively experience fear, astonishment, and awe at the view of the stone miraculously rolled away from the entrance to the Savior’s tomb by an invisible power.
Bishop Mitrophan (Badanin) of Severomorsk and Umba (the far Northeast of Russia) talks with two young men, one a priest and the other an editorial writer, about the meaning of the podvig of the New Martyrs and confessors of Russia for us who live today, about the process of canonization of this great host of saints, and whether we live up to the great name of “Christian”.
On the second day of the Nativity, January 8, on the eve of the evening services, about thirty men in balaclavas and masks from the radical right organization C14 (“Sich”) blocked the entrance to the territory of the Holy Dormition Kiev-Caves Lavra. Shouting political slogans and lighting fireworks, they demanded a meeting with the abbot of the Lavra, Metropolitan Paul (Lebed).
The elder, who just celebrated his 85th birthday in 2017, almost never speaks about himself, but he made an exception for the sake of the feast. This is a story about Nativity in a long and arduous, but joyful life, through which shines the 2,000-year history of this truly central event in human life…
They asked me if I would go to Sura, in Archangelsk Province, in the Far North. I replied, “I won’t just go there—I’ll walk there!” And I’ll admit that throughout the whole time I’ve been here, never once—not one hour, not one minute—have I regretted that I ended up here.
Every time I find myself in the Monastery of St. Mary in Techirghiol, I am filled with trepidation at the thought of the multitude of my sins, known and unknown. And my first desire is to go to the cell of the great spiritual father Arsenie (Papacioc), to at least take his blessing. And when you are honored with the great privilege of speaking with him, time begins to take on some kind of special dimension.
How does a monastery that was never closed in the Soviet years and that has raised up abbesses for many convents in various dioceses of the Russian Orthodox Church live today? Does it preserve the inheritance left by former abbess Mother Barbara? We spoke with the current Pukhtitsa mother superior, Abbess Philareta (Kalacheva) on these questions and on monastic life in general.
—It has always seemed to me that no one has really treated these remains seriously. Just as people were negligent toward the Tsar during his lifetime, so also now there is a rather haphazard way of dealing with his supposed remains. As a result, mistrust has arisen in peoples’ awareness as to what has actually been preserved.
Wherever there are people, there is protest. We always protest everywhere: at school, at work, in the kitchen, the government, during travel, in the hospital, when we are both young and old. We protest against our relatives, neighbors, bosses, presidents, emperors, patriarchs, bishops, summer and winter, rain and drought, the traffic light when it’s red, and yes, that’s right, even when it’s green.
What difficulties do we have in the monastery? For me the most difficult is when you speak to people, pilgrims, about salvation, and they don’t listen or don’t believe—they don’t want to be saved. And then I pray that the Lord would open their souls.
"Fr. Kirill lived according to the Gospel, unswervingly fulfilling the commandments of Christ. He found a Gospel in a building destroyed by shelling during the war, when death was hovering all around. Thus the Lord called him. He carried the Gospel with him and read it, and every word of Christ remained in his heart until the end of his days. In this way the desire to devote his whole life to God was born."
Last July I sat down with Fr. Silouan (Brown) to ask him about his upcoming mission trip to Kenya, on behalf of the charitable organization “Orthodox Africa” he founded as a way for the global Orthodox community to be able to participate in the furtherance of God’s Kingdom by providing a means for the average layman who may not be able to travel to faraway lands, to participate in global missionary work. The organization works with several mission and shelters in Kenya. In this follow-up interview, Fr. Silouan shares his thoughts and reflections on the trip, how it compared to expectations, what he learned about how to better serve the people of Africa, and about the bond of Orthodox Christians worldwide, rooted in our common faith in our Lord Jesus Christ.
The first monastery built by Elder Ephraim in America was the women’s monastery of the Nativity of the Most Holy Theotokos in Saxonburg, PA. Elder Ephraim founded it in 1989. Pilgrims meet here a peaceful corner of nature, where you can forget for a time your worldly cares and anxieties and you can immerse yourself in a world of silence and prayer. The sisters of the monastery labor purely for the prayer of the heart and mind. Here and there you here: “Lord Jesus Christ, Son of God, have mercy on me.” The Byzantine singing in church during the services leaves pilgrims in awe.
Representative of the Synodal Information Department V. R. Legoida speaks on the importance of this great saint for the establishment of Russian statehood, the development of Russian monasticism and Church institutions in the context of modern Church-state relations.