Steven Avery
Administrator
Benedict
Encyclopedia of the Hellenic World
Lilia
Encyclopedia of the Hellenic World
Lilia
Last edited:
resources confirming Vissarion of Symi and not the 106-year-old Venedictos of Parfeny Aggeev
- Thread starter Steven Avery
- Start date
Steven Avery
Administrator
A School for “Orphans”
In 1780, seven years after independence was granted, a church called the Virgin of the Orphans, (Panagia ton Orfanon) was built in the lower district. This church had a courtyard —a well-utilized courtyard.
According to The Encyclopedia of the Hellenic World, that courtyard contained: a small nursery, an elementary school and a Greek school. It also had a library and living quarters for the teachers and out-of-town students. It even had a hospital! 96
According to the Encyclopedia, this is where four teachers taught: deacon Evgenios of Vourla, Frantzeskos of Kea, Theodosios of Mudanya and Vissarion of Symi 97 (who is most interesting to us). — The school received its support from charitable contributions by the churches and wealthy
citizens of Cydoniae.
96) See “8.1 Charitable Institutions," under “Ayvalik (Cydoniae)" in The Encyclopedia of the Hellenic World. Found online at www.ehw.gr.
97) See “7.1. The period before the revolution/’ under “Ayvalik (Cydoniae)"
In 1780, seven years after independence was granted, a church called the Virgin of the Orphans, (Panagia ton Orfanon) was built in the lower district. This church had a courtyard —a well-utilized courtyard.
According to The Encyclopedia of the Hellenic World, that courtyard contained: a small nursery, an elementary school and a Greek school. It also had a library and living quarters for the teachers and out-of-town students. It even had a hospital! 96
According to the Encyclopedia, this is where four teachers taught: deacon Evgenios of Vourla, Frantzeskos of Kea, Theodosios of Mudanya and Vissarion of Symi 97 (who is most interesting to us). — The school received its support from charitable contributions by the churches and wealthy
citizens of Cydoniae.
96) See “8.1 Charitable Institutions," under “Ayvalik (Cydoniae)" in The Encyclopedia of the Hellenic World. Found online at www.ehw.gr.
97) See “7.1. The period before the revolution/’ under “Ayvalik (Cydoniae)"
Steven Avery
Administrator
Vissarion of Symi began teaching in the fourth year of the school, in 1784, according to that tiny reference in a letter by Constantine Simonides. Vissarion, of course, became the monk Benedict. Simonides wrote:
"First, that my uncle Benedict, being by profession a theologian, and versed in twelve languages ... began this work while Professor in the College
of Cydon, in the year 1784. Having removed to Mount Athos in 1819, for the sake of retirement, and embraced the monastic life in the Monastery of Esphigmenos, he was named Benedict ...having formerly had two names, Basilaeus and Bessarion. " 98
98) Simonides letter of January 21st, 1863 appeared in The Christian Remembrancer, Vol. XLV pp 374-402, p. 394. It was also printed in JSL Vol. Ill (New Series) (London: Williams and Norgate, 1863), pp. 227-228.
The Academy of Cydoniae
This was the college or academy of Cydoniae which was also known as Kydonies or Aibali or Ayvalik. Those are Greek and Turkish names for a fruit, called a quince. Concerning Cydoniae, The Monthly Review of December 1827 said,
"On the coast of Asia Minor, opposite the delightful island of Mitylene, stood, lately, the town of Cydoniae, now a heap of ruins. Its inhabitants
were entirely Greeks...”99
99) Cours de la Litterature Grecque moderne donne a Geneve [Modern Greek Literature course given in Geneva] in The Monthly Review, Vol. VI
(London: Thomas Hurst, Edward Chance & Co., December, 1827), p. 434.
Is Cydoniae Really a Heap of Ruins?
I could have stopped my research after
I read those two sentences. If according
to the only English book I found on the
subject, the city is gone, then maybe I
wouldn’t find anything. But it is good not to
believe people who say something does not
exist. We need to check and recheck.
Many years ago famous archaeologist
Kathleen Kenyon credited as one of the
most eminent archaeologists researching
the city of Jericho, declared that it couldn’t
possibly have been destroyed in the
manner the Bible says in Joshua. And yet I
have been able to find evidence that proves
that the Bible is true —and that she was
completely wrong. ^ payS t0 doubt the
scholars and keep on checking.
And I hit paydirt: Cydoniae still exists!
"First, that my uncle Benedict, being by profession a theologian, and versed in twelve languages ... began this work while Professor in the College
of Cydon, in the year 1784. Having removed to Mount Athos in 1819, for the sake of retirement, and embraced the monastic life in the Monastery of Esphigmenos, he was named Benedict ...having formerly had two names, Basilaeus and Bessarion. " 98
98) Simonides letter of January 21st, 1863 appeared in The Christian Remembrancer, Vol. XLV pp 374-402, p. 394. It was also printed in JSL Vol. Ill (New Series) (London: Williams and Norgate, 1863), pp. 227-228.
The Academy of Cydoniae
This was the college or academy of Cydoniae which was also known as Kydonies or Aibali or Ayvalik. Those are Greek and Turkish names for a fruit, called a quince. Concerning Cydoniae, The Monthly Review of December 1827 said,
"On the coast of Asia Minor, opposite the delightful island of Mitylene, stood, lately, the town of Cydoniae, now a heap of ruins. Its inhabitants
were entirely Greeks...”99
99) Cours de la Litterature Grecque moderne donne a Geneve [Modern Greek Literature course given in Geneva] in The Monthly Review, Vol. VI
(London: Thomas Hurst, Edward Chance & Co., December, 1827), p. 434.
Is Cydoniae Really a Heap of Ruins?
I could have stopped my research after
I read those two sentences. If according
to the only English book I found on the
subject, the city is gone, then maybe I
wouldn’t find anything. But it is good not to
believe people who say something does not
exist. We need to check and recheck.
Many years ago famous archaeologist
Kathleen Kenyon credited as one of the
most eminent archaeologists researching
the city of Jericho, declared that it couldn’t
possibly have been destroyed in the
manner the Bible says in Joshua. And yet I
have been able to find evidence that proves
that the Bible is true —and that she was
completely wrong. ^ payS t0 doubt the
scholars and keep on checking.
And I hit paydirt: Cydoniae still exists!
Last edited:
Steven Avery
Administrator
(skip) - note how this does not fit for Parfeny's Benedict.
Vissarion of Symi
According to Simonides, his uncle taught
at Cydoniae for 35 years, starting in
1784, and retiring in 1819. That makes
historical sense. The college of Cydoniae
thrived from its founding in 1771 to its
destruction in 1821. In 1821, “...Cydoniae
and its population, were swept away by
a catastrophe..." That was when the
Ottoman Turks destroyed the city.
What did Benedict do at the college?
Simonides said that his uncle was:
"by profession a theologian, and
versed in twelve languages, intending
Vissarion of Symi
According to Simonides, his uncle taught
at Cydoniae for 35 years, starting in
1784, and retiring in 1819. That makes
historical sense. The college of Cydoniae
thrived from its founding in 1771 to its
destruction in 1821. In 1821, “...Cydoniae
and its population, were swept away by
a catastrophe..." That was when the
Ottoman Turks destroyed the city.
What did Benedict do at the college?
Simonides said that his uncle was:
"by profession a theologian, and
versed in twelve languages, intending
Steven Avery
Administrator
From McGrane Cooper book, this is supposed to be the Athos statement.
Note it is not necessarily have anything to do with Simonides!
So it could be the other Benedict.
152 It is Benedict’s own testimony to his age that Parfeny records (op. cit.). It is confirmed by the
Panteleimon monastery itself, which gives his age at death as 106,
Русскiй Аѳонскiй отечникъ XIX–XX вѣковъ, (2012), Vol. 1, p.53.
Panteleimon monastery itself, which gives his age at death as 106,
Pyccxm Aeonadii omennuK-b XIX-XX erbKoe*, (2012), Vol. 1, p.53.
Note it is not necessarily have anything to do with Simonides!
So it could be the other Benedict.
152 It is Benedict’s own testimony to his age that Parfeny records (op. cit.). It is confirmed by the
Panteleimon monastery itself, which gives his age at death as 106,
Русскiй Аѳонскiй отечникъ XIX–XX вѣковъ, (2012), Vol. 1, p.53.
Panteleimon monastery itself, which gives his age at death as 106,
Pyccxm Aeonadii omennuK-b XIX-XX erbKoe*, (2012), Vol. 1, p.53.
Last edited:
Steven Avery
Administrator
zlibrary offers download, kaspersky blocks
https://zlibrary.to/dl/xix-xx-452
Series:
Russian Athos of the 19th–20th centuries Russian Athos Fatherland XIX–XX centuries Volume 1
Publication of the Russian St. Panteleimon Monastery on Athos Holy Mount Athos 2012
The series is published with the blessing of the Russian abbot Panteleimonov Monastery on Athos of the Holy Archimandrite JEREMIA. Editor-in-Chief of the series: Hieromonk Macarius - confessor and first epitrope of the Russian Panteleimon Monastery on Athos. To all Orthodox Christians in the Fatherland and in the dispersion of beings The series is published by the International Fund for Restoration and Conservation cultural and spiritual heritage of the Russian St. Panteleimon Monastery on Athos.
Preface to the series In 2016, the entire Orthodox world will celebrate the 1000th anniversary of my stay Russian monks on Athos. On this festive occasion, our monastery of the Holy Ve- of the martyr Panteleimon on Athos plans to publish a series of books under the general called “Russian Athos of the 19th–20th centuries,” which will include the following: research: biographies of outstanding Russian ascetics on Athos, who played significant roles important role in the history of the Holy Mountain; history of Russian St. Panteleimon the monastery and all large and small Russian monasteries; spiritual and historical creations of the Russian Athos. Most of the materials planned for publication are neither when they have not been previously published and will undoubtedly arouse enormous interest among the growing siys kag o society. In the first half of the 11th century, a Russian man was tonsured a monk on Athos, who later became known as the Monk Anthony, the founder monasticism in Russia and founder of the Kiev-Pechersk Lavra. Since then, about you For almost 1000 years, Russian ascetics have been going to God's destiny in a continuous stream Mother, in order to enrich ourselves with the unique Athonite tradition of asceticism, and contribute to the Athonite monastic school. Especially large influx there were Russian people on Athos from the 30s of the 19th century until the 20s of the 20th century, so that researchers of the history of Athos call this time the “Russian period.” But, unfortunately, until now this particular segment of the history of Athos has remained little studied as a result of well-known historical vicissitudes that caused noah of almost 100 years of rupture in relations between Athos and Russia. Only in 2007 did the inhabitants of the Russian St. Panteleimon Monastery begin whether to disassemble and systematize the archives of the monastery, thanks to their efforts, we were able to many valuable documents are hidden, both on the history of Russian monasteries on Athos and and on the life history of individual inhabitants of the Holy Mountain. Now based on these we have the opportunity to present to the court our dear Russian reader new books about Holy Mount Athos. 1 The oldest evidence of the presence of Russian monks on Athos is the signature of the monk Hera- Sim, “presbyter and abbot of the monastery of Rosa,” under the act of 1016 (Actes de Lavra. Paris, 1970. T. 1. No. 19).
Volume ONE R USS K I th Afo NS K I th O T E CH N I K OR SELECTED LIVE STORIES RUSSIAN ELDERS And the ascetics who lived ON AUTO in the 19th–20th centuries
Preface to the first volume Why do people become monks? For almost two thousand years, many minds have tried to give different answers to this question, but, of course, the most accurate definition of the essence of this phenomenon The Lord Jesus Christ Himself gave us when He answered the one who asked Him about salvation. this to the young man: “...if you want to be perfect, go and sell your name and give to the poor: and they also have treasure in heaven: and come after me” (Me. 19:21). It is the desire to be perfect, that is, to acquire perfect Christian love, motivates a person to a special feat, gives him the strength to forget all earthly delights and devote himself exclusively to serving God and people. Striving for perfection the merciful God arouses in different ways: He either immediately puts it in the heart man his gracious love, as the Lord did with the apostles Andrew, Peter, John and Jacob (“he will come after me” (Mark 1:17), or by His good- This enlightens the human mind, and the person resolutely strives for knowledge The Divine power settled in his neck. This is how the Apostle Nathanael was called (John 1:49). In our time, both of these categories of people have one goal - improvement in God. feminine love, but the methods are different: the first must strive to preserve yes- reserved grace, and the second must make every effort to acquire it. There are also people who become monks of their own free will, under pressure from new circumstances. There can be many reasons for this: from a simple fever someone to vain aspirations due to unfavorable life conditions - would be tiy, etc. But if a person becomes a monk not in order to comprehend and opportunity to find true Christian love, and to resolve your personal problems, how Judas joined the Lord to achieve his personal goals, then he condemns himself and the people around him in the monastery to torment. dey. Only gracious love, which by the grace of God is already found in the heart movement, or volitional aspiration of a person who wants to find in his heart true Christian love, gives him the opportunity to easily transfer bear the difficulties of monastic life and, moreover, receive deep inspiration from it. morning satisfaction and spiritual joy. Only in love is it possible to achieve real obedience, true humility and depth of prayer - virtues, so necessary to achieve perfection. Like a mother resignedly and uncomplainingly earnestly serving his beloved children, so filled with grace obediently no one joyfully and resignedly serves his brothers and superiors 9 ebook img Russian Athonite Fatherland XIX-XX centuries PDF pages753 Pages file size37.678 MB languageRussian #Religion #Orthodoxy Follow the News twitter telegram Download Preview Russian Athos Fatherland XIX-XX centuries Series: Russian Athos of the 19th–20th centuries Russian Athos Fatherland XIX–XX centuries Volume 1 Publication of the Russian St. Panteleimon Monastery on Athos Holy Mount Athos 2012 The series is published with the blessing of the Russian abbot Panteleimonov Monastery on Athos of the Holy Archimandrite JEREMIA. Editor-in-Chief of the series: Hieromonk Macarius - confessor and first epitrope of the Russian Panteleimon Monastery on Athos. To all Orthodox Christians in the Fatherland and in the dispersion of beings The series is published by the International Fund for Restoration and Conservation cultural and spiritual heritage of the Russian St. Panteleimon Monastery on Athos. Preface to the series In 2016, the entire Orthodox world will celebrate the 1000th anniversary of my stay Russian monks on Athos. On this festive occasion, our monastery of the Holy Ve- of the martyr Panteleimon on Athos plans to publish a series of books under the general called “Russian Athos of the 19th–20th centuries,” which will include the following: research: biographies of outstanding Russian ascetics on Athos, who played significant roles important role in the history of the Holy Mountain; history of Russian St. Panteleimon the monastery and all large and small Russian monasteries; spiritual and historical creations of the Russian Athos. Most of the materials planned for publication are neither when they have not been previously published and will undoubtedly arouse enormous interest among the growing siys kag o society. In the first half of the 11th century, a Russian man was tonsured a monk on Athos, who later became known as the Monk Anthony, the founder monasticism in Russia and founder of the Kiev-Pechersk Lavra. Since then, about you For almost 1000 years, Russian ascetics have been going to God's destiny in a continuous stream Mother, in order to enrich ourselves with the unique Athonite tradition of asceticism, and contribute to the Athonite monastic school. Especially large influx there were Russian people on Athos from the 30s of the 19th century until the 20s of the 20th century, so that researchers of the history of Athos call this time the “Russian period.” But, unfortunately, until now this particular segment of the history of Athos has remained little studied due to knowledge
https://zlibrary.to/dl/xix-xx-452
Series:
Russian Athos of the 19th–20th centuries Russian Athos Fatherland XIX–XX centuries Volume 1
Publication of the Russian St. Panteleimon Monastery on Athos Holy Mount Athos 2012
The series is published with the blessing of the Russian abbot Panteleimonov Monastery on Athos of the Holy Archimandrite JEREMIA. Editor-in-Chief of the series: Hieromonk Macarius - confessor and first epitrope of the Russian Panteleimon Monastery on Athos. To all Orthodox Christians in the Fatherland and in the dispersion of beings The series is published by the International Fund for Restoration and Conservation cultural and spiritual heritage of the Russian St. Panteleimon Monastery on Athos.
Preface to the series In 2016, the entire Orthodox world will celebrate the 1000th anniversary of my stay Russian monks on Athos. On this festive occasion, our monastery of the Holy Ve- of the martyr Panteleimon on Athos plans to publish a series of books under the general called “Russian Athos of the 19th–20th centuries,” which will include the following: research: biographies of outstanding Russian ascetics on Athos, who played significant roles important role in the history of the Holy Mountain; history of Russian St. Panteleimon the monastery and all large and small Russian monasteries; spiritual and historical creations of the Russian Athos. Most of the materials planned for publication are neither when they have not been previously published and will undoubtedly arouse enormous interest among the growing siys kag o society. In the first half of the 11th century, a Russian man was tonsured a monk on Athos, who later became known as the Monk Anthony, the founder monasticism in Russia and founder of the Kiev-Pechersk Lavra. Since then, about you For almost 1000 years, Russian ascetics have been going to God's destiny in a continuous stream Mother, in order to enrich ourselves with the unique Athonite tradition of asceticism, and contribute to the Athonite monastic school. Especially large influx there were Russian people on Athos from the 30s of the 19th century until the 20s of the 20th century, so that researchers of the history of Athos call this time the “Russian period.” But, unfortunately, until now this particular segment of the history of Athos has remained little studied as a result of well-known historical vicissitudes that caused noah of almost 100 years of rupture in relations between Athos and Russia. Only in 2007 did the inhabitants of the Russian St. Panteleimon Monastery begin whether to disassemble and systematize the archives of the monastery, thanks to their efforts, we were able to many valuable documents are hidden, both on the history of Russian monasteries on Athos and and on the life history of individual inhabitants of the Holy Mountain. Now based on these we have the opportunity to present to the court our dear Russian reader new books about Holy Mount Athos. 1 The oldest evidence of the presence of Russian monks on Athos is the signature of the monk Hera- Sim, “presbyter and abbot of the monastery of Rosa,” under the act of 1016 (Actes de Lavra. Paris, 1970. T. 1. No. 19).
Volume ONE R USS K I th Afo NS K I th O T E CH N I K OR SELECTED LIVE STORIES RUSSIAN ELDERS And the ascetics who lived ON AUTO in the 19th–20th centuries
Preface to the first volume Why do people become monks? For almost two thousand years, many minds have tried to give different answers to this question, but, of course, the most accurate definition of the essence of this phenomenon The Lord Jesus Christ Himself gave us when He answered the one who asked Him about salvation. this to the young man: “...if you want to be perfect, go and sell your name and give to the poor: and they also have treasure in heaven: and come after me” (Me. 19:21). It is the desire to be perfect, that is, to acquire perfect Christian love, motivates a person to a special feat, gives him the strength to forget all earthly delights and devote himself exclusively to serving God and people. Striving for perfection the merciful God arouses in different ways: He either immediately puts it in the heart man his gracious love, as the Lord did with the apostles Andrew, Peter, John and Jacob (“he will come after me” (Mark 1:17), or by His good- This enlightens the human mind, and the person resolutely strives for knowledge The Divine power settled in his neck. This is how the Apostle Nathanael was called (John 1:49). In our time, both of these categories of people have one goal - improvement in God. feminine love, but the methods are different: the first must strive to preserve yes- reserved grace, and the second must make every effort to acquire it. There are also people who become monks of their own free will, under pressure from new circumstances. There can be many reasons for this: from a simple fever someone to vain aspirations due to unfavorable life conditions - would be tiy, etc. But if a person becomes a monk not in order to comprehend and opportunity to find true Christian love, and to resolve your personal problems, how Judas joined the Lord to achieve his personal goals, then he condemns himself and the people around him in the monastery to torment. dey. Only gracious love, which by the grace of God is already found in the heart movement, or volitional aspiration of a person who wants to find in his heart true Christian love, gives him the opportunity to easily transfer bear the difficulties of monastic life and, moreover, receive deep inspiration from it. morning satisfaction and spiritual joy. Only in love is it possible to achieve real obedience, true humility and depth of prayer - virtues, so necessary to achieve perfection. Like a mother resignedly and uncomplainingly earnestly serving his beloved children, so filled with grace obediently no one joyfully and resignedly serves his brothers and superiors 9 ebook img Russian Athonite Fatherland XIX-XX centuries PDF pages753 Pages file size37.678 MB languageRussian #Religion #Orthodoxy Follow the News twitter telegram Download Preview Russian Athos Fatherland XIX-XX centuries Series: Russian Athos of the 19th–20th centuries Russian Athos Fatherland XIX–XX centuries Volume 1 Publication of the Russian St. Panteleimon Monastery on Athos Holy Mount Athos 2012 The series is published with the blessing of the Russian abbot Panteleimonov Monastery on Athos of the Holy Archimandrite JEREMIA. Editor-in-Chief of the series: Hieromonk Macarius - confessor and first epitrope of the Russian Panteleimon Monastery on Athos. To all Orthodox Christians in the Fatherland and in the dispersion of beings The series is published by the International Fund for Restoration and Conservation cultural and spiritual heritage of the Russian St. Panteleimon Monastery on Athos. Preface to the series In 2016, the entire Orthodox world will celebrate the 1000th anniversary of my stay Russian monks on Athos. On this festive occasion, our monastery of the Holy Ve- of the martyr Panteleimon on Athos plans to publish a series of books under the general called “Russian Athos of the 19th–20th centuries,” which will include the following: research: biographies of outstanding Russian ascetics on Athos, who played significant roles important role in the history of the Holy Mountain; history of Russian St. Panteleimon the monastery and all large and small Russian monasteries; spiritual and historical creations of the Russian Athos. Most of the materials planned for publication are neither when they have not been previously published and will undoubtedly arouse enormous interest among the growing siys kag o society. In the first half of the 11th century, a Russian man was tonsured a monk on Athos, who later became known as the Monk Anthony, the founder monasticism in Russia and founder of the Kiev-Pechersk Lavra. Since then, about you For almost 1000 years, Russian ascetics have been going to God's destiny in a continuous stream Mother, in order to enrich ourselves with the unique Athonite tradition of asceticism, and contribute to the Athonite monastic school. Especially large influx there were Russian people on Athos from the 30s of the 19th century until the 20s of the 20th century, so that researchers of the history of Athos call this time the “Russian period.” But, unfortunately, until now this particular segment of the history of Athos has remained little studied due to knowledge
Last edited:
Steven Avery
Administrator
Shumilo
Title of paper that has the 2012 book in it
"Русскiй Аѳонскiй отечникъ"
Шумило С.В. Афонский скит «Черный Выр» и попытки воссоздания нового Русика в XVIII в. на Святой Горе // Афон и славянский мир. Сб. 3. Материалы междунар. науч. конф., посв. 1000-летию рус.монахов на Афоне. Киев, 21–23 мая 2015 г. Свято-Пантелеимонов монастырь на Афоне, 2016. С. 214-246.
Shumilo S.V. Athonite monastery “Black Vyr” and attempts to recreate the new Rusik in the 18th century. on the Holy Mountain // Athos and the Slavic world. Sat. 3. Materials of international scientific conf., dedicated 1000th anniversary of Russian monks on Mount Athos. Kyiv, May 21–23, 2015. St. Panteleimon Monastery on Athos, 2016. pp. 214-246.
Footnotes 15 44 45
Title of paper that has the 2012 book in it
"Русскiй Аѳонскiй отечникъ"
Шумило С.В. Афонский скит «Черный Выр» и попытки воссоздания нового Русика в XVIII в. на Святой Горе // Афон и славянский мир. Сб. 3. Материалы междунар. науч. конф., посв. 1000-летию рус.монахов на Афоне. Киев, 21–23 мая 2015 г. Свято-Пантелеимонов монастырь на Афоне, 2016. С. 214-246.
Shumilo S.V. Athonite monastery “Black Vyr” and attempts to recreate the new Rusik in the 18th century. on the Holy Mountain // Athos and the Slavic world. Sat. 3. Materials of international scientific conf., dedicated 1000th anniversary of Russian monks on Mount Athos. Kyiv, May 21–23, 2015. St. Panteleimon Monastery on Athos, 2016. pp. 214-246.
Footnotes 15 44 45
Steven Avery
Administrator
The 2012 book looks to simply take Parfeny Aggeev's writing.
Russian Monk Paul is there
Hilarion
Benedict
also Gerasim
azbyka.ru
Russian Monk Paul is there
Hilarion
Benedict
also Gerasim
Русский Афонский отечник или избранные жизнеописания русских старцев и подвижников, живших на Афоне в ХІХ-ХХ веках. Том 1 - читать, скачать
Труд «Русский Афонский отечник или избранные жизнеописания русских старцев и подвижников, живших на Афоне в ХІХ-ХХ веках. Том 1». Большинство произведений библиотеки можно скачать в форматах EPUB, PDF.
Steven Avery
Administrator
Maybe Michael Fotiadis?
Arseny is thanked by Aggeev
Gerasim - Schema-Archimandrite Gerasim
https://azbyka-ru.translate.goog/ot...tr_sl=ru&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc
Hieroschdeacon Benedict - 106 years old
https://azbyka-ru.translate.goog/ot...tr_sl=ru&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc
Pavel - Paul of Simonides - Hieroschemamonk Pavel
d. 1840
17
The biography is compiled from the books:
Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... Part 4. P. 235;
Lives of Russian ascetics of piety of the 18th and 19th centuries. With portraits. Month of August. M., 1909. P. 8.
Father Paul lived in the monastery, in perfect obedience and cutting off his own will, for 18 years. Troubled times of war came, and the Svyatogorsk brethren found themselves scattered. Then the monastery brethren also dispersed. Hegumen Parthenius, Hieromonk Pavel and the few monks remaining in the monastery hid all the church and monastery tilings in a secret cellar, covering it with earth. And. taking with them only light things and money, they went to Russia, to Odessa, and from there to Moldova. They wandered for eight years. They endured many sorrows, and saw death itself, so that Father Paul could never talk about it without tears afterwards.
Procopius Dendrinos - Schema-Archimandrite Procopius (Dendrinos)
https://azbyka-ru.translate.goog/ot...tr_sl=ru&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc
d. 1848
Schema-Archideacon Hilarion
https://azbyka-ru.translate.goog/ot...tr_sl=ru&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc
d. 1886
Schema-abbot Parfeniy (Ageev)
=========================================
16
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... M., 1856. P. 143; Part 4. P. 259.
17
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... Part 4. P. 235; Lives of Russian ascetics of piety of the 18th and 19th centuries. With portraits. Month of August. M., 1909. P. 8.
Last edited:
Steven Avery
Administrator
16
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... M., 1856. P. 143; Part 4. P. 259.
17
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... Part 4. P. 235; Lives of Russian ascetics of piety of the 18th and 19th centuries. With portraits. Month of August. M., 1909. P. 8.
Is year vary 1839 and 1840?
============================================
Hieroschdeacon Benedict - (nothing about hymns/odes/songs, not a monk)
Hieroschdeacon Benedict 16 , Greek by origin, lived on Holy Mount Athos for more than 70 years. He was a very educated and highly spiritual monk. The Patriarch of Constantinople sent people three times to ordain him as a bishop, but he not only did not want to accept the priesthood, but even refused to become a hieromonk, and died as a hierodeacon. However, Hieroschdeacon Benedict played a decisive role in the return of the Russians to the monastery of St. Panteleimon on Athos.
After the Greek uprising of 1821 and the subsequent devastation of Athos by Turks and robbers, the Russian monastery of the Holy Great Martyr Panteleimon was unable to get back on its feet and fell into severe economic need. But God pointed out to the elders of the monastery the only true path to its revival - to invite Russian monks to the monastery. Thus, the thousand-year-old connection with Russia, which had always nourished the monastery, was restored.
Again, by the Providence of God at this time, in 1834, Hieroschemamonk Anikita (Prince Shirinsky-Shikhmatov) came to Athos, who visited the Panteleimon Monastery and asked the elders of the monastery for permission to build a temple in honor of St. Mitrophan of Voronezh . The elders considered this a sign of God and blessed not only the construction of the temple, but also the residence of 30 Russian monks in the monastery. The prince entrusted the new Russian brethren to the confessor Procopius, and he himself went to Jerusalem.
But after the departure of Father Anikita, due to the fact that he, without consulting with the confessor of all Russian monks on Athos, Father Arseny, recruited candidates for settlement in the monastery among random hermits, troubles began between the Russian and Greek brethren. The Russians whom Anikita's father gathered were not accustomed to life under strict rule. They did not listen to the Greeks, but, on the contrary, contradicted them in everything and, moreover, began to scare them that the monastery, they say, is ours, Russian, and their boss is a prince and they will drive out all the Greeks. The Greeks were confused. After which daily sorrows and temptations multiplied.
Then they began to tell Abbot Gerasim and Elder Benedict that they could not live with the Russians and did not want their wealth. They said that it would be better to eat crackers with water, but without the Russians, who upset their entire monastic life. Hegumen Gerasim spent a long time trying to persuade them to be patient. But even Elder Benedict began to hesitate... When Father Anikitas returned from Jerusalem, Elder Benedict and his older brethren fell to their knees before him, cried and asked for forgiveness for not remaining true to their word. They told him: “Forgive us, holy father, we cannot and do not want such brotherhood, we have ruined our life with the Russians.”
Father Anikita, hearing this, cried bitterly and, asking everyone for forgiveness, left the monastery. Only Abbot Gerasim knew that, deprived of Russians, the monastery would be deprived of benefits, both spiritual and material. That without the Russians she will be in poverty forever.
This was soon confirmed. The monastery fell into even greater debt and was on the verge of ruin. After some time, Father Benedict realized his mistake, becoming one of the initiators of the second invitation of Russians to the monastery. He had a vision that he would not die until the Russians performed his funeral service, so he was concerned about accepting them into Russik. On his initiative, in November 1839, a cathedral was convened in Russika and it was decided to invite Father Paul with all his Russian brethren. Father Pavel agreed to settle in the monastery, which was blessed by confessor Arseny.
When on November 21, 1839, Russian monks, led by Hieroschemamonk Paul, came to the monastery to stay here forever, Father Benedict went to the hotel, where they treated the guests who came and, making three prostrations, read the prayer with tears: “Now you release your servant, Vladyka , according to Your word, in peace...” Then he approached Father Paul and, bowing to him to the ground, took his blessing, embraced him and said the following: “Today my heart has rejoiced, and my spirit has rejoiced that I hold today in my arms Russians. Now I embrace the lost treasure. Now my exiled sheep have come again, wandering through the mountains and forests and having neither a fence nor a shelter where to lay their heads. Now she has returned to her former enclosure. Now I hold her in my arms, and I will no longer drive her away, and I will not let her go from me. Now I have cleared my conscience, which always denounced and worried me for the expulsion of the Russians.”
Releasing Father Pavel from his hands and seating the guests, he said: “Sit down, my dear guests. Sit down, my honest fathers. Sit down, my beloved children. Sit down, exiled sheep, once again returned to their enclosure. Sit down, newfound treasure. Sit down, purity of my conscience. Sit down, my inexpressible joy. Sit down, my much-desired brothers. Have fun and rejoice and celebrate with us!” When he said this, the Greeks all stood and cried.
Father Benedict also addressed them: “Rejoice with me, my children, rejoice! Today my youth is renewed like an eagle. Today, my hundred and six year old bones have become younger. Today my blind eyes have regained their sight, because they again see Russians in our monastery. Today only one enemy is crying - the devil , who laughed at my old age and pushed me to expel the Russians. I, as a man, listened to him and fell into great temptation. During the last years of my life, I outraged my conscience and ruined my many years of work and exploits, blaspheming my heart. For three years this heavy stone lay on my heart, and I could never calm my conscience and soul. I shed many tears about this and asked my Lord Jesus Christ and the Most Pure Virgin Mary: “May the Russians return back to our monastery!” And the Lord heard my prayer and informed me that the Russians would perform the funeral service and bury me. And so I waited for this day. This is the day that the Lord promised me; let us rejoice and be glad in it. Now listen, my brothers: I expelled the Russians, but I invited them back again and brought them into this monastery, I am your elder and mentor Benedict. I accepted the Russians and am leaving you for eternity. I leave the Russians behind me here as heirs for eternity. And you always live with the Russians in love and like-mindedness and bear each other’s burdens. I leave you all and entrust you to this blessed elder, your abbot and my disciple, Father Gerasim. And truly he is blessed and blessed! We all hesitated and stood up against the Russians, only he alone stood for the Russians. But I didn't listen to him! And he, the only one, was able to foresee the mental and physical harm that would come to us. And now, thank God, I myself accepted the Russians. Now I am not their persecutor, but their patron and protector.”
Having said these words, he said goodbye to everyone, wished everyone peace and love, and went with the help of others to his cell. He never left his cell again. After the Russians were accepted into the monastery, Father Benedict lived only forty days and died on December 11, 1840 at the age of 106.
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... M., 1856. P. 143; Part 4. P. 259.
17
The biography is compiled from the books: Parfeniy (Ageev) , monk . The Legend of Wandering and Journey... Part 4. P. 235; Lives of Russian ascetics of piety of the 18th and 19th centuries. With portraits. Month of August. M., 1909. P. 8.
Is year vary 1839 and 1840?
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Hieroschdeacon Benedict - (nothing about hymns/odes/songs, not a monk)
Hieroschdeacon Benedict 16 , Greek by origin, lived on Holy Mount Athos for more than 70 years. He was a very educated and highly spiritual monk. The Patriarch of Constantinople sent people three times to ordain him as a bishop, but he not only did not want to accept the priesthood, but even refused to become a hieromonk, and died as a hierodeacon. However, Hieroschdeacon Benedict played a decisive role in the return of the Russians to the monastery of St. Panteleimon on Athos.
After the Greek uprising of 1821 and the subsequent devastation of Athos by Turks and robbers, the Russian monastery of the Holy Great Martyr Panteleimon was unable to get back on its feet and fell into severe economic need. But God pointed out to the elders of the monastery the only true path to its revival - to invite Russian monks to the monastery. Thus, the thousand-year-old connection with Russia, which had always nourished the monastery, was restored.
Again, by the Providence of God at this time, in 1834, Hieroschemamonk Anikita (Prince Shirinsky-Shikhmatov) came to Athos, who visited the Panteleimon Monastery and asked the elders of the monastery for permission to build a temple in honor of St. Mitrophan of Voronezh . The elders considered this a sign of God and blessed not only the construction of the temple, but also the residence of 30 Russian monks in the monastery. The prince entrusted the new Russian brethren to the confessor Procopius, and he himself went to Jerusalem.
But after the departure of Father Anikita, due to the fact that he, without consulting with the confessor of all Russian monks on Athos, Father Arseny, recruited candidates for settlement in the monastery among random hermits, troubles began between the Russian and Greek brethren. The Russians whom Anikita's father gathered were not accustomed to life under strict rule. They did not listen to the Greeks, but, on the contrary, contradicted them in everything and, moreover, began to scare them that the monastery, they say, is ours, Russian, and their boss is a prince and they will drive out all the Greeks. The Greeks were confused. After which daily sorrows and temptations multiplied.
Then they began to tell Abbot Gerasim and Elder Benedict that they could not live with the Russians and did not want their wealth. They said that it would be better to eat crackers with water, but without the Russians, who upset their entire monastic life. Hegumen Gerasim spent a long time trying to persuade them to be patient. But even Elder Benedict began to hesitate... When Father Anikitas returned from Jerusalem, Elder Benedict and his older brethren fell to their knees before him, cried and asked for forgiveness for not remaining true to their word. They told him: “Forgive us, holy father, we cannot and do not want such brotherhood, we have ruined our life with the Russians.”
Father Anikita, hearing this, cried bitterly and, asking everyone for forgiveness, left the monastery. Only Abbot Gerasim knew that, deprived of Russians, the monastery would be deprived of benefits, both spiritual and material. That without the Russians she will be in poverty forever.
This was soon confirmed. The monastery fell into even greater debt and was on the verge of ruin. After some time, Father Benedict realized his mistake, becoming one of the initiators of the second invitation of Russians to the monastery. He had a vision that he would not die until the Russians performed his funeral service, so he was concerned about accepting them into Russik. On his initiative, in November 1839, a cathedral was convened in Russika and it was decided to invite Father Paul with all his Russian brethren. Father Pavel agreed to settle in the monastery, which was blessed by confessor Arseny.
When on November 21, 1839, Russian monks, led by Hieroschemamonk Paul, came to the monastery to stay here forever, Father Benedict went to the hotel, where they treated the guests who came and, making three prostrations, read the prayer with tears: “Now you release your servant, Vladyka , according to Your word, in peace...” Then he approached Father Paul and, bowing to him to the ground, took his blessing, embraced him and said the following: “Today my heart has rejoiced, and my spirit has rejoiced that I hold today in my arms Russians. Now I embrace the lost treasure. Now my exiled sheep have come again, wandering through the mountains and forests and having neither a fence nor a shelter where to lay their heads. Now she has returned to her former enclosure. Now I hold her in my arms, and I will no longer drive her away, and I will not let her go from me. Now I have cleared my conscience, which always denounced and worried me for the expulsion of the Russians.”
Releasing Father Pavel from his hands and seating the guests, he said: “Sit down, my dear guests. Sit down, my honest fathers. Sit down, my beloved children. Sit down, exiled sheep, once again returned to their enclosure. Sit down, newfound treasure. Sit down, purity of my conscience. Sit down, my inexpressible joy. Sit down, my much-desired brothers. Have fun and rejoice and celebrate with us!” When he said this, the Greeks all stood and cried.
Father Benedict also addressed them: “Rejoice with me, my children, rejoice! Today my youth is renewed like an eagle. Today, my hundred and six year old bones have become younger. Today my blind eyes have regained their sight, because they again see Russians in our monastery. Today only one enemy is crying - the devil , who laughed at my old age and pushed me to expel the Russians. I, as a man, listened to him and fell into great temptation. During the last years of my life, I outraged my conscience and ruined my many years of work and exploits, blaspheming my heart. For three years this heavy stone lay on my heart, and I could never calm my conscience and soul. I shed many tears about this and asked my Lord Jesus Christ and the Most Pure Virgin Mary: “May the Russians return back to our monastery!” And the Lord heard my prayer and informed me that the Russians would perform the funeral service and bury me. And so I waited for this day. This is the day that the Lord promised me; let us rejoice and be glad in it. Now listen, my brothers: I expelled the Russians, but I invited them back again and brought them into this monastery, I am your elder and mentor Benedict. I accepted the Russians and am leaving you for eternity. I leave the Russians behind me here as heirs for eternity. And you always live with the Russians in love and like-mindedness and bear each other’s burdens. I leave you all and entrust you to this blessed elder, your abbot and my disciple, Father Gerasim. And truly he is blessed and blessed! We all hesitated and stood up against the Russians, only he alone stood for the Russians. But I didn't listen to him! And he, the only one, was able to foresee the mental and physical harm that would come to us. And now, thank God, I myself accepted the Russians. Now I am not their persecutor, but their patron and protector.”
Having said these words, he said goodbye to everyone, wished everyone peace and love, and went with the help of others to his cell. He never left his cell again. After the Russians were accepted into the monastery, Father Benedict lived only forty days and died on December 11, 1840 at the age of 106.
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Nicolos Farmakidis
ο ιεροδιάκονος Βενέδικτος Ρώσιος (Σπιαχιός, γεννήθηκε στη Σύμη το 1760)
Hierodeacon Benedictos Rossios (Spiachios, born in Symi in 1760 and died in Athos)
ο ιεροδιάκονος Βενέδικτος Ρώσιος (Σπιαχιός, γεννήθηκε στη Σύμη το 1760)
Hierodeacon Benedictos Rossios (Spiachios, born in Symi in 1760 and died in Athos)
Steven Avery
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About the Clergy of Greece p. 90
Mr. Benedict the Russian, and Archimandrite Procopius, to whom A. E. knowing the ability and virtue of the men, they believed the last [glory to God! ] to accept the settlement of ...
Ethnikē ephēmeris
books.google.com
The Kapodistrian Government, upon its first state in January 1828, gave hope and spiritual care for the church and clergy. He promised to set up an ecclesiastical committee, the tasks of which were briefly described in the appointment of the committee from January 22 of this year, and in the January 23 and statutory resolution, but this promise remained only on paper, as And even more important and essential Kapodistrians under relationships. Just after many months, the wise head of Kapodistrias gave birth to such a committee, but always different, of which he had promised, and to another end. He appointed five bishops, and sent three of them to the Peloponnese, and two to the Aegean Sea (he always considered Central Greece as outside his comity or dominion) with a secretary for each party, to preach the Kapodistrian new gospel , under a different pretext, to prepare the citizens, for an easy admission of despotism against the then late Assembly. Among the apostles were also found honest men, and the mission was not fulfilled in all according to the wish of the apostle, and for this reason they were made more honorable than other ecclesiastical spies and slanderers, and indeed the diaboite and official, according to public opinion, a spy, D B. . . And so he fell into a rage. And that was the Kapodistrian church, a siatical committee. After the current Assembly, there will be another temporary committee, whose sole object was, apparently, the criticism of a new eulogy, about which there will be a discussion at another time. Kapodistrias wanted to show the world that he also cares about the education of the future of the clergy of Greece; he established a school in the Poron monastery; the students who received scholarships from his Government were limited to a large number of fifteen! and what age? from 12-18 years old! And what did it teach? the Greek language, catechism, and sacred history! And for these lessons he needed a separate school! And yet they taught? than two Athonite monks or Saints! The General Gazette No. 81 of 183 said. "Due to the lack of worthy teachers, the establishment of an Ecclesiastical School on the island of Poros has been postponed until now. The Panosiologiots Mr. Benedictus the Russian, and Archimandrite Procopius, to whom the A.E. looked from the beginning, knowing the ability and virtue of the men, convinced the latter [glory to God!] to accept the arrangement of this shop, etc. » About of the ability of the priests, as to the work they undertake, everyone else, rightly judging, wanted to doubt, but only Capodis strias and the one on Education and ecclesiastical Gramm. Matthew N. Chrysogelos did not doubt; their virtue did not consist in in the long prayer and I conducted it my own abstinence, and in all other things it was the solitary and indeed Saintly hypocrisy, or the ignorance of according to the gospel and the right word of the right, true you, due to false glory. But just as Kapodistrias, in the political ministries, he paid no attention at all to public honor and glory, as a despot, so also in the ecclesiastical ones. The anointed ones, and in fact the second seros, certainly did not have the public respect for themselves, and there were others who were better than the anointed ones in every way, if they wanted, and if the school was like an ecclesiastical store, from which benefit was to arise. Kapodistrias was so careful about the education of the Greek clergy! if During the time of the Turkish rule, class prevailed in the administration of the church, Greece had a large number of bishops; the Peloponnese alone had almost thirty. Many died in the meantime, but there are still many who are still alive. In addition to these, others flocked to Greece from Turkey for various reasons, those fleeing danger, those hoping for good fortune, and others unhindered because of the disorder among them for food. Kapodistrias also appointed from among these to the widowed bishoprics without much explanation, but he also chose these, as well as his political officials, not the most honorable and worthy, not the educated and virtuous, but the elite monsters among themselves purposes , of whatever life and character they may have been, and in fact, the more hands they have, the more useful they are, and who do not show a disposition, that they can be changed from good to bad, to a blind instrument of his orders and wills, or a careless child, or being appointed then, it was dismissed. the truly virtuous, according to the common witness, the scholar, the philanthropic bishop of Ardamyrio Ignatius, was completely neglected, even though he was worthy of much praise. In 1828, the bishop of Mitron was appointed the custodian of Kerniki and Kalavryta; the Christians were pleased. But because the bishop was established in spite of the then Gram
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Note Fotiadis
Nickolos Farmakdis
we will present it on protothema.gr.
Benediktos, Dendrinos, Hatziioannou as well as a group of Symian scholars at this time, such as the Fotiadids, were the nuclei of the ideological direction in Symi all this the period. Most fanatical of all, it seems, was Benedict, who was given the nickname "quiet" (it is probably a Turkish word with a Spanish accent, meaning "warrior of the faith").
....
Shortly before the closure of the School, its two main teachers, Benedict and Procopius left for Mount Athos where they settled in the Russian Monastery of Saint Panteleimon. There Benedict became abbot of the Monastery. As we have mentioned in our article about Emmanuel Papas, the monks of Mount Athos rose up, but the revolution was drowned in blood. Benedict together with all the monks and the relics of the monastery left and settled after wanderings in the Monastery of Zoodochos Pigis in Poros, where they stayed until 1828. When Kapodistrias came to Greece, he first placed Benedict as teacher in Spetses and then Director in Ecclesiastical School of Poros, essentially, head of ecclesiastical education in Greece, until September 1831. The monks returned to Mount Athos.
dodekanisos-com-gr.translate.goog
Nickolos Farmakdis
we will present it on protothema.gr.
Benediktos, Dendrinos, Hatziioannou as well as a group of Symian scholars at this time, such as the Fotiadids, were the nuclei of the ideological direction in Symi all this the period. Most fanatical of all, it seems, was Benedict, who was given the nickname "quiet" (it is probably a Turkish word with a Spanish accent, meaning "warrior of the faith").
....
Shortly before the closure of the School, its two main teachers, Benedict and Procopius left for Mount Athos where they settled in the Russian Monastery of Saint Panteleimon. There Benedict became abbot of the Monastery. As we have mentioned in our article about Emmanuel Papas, the monks of Mount Athos rose up, but the revolution was drowned in blood. Benedict together with all the monks and the relics of the monastery left and settled after wanderings in the Monastery of Zoodochos Pigis in Poros, where they stayed until 1828. When Kapodistrias came to Greece, he first placed Benedict as teacher in Spetses and then Director in Ecclesiastical School of Poros, essentially, head of ecclesiastical education in Greece, until September 1831. The monks returned to Mount Athos.
Άγνωστα γεγονότα του ’21:Η κήρυξη της Επανάστασης στη Σύμη (16 Αυγούστου 1821) – ΔΩΔΕΚΑΝΗΣΟΣ
dodekanisos-com-gr.translate.goog
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