Some people go to church for many years. They know the names of priests, the church schedule, and the order of prayers. They make the sign of the Cross at the right time and follow the rules of fasting. But even with all that, they might still not know Lord Jesus Christ personally. They become “familiar with church,” but that doesn’t mean they are familiar with God.
In the Orthodox faith, being a Christian isn’t about preserving a cultural tradition or repeating a religious routine. Faith is not measured by how often we enter a church building, nor by how much we know about rituals or church history. To be a Christian means to enter into a living relationship with Christ—not as a distant memory or symbol, but as the One who is alive, who loves, and who transforms every hidden corner of the soul. Christ doesn’t stand upon the altar like an idol waiting for offerings. He steps into the human heart like a holy fire that must be tended. And only when His love begins to soften our hearts—to drive out hatred, pride, and illusion—only then do we truly begin the Christian journey. Not only from the outside in, but from the inside out; not only from rule-keeping, but from receiving life; not only from “knowing,” but from being changed.
The Holy Bible says, Even the demons believe—and they tremble”(James II:19). But demons don’t love God. Many people say they believe, but their faith is mixed with fear, superstition, or wrong ideas. They believe in God, but also believe in fortune-telling, lucky charms, or energy healing. Real faith isn’t just in your head. It must change your heart. It must help you forgive others, stop doing wrong, and become more like Christ.
In the Orthodox faith, being a Christian isn’t about preserving a cultural tradition or repeating a religious routine. Faith is not measured by how often we enter a church building, nor by how much we know about rituals or church history. To be a Christian means to enter into a living relationship with Christ—not as a distant memory or symbol, but as the One who is alive, who loves, and who transforms every hidden corner of the soul. Christ doesn’t stand upon the altar like an idol waiting for offerings. He steps into the human heart like a holy fire that must be tended. And only when His love begins to soften our hearts—to drive out hatred, pride, and illusion—only then do we truly begin the Christian journey. Not only from the outside in, but from the inside out; not only from rule-keeping, but from receiving life; not only from “knowing,” but from being changed.
The Holy Bible says, Even the demons believe—and they tremble”(James II:19). But demons don’t love God. Many people say they believe, but their faith is mixed with fear, superstition, or wrong ideas. They believe in God, but also believe in fortune-telling, lucky charms, or energy healing. Real faith isn’t just in your head. It must change your heart. It must help you forgive others, stop doing wrong, and become more like Christ.
Media is too big
VIEW IN TELEGRAM
In the Church, bread is a symbol of Christ. He Himself spoke of this: I am the Bread of life (Jn. 6:48). If earthly bread nourishes human life, then Christ, the Heavenly Bread, brings human life into communion with the fullness of divine life in eternity.
Prosphora☦️ is an inseparable part of liturgical life in the Church, and therefore the obedience of prosphora baker has special significance. Beyond the seeming simplicity of this God-pleasing work hides a multitude of subtleties, mysteries, and hidden activity.
Prosphora
Please open Telegram to view this post
VIEW IN TELEGRAM
brethren who had labored with him suggested that he accept the rank of priest.
Out of humility, Gerasim was reluctant to accept this high rank, but, yielding to the persistent requests of the brethren, he was obliged to fulfill their wish.
As a priest, the saint began to strive even more zealously in the labors of monastic life. Remembering the words of the Savior: "For unto him shall much be given, of him shall much be required," Saint Gerasim did not try to conceal the talent for good works given to him by God, but rather increased it.
Like a lamp, Saint Gerasim illuminated all with his good life, daily offering the Bloodless Sacrifice to God, and with great reverence and fear, constantly striving in prayer and fasting. At the same time, the ascetic cared not only for his own salvation but also for the salvation of his neighbors. Burning with a truly Christian desire to be useful to others, he left the land of Kiev and decided to travel to the far north, to the Vologda region, to enlighten it with the light of the Christian faith.
After a long and arduous journey through forests and swamps, the saint finally reached the banks of the Vologda River on August 19, 1147. The site of today's city of Vologda was then a small settlement or posad with a Church of the Resurrection of Christ. Gerasim chose to live in a dense forest, separated from the Vologda posad by the Kaisarov stream. Here, half a mile from the Vologda River, amidst the dense forest, St. Gerasim built a modest cell and, in the quiet of solitude, undisturbed and unknown to anyone, devoted himself entirely to contemplation of God and the ascetic struggles of a strict hermit's life, spending days and nights in prayer and psalmody.
Little by little, St. Gerasim's cell became known to the residents of the Vologda settlement. Seeing the hermit's holy life, many villagers came to him, seeking his prayers and advice. The saint himself, having become better acquainted with the residents of Vologda and observing their insufficient knowledge of the Christian faith (Christianity was only just beginning to spread in the vast Trans-Volga region at that time), became inflamed with a burning desire to serve their spiritual salvation. For this purpose, the monk decided to build a church here in the name of the Holy Trinity, intending at the same time to found a monastery near it.
St. Gerasim, pray for us!
Out of humility, Gerasim was reluctant to accept this high rank, but, yielding to the persistent requests of the brethren, he was obliged to fulfill their wish.
As a priest, the saint began to strive even more zealously in the labors of monastic life. Remembering the words of the Savior: "For unto him shall much be given, of him shall much be required," Saint Gerasim did not try to conceal the talent for good works given to him by God, but rather increased it.
Like a lamp, Saint Gerasim illuminated all with his good life, daily offering the Bloodless Sacrifice to God, and with great reverence and fear, constantly striving in prayer and fasting. At the same time, the ascetic cared not only for his own salvation but also for the salvation of his neighbors. Burning with a truly Christian desire to be useful to others, he left the land of Kiev and decided to travel to the far north, to the Vologda region, to enlighten it with the light of the Christian faith.
After a long and arduous journey through forests and swamps, the saint finally reached the banks of the Vologda River on August 19, 1147. The site of today's city of Vologda was then a small settlement or posad with a Church of the Resurrection of Christ. Gerasim chose to live in a dense forest, separated from the Vologda posad by the Kaisarov stream. Here, half a mile from the Vologda River, amidst the dense forest, St. Gerasim built a modest cell and, in the quiet of solitude, undisturbed and unknown to anyone, devoted himself entirely to contemplation of God and the ascetic struggles of a strict hermit's life, spending days and nights in prayer and psalmody.
Little by little, St. Gerasim's cell became known to the residents of the Vologda settlement. Seeing the hermit's holy life, many villagers came to him, seeking his prayers and advice. The saint himself, having become better acquainted with the residents of Vologda and observing their insufficient knowledge of the Christian faith (Christianity was only just beginning to spread in the vast Trans-Volga region at that time), became inflamed with a burning desire to serve their spiritual salvation. For this purpose, the monk decided to build a church here in the name of the Holy Trinity, intending at the same time to found a monastery near it.
St. Gerasim, pray for us!
It's a shame!
Schismatic primate Dumenko on Mt. Athos for first time—visits six monasteries
Mt. Athos, October 13, 2025
Epiphany Dumenko, the primate of the schismatic “Orthodox Church of Ukraine,” arrived on the Holy Mountain on Thursday for a four-day pilgrimage.
Delegates from the OCU, including hierarchs and clergy, have visited Mt. Athos before, but this was the first visit of “Metropolitan” Epiphany, after previous plans had to be abandoned several times. His nationalist organization is highly controversial on the Mountain, and he was not accorded the usual festive greeting by the Sacred Community and representatives of the twenty ruling monasteries, as is customary for the the primate of a canonical Orthodox Church. During its four-day visit, the schismatic delegation visited six of the twenty monasteries, all of which had previously received visitations from schismatic clergy and parishioners.
The other monasteries hold to the Orthodox stance that it’s impossible to have communion or relations with a schismatic organization composed of non-ordained “clergy.”
In Karyes, the capital of Mt. Athos, Dumenko and his delegation were met by a handful of members of the monastic ruling body known as the Sacred Community, the OCU reports.
The next day, the schismatics visited New Esphigmenou Monastery, which was created by Patriarch Bartholomew to replace the ancient Esphigmenou Monastery that is currently in a state of schism. The group was met by the brotherhood, led by Abbot Bartholomew, who said: “We officially and publicly support the ‘Orthodox Church of Ukraine.’”
Next, the OCU group visited the St. Elijah Skete under Pantocrator Monastery, being greeted by Abbot Gabriel and the brethren. A doxology was served in the church. In his speech, Dumenko noted that Pantocrator has supported his organization since its creation in 2018.
He also turned to politics, saying: “So now the new Ahabs from the northern countries despise the canonical order established by the Fathers and Ecumenical Councils, reject the primacy in service that the Ecumenical Patriarch has, and do not want to be in church unity with their Mother, the Great Church of Christ in Constantinople, which gave birth to them in the Lord.” This reflects the Constantinople Patriarch's new doctrine, which is unacceptable to the majority of Local Orthodox Churches, of “First Without Equal.” This is the heresy that the Roman Church fell into, and which caused the Great Schism.
The majority of the Orthodox world recognizes that it is Dumenko and his OCU that “despises the canonical order” of the Church, as the organization was created from two non-canonical groups, one of which had left its Mother Russian Church and never repented of the same, or received any canonical release. The other group had never been in a canonical Church to begin with, and its hierarachs were not consecrated by canonical bishops.
Next, Dumenko celebrated Vespers at Iveron Monastery, where the delegation was greeted by Abbot Nathanael and the brotherhood. Afterwards, a moleben was served at the Iveron Icon, the most revered icon on the Holy Mountain.
The OCU group then returned to Pantocrator’s St. Elijah Skete, where Dumenko served the Liturgy the next morning. Next, they were received by the brotherhood of Stavronikita Monastery, where a prayer of thanksgiving was offered. The delegation then moved on to Simonopetra Monastery, where it was greeted by Abbot Elisha and the brotherhood, and another doxology was served.
For its last visit of the day, Dumenko and his delegation arrived at Xenophontos Monastery, being received by Abbot Alexios. Again, a doxology of thanksgiving was served.
Schismatic primate Dumenko on Mt. Athos for first time—visits six monasteries
Mt. Athos, October 13, 2025
Epiphany Dumenko, the primate of the schismatic “Orthodox Church of Ukraine,” arrived on the Holy Mountain on Thursday for a four-day pilgrimage.
Delegates from the OCU, including hierarchs and clergy, have visited Mt. Athos before, but this was the first visit of “Metropolitan” Epiphany, after previous plans had to be abandoned several times. His nationalist organization is highly controversial on the Mountain, and he was not accorded the usual festive greeting by the Sacred Community and representatives of the twenty ruling monasteries, as is customary for the the primate of a canonical Orthodox Church. During its four-day visit, the schismatic delegation visited six of the twenty monasteries, all of which had previously received visitations from schismatic clergy and parishioners.
The other monasteries hold to the Orthodox stance that it’s impossible to have communion or relations with a schismatic organization composed of non-ordained “clergy.”
In Karyes, the capital of Mt. Athos, Dumenko and his delegation were met by a handful of members of the monastic ruling body known as the Sacred Community, the OCU reports.
The next day, the schismatics visited New Esphigmenou Monastery, which was created by Patriarch Bartholomew to replace the ancient Esphigmenou Monastery that is currently in a state of schism. The group was met by the brotherhood, led by Abbot Bartholomew, who said: “We officially and publicly support the ‘Orthodox Church of Ukraine.’”
Next, the OCU group visited the St. Elijah Skete under Pantocrator Monastery, being greeted by Abbot Gabriel and the brethren. A doxology was served in the church. In his speech, Dumenko noted that Pantocrator has supported his organization since its creation in 2018.
He also turned to politics, saying: “So now the new Ahabs from the northern countries despise the canonical order established by the Fathers and Ecumenical Councils, reject the primacy in service that the Ecumenical Patriarch has, and do not want to be in church unity with their Mother, the Great Church of Christ in Constantinople, which gave birth to them in the Lord.” This reflects the Constantinople Patriarch's new doctrine, which is unacceptable to the majority of Local Orthodox Churches, of “First Without Equal.” This is the heresy that the Roman Church fell into, and which caused the Great Schism.
The majority of the Orthodox world recognizes that it is Dumenko and his OCU that “despises the canonical order” of the Church, as the organization was created from two non-canonical groups, one of which had left its Mother Russian Church and never repented of the same, or received any canonical release. The other group had never been in a canonical Church to begin with, and its hierarachs were not consecrated by canonical bishops.
Next, Dumenko celebrated Vespers at Iveron Monastery, where the delegation was greeted by Abbot Nathanael and the brotherhood. Afterwards, a moleben was served at the Iveron Icon, the most revered icon on the Holy Mountain.
The OCU group then returned to Pantocrator’s St. Elijah Skete, where Dumenko served the Liturgy the next morning. Next, they were received by the brotherhood of Stavronikita Monastery, where a prayer of thanksgiving was offered. The delegation then moved on to Simonopetra Monastery, where it was greeted by Abbot Elisha and the brotherhood, and another doxology was served.
For its last visit of the day, Dumenko and his delegation arrived at Xenophontos Monastery, being received by Abbot Alexios. Again, a doxology of thanksgiving was served.
☦️🕯️If you want to defeat lust and porn you have to fast and pray like your soul depends upon it, because it does.
“When the fallen angel approaches a person who is fasting,
he does not see the material dominationthat he needs and desires;
he cannot stir up the blood that has been beneficently cooled by fasting;
he cannot arouse the flesh that is not inclined to play, for it has been restrained by fasting;
the mind and heart are not obedient to him, for they have felt an especial spiritual vigor due to fasting.”🕯️☦️
♰ St Ignatius (Brianchaninov) ♰
“When the fallen angel approaches a person who is fasting,
he does not see the material dominationthat he needs and desires;
he cannot stir up the blood that has been beneficently cooled by fasting;
he cannot arouse the flesh that is not inclined to play, for it has been restrained by fasting;
the mind and heart are not obedient to him, for they have felt an especial spiritual vigor due to fasting.”🕯️☦️
♰ St Ignatius (Brianchaninov) ♰
I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned (Jn. 15:1-6).
📸 Personal photo archive. Rare icon.
Church of the Transfiguration in Nikitsky Botanical Garden, Crimea
Please open Telegram to view this post
VIEW IN TELEGRAM
A fearful man is still a slave, whereas the one who has become perfect in love has already reached the dignity of a son. A slave is also called a tramp because he has nothing of his own, while a son is rich because he is the heir to his father’s wealth.
Saint Basil the Great
📸 New Chersonesos. Crimea. Personal photo archive
Saint Basil the Great
📸 New Chersonesos. Crimea. Personal photo archive
This media is not supported in your browser
VIEW IN TELEGRAM
Indeed, love is a strong wall, impregnable not only to men, but also to the devil. He who is surrounded by a multitude of those who love him cannot fall into danger; he has no reason to be angry, but always feels peace of heart, joy and gladness; there is no reason to be jealous; there are no occasions for vindictiveness. Look how easily he carries out both his spiritual and worldly affairs. Who can compare to him? He is like a city completely shielded by walls; and he [who has no love] is like a city without any protection.
Saint John Chrysostom
🎥 A beautiful autumn in the Solovetsky Islands. Russia
Please open Telegram to view this post
VIEW IN TELEGRAM
From conversations with Saint elder Paisios of Mount Athos
- Geronda, I have difficulties in my struggle.
- Do you ask for help from Jesus Christ or are you struggling alone? Have you told Christ o f your weakness? You don’t humble yourself, you don’t ask Christ for help and then you say, “I have difficulties in my struggle.” When one is humble and asks for help from Christ, He helps. Often man makes an egotistical effort and this is why he gets no help.
- Geronda, I have difficulties in my struggle.
- Do you ask for help from Jesus Christ or are you struggling alone? Have you told Christ o f your weakness? You don’t humble yourself, you don’t ask Christ for help and then you say, “I have difficulties in my struggle.” When one is humble and asks for help from Christ, He helps. Often man makes an egotistical effort and this is why he gets no help.
Prayer consists not only in standing and bowing before God in body, and in reading written prayers, but even without that it is possible to pray in mind and spirit at all times and in everyplace. You can do it while walking, sitting, reclining, among people, and in solitude. Raise up your mind and heart to God, and so beg mercy and help from Him. For God is everywhere and in every place, and the doors to Him are always open, and it is easy to approach Him, not as with man. And we can approach Him with faith and with our prayer everywhere and at all times, and in every need and circumstance. We can say to Him mentally at any time, "Lord, have mercy, Lord help!" and so on.
Reverence Toward God by St. Tikhon of Zadonsk
Reverence Toward God by St. Tikhon of Zadonsk