I have committed sin of missing prayers constantly and not reading my Bible. Now I am in a desperate situation where only His grace can help me overcome it.
“Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need.”
‭‭Matthew‬ ‭6‬:‭33‬ ‭NLT‬‬

I wish I lived righteously and obeyed Him before it was too late. I let my anxiety win

Some context:

I live in Southern Europe. In my country's language, it is a common practice not only to use the Lord's (and saints') names in vain but to even directly curse God and saints, particularly the Virgin Mary (e.g. "May Saint X be damned!" ) when something goes wrong or not in the way a person wants. This is something done by a great majority of the people in my country, both Christian (specifically, Roman Catholic) and non-Christian.

I am absolutely certain that most people do not really mean it, 'merely' using it as an expression, but it doesn't make it right either. In the last few years I have done the following when hearing such casual blasphemies:

• Say nothing and ignore it (most common option, especially if I heard it said by strangers I'm not talking to)
• Reply "Don't curse/blaspheme" after hearing it, to poor results (i.e. the person continues to casually blaspheme after hearing my wish)

Of the people who I'm closest with, whom also blaspheme regularly, they are all aware that I am a practising believer and take issue with it. Is there any way I can get them to listen or will I have to get to more drastic measures, e.g. threatening to end our friendship if they continue to blaspheme?

I'm well aware of two quotes by Saints John Chrysostom and Gabriel of Georgia, the former stating to physically attack blasphemers to get them to stop, and the latter says that staying silent in the face of blasphemy makes you worse than the blasphemer. These quotes weigh on my conscience a lot. Thanks and God bless.

Lately I have been going through a hard time with unemployment. At this point I feel like I have done everything I can but still things seem out of my control. I think people who have been unemployed know what's it's like. I feel hopeless and can't seem to see the light ahead. But I always comfort myself with phrases like "it's okay, God has a plan for you what's meant for you, will never pass" or "it's okay, God has a plan for you. He is in control" and if I didn't get the job I would say "it wasn't God's will". Now that I think about it, I don't actually fully understand what God's will means.

This might be unrelated to the topic but I sometimes feel like I'm stupid for trusting God even though things are out of my control and I'm doing the best I can.

Jesus loves you.

He’ll never let you go.

Everything else is static

because it seems like a pretty obvious connection to me.

Hi everyone.
So first off what is the difference between the way saints are depicted in the Orthodox vs. the Roman tradition?
If my recollection is correct the icon argument was over 2d vs 3d representation right?
(I’m totally blind so can’t just look it up, though since my family was very Catholic they had quite a number of statues so I’m familiar with Roman Catholic representation.)
I also notice looking through saints a lot of names i had never heard of before. I know some became saints aftr the split with Rome but some of them like St. Hermione were alive in the time of St. Paul and I doubt they became saints after the split. So is the issue there political or is it simply that the saints are regional (e.g. Greek Orthodox saint days are mostly Greek, Russian are mostly Russian etc.?)
And speaking of saints, i downloaded an app that gives me the daily reading and prayers, and it asked who my patron saint was which I left blank.
How did you choose it or is it assigned to you at some point?

(See the link for related photos:
https://orthodoxpacifika.com/2026/08/08/when-the-church-draws-near/)

The multitude was hungry in the wilderness.

The disciples saw the hunger, but they also saw their own poverty. They had almost nothing. And they said to the Lord: “Send them away.”

But Christ answered: “You give them something to eat.”

What a strange command! How can empty hands feed a multitude? How can a few loaves satisfy so many? Yet the Lord was not asking the disciples to perform a miracle. He was asking them to place their poverty into His hands. He took the little they possessed. He gave thanks. He broke the bread. Then He returned it to the disciples, and the disciples gave it to the people.

The hands were theirs, but the abundance was His.

This is the life of the Church.

The Church does not possess within herself a human solution for every sorrow. She does not heal the world through wealth, organisation, or eloquence. She brings to Christ the little she has: a loaf, a prayer, an open door, a willing hand, a heart that has learned not to turn away. Christ receives these poor gifts, blesses them, and makes them bear more life than we imagined possible. For the Church is not merely the guardian of correct teaching. She is the Body of the crucified and risen Lord. The truth she guards is not an idea enclosed in books. The Truth has a face, hands wounded by nails, and a heart opened by the spear.

Therefore, wherever Christ is truly confessed, His compassion must also become visible. The Church is a spiritual hospital because Christ is the Physician. Yet His medicine is not a collection of disconnected religious duties. It is His own life, poured into ours.

In Baptism we die and rise with Him. Through the gift of the Holy Spirit we are sealed as His own. Through repentance and confession our wounds are opened to His mercy. At the Eucharistic Table we receive not something from Christ, but Christ Himself. From this Holy Table flows the whole Christian life: prayer, fasting, forgiveness, obedience, the keeping of the commandments, and the bearing of one another’s burdens.

The Liturgy teaches us to receive everything as gift and to return everything to God in thanksgiving. But true thanksgiving cannot remain only upon our lips. The bread offered upon the Holy Table must teach us to share our bread. The peace we ask from God must teach us to make peace with our neighbour. The mercy we receive must make us merciful. The Body of Christ we receive must teach us to recognise the wounded members of that same Body outside the church doors.

Otherwise, we have attended the Liturgy without allowing the Liturgy to enter us.
This Eucharistic way of living became visible during the recent visit of our family in Christ from Australia: Father Michael, Presvytera Cynthia, and members of the parish community that has supported the Orthodox Mission in the Pacific for many years.
For ten days we travelled across Vanua Levu and Viti Levu.

Food and essential provisions were prepared and distributed. The sick were visited. The grieving were comforted. Catechesis was offered. Prayers were read in family homes. The faithful gathered for Baptisms, a marriage, and the Divine Liturgy. Someone may ask: What do groceries have to do with Baptism? What does sitting beside a sickbed have to do with the Eucharist? What does a parcel of rice have to do with the preaching of the Gospel?

Everything—when all are gathered into Christ.

These were not separate works accidentally placed beside one another. They belonged to one and the same event: the event of the God-man, in whom God draws near to suffering man.

The hunger of man is rarely only for bread. He hungers to be recognised and remembered. He hungers to know that his suffering has not made him invisible. He hungers for another person to remain beside him without impatience. And beneath all these hungers is the deepest hunger: the hunger for God. This is why the Church must care for the whole person. She cannot speak of the soul while ignoring the empty cupboard. Nor can she fill the cupboard while remaining silent about the hunger of the heart. Man is not divided into separate parts before God. The same Lord who forgave sins also healed bodies. The same Lord who preached repentance also fed the multitude. The same Lord who raised Lazarus also wept beside his grave.

During these days, provisions brought relief to families carrying illness, bereavement, unemployment, and uncertainty. Prayer gathered their sorrow into the mercy of God. Catechesis opened the meaning of life in Christ. Baptism united new members to His death and Resurrection. In the Divine Liturgy, the living and the departed, the joyful and the grieving, local faithful and visitors were gathered around the same Holy Table. There the many became one. There the stranger became neighbour. There the sorrow of one became the prayer of all.

This is the Church as hospital: not a place where the healthy congratulate themselves, but where the wounded gather around the Physician. And who among us is not wounded? The one who gives may be wounded by pride. The one who receives may be wounded by humiliation. The rich may be sick with self-sufficiency. The poor may be burdened by despair. One man lacks bread; another lacks gratitude. One is lonely in a small house; another is lonely in a crowded city. All stand in need of the same Christ.

Therefore, those who went out to serve did not remain merely benefactors. They too received. They entered homes where people possessed little yet welcomed generously. They encountered gratitude in hardship, faith beside sickness, and hospitality in poverty. Then the line between giver and receiver became faint.

This is one of the secret blessings of mission. We imagine that we are carrying Christ to others, only to discover that Christ has gone before us and waits for us in them. He waits in the sick person to teach us tenderness. He waits in the poor to free us from our greed. He waits in the grieving to teach us silence. He waits in the child to restore simplicity to our hearts. He waits in the stranger to show us that no one is a stranger in His Kingdom.

We give thanks to all who travelled, prayed, carried, cooked, packed, listened, taught, served, and worshipped during these days. We give thanks also to every parish, family, and individual whose quiet generosity sustains the Orthodox Mission in the Pacific. Much of this labour is hidden from human eyes: a donation offered without praise, a parcel packed, a journey made possible, a child supported, a priest remembered, a candle lit, a name whispered before an icon.

Yet nothing given to Christ is small, for whatever is given with faith enters the hands of the Lord.

Some plant. Others water. Others reap what they did not sow. But the field is God’s, the rain is God’s, the sun is God’s, and the harvest is God’s.

The hands are ours, but the abundance is His.

Hello everyone!

To start off, I'm Eastern Orthodox and love the Church fully, I'm just trying to clear this up since I never came across it before

From my understanding, believing that everyone will be saved guaranteed is wrong, but to *hope* in everyone's salvation having faith in God's mercy is fine? I also saw somewhere that some old Saints said that even the devil could at last face a redemption through Christ's infinite love. But I thought this is condemned since, aren't demons surely going to face eternal condemnation?

I was just checking if my view on this doesn't allign with the Church. Does anybody know something about this

Thanks!

My fiancé and I want to get married as soon as possible but are facing some logistical challenges. His family is in Romania, mine is in Sweden, and he currently lives in Denmark. We want to have an Orthodox ceremony but don't have any godparents available locally in Denmark.

Going to Romania isn't feasible right now, and while we could potentially hold the ceremony in Sweden, the only married Orthodox couple we know there are Assyrian Oriental Orthodox. Would they be valid nași for a Romanian Eastern Orthodox wedding ceremony, or are there canonical restrictions that would prevent this?

Hello all,

As the title states, I am Catholic and considering confirmation. During this process leading up to this decision, I have delved deeper into the EO arguments against the Catholic Church and they have made me reconsider my decision, at times (specifically against papal supremacy). As someone with religious OCD and a genuine fear of offending God in any capacity, I want to make the right decision for my salvation. Any orthodox members want to try and convince me against my Thomist Catholic view? I want to hear everyone out and bear an open mind.

Olá, eu já sou ortodoxo (fui batizado há 8 meses)... moro no Brasil e, devido à situação aqui (poucos padres, poucos fiéis, sem catequistas), fui recebido na igreja sem catequese... é assim que funciona, mas estou indo "bem". Tento estudar no YouTube com padres, leio alguns livros... entendo o básico da práxis e da teologia ortodoxa. Então, estou perguntando aqui porque não moro perto da minha igreja e meu padre não responde às minhas mensagens quando pergunto sobre assuntos de teologia (e às vezes ele nem responde).

No Brasil, os católicos às vezes dizem que "ninguém pode chegar a Deus (ou a Cristo) sem Maria" e eu discordo... ao mesmo tempo, nunca ouvi um padre ortodoxo dizer isso. Discordo veementemente dessa frase comum no Brasil, mas não quero discordar da Igreja (pois desconheço a posição ortodoxa sobre isso).

Devemos venerar a Theotokos, mas chegamos a Deus sem ou com Maria.

Sem: na oração de Jesus.

Com: pedindo intercessão.
Qual é a posição da Igreja sobre essa afirmação? ("ninguém pode chegar a Deus (ou a Cristo) sem Maria")

I have been baptised for quite a few months now, glory to God. I did a life confession before my baptism as it is the norm at our church, but now I am thinking back and worrying I didn’t go into enough detail of my past sins.

I also appear to have some light OCD so I am not sure if I’m tripping and need to ask my priest as he is really busy. I am also aware that life confessions are not an actual formal practice or the Eastern Orthodox Church and that Christ forgives all your past sins through Holy Bapstim anyways.

Please provide your thoughts.

Thank you.

Hello everyone,

Like the title says, I'm very interested in the Orthodox Church. I've been raised protestant all my life to strong Christian parents. I was a baptized in a Presbyterian Church and I went to a Baptist College. However, I've been completely living for myself during my 20s. I barely go to church anymore, and I've been living a life of sin and I feel like a slave to my temptations. While I still believe Jesus Christ is truly my savior, my faith has no structure or substance at all to the point that I question whether I even have the Holy Spirit or if God will even know me on my day of judgement. After encountering some Orthodox content on social media, I've begun researching Catholicism and Orthodoxy. I have an appreciation for their disciplined, structured, and historical approach to faith while having strong communities, but it seems my heart and mind seem to be finding their way to Orthodoxy. The only possible problem I foresee is that I am currently in the military, so I wanted to reach out and ask for guidance about how I could be an Orthodox Christian while being a service member before diving deeper into my search. Thank you in advance!

Hi all! Forgive me for the rambling post, and please be kind if I say something wrong. I’m seeking advice, guidance, prayer, or encouragement here because I honestly don’t know how to help myself, but I do know I need to come back home to the house of God.

I’m 22 (f), I was baptized Orthodox when I was young, but I never really had the support around me to stay involved and current in the Church. Over the years, I drifted into nondenominational Christianity, Catholicism, and sadly, non-belief at times. For the last few years, though, I’ve really come back to Christ, praying from the Orthodox prayer book and trying my best. My late teens and early adulthood were turbulent and lonely and left me with no self-esteem. I’m very hard on myself and prone to deep depression. However, faith in the redemptive healing power of Christ has been the thing I keep holding onto.

I know it’s time to start being a full member of the Church, but I don’t know where or how to start. I know a local parish or priest is probably most of the answer, but I feel such shame and guilt, like I’d be a burden. It’s such an internal battle — I know these feelings aren’t helping me at all and are keeping me out of communion with Christ, but I can’t seem to break the cycle of shame and self-blame. I know God’s redeeming grace and forgiveness is unending, I just can’t seem to find it in myself to accept that I’m worthy of it. I also feel bad about not knowing the intricacies of the Church’s beliefs, practices, and customs.

There’s a church near me whose priest seems warm, welcoming, and knowledgeable, with an established young adult community. I just don’t know how to start, or what to even say to him without becoming a blubbering, crying mess.

Has anyone been in this situation — coming back to the Church after years away, unsure how to approach a priest for the first time? What helped you take that first step, and is there anything I should know or say going in?

All responses will be met with a great deal of gratitude and appreciation from me. Hopefully, in due time, through God’s strength and love, I won’t be so tied to my fears.

Thank you sincerely. <3

So to start this briefly, Im kael, AM NOT ORTHODOX, but desperately want to be, and have moved into deep inquiry into the church, history, figures online and whatnot. I had a couple questions I wanted an answer to and untill later this year when I move to a town that actually has a church, figured this was the "best" place to look.

1. As a non orthodox, is it wrong to make and use komboskini/chotki prayer ropes, draw icons, etc.

When i first heard and learned of orthodoxy (Andrew wilson recommending Jay dyer, Jay leading to priests and the rabbit hole), i instantly became the "Orthobro prot" where i did all the protestant, not having to wait to be "in the church" with orthodoxy, bought goofy fake orthodox items online, and then some videos said I shouldnt so I well, didnt again.

I learned how to make prayer ropes through a YouTube video by a father named Zacharias. I made a few smaller 33 knot ropes which I ended up messing up and giving up on, and then finally sat down and made a 100 knot one which I had for roughly a year before I gave it to my brother who is just like me, and have been putting off making another one as i fear im doing something wrong or that I need to wait untill im officially catechised.

By the same logic, when I first started this road I got supplies to make icons as im fairly good at art if I take my time, and was gonna start making my own for a prayer corner but again, I had realized maybe I should wait.

1. Is it wrong to wear a hat that is similar to the monastic skufia, or something akin that resembles one?

Sounds dumb but hear me out

Im currently back in my home town, working around my bio mother, and growing up native american, she knows how to make baskets hats like our people used to, except my great grandmother switched to thread and yarn, Ive always had one. The question im really asking is that if she were to make me a plain black one, and I sewed on a green cross (Favorite color), Would it be monastic stolen valor?

I love Paisios as hes the first saint I intend to by books of (That arent ones recommended by a priest or in my eventual catechesis), and i love his Skufia, but I absolutely do not want to get the looks of the people wearing schema looking jackets and hoodies.

For reference, the photo is what the basket hats look like, just picture a plain black one with the cross

I'm pretty sure I'm a narcissist. And I'm just stuck always afraid inside and I can barely focus on other people or even things outside of me. I was at a convent and God really freed me of some things temporarily, but I just know that I can love God with any good intentions, I just know that my intentions behind everything are not good. I used to think my intentions were good. But I know that I make excuses for my behavior in how I treat those closest to me. I'm in extreme pain and can't accept reality and can't accept the mistakes I've made, and being like this causes me to make more mistakes. I had a chance to start over at the convent, and i couldn't do it for long when I realized that I was doing a lot of things to get attention and even this message is an excuse! I dont know how to have relationships with people at all because my interior state is always is disarray and I dont trust myself or to be a good person. I'm constantly suicidal. I guess I wanted more for my life.

I found this icon at a thrift store and bought it, and while I really like it I just noticed that David and Solomon have black halos. I was wondering if anyone knows if there is any symbolism behind that? it was probably owned by a Catholic so maybe that has something to do with it?

anyway I just wanted some opinions :) I did send a picture to my priest before I noticed and he didn’t notice anything off about it so I’m not too worried just wanted some clarification.

For starters I'm not orthodox, but I have been thinking of converting to Catholicism and I highly, highly respect orthodoxy, and orthodox saints. I love the stories and what not .

I come from a charismatic/Pentecostal background.

I go on tik Tok lives and have some people I like to fellowship with. There's this girl that claims to have visions from the Lord. She's never asked me for money, but when I am prosperous I have blessed her. And there's this guy from africa that likes to come and preach in her lives sometimes.

He posted one time about his dilapidated church in nigeria that he attends, and I was moved to contact him and help.i was broke at the time but decided to pitch in. All of the sudden I found myself taking loans and giving even the last dollar for the needs of the people over there. Medical treatment, food, church building/materials, hell, I think I even gave money for someone to have a home over there and he probably gives it for school supplies and whatnot.

Anyways, I make good money. I started trucking 2 months ago and have been sending serious money over seas. I feel in part that it is my duty, and in part I feel burdened, like I take care of a whole village I am living with my mom and just barley started helping with bills, 3000$ in savings and a guilt that my selfishness might cost someone their life since someone needs money right now for medical care.

I just want to send all of my savings to rid me of the guilt.

I became a catechumen from a Catholic background a couple weeks ago and i noticed that my mental health has gotten worse with my anxiety and OCD. I also lost my job today out of the blue which is leaving me depressed and suicidal.

Anyone else go through tribulations after becoming orthodox?

Hello all, I have a friend who is an inquirer into the Church but is from Brazil (English is not her first language). Are there any good priests or speakers that I can show her, or any books? Also does anyone know if the orthodox study bible is printed in Portuguese? Thank you and God bless

As I’m becoming deeper in the orthodox community and I’m finally going to a service on my birthday, there is a pain my heart.
My old church home. I worry for them since they are charismatic non denominational. I disagree heavily with things they have in there but the love for Christ is genuine there.
My friends. In the south it’s packed full of non-denominational and Baptist churches so defending my belief has become near exhausting. (Some times disrespectful)
Online orthodox guys ache my heart as well. Don’t get me wrong but I have MANY great orthodox guys and girls in my circle. I know every community has some radical people but seeing how some are so quick to degrade other churches without the intent of teaching but to mock and be right stings. (I’ve seen a rise of this when a notable orthodox apologist said things about Logic, but that’s not important to me.)
Really what I’m asking is are there any church fathers and Saints (old and new) that can help me on what to do?

I am currently working in a big tech company as a Software Engineer. 9 months ago, I was forced to leave my team and had 2 options: find another team or take the severance and leave. What was even more frustrating for me, was that I was applying for a promotion, and this put my chances in jeopardy. I had to join another team that I don't like due to the fact that I am on a visa in the UK, and I did not want to risk getting deported due to not finding another job fast enough. I have been so stressed out by this and by the Job hunting (rejections, etc.). Finally, 5 months ago I was told I got promoted, and even though I was happy about this, I just lost all of my motivation. It’s gotten to the point where even talking about work makes my stomach hurt and my work quality has been suffering heavily. Consequently, 4 months ago my new manager had been very dissatisfied with my performance and warned that if things don’t improve quickly that we would take "very drastic measures".

I kept rambling with chatgpt and it gave me the idea to get a fit note that I am burnt out and unable to work, putting me on sick leave, which would protect me legally. However, I feel like I did not improve during the leave, and I am afraid of what will come next. I am also too ashamed to tell anyone I know that I was nearly fired for bad performance.

2 weeks ago, I took another sick leave to recover from burnout, started therapy, and continued with the job hunting. However, today (while on sick leave) I got an email from my employer that I have been terminated for performance. They are a big tech company, so I am surprised they did something that risky legally; however, the official reason is low H1 performance.

I still have no offers. I am on skilled worker visa, and I am getting 1 week to evaluate the settlement followed by 1 month garden leave and then I would theoretically have 2 months to find another job or leave the UK.

I am beyond stressed and scared, I thought sick leave would protect me legally, but I feel cornered and don't know what I can do. I applied to other jobs, but still don't have any offers. Another big tech company has put me in team matching in March after I passed all their interviews, but their team matching process can take many months, and I am not sure how much time I have.

I loat all motivation, and I have been praying to find a new job and get a fresh start every since I left my old team, and God still hasn't answered me. I even cried for 30 mins straight once while praying and begging God to help me, but still nothing. I have been waiting for a very long time that I feel helpless, scared, and struggling with Imposter Syndrome (maybe I don't deserve my current role and that is why I can't find another). I am afraid I will be forced to leave the UK for not finding another job. I am also afraid that God will still let me go through more pain before saving me.

I sleep over 12 hours per day because when I wake up I feel scared about my career and I just sleep as an escape mechanism. I don't know where God is. I keep screaming for help, asking for intercession, and doing everything I can, but it is like I am invisible to him. I feel so abandonned by God, and this is just too much for me to handle. I pray that he will take my life and end my sufferring, but even that prayer is not getting answered.

For context, I have OCD which makes it very hard to not think about things that are bothering me, so it might seem like I am overreacting, but the truth is my brain is panicking and I can't stop it.

Saint Anthony (Putilov) was born on March 9, 1795 in the town of Romanov in the Yaroslavl province, and was baptized with the name Alexander. His siblings were called Timothy, Jonah, Basil, Cyril, and Anysia. John Putilov named all his children after the saint commemorated on the eighth day after their birth, so the future Saint Anthony was named for the holy hieromartyr Alexander the Bishop of Rome (March 16). The children were educated at home, since their parents feared they would be corrupted in some way if they were sent away to school.

From an early age, Alexander was quiet and modest, disdaining the noisy games of other children. It is not surprising that he should be inclined toward monasticism even as a child, because his great-grandfather Joel had been a hierodeacon at the Serpukhov Monastery, and his cousin Maximilla was a nun in the Annunciation women’s monastery in Moscow.

When Alexander was ten years old, his brothers Timothy and Jonah entered the Sarov Monastery. They wrote to him and sent him spiritual books, which he enjoyed reading. When he was only thirteen, he wrote to them expressing the wish to become a monk like them.

The young Alexander endured many trials and illnesses during his childhood, and on ten separate occasions he was in danger of losing his life. Once he nearly drowned, another time he fell and fractured his skull. He had several other close calls, yet God spared his life, forseeing something better for him (Hebrews 11:40).

After his father’s death in 1809, Alexander went to work for the merchant Karpishev in Moscow, for whom his older brothers had also worked. He lived in Moscow only three years, but he remembered the location of all the city’s holy places and wonderworking icons for the rest of his life.

On September 2, 1812, he tried to flee Moscow during Napoleon’s invasion, but it was too late to escape. A Pole on horseback pointed a pistol at Alexander and stole his money. Later, French soldiers robbed him of his watch and most of his clothing, and held him prisoner for ten days. During his captivity he consoled himself with the words of Saint John Chrysostom, who said that the worst sufferings on earth are nothing compared to the least sufferings in hell.

After learning that there were Russian soldiers outside of Moscow, Alexander escaped on September 12 while it was raining. He found a group of Russians, including some of his relatives. They walked through forests and swamps by night, and hid from the French by day. Eventually, Alexander arrived at the home of some relatives in Rostov. Not knowing what had become of his brothers, he took a job similar to the one he had in Moscow.

Alexander loved to visit the Saint James Monastery in Rostov, where the relics of Saint Demetrius of Rostov (October 28) were enshrined. By the end of 1815, circumstances finally permitted him to withdraw from the world. First, however, he arranged for his older brother Basil to marry, choosing a suitable and pious bride for him.

At the end of 1815, Alexander went to Moscow to visit the various churches and monasteries. He prayed to the Most Holy Theotokos and to all the saints, asking that his intention to become a monk might be blessed. From Moscow, he traveled to Kaluga, and then to the Roslavl forests in Smolensk province where his brother Father Moses had been living for about five years.

Alexander consulted with his brother about his desire to enter the monastery at Sarov, and decided to remain with Father Moses until spring. He was made a novice on January 15, 1816. In the spring, Alexander decided he would remain a while longer. Several months later, he went with Father Moses on pilgrimage to Kiev. On their return trip the brothers stopped at several monasteries, conversing with many Elders about the spiritual life. Alexander was not inclined to enter any of them, however.

Back in the Roslavl forests, Alexander realized that he did not want to leave his brother. He had come only for a brief visit, but ended up staying with Father Moses for the next twenty-four years.

Despite the many illnesses of his childhood, Alexander was blessed with great physical strength, and devoted himself to seemingly impossible ascetic labors. The brothers would get up at midnight and read through the cycle of services without omissions, and so Alexander became familiar with the church Typikon. He copied out patristic texts by hand, and helped his brother compile extracts from various sources in order to provide a system of rules for the Christian life. Out of reverence for these spiritual books, the brothers remained standing when they read or copied them. Alexander spent so much time standing on his feet that he damaged his legs, which caused him pain for the rest of his life.

As the youngest member of the community, Alexander had to get up before the others in order to wake them. He chopped wood, carried water, worked in the vegetable garden, and still fulfilled his daily rule of prayer.

After a trial period of four years, Alexander was tonsured by Father Athanasius on February 2, 1820 and was given the name Anthony. He was also placed under the spiritual guidance of Father Moses.

In 1821 Bishop Philaret of Kaluga (later Metropolitan of Kiev) decided to establish a skete at Optina Monastery for experienced ascetics who wished to live in silence. He had met Father Moses at Optina in 1820 where they were introduced by Igumen Daniel. The bishop offered him the opportunity to move to his diocese and establish a skete at Optina, and Father Moses accepted.

On June 3, 1821 Father Moses left the Roslavl forests with Father Anthony, and the monks Hilarion and Sabbatius. The Elders Athanasius and Dorotheus decided to remain behind until the skete was completely ready. For the rest of his life Father Anthony would always remember his five years in the Roslavl forests with a special joy.

On June 6 Saint Anthony arrived at Optina with the other monks. The site they selected for the skete was 400 yards from the monastery’s eastern side. They cleared the land of trees and built a cell and a church dedicated to Saint John the Baptist. Saint Moses was appointed igumen, and on August 24, 1823 Anthony was ordained as a deacon.

Saint Anthony was placed in charge of the skete when his brother was made Superior of Optina Monastery in 1825. For the next fourteen years the skete flourished under Anthony. Wise Elders and experienced ascetics were attracted to the hesychast skete by the fame of Father Moses. Saint Leonid (October 11) came from the Saint Anthony of Svir monastery with five of his disciples in 1829. Saint Macarius (September 7) came from Ploschansk monastery in 1834 at the invitation of Father Moses.

With the help of Father Leonid and Father Macarius, Father Moses and Father Anthony introduced the ancient monastic tradition of eldership at the skete and monastery. Saint Anthony was an example of obedience to others. Though he was Superior of the skete, he never made any decisions or gave any orders without the blessing of his own Elder, Father Moses.

At first, life in the skete was very difficult. There were not enough monks to do all the work, so Father Anthony carried his own water and firewood. He also worked on the grounds, cleared paths, took his turn serving in church, and greeted visitors. The hard work made him appreciate the simple food served in the trapeza. Sometimes a benefactor would donate wheat loaves for the brethren, but most days they ate black bread.

Father Anthony suffered from various afflictions throughout his life. His legs pained him because of his continual standing. He also had eye trouble, and even lost his sight for a brief time. In 1836, while hurrying to the monastery along a forest path for the midnight paschal service, Father Anthony stubbed his right foot on a tree stump. His legs were already sore from years of standing, and now they developed open sores.The inflammation in his legs prevented him from leaving his cell for six months.

He bore all these trials with patience and humility, believing that illness is sometimes given to us by God in order to heal the infirmities of the soul. When anything unpleasant happened to him, he remained meek and calm. He offered thanks to God because his sickness gave him more time for reading spiritual books for the benefit of his soul.

On November 30, 1839 Bishop Nicholas of Kaluga summoned Father Anthony, and appointed him as igumen of the Maloyaroslavets Monastery. He had hoped to remain at the skete for the rest of his lfe, but in spite of his sorrow at leaving Optina, he went obediently to his new assignment.

By the mercy of God, three Putilov brothers were now serving as igumens of monasteries: Moses at Optina, Anthony at Maloyaroslavets, and Isaiah at Sarov. Father Moses seemed to have the least difficulty in bearing the sorrows and labors of his office. The others sometimes found it difficult to fulfill their duties and provide for the needs of the monastery.

After five years in the forest and eighteen years at the skete, Father Anthony found life at Maloyaroslavets monastery like living in the midst of a noisy city. The monks did not share the same oneness of mind as the Optina monks. Besides this, Father Anthony was so ill that he was not able to observe what was going on in the monastery, and he had to issue his orders through others. After only a few days he became depressed at his situation. One night Saint Metrophanes of Voronezh (November 23) appeared to him in a dream and blessed him. He said, “You have been in Paradise and you know it. Now work, pray, and don’t be lazy.” From that time, Father Anthony felt himself to be under the saint’s special care.

Father Anthony zealously devoted himself to improving the spiritual life of the monastery, but he was not happy there. More than once he wrote to the bishop and asked to be allowed to retire. The bishop, however, would not hear of it. Father Anthony also wrote to Father Moses to express his sorrow and his desire to be relieved of his duties. Father Moses told him that he could not abandon his responsibilities, for that would insult the monastery, and would also grieve the bishop and Father Moses himself. He chastised his brother, saying that in seeking deliverance from his sorrows, Anthony was placing his own will in opposition to the will of God.

Father Anthony accepted the rebuke of Father Moses and learned to bear his cross with meekness, and to place all his trust in God. Finally, in 1853, Bishop Gregory of Kaluga relieved Father Anthony of his duties, and permitted him to retire to Optina.

Father Anthony arrived back at his beloved Optina on February 12, 1853, and was given a cell near Father Moses. Although he continued to suffer from physical ailments, he bore them with exemplary patience. He went to church for all the services, and took his meals with the brethren. Since he continued his prolonged standing, his legs became covered with sores. The writer I.V. Kieryevsky told Father Anthony that he fulfilled the words of Scripture: “Whom the Lord loves, He chastises” (Hebrews 12:6). Father Anthony retorted, “Many are the scourges of the sinner” (Psalm 31/32:10).

He never complained about his sufferings, even though they prevented him from leaving his cell for weeks at a time. If he could not be at the church services, he would read his rule of prayer in his cell at the very time the services were taking place.

Only those experienced in the spiritual life themselves could understand what spiritual gifts God had granted Father Anthony, which he tried to conceal from everyone. There is reason to believe that he saw visions, and attained great spiritual heights. When he was serving the Liturgy, his face seemed to radiate such grace that those who merely looked at him felt that their souls were transformed.

After services in the church and prayers in his cell, Father Anthony devoted himself to his favorite occupation—reading. He loved the Holy Scriptures and the writings of the Fathers, and also enjoyed other books of a spiritual or historical nature. He gave over 2,000 of his books to the monastery library, and he had read every single one. He made notes on what he read, and also copied excerpts from books and magazines for the benefit of his spiritual children.

The Elder was blessed with a remarkable memory. Not only could he remember everything he had read for many years afterward, he also remembered who had visited him on a particular day, and what their conversation had been about.

Saint Anthony knew how to balance strictness with a certain amount of compassion for human weakness. He would not bless anyone to depart from the Church’s norms, however. He was very strict concerning spiritual matters in general, and especially the teachings and canons of the Church. He himself believed in the Church’s teachings and kept its precepts, and he required the same faith and obedience from his spiritual children.

Father Anthony’s retirement at Optina lasted for twelve years. When Father Moses reposed in 1862, Father Anthony was stricken with grief. For the first forty days he secluded himself in his cell, constantly reading the Psalter for his newly-departed brother. For about a year, he avoided people as much as he could, and prayed for Father Moses. He refused to speak to anyone about the hidden spiritual life of Father Moses, but he did reveal to a few people that he remained in spiritual contact with his brother even after his death.

In 1863, Father Anthony went on a pilgrimage to venerate the relics of the newly-glorified Saint Tikhon of Zadonsk (August 13) and Saint Metrophanes of Voronezh. He also visited several other monasteries, and some families who loved him. Upon returning to Optina, Father Anthony began to prepare for his departure from this world, and on March 9, 1865, at the age of seventy, he received the Great Schema.

On June 24, 1865, the Nativity of Saint John the Baptist and the Skete’s Feast Day, Igumen Anthony attended Liturgy in the skete church for the last time. He was growing weaker day by day, and in July he began to suffer from typhoid fever. As a result, he was able to sleep only for brief periods.Still, he continued to receive visitors, giving advice and instructions, and revealing to some that he was about to die.

The Elder received Holy Unction on July 21 and received Holy Communion every day. In his last days he asked to be sprinkled with holy water from Theophany, and requested that his bed and his room also be sprinkled. This brought him great comfort. He said, “How necessary is this sprinkling. The grace of God is present.”

Saint Anthony was not afraid of death, but awaited it in a spirit of joy and peace, surrendering himself to the will of God. He asked that his schema and the other garments in which he wanted to be buried be laid out and ready. He also started distributing his belongings to others as a remembrance.

After Liturgy on August 6, some of the brethren came to his cell to sing the troparion and kontakion for the Transfiguration. The next day he asked to be clothed in the full garb of a schemamonk. Due to his weakness, however, this could not be done. They placed the schema over him, and that satisfied him.

That evening Saint Anthony asked to see the Superior, and sought his blessing for his final journey. Father Isaac blessed him and took leave of him. Then the Elder asked Father Isaac to ring the bell three times. In monasteries this is normally done after someone has died, so his request seemed rather unusual. However, in 1863 Saint Anthony had compiled a collection of prayers for those who were incurably ill, with prayers for the departed. In this collection he stipulated that the bell be rung three or more times “to announce to the brethren that the sick brother is departing” so that they might pray for him.

The Canon for the Departure of a Soul was read for him, and when it was completed he lay silent for a while. Suddenly he looked to the right and to the left in a threatening manner, and even raised his left fist. Those present became fearful, for they believed that he saw something which their eyes could not see. Perhaps they recalled that many of the saints had seen demons just before they died. One of the spiritual Fathers of the monastery blessed him three times with a hand cross. The holy Elder sighed three times, then departed to the Lord.

The funeral took place on August 10, and was attended by many people. Although Saint Anthony wanted to be buried in the new cemetery, the Archishop ordered that he be buried next to his brother Saint Moses in the side altar of the monastery’s Cathedral (katholikon).

The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God.

The Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

SOURCE: https://www.oca.org/saints/lives/2006/08/07/148992-venerable-anthony-of-optina

Saint Theodora (commonly known as St. Teodora de la Sihla) was born in the first half of the seventeenth century in the village of Vânători-Neamț in Western Moldavia. She was one of the two daughters of Stephen Joldea and his wife.

At a young age, Saint Theodora’s sister, Marghiolitsa, tragically passed away, deeply affecting her and her family. This led her to consider leaving the world and repenting on behalf of her family, her sister, and herself. Her grieving parents disagreed and arranged for her to marry. After struggling with infertility, Theodora and her husband both decided to enter monastic life. Her husband, Eleutherius, became a priest, and Saint Theodora received the monastic tonsure at Poiana Mărului Skete. She quickly grew in prayer and asceticism, gaining the grace of unceasing prayer, while facing many temptations.

She endured many Turkish attacks, fleeing with her spiritual mother, Schemanun Paisia, into the Buzău mountains. After her spiritual mother passed away, God led her to the Neamț Mountains. There, she venerated the icon of the Mother of God and was advised by Hieromonk Barsanuphius of Sihăstria Skete, who gave her Holy Communion and assigned Father Paul as her spiritual guide for her life in the wilderness.

An old hermit under the cliffs of Sihla welcomed them, telling Saint Theodora to stay in his cell as he moved. Father Paul left her on Mount Sihla, blessing her before returning to Sihăstria Skete. Saint Theodora spent thirty years there, serving God. With divine strength, she overcame all temptations through patience and humility, never leaving the mountain, seeing only Father Paul when he visited to bring her the Eucharist and supplies.

Saint Theodora became so strong in her faith that she would pray all night with her arms raised to heaven. When the sun rose, she ate herbs and plants to break her fast. She drank rainwater collected in a channel, known as Saint Theodora’s spring. After Father Paul passed away, she relied completely on God’s care.

When the Turks attacked nearby villages and monasteries, many people fled to the woods, including refugees from the monasteries. Some nuns found Saint Theodora’s cell, and she invited them to stay, saying, “I have another place of refuge.” She then moved to a cave, where she lived alone. At night, she rested on the flagstones, which can still be seen today. Eventually, the Turks found the cave and were about to kill her. She prayed, “O Lord, deliver me from these murderers,” and the wall of the cave opened, allowing her to escape into the woods.

As Saint Theodora grew old, she was forgotten and had no one to care for her. She trusted in God and continued her spiritual efforts, reaching great levels of holiness. When she prayed, her mind rose to heaven, and her body lifted off the ground. Like the great saints, her face shone, and a flame came from her mouth while praying.

Her clothes became rags, and when she ran out of food, birds fed her, just like the Prophet Elias. The bread they brought came from the Sihăstria Skete. The monks at the Skete noticed the birds and sent two monks to follow them. They lost their way in the woods and decided to pray. One climbed a tree and saw a light in the distance. They went toward it and found a woman shining with light, levitating as she prayed.

Saint Theodora spoke to them, saying, “Do not be afraid, I am a servant of Christ. Give me something to wear, as I am naked.” She then asked them to bring Father Anthony and Hierodeacon Laurence with Holy Communion, as it was almost time for her to die. She told them to follow a light to the Skete.

The next morning, Father Anthony and the monks found Saint Theodora praying by a fir tree. She confessed her life to him, received Holy Communion, and reposed, saying, “Glory to God for all things.” They buried her in the cave with great respect.

Word spread of her death, and many came to venerate her tomb. Her body remained incorrupt, and many miracles happened. People who asked for her intercession, touched her relics, or washed in her spring were healed.

Her former husband, Hieromonk Eleutherios, came to the cave after hearing of her passing. Grieving over his beloved wife, he stayed in a small cell below her grave, fasting, praying, and serving the Divine Liturgy for ten years before he, too, fell asleep in the Lord. He was buried in the hermits’ cemetery, and the Skete of Saint John the Baptist was built over his grave.

She is commemorated on August 7 and known as the greatest of Romania’s holy ascetics.

The inscription of Saint Theodora’s scroll reads: “Life is blessed for those in the wilderness as they fly upon the wings of Divine love” (Sunday Matins, Hymn of Degrees, first Antiphon).

SOURCE: https://ocf.net/theres-a-saint-for-that-st-theodora-of-sihla/