Philokalia Ministries

Father David Abernethy
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Philokalia Ministries

Philokalia Ministries is the fruit of 30 years spent at the feet of the Fathers of the Church. Led by Father David Abernethy, a member of the Oratory of Saint Philip Neri since 1987, Philokalia (Philo: Love of the Kalia: Beautiful) Ministries exists to re-form hearts and minds according to the mold of the Desert Fathers through the ascetic life, the example of the early Saints, the way of stillness, prayer, and purity of heart, the practice of the Jesus Prayer, and spiritual reading. Those who are involved in Philokalia Ministries - the podcasts, videos, social media posts, spiritual direction and online groups - are exposed to writings that make up the ancient, shared spiritual heritage of East and West: The Ladder of Divine Ascent, Saint Augustine, the Philokalia, the Conferences of Saint John Cassian (a favorite of Saint Philip Neri, the founder of the Oratory), the Ascetical Homilies of Saint Isaac the Syrian, and the Evergetinos. In addition to these, more recent authors and writings, which draw deeply from the well of the desert, are read and discussed: Lorenzo Scupoli, Saint Theophan the Recluse, anonymous writings from Mount Athos, the Cloud of Unknowing, Saint John of the Cross, Thomas a Kempis, and many more. Philokalia Ministries is offered to all, free of charge. However, there are real and immediate needs associated with it. You can support Philokalia Ministries with one-time, or recurring monthly donations, which are most appreciated. Your support truly makes this ministry possible. May Almighty God, who created you and fashioned you in His own Divine Image, restore you through His grace and make of you a true icon of our Lord and Savior Jesus Christ.

  1. قبل ١٢ ساعة

    The Evergetinos: Book Two - Hypothesis XXVI, Part II

    How do we approach in our own lives the interior struggle for purity of heart, chastity? The battle, as we see in the writings of the fathers can be incredibly fierce. Part of this intense struggle is that that it is the human condition: sexuality and sensuality are part of what it is to be a human being. Furthermore, as we are in a constant state of receptivity through our senses, there are so many things that can stimulate the desires associated with this appetite.  We also know that we can be lazy about understanding this reality of human life and equally lazy in the spiritual life in seeking the grace  and wisdom of God to order our desires towards that which is holy. Furthermore, our struggle is also with principalities and powers. The fathers teach us that the demons are provoked by envy when they see an individual growing in holiness. Therefore, they will terrorize an individual by placing images and fantasies before them.  On an emotional and spiritual level, this often gives rise to a terrible sense of shame, casting the soul into despondency and despair. As a person struggles with this passion, the sense of vulnerability is great precisely because it is such a deep part of who we are as human beings. The demons use that sense of shame to their advantage. The mere presence of thoughts tied to this passion frustrate the soul and fragment the mind. The demons will also use the shame to manipulate the way that we respond to the struggle; they will seek to make us a demonize human desire and sexuality in order that we might repress it in such a way that it distorts our perception of reality. They do so to keep our focus off of God and his grace.  If they can keep us in despair and make us believe that God is disappointed with us, then they have won the battle. If we ignore them and turn the mind and the heart to God in prayer and rest in his grace then we are not only freed of their temptations, but experience the peace of the kingdom.  In an uncanny way, the fathers saw and understood all of this through experience; many after 40 years of struggling came to experience freedom only through their abandonment to God and his mercy. It is then, when humbled in mind and body, that they were consoled. Having received such a gift, it then became their responsibility to console others in this delicate yet fierce struggle. --- Text of chat during the group: 00:15:28 Rachel: Hi 00:15:42 Bob Cihak, AZ: P. 188, Mid-page "From the Same Author" 00:18:05 Bob Cihak, AZ: Thanks. "Fornication" = lust as well as physical actions or interactions. if I understand correctly? 00:41:34 Forrest Cavalier: The first two accounts in this hypothesis are warning to even those who do not struggle with the intensity of this kind of temptation. Those who are unmolested are not safe by their own efforts only. God's grace is at work. 00:41:54 Rachel: I find it interesting that we can be more comfortable with admitting anger, envy, ambition and other forms of pride into the heart yet are filled with shame for temptations against purity. Do you think that other sins such as anger cease with the grace of purity of heart? 00:56:18 Rachel: Thank you. You touched upon how we see each other thank you 00:58:01 Una: I did an article years ago for the National Catholic Register about the dismal record of marriages breaking apart when the couple had been living together. Stats were very bad. 01:00:42 Vanessa: Exactly why I homeschool:) 01:03:35 MOME hermits: You are so right on with all of that Fr. David. We love your balance in it all. 01:03:58 Vanessa: Reacted to "You are so right on ..." with ❤️ 01:05:31 MOME hermits: Yes, to help facilitate the person going where they need to, to hear from God within. 01:14:10 Phil: Father, could you kindly attempt to reconcile the type of vexation that a saint like Padre Pio experienced, with the quote form Jesus in the gospels, where he says, "...my yolk is easy, my burdern is light." Thank you! 01:15:12 Rachel: Not

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  2. ١٨ جمادى الآخرة

    The Ladder of Divine Ascent - Appendix "To The Shepherd", Part IV

    As one moves along through this text, one begins to understand that St. John Climacus is not only addressing elders but all those who have the care of souls. Fundamentally this is every Christian!There is no radical individualism in our faith, nor do we see ourselves disconnected from the sins of others and the burdens they bear. Love, compels us to be attentive to the other; not in a condescending fashion, but attending to them with the tenderness and compassion that we have received from Christ. Our Lord is the archetype for us and the consolation that we receive from his hand we are to offer to others freely. The fundamental virtues of an elder are humility and obedience; that is, truthful living and the capacity to listen. How can one serve others when there is any focus on the self or when they are still in the grip of the passions? There is  nothing so unseemly as an angry elder - one who looks at others with a harsh eye or is always quick to investigate trifling sins. The elder must be driven by love that makes him ever vigilant and watchful of those things that can be obstacles to the spiritual development of those in his care. He cannot be lax in fulfilling this responsibility or timid and cowardly in offering correction. He must be willing to offer counsel even when there is no thirst for understanding.  One begins to understand that such a responsibility is carried out with fear and trembling. The care of souls carries within it the Cross; it is crucified love that guides the elder and gives light to his path.  He is never a passive observer, but one who like Christ looks out and acknowledges the crowds as being sheep without a shepherd; in fact, as sheep already mauled by the wolves and in desperate need of healing. Thus, the capacity to care for others in this fashion is not something that can be set aside; nor can the abilities that God has given to an elder be buried in the ground with drawing down His wrath. --- Text of chat during the group: 00:09:34 Una: Does Father send out handouts in email? 00:10:08 Una: Could I get one at Una.McManus@gmail.com? 00:10:25 Adam Paige: https://mcusercontent.com/c38acab568d650f7ef65f39df/files/22eb6d8c-a2f9-1ed8-1270-b5bcd86c22f6/To_the_Shepherd.01.pdf 00:10:31 Una: Thank you 00:10:43 Adam Paige: Reacted to "Thank you" with 👍 00:12:22 Una: Yes for me on New Year DAy 00:12:26 Sam: Greetings from Hot 🔥 Australia Fr 00:12:39 Adam Paige: Reacted to "Greetings from Hot ..." with 🇦🇺 00:18:01 paul g.: Amen 00:21:55 Bob Cihak, AZ: Amen, Amen! 00:33:54 Mary Clare Wax: Fr. it is so refreshing listening to you. We love your contemplative spirit and your love for the desert father teachings. Thank you. We appreciate your present sharing on the priesthood. So true. 00:34:22 susan: Amen 00:36:20 Bob Cihak, AZ: Reacted to "Fr. it is so refresh..." with 👍 00:37:22 Myles Davidson: Reacted to "Fr. it is so refresh..." with 👍 00:38:31 Andres Oropeza: Is it always pride when you have trouble trusting your spiritual Father because of his manner of life or that of his monks? I feel like I’m judging him/them but I also have serious misgivings. Could it be just a test of obedience where the Lord wants me to obey even with the misgivings, to have faith before understanding ? 00:41:56 Bob Cihak, AZ: As the fathers and you say, the wisdom required to be a spiritual leader is learned from and with experience, not just book learning, which usually required a lot of time. 00:43:08 MOME hermits: I (sr charista maria) believe Mary's special presence in our times helps to make up for what is lacking in the priesthood today, when we have a special relationship with her. 00:49:32 David: The orthodox later republished that as Unseen Warfare by Nicodemus of the Holy Mountain and Theophan the Recluse 00:49:47 Kate : Father, could you address what to do when one experiences a spiritual father who is not mentally healthy and whose guidance not sound?  In this case, I would think that one must pay attenti

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  3. ١٦ جمادى الآخرة

    The Evergetinos: Book Two - Hypothesis XXV, Part VI and XXVI, Part I

    Once again, we find ourselves in the midst of the laboratory of the desert and watching the Fathers’ struggle with the passions, in particular the passion of fornication or lust. The beauty in this, of course, is that we are placed in the privileged position of seeing their struggle from the inside; dealing with both the passion and also learning how to engage in the ascetic life in a measured fashion. It is made clear that we are to struggle with our whole being and to be fully engaged in the battle. On a physical level, this means restraining our appetites. We hear that the monks understood that they must not give themselves over to satiation in regard to bodily appetites. They must humble the mind and body in order that they might cling more to God in their prayer and trust in his grace. This meant, of course, the experience of privation; but it also opened them up to the richness of the interior life and the depth of prayer. Therefore, it was not just an act of endurance but also an expression of hope in God and his promises. More importantly we might say it is an expression of love. We are willing to make great sacrifices for the things that we hold to be precious. When we love God and the things of God, when we love virtue and prayer, we will do all in our power to attain it and maintain it. With hypothesis 26, we begin to see the fruit of their long experience in the ascetic life. They could see that they often emphasized the wrong thing in the spiritual battle or became unmeasured in their disciplines to the point of losing sight of God. One can become so fixated on overcoming a particular passion or fighting with the thoughts of the demons, that they fall into pride by failing to emphasize the one thing alone that can overcome the demons, as well as draw the natural into the supernatural; that is, the grace of God. To say that Christianity is an ascetical religion is not to say that the discipline of such a life and the exercise of our faith is an end in itself. The end of our striving is love and and theosis – intimacy, union, with the triune God. --- Text of chat during the group: 00:08:09 Bob Cihak, AZ: P. 184, # 12 00:13:00 Bob Cihak, AZ: P. 184, # 12 00:21:05 Adam Paige: “A clear rule for self-control handed down by the Fathers is this: stop eating while still hungry and do not continue until you are satisfied.” - St John Cassian, On the Eight Vices 00:21:43 paul g.: Reacted to "“A clear rule for se…" with ✔️ 00:21:47 Bob Cihak, AZ: Thanks, Adam. 00:21:50 paul g.: Reacted to "P. 184, # 12" with ✔️ 00:21:52 Phil: Modern medicine also says humans need 12 serving of carbs a day and half as much dairy. Bless their heart, they are trying! ... "Lord forgive them, for they know not what they do!" 00:23:30 Myles Davidson: Because people need differing amounts of sleep or food, what would you say is the thing we should be looking out for, to know we are getting the right amounts of both. Is it a clarity of mind and attention in prayer? Anything else? 00:26:16 Adam Paige: Reacted to "Thanks, Adam." with 👍 00:28:49 Andres Oropeza: Is it always a bad thing to derive comfort from food? I mean a hot meal is preferable to a cold one during winter especially. Or a hot drink really sets you at ease after being outside in the cold. Should we shun the comfort and just eat cold meals and drink cold drinks (or hot if the drink isn’t good hot). Or is the comfort only an issue when it becomes the point of eating? 00:30:48 Myles Davidson: There have been plenty of studies done on rats that reducing caloric intake extends life. 00:31:21 Adam Paige: “Stand at the brink of despair, and when you see that you cannot bear it anymore, draw back a little, and have a cup of tea.” - Saint Sophrony Sakharov 00:36:03 Carol Roper: it seems like the issue is longing. to what do we direct our longing. Advent strikes me as a season of longing. 00:40:16 Myles Davidson: @Phil What was the name of that Elder with the stages of the Jesus Prayer

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  4. ١١ جمادى الآخرة

    The Ladder of Divine Ascent - Appendix "To The Shepherd", Part III

    Sometimes during a group it is as if a light comes on that illuminates some aspect of life in a magnificent fashion and that speaks to each person in the group whatever their background or station in life. This was true in particular this evening as we continued to discuss St. John’s writing “To the Shepherd” on the responsibilities of a spiritual elder. As we made our way through the text, it became clear that St. John’s teaching about the care of souls applies to all of those who are responsible for the formation of others; not only priests or religious, but also parents, teachers, friends, etc.  Not one of us is free from the charge of the salvation of others; aiding them through our prayers, taking opportune moments to clarify their understanding of the faith, being living witnesses of the gospel and the love of the cross. All of us have the responsibility of seeking purity of heart and freedom from the passions in order that we might be able to discern with clarity and humility the needs of those around us. Lacking this, St. John tells us, we undermine our capacity to be well disposed and compassionate to each individual for whom we are responsible or who enters our life. How is it that we can serve others if we cannot discern good from evil and everything in between? In fact, St. John tells us it is a great disgrace for a superior to pray for or hold forward spiritual gifts to others that he himself is not acquired. How is it that he can faithfully guide others to God and to become partakers of the glory of God if he has no understanding of this within his own heart. Experience is the truest teacher and if the superior lacks that experience, he may only bring harm to others. Those who are spiritual elders, fathers, or mothers, must not be tempted to set aside this role in order to enjoy worldly friendship with those in their charge. It can be a natural thing to want companionship and to some extent this can exist. However, if a familiarity develops between the superior and others, he may lose the capacity to guide and feel constrained to do the bidding of others; never to contradict them, refuse them, or correct them. The elder must be pure of heart and able to understand the interior life and also the realities that sanctify us within the life of the church. The elder must be able to create a culture that forms a mind and heart directed toward God, the love of neighbor and the love of virtue. He must be able to discern the emotional capacity and maturity of others, so as not to push too hard and risk breaking their spirit or neglect giving counsel or correction of those who are quick witted and naturally gifted. Such purity of heart alone allows the elder to perceive supernatural realities and to understand the struggles that individuals have with multiple demons. The elder must be able to cure passions thought by others to be incurable. In this sense, he must have truly put on the mind of Christ and be the most humble and obedient member of the community. --- Text of chat during the group: 00:14:02 Bob Cihak, AZ: P. 251, # 14   00:19:16 carol_000: Is much known about the repentance of Joseph's brothers or God chastising them for their treatment of Joseph   00:26:27 David: I think this is a big problem also in families. My oldest son felt I was often to hard on him. Now that he is 27 he has mentioned several times that I was the only one that loved him and was always there. It is really hard but being a father is different than being a friend only there to enjoy the good times and not try to guide someone to what has value.   00:28:48 Art: Reacted to "I think this is a bi..." with 👍   00:28:52 Catherine Eisenbrandt: Father when you are entrusted to forming children it is easy to understand friendship with angels and saints is beneficial for them but how can you explain that to a child who is suffering from isolation   00:29:17 David: Well from 15-22 we are idiots but we get smarter and as time goes on even s

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  5. ١٠ جمادى الآخرة

    The Evergetinos: Book Two - Hypothesis XXV, Part V

    We were taken very deep this evening; not only into our understanding of the passion of lust or fornication, but also deep into the human mind and heart and how they function. The anthropology of the Desert Fathers was astute and profound. Despite residing in the desert, far removed from converse with both men and women, they knew the nature of the human person very well. We are sexual beings; that is, our sexuality is part of the experience of ourselves within the reality of this world and in our relationships with others. We relate to others in and through our sexuality; not consciously but simply as part of the reality the shapes are perceptions. This in turn shapes are imagination and understanding - again in ways that we often do not perceive.  The Fathers teach us to keep this in mind in regard to the spiritual struggles that we have surrounding our appetites, in particular sensuality. These natural human appetites are very powerful and shapes us in both conscious and unconscious ways.  Furthermore, these realities are not unknown to the demons. They are relentless and crafty in how they try to divert the mind and the heart away from God. We were given a couple of interesting stories this evening about young boys who came to the monastery as children having never experienced or seen a woman. Yet, in both accounts, they find themselves either overwhelmed by the thoughts associated with this particular passion or having such thoughts manifest themselves in their dreams.  How is this possible one might wonder? Well at least it tells us why we must be vigilant and watch all of the movements of our minds and our hearts and what we expose ourselves to on a day-to-day basis. But it also tells us that the influence can be far more subtle than we imagine, and that we can be moved simply by the natural desire itself or by demonic provocation. The demons through the words and actions of others, or through our subtle observations of the world around us, can influence the turn of our minds to the things that take hold of the are imagination. Of course, this can be completely benign. Yet it will be used against us in the spiritual battle. Therefore, if we wonder why the Fathers emphasize the necessity of such intense vigilance and the humbling of the mind and the body through prayer and fasting, we begin to see that it is because they had no superficial understanding of the human person. They understood this realities better than we do in our own day; the mystery of the human person, the forces at work within us, the contradictions that we bear within our own minds and how we can even be drawn to things that are clearly destructive. Therefore, in an unvarnished fashion, they make it clear to us that we must create a new habit of mind, a habit of virtue. Our hearts must become attached to the Lord and the Lord alone if we desire to know the holiness and freedom that he makes possible for us. What they speak of is beautiful beyond measure - a life caught up in the eternal love of Christ. Will we seek it out for ourselves? --- Text of chat during the group:   00:01:40 Phil: Fr. who is the cloacked figure in the icon over your left shoulder?   00:02:21 Bob Cihak, AZ: P. 183, # 9   00:03:39 Bob Cihak, AZ: “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” published by Holy Transfiguration Monastery, https://www.bostonmonks.com/product_info.php/products_id/635 .   00:05:03 Bob Cihak, AZ: P. 183, # 9   00:17:05 Bob Cihak, AZ: “The Ascetical Homilies of Saint Isaac the Syrian, revised 2nd Edition” was published in 2011   00:19:13 Adam Paige: Reacted to "“The Ascetical Homil..." with 👍   00:28:32 Anthony: It could also be that these particular women were clandestinely visiting, and the child saw them in drowsiness.    00:37:07 Lisa: Does a person need a spiritual director (or other such person) to help with the healing of the imagination and memories?  Or does the person simply ask the Lord in prayer?   00:51

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  6. ٤ جمادى الآخرة

    The Ladder of Divine Ascent - Appendix "To The Shepherd", Part II

    We continued our reading and discussion of the treatment and cures that the spiritual father must understand for every malady that afflicts a person in the spiritual life. He must understand not only how to apply them but also the manner they are applied to each individual person with their unique needs. No person is the same and in the spiritual battle the elder must understand the subtle manifestations of spiritual illness and the manner in which various cures might be applied. One of the most striking aspects of tonight’s discussion was on the capacity of the elder to be free from and endure nausea and to be able to untiringly strive to dispel the stench of vomit. Of course, St. John is speaking about sin itself and the willingness of the elder to enter into the darkness in which the other person finds himself; to descend into their hell and to endure the stench of sin itself. The capacity to do this comes through engaging in the spiritual battle throughout the course of one’s life and attending in obedience to the counsel of one’s own spiritual father. The lack of nausea and the ability to endure the stench of the vomit of sin comes from having long been immersed in it through one’s own struggles. Compassion is born in a powerful way through the experience of common trials.  Beyond this, St. John tells that the shepherd must experience blessed dispassion. In other words, he must be free of the passions that would blind him and his ability to discern the particular needs of those in his care. This discernment allows the elder to illuminate the path that leads to repentance and so gives him the capacity to “resurrect every dead soul”. This is the identity that every Christian soul should seek to embrace. While it’s true that not everyone is called to be a spiritual elder, every Christian by virtue of their baptism is called to the holiness described here and given the responsibility for the care of souls in their midst. We are responsible for the salvation and goodwill of those around us as much as we are responsible for our own. --- Text of chat during the group: 00:04:47 Anna Lalonde: Well my kids learned to walk up our hallway wall today so you up for that Father? 😄   00:08:41 Bob Cihak, AZ: P. 250, # 12 halfway down "An ointment...."   00:10:11 Lori Hatala: https://gmail.us8.list-manage.com/track/click?u=c38acab568d650f7ef65f39df&id=3f6ad96818&e=b6af48f1a0   00:10:52 Lori Hatala: link for To the Shephard pdf   00:11:18 Bob Cihak, AZ: P. 250, # 12 halfway down "An ointment...."   00:25:47 Anna Lalonde: Anyone have a link for buying this version?   00:27:09 Bob Cihak, AZ: The current book is The Ladder of Divine Ascent by Saint John Climacus at https://www.bostonmonks.com/product_info.php/products_id/569 .   00:41:33 Anna Lalonde: Replying to "The current book is ..."     Thank you! Ordered   00:43:28 Bob Cihak, AZ: Replying to "The current book is ..."   Good! It's on the expensive side, but is well worth it; the quality of the book exceeds its price.   00:45:11 Anna Lalonde: In Roman Catholic there are Spiritual Director certificates. But I love using Desert Fathers for this aspect with my clients.   00:51:23 Anna Lalonde: I prefer Catholic Coaching versus Therapy because it's an integrative of the soul as the trauma is affecting the soul.   00:55:52 Myles Davidson: Jung had very high praise for the Catholic Mass and felt that Catholicism was the closest thing to psychotherapy Interestingly enough   00:58:20 David: There is a nice podcast by Fr. Joshua Macoul called "Healing the Unresolved" but I don't know what school he ascribes to but does mention the desert fathers sometimes.   01:01:35 David: In the presence of nothing, everything is revealed. Can't remember which desert father wrote this but it stuck in my head.   01:02:40 Kate : What about the role of the grace of priesthood in shepherding of souls?  I know there are some Catholic spiritual direction training programs that train laity to be spi

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  7. ٣ جمادى الآخرة

    The Evergetinos: Book Two - Hypothesis XXV, Part IV

    We continued our reflection upon the fathers’ writing on fornication and the passion of lust. What becomes immediately clear is how much they prized this virtue and how important they saw it for the spiritual life as a whole. Purity of heart has always been connected, rightly wrongly, with purity on the level of sensuality. The fact that the fathers valued it so greatly also led them into a kind of fierce ascetic battle to attain it. At times they could fall into extremes and excess - leading to a weakening of the body almost to the point of death. They had to learn that the disciplining of the body through fasting, vigils and prayer is only part of the struggle. The more important element is relying upon the grace of God and trusting in him in the midst of the spiritual warfare. One of the things that have made this battle with fornication so difficult is the shame that is often associated with it; not only with the physical act itself, but the relentless thoughts that often afflict an individual. This shame often creates an internal agitation and anxiety that makes a person more vulnerable to seeking immediate physical relief. Shame also has led asceticism to be used as a defense mechanism, causing many to repress the desires that they have rather than allowing them to be transformed by the grace of God and by a growing attachment to and love for him.  Inevitably such repression will break down and the same desires will manifest themselves in an even stronger fashion. It is for this reason that the demons become the greatest accuser of one who has fallen into this particular sin. He knows that if he can lead them into despair and get them to give up on the hope for healing, he will be able to dismantle their spiritual life. Patience, endurance, the willingness to bear affliction without making concessions to the thoughts that afflict us – this is the path forward. Paired with clinging to the grace of God and the strength that comes through the holy sacraments, the disordered attachments begin to diminish. The fathers eventually discovered, as we have already seen, that it is important to avoid excess. If we are ruthless with ourselves, we can we can weaken ourselves not only physically, but also in terms of our resolve. Quite simply a person can grow so tired that they want to give up. We must always keep before our eyes, then, the heavenly bridegroom and the understanding that we wage the spiritual warfare, not in isolation, but surrounded by all the angels in the Saints. And even if we are to fall every single day, St. John Climacus tells us, and yet turn to God in repentance our guardian angel looks upon us with joy.  May God give us all not only the resolve to remain in the battle but an invincible hope in his grace and mercy. --- Text of chat during the group: 00:14:38 Cindy Moran: I studied 3 years with Dr Muto & Fr, Adrian   00:15:21 Bob Cihak, AZ: P. 181, # 4   00:15:28 Anna Lalonde: I'm interested in Spiritual Formation if you can share connections at some point.   00:15:39 Cindy Moran: ok!   00:32:08 santiagobua: We can start recieving after we bend the knee to the Lord, not before   00:32:55 Anna Lalonde: Humility and Holy Eucharist brings upon Chastity. Is that right?   00:33:54 Anthony: It would be helpful for a person in a moment of any moral suffering to distinguish actual sin from "spiritual warfare."   00:34:21 Anna Lalonde: Yes   00:58:42 Anthony: The image for me is a starfish opening a clam.  The clam tries as hard as it can to stay shut. The starfish wants to enter, and (I'm mixing metaphors), stick a knife in between the shells to cut off the victim from God and the land of the living.  That, for me, is the pure fear, of being cut off from hope and God.   01:08:53 Forrest Cavalier: This story #8 shows a wisdom in using the natural reactions of the physical body to abhor the sin for how deadly it is. It looks like good Pavlovian psychology.   01:11:55 Sheila: Salvation Army   01:14:09

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  8. ٢٦ جمادى الأولى

    The Ladder of Divine Ascent - Appendix "To The Shepherd"

    Having completed the 30th Step of the Ladder of Divine Ascent, we are blessed to receive from the hand of St. John one additional bit of writing – “To the Shepherd“. It is here that John writes to the Abbot of the neighboring monastery who first requested that John produce for his monastery a treatise on the spiritual life.  He turns his attention now to this shepherd of souls – he who is responsible for the care of those entrusted to him. For the Abbot, it would be the monks of his monastery, and for those within the church, it would be the spiritual father. One might also say that the words written here would apply to all of those who offer spiritual care to others, including and especially mothers and fathers.  John begins by telling us that the shepherd is he who seeks out to set aright the lost sheep. He does this not primarily through words, but by means of guilelessness, zeal and prayer; that is, by example. The shepherd above all must be a model of virtue and one who instructs out of experience not from what he has read. He must also be a pilot. One who is a skilled helmsman, guiding his ship, not only through the billows of a storm, but raising it up out of the abyss itself, as if raising a ship that has sunk or smashed against the rocks. Again, one who has the capacity to do this is a person who has persevered through the experience of fear and hopelessness, one who knows where the dangers lie, the signs of a storm, and where one will crash upon the reef. He must be a genuine teacher, one upon whose heart God has etched the truth. He should not be one who needs other books, but rather he should be one who speaks from the heart and speaks of his own distinctive and unique trials. He must understand then that he must teach from on high. For lowly instructions cannot possibly heal lowly beings. We are healed by grace and through divine wisdom.  In the role of a shepherd, he must not be afraid to reprimand those sheep who fall behind because of slothfulness or gluttony. To be separated from the flock, to cut oneself off from communion with God and with others who seek to breathe the same air, is to place oneself in jeopardy. The shepherd must forever keep his gaze directed heavenward, especially when the sheep are inclined to keep their heads turned towards the earth and the things of this world. It is then that they become easy prey for the wolves and so like John the Baptist he must forever be calling them to repentance. His mind must be like that of a dog; senses heightened and alert to the approach of any danger warning those in his charge.  As a true physician of souls, he must not only have the capacity to diagnose the malady, but the instruments necessary to heal the wounds of others. He must understand the seriousness of the ailment and the right kind of remedy in order that he does not make things worse or fail to apply what is needed to bring an individual back to the fullness of health. He cannot be squeamish or hesitant in offering the diagnosis or applying the remedy. For he knows that he must give answer to the Master for the care he has given. --- Text of chat during the group: 00:09:32 Bob Cihak, AZ: P. 249, # 1   00:31:03 Jeffrey Fitzgerald: On that note, Father, about the disconnect with the Fatjers, Ive discovered that even the simplest mention of the Eastern Fathers—in my spiritual direction or other Catholic contexts—people in general look at me like I’m speaking gibberish.  In my own parish, it’s all a matter of “Vatican 2 says…”, followed by agreement or disagreement depending on their own spiritual world view. I know you and many commentators have noted that this would happen, but it’s still startling.   00:33:34 Kate : To tag onto to Jeffrey’s point, I was warned to stay away from the Fathers.  I was warned that hesychasm is “dangerous.”   00:34:11 Nypaver Clan: Reacted to "To tag onto to Jeffr..." with 😮   00:35:42 Bob Cihak, AZ: Yes, words in books c

    ١ س ٦ د
مشاهدة الكل (٧١٤)

٤٫٩
من ٥
‫٧٩ من التقييمات‬

حول

Philokalia Ministries is the fruit of 30 years spent at the feet of the Fathers of the Church. Led by Father David Abernethy, a member of the Oratory of Saint Philip Neri since 1987, Philokalia (Philo: Love of the Kalia: Beautiful) Ministries exists to re-form hearts and minds according to the mold of the Desert Fathers through the ascetic life, the example of the early Saints, the way of stillness, prayer, and purity of heart, the practice of the Jesus Prayer, and spiritual reading. Those who are involved in Philokalia Ministries - the podcasts, videos, social media posts, spiritual direction and online groups - are exposed to writings that make up the ancient, shared spiritual heritage of East and West: The Ladder of Divine Ascent, Saint Augustine, the Philokalia, the Conferences of Saint John Cassian (a favorite of Saint Philip Neri, the founder of the Oratory), the Ascetical Homilies of Saint Isaac the Syrian, and the Evergetinos. In addition to these, more recent authors and writings, which draw deeply from the well of the desert, are read and discussed: Lorenzo Scupoli, Saint Theophan the Recluse, anonymous writings from Mount Athos, the Cloud of Unknowing, Saint John of the Cross, Thomas a Kempis, and many more. Philokalia Ministries is offered to all, free of charge. However, there are real and immediate needs associated with it. You can support Philokalia Ministries with one-time, or recurring monthly donations, which are most appreciated. Your support truly makes this ministry possible. May Almighty God, who created you and fashioned you in His own Divine Image, restore you through His grace and make of you a true icon of our Lord and Savior Jesus Christ.

المعلومات

  • صناع العمل
    Father David Abernethy
  • سنوات النشاط
    ١٤٣٤ هـ - ١٤٤٦ هـ
  • الحلقات
    ٧١٤
  • التقييم
    ملائم
  • حقوق النشر
    © Copyright 2013 Fr. David Abernethy. All rights reserved.
  • موقع البرنامج على الويب
    Philokalia Ministries

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