Pachomios the Great, Father and Founder of Cenobitic Monasticism

By Protopresbyter George Christodoulou

Saint Pachomios was born around 292 AD in the Egyptian Thebaid, in the region of present-day Luxor. His parents were pagans.

Egyptian tradition presents him from childhood as a pure and disciplined person, clean in heart and inwardly estranged from pagan worship.

At one point his parents took him to a pagan ceremony, but he felt no inner connection to the idols.

The official website of the Coptic Church, in the life of Saint Pachomios connected with the present Monastery of Saint Pachomios in Luxor, specifically says that the young Pachomios was “a lover of purity and chastity” and did not take part in pagan festivals.

At a young age he was conscripted into the Roman army. He enlisted at about twenty years old, during the conflicts between Constantine the Great and Licinius.

During his military service or imprisonment, he encountered Christians who showed love, compassion, and care toward the soldiers. This became the first great blow of divine grace upon his soul.

Prologue in Sermons: May 13

How a Monk Should Conduct Himself

May 13

(Word concerning the character of the good and the evil.) 
 
By Archpriest Victor Guryev

More than once we have spoken with you, monks, about how you ought to conduct yourselves. But forgive us, for today again we think it necessary to speak to you of the same things from the Holy Fathers. The teaching of the Holy Fathers, even when repeated, is always beneficial and salvific for us. So then, how should a monk conduct himself?

First, says the church teaching, a monk must abandon judgment of others and every other evil deed, and repent of his sins with confession and tears. He must not boast of his self-correction or of his good works, nor become intoxicated with pride, for pride is a great evil, since even the devil fell away from the glory of God because of pride. A monk must flee gluttony and drunkenness, must not frequently wander without necessity through worldly homes, and must not give himself over to excessive sleep, for all these things bring great shame upon a monk. Rather, he ought to obey his spiritual guide, confess sinful thoughts to his spiritual father, keep the fear of God in his heart, and always keep death before his eyes. The conclusion of all this is that if you, monk, see anything with your eyes or hear anything with your ears, keep it to yourself and say: “Why should I judge my brother, when I myself am worse than all?”

Prologue in Sermons: May 2

Obedience is Greater Than Fasting and Prayer

May 2

(A word from the Paterikon, that obedience is greater than a life of fasting and desert asceticism.)

By Archpriest Victor Guryev

They say that obedience is greater than fasting and prayer. Can this be believed?

Two blood brothers came to live in a monastery. One of them was a great faster, while the other was distinguished by great obedience, and whatever the elders commanded him, he immediately fulfilled without question; and through obedience he gained renown in the monastery. His brother, the faster, began to envy him and said: “I will test him, and then we shall see how much he has progressed in obedience.” And with these words he went to the abbot and said: “Father, allow my brother to go with me; we need to go to a certain place.” The abbot permitted them.

The brothers set out. When they came to a river, the faster said to the brother who excelled in obedience: “Enter the river and cross it.” The obedient brother entered, and crocodiles surrounded him and began in every way to fawn upon him. Seeing this, the faster said: “Come out of the river.” The brother came out.

Prologue in Sermons: April 19

Our Firmness in the Faith Causes Even our Enemies to Respect Us

April 19

(A word from the Paterikon about the widow whom the prince had mercy on because of the humility of her son.)

By Archpriest Victor Guryev

Why is it, brethren, that it often happens that even many good Christians avoid us, do not fulfill our requests, and despise us? It often happens because good Christians see in us bad Christians who do not keep the commandments of God; they see us limping on both knees. But if we were to live differently, if we showed before all our firm faith and a life according to faith, then things would be different.

Prologue in Sermons: March 23

What Does Complete Renunciation of the World Consist In?

March 23

(A word about a merchant who entered the monastic rank and was saved.)

By Archpriest Victor Guryev

I ask you, brethren, what must one do in order to renounce the world completely? What will you say to this? You will say: “One must go into monasticism.” That is true, brethren, I agree with you, but still, in my opinion, this alone is not enough; something more is required. What is it?

Once the Venerable Paphnutios prayed to God that He would show him to whom he was comparable. And the Lord revealed this to him. He heard a voice saying to him: “You are like a merchant seeking good pearls. Arise, then, do not be slothful, and you will find one like yourself.” Paphnutios left his cell and met a certain man from Alexandria, very rich and at the same time pious and merciful. This man conducted great trade with the Thebaid and had three ships transporting his goods. Everything that he gained from his trade he gave to the poor, and his servants followed him carrying food for them as well. Seeing this, Paphnutios exclaimed: “What does this mean, my friend?” The pious merchant replied: “These are the fruits of my trade, offered to God through the hands of the righteous.” Paphnutios said: “And when will you receive the monastic name?” “I will try to do so,” answered the merchant. Paphnutios continued: “How long will you carry on earthly trade and forget the heavenly? The latter is higher than the former. Leave all earthly things now and follow the Savior, and soon you will depart entirely to Him.” After this, the pious merchant gave all his possessions to the poor, keeping nothing for himself, went to the mountain where two monks had died before him, and there, shutting himself in a cave, he soon left his earthly body and became a citizen of heaven.

Prologue in Sermons: March 21

A Monk Not by Calling

March 21

(A Homily of Kosmas the Presbyter)

By Archpriest Victor Guryev

He who goes to a monastery without prior preparation for the monastic life, without discernment, not by calling, is a bad monk; indeed, he can scarcely even be called a monk at all. This is evident from the following.

Kosmas the Presbyter says: “Many withdraw from the world into a monastery; but, not wishing to endure the wearisome services and labors of monastic life, they flee from the monastery back into the world and return like dogs to their vomit, fall into despair, and sin worse than before. Others of them wander through the cities, roaming about like madmen here and there, eating others’ bread for nothing, spending their time in inexcusable idleness, and watching for where there are feasts, becoming slaves not of God, but of the belly. And for them the latter becomes worse than the former.

Prologue in Sermons: February 24

The Holy Servants of God Themselves at Times Indicated the Places for their Monasteries

February 24

(From the Lemonarion, the story of John the monk, whom Saint John the Forerunner healed of illness.)

By Archpriest Victor Guryev

Some monasteries flourish, are adorned, and prosper because the places on which they stand were beloved by the saints to whom they are dedicated, and these saints themselves chose even their abbots. This we shall now prove by the following example.

There was a certain hieromonk, very pious and loving toward the brethren, who lived in a monastery near Jerusalem. Archbishop Elias wished to make him abbot of that monastery, but the elder, seeking solitude, departed with one of his disciples for Mount Sinai. On the way, near the Jordan, he was seized with a fever and could go no farther. With great difficulty he reached a cave and settled there.

At night, in a dream, a certain man appeared to him and asked: “Where are you going, elder?”

“I am going to Mount Sinai,” replied the elder.

The one who appeared said: “I beg you, do not go.”

Prologue in Sermons: February 5

To Novice Monks

February 5

(An admonitory discourse of Saint Ephraim on the ascetic struggle of monks.)

By Archpriest Victor Guryev

Today we intend to offer spiritual assistance to monks, because, as those who wage an unceasing battle with the flesh, the world, and the devil, they especially stand in need of it. But since the more experienced among the monks are less in need of such help, and novices more so, we direct our assistance to the latter and express it in the following discourse to them by our venerable father Ephraim the Syrian.

“While you still have time, brother,” says the Venerable one to the novice monk, “strive as a good soldier of Christ, knowing that you strive not for a perishable crown, but for the cleansing of sins and for eternal life. Therefore, in all your deeds acquire humility of mind, which is the mother of obedience. Cast off double-mindedness from yourself and in all things clothe yourself with faith, so that the Lord, seeing the zeal of your soul, may strengthen you in your work. Nurture within yourself a strong hatred for laziness, for rivalry, for every evil disposition and envy, since for the Lord you have left behind your fleshly parents, friends, and possessions. For if at the beginning your thoughts make you slack, you will endure both weariness and loss. Therefore, if it should happen that for the Lord we grow weary somewhat, or even beyond our strength, let us not complain. For whoever complains clearly shows about himself that he does not labor of his own free will. You, as a wise man, do not compete with the more negligent brethren, and do not envy those who live without fear of God, knowing firmly that he who falls is dashed to pieces, while he who overcomes is crowned.

Prologue in Sermons: February 4

 

A Monk Must Not Leave the Monastery in Which He Lives

February 4

(A Discourse on Silence and Humility, and On Not Falling Into Despair)

By Archpriest Victor Guryev

Some of the monks, unfortunately, have become accustomed to leaving the monasteries in which they live and moving from place to place. There, they say, the abbot is strict; here, the brethren are quarrelsome; there, the labors are beyond one’s strength; and here, they do not struggle as we would like. And such men run off—partly out of laziness, partly out of pride, partly out of their innate inability to get along—from their own monastery to another, and from that one to a third, and so on. Is this good? 

 

No, it is bad. Bad, first of all, because wandering is forbidden by the Savior Himself, who says: “Do not go from house to house” (Luke 10:7), and “Into whatever town you enter, remain there” (Matt. 10:11). And bad, secondly, because examples sometimes point to the most disastrous consequences for monks who leave the monasteries in which the Lord has ordained them to dwell. For the instruction of such wanderers, we present one such example.

Prologue in Sermons: January 18

A Lesson for Monks

January 18

(Teaching of Blessed Hilarion)

By Archpriest Victor Guryev

We will speak to you, monks, today, and this is what we will say. The Prologue for today contains a sermon by Blessed Hilarion, which, in its content, pertains primarily to your monastic life. Since this sermon, in our opinion, contains many important, beneficial, and salutary lessons for you, we ask you to pay particular attention to its contents.

Prologue in Sermons: January 9

For Those Who Love the Monastic Life

January 9

(Commemoration of our Holy Father Philip, Metropolitan of Moscow and All Russia, the Wonderworker)

By Archpriest Victor Guryev

There are many who desire to become monks, but unfortunately, few among them understand what true monasticism should consist of and know how to prepare themselves for it. Such people, for example, fall into the following error regarding monasticism: they think that life as a monk is easy and pleasant, and that in monasteries one only needs to pray to God and do nothing else. And this error alone leads them to the saddest of things. Having entered a monastery, with their idea of doing nothing there, they become the most pitiful monks and serve only as a mockery and a stumbling block to both the monks living with them and laypeople alike. Is this good? As you can see, it is very bad. What is to be done? Yes, we will do this: we will point out to everyone who desires monasticism, but does not understand its essence, for the first time at least one example of how true servants of God prepared for monasticism and how they behaved after accepting it.

Prologue in Sermons: January 8

To Monks Who Love to Move from Place to Place

January 8

(Commemoration of our Venerable Father Elias the Hermit)*

By Archpriest Victor Guryev

Some lazy monks say: “How bored I am! If only I were now in such-and-such a monastery, if I were here or there, then I would be refreshed and would become a completely different person.” How should we regard the above words and desires of these monks? We must regard them in this way: these monks, seeking — perhaps without even noticing it — worldly amusements, first forget God; second, from forgetting God they fall into sloth; third, they come under the power of fleshly lust; and fourth, they lose the fear of God. All this we shall now attempt to explain.

Prologue in Sermons: December 21

 

A Monk Must Completely Renounce the World

December 21
 
(The Story of the Monk who came to Anthony to be tonsured and kept his property for himself.)

By Archpriest Victor Guryev

In our opinion, a monk must be a completely disinterested person. Once you've renounced the world and dedicated yourself to God, then live with God and in God; otherwise, the matter is lost. For you yourselves know that one cannot serve two masters, nor can one simultaneously serve God and mammon. Monks are like warriors set to battle. A warrior is vigorous, watches the enemy, and emerges victorious; but if he throws down his weapon, becomes absent-minded, loses his caution, becomes engrossed in extraneous matters, then lo and behold, he's lost. So it is with a monk. He stands vigilantly against the enemy, the devil, not being carried away by attachment to worldly goods — thus, the enemy of humanity dare not approach him, and the work of salvation proceeds well.

Prologue in Sermons: December 10

There is Nothing Worse Than When a Monk Becomes Infected With Spiritual Pride and Decides to Live According to his Own Will.

December 10
 
(Kosmas the Presbyter on Monks Who Do Not Wish To Be With the Brethren and Subject Themselves to Monastic Labor.)

By Archpriest Victor Guryev

Our word shall be to you, brother monks, and here is what we shall tell you. It seems to us that for a monk there is nothing more detrimental than when he is infected with spiritual pride, departs from obedience to his abbot, and resolves to live according to his own will. What usually follows from this? Most often, it is that such a monk neglects his direct monastic duties, subjects his mind to his evil will, becomes vain and slothful, frequently engages in acts either dishonorable or foolish, and ultimately falls entirely under the dominion of the devil. Is this truly the case? Indeed, brethren, it is, and there ought to be no doubt about it. Listen now to a teaching of a Teacher of the Church, and you will recognize the truth of our words.

Prologue in Sermons: November 27

 

Against Slander

November 27

(A Sermon on Not Condemning Monks)

By Archpriest Victor Guryev

In a church sermon on the 27th of November, the following is written, among other things, about slander: "Many of the foolish," it says there, "recklessly slander the monks. When they see one of them sinning, they say that this is not what the Lord commanded, yet they themselves sin in abundance, oppress others, and steal. And if they see any partaking of a sweet dish, they begin to slander even more; yet they themselves drink daily, thereby storing up eternal fire for themselves." Having heard this, many may very well ask: why have you brought us this sermon, and what does it signify?

Prologue in Sermons: November 5

To Young Lovers of Monastic Life

November 5

(From the Life of Saint John Chrysostom)

By Archpriest Victor Guryev

The fifth commandment, "Honor your father and your mother," among other things, imposes upon children the duty to feed and comfort their parents in times of poverty, illness, and old age. Unfortunately, we often encounter children violating this duty in various ways. For example, some young people, after spending some time in a pious, strictly Christian life, sometimes fall into spiritual pride and begin to think that it is not worthwhile for them to remain in the world, that they can and should leave it and begin a monastic life. And so, you see, a young man abandons his aged father and mother to their fate and leaves. He leaves, and they, poor things, struggle like fish against ice, in cold and hunger, and are forced, like beggars, to beg from their neighbors for alms. Are such young people behaving well or not? I don't know what you would say to them; I, for my part, would advise these lovers of monastic life to act in the same way as the aforementioned Saint of God acted in this case.

Prologue in Sermons: October 31

The Fact That the Devil Arms Himself and Wages War Against No One as Much as Against Young Monastics

October 31*

By Archpriest Victor Guryev

"The devil, like a roaring lion, prowls about, seeking whom he may devour" (1 Peter 5:8), says the word of God. Devour whom? Of course, on the one hand, as we know, all of us. But know, young monks, that he primarily seeks to devour you, monks. Indeed, the immutable truth is that the devil arms himself against no one so much and wages war against no one so much as against you. We will now reveal this truth to you in the following example.

Homily for the Commemoration of the Equal-to-the-Apostles Saint Thekla (Fr. Daniel Sysoev)

Homily for the Commemoration of Saint Thekla

By Fr. Daniel Sysoev

In the name of the Father and the Son and the Holy Spirit!

I congratulate you all on the feast day of the Holy Protomartyr Thekla, Equal-to-the-Apostles! If we look at the history of the Church, we see that there were saints who were once highly venerated, but later became less so. This applies to Saint Thekla. The entire ancient Church, right up until the 15th century (now she is highly venerated only in Syria), held her in high esteem. Yet many Orthodox Christians don't even know her life, which is remarkable. 

Saint Thekla was from Asia Minor and lived in the city of Iconium, near Antalya, now Konya (fifty kilometers from Antalya). Saint Thekla was an ordinary pagan, a young woman of nineteen, betrothed to a pagan youth. At that time, the Apostle Paul was passing through the city, preaching the holy gospel. He went to preach in a high-rise building called an insula (Latin for "insula" — literally translated as "island" — in ancient Roman architecture, a multi-story residential building with rooms and apartments). At that time, cities already had high-rise buildings inhabited by the less wealthy. Saint Thekla lived in a mansion next to this "khrushchevka" building, where the Apostle Paul celebrated the Liturgy in one of the apartments.

Prologue in Sermons: September 4

Not Only in Monasteries, But Everywhere You Can Be Saved

September 4*

By Archpriest Victor Guryev 

In the Prologue, for the 3rd day of September, in the homily of Saint Basil, among other things it is said: “Do not think that all are saved in monasteries. For many come to the virtuous life, but few of them accept its yoke.” What does this mean? That those are mistaken who, doing nothing for their salvation, think that if we lived in a monastery, only then would we be saved. And they are mistaken; for we repeat, although, according to the word of Saint Basil, many come to the monastery for the virtuous life, however, only a small number of them accept its yoke. From this it is obvious that the lazy man is bad everywhere: he was bad in the world, but it must be thought that he will be no better in a monastery. So, what should he do? First of all, give up his laziness, and wait to consider about a monastery. Give up laziness and you will be saved in the world; don’t give it up and you will perish both in a monastery and in the most distant desert.

July: Day 18: Teaching 2: Venerable Pambo

July: Day 18: Teaching 2:
Venerable Pambo
 
(Is It Possible To Please God Equally With Virtues That Are Different From One Another?)

By Archpriest Grigory Dyachenko

I. In the days of Venerable Pambo, whose memory the Holy Church celebrates today, there lived in Egypt two brothers: Paisios and Isaiah, who were the children of rich parents. After the death of the latter, Paisios and Isaiah, having divided a large inheritance between them, said to each other: "What kind of life should we choose?" And in a general council they decided to choose the monastic life. So one of them distributed his property to the poor, monasteries and churches, then went into the desert and there spent his time in solitude in fasting and prayer. The other built a monastery, arranged a hospice and a hospital near it, and gave rest to all the pilgrims who came, served the sick, and fed the poor. Several years passed and both brothers died. After their death, among the monks who knew the brothers, a dispute arose regarding which of the brothers pleased God more. Some said that it was the hermit, while others praised the other more for having founded a monastery and serving the poor, the stranger, and the sick.