#monks of new skete

[sea-salted-wolverine]

when my mom was pregnant with me, her first child, she was unsurprisingly gifted a whole bunch of parenting books. my dad had a dog and in a similar situation got puppy and dog training books, as was the fashion in the days before listicles and internet experts.

in a stunning turn of events that explains SO MUCH about me and my siblings, the literature that was most consulted while raising the human children in the family was How to Be Your Dog's Best Friend by the monks of New Skete.

honestly. not the worst. it could have been a bible. or idk. the user manual for the washing machine since Mom seemed to be picking up random books to glean parenting advice from.

[orthodoxydaily]

Saints&Reading: Saturday, October 21, 2023

october 8_october 21

VENERABLE PELAGIA (457) THE PENITENT OF THE Mt OF OLIVES

Saint Pelagia the Penitent was converted to Christianity by Saint Nonnus, Bishop of Edessa (Saturday of Cheesefare Week). Before her acceptance of Christianity through Baptism, Pelagia was head of a dance troupe in Palestinian Antioch, living a life of frivolity and prostitution.

On the following day, when Saint Nonnus was teaching in the church about the dread Last Judgment and its consequences, Pelagia came. The teaching made a tremendous impression upon her. With the fear of God and weeping tears of repentance, she asked the saint for Baptism. Seeing her sincere and full repentance, Bishop Nonnus baptized her.

By night the devil appeared to Pelagia, urging her to return to her former life. The saint prayed, signed herself with the Sign of the Cross, and the devil vanished.

Three days after her baptism, Saint Pelagia gathered up her valuables and took them to Bishop Nonnus. The bishop ordered that they be distributed among the poor saying, “Let this be wisely dispersed, so that these riches gained by sin may become a wealth of righteousness.” After this Saint Pelagia journeyed to Jerusalem to the Mount of Olives. She lived there in a cell, disguised as the monk Pelagius, living in ascetic seclusion, and attaining great spiritual gifts. When she died, she was buried in her cell.

Source: Orthodox Church in America_OCA

NEW MONK-MARTYR IGNATIUS of BULGARIA and Mt ATHOS (1814).

The holy New Martyr Ignatius was born in the village of Eski Zagora in the Trnovo region of Bulgaria, and was named John in Baptism. While he was still a young child, his parents George and Maria moved to the city of Philippopolis and enrolled him in a school there.

Although he did well at school, he had a strong desire for the monastic life. Upon reaching adulthood, he entered the Rila monastery in western Bulgaria. There he was assigned to an Elder, with whom he lived in obedience for six years. When the Elder’s strictness became unbearable, John returned home.

About that time the Serbs rose in revolt against the Moslem government. John’s father was asked to take command of an Ottoman brigade, but he refused to fight against other Orthodox Christians.

The Moslems attacked George with furious anger. He was stabbed and then beheaded. John’s mother and sisters were also taken by the Hagarenes, and they ultimately agreed to convert to Islam.

John fled and hid in the home of an elderly Orthodox woman. His mother and sisters learned where he was hiding, and they told the Moslems. Those sent to capture him did not know what he looked like, so the old woman told them she did not know him. The woman helped him escape to Bucharest, Romania, where he became acquainted with Saint Euthymius, who would also endure martyrdom.

John did not wish to stay in Bucharest, however, and so he left for Mt. Athos. On the way he visited the village of Soumla, where he ran into his friend Father Euthymius again. Learning that Euthymius had denied Christ and beome a Moslem, John became very sad and left the village.

He had not gotten very far when Turkish soldiers stopped him and took all his possessions. They demanded that he convert to Islam, and in his fright he told them that he would do so. Satisfied with this reply, they let him go.

John reached the village of Eski Zagora, where he met an Athonite monk from the monastery of Grigoriou. They journeyed to the Holy Mountain together, and John settled in the Skete of Saint Anna. There he met Father Basil.

One day John and Father Basil traveled to Thessalonica on monastery business. While they were there the monks David and Euthymius of Demetsana suffered martyrdom because they were Christians. John was inflamed with the desire for martyrdom. Father Basil, however, urged him to postpone his intention, and so they returned to the Holy Mountain. A short time after this, Father Basil died.

When a monk from the Skete of Saint Anna told him of the martyrdom of the New Martyr Euthymius (March 22), John was once more filled with zeal for martyrdom. He was placed under the spiritual direction of the Elder Acacius, who prescribed for him prayer, prostrations, and reading the Gospel.

In time, John was found worthy of monastic tonsure, and was given the new name Ignatius. The Elder Acacius blessed him to travel to Constantinople with the monk Gregory in order to bear witness to Christ. After receiving the Holy Mysteries in Constantinople, Ignatius felt he was ready for his ordeal.

Dressed in Moslem garb, Ignatius went before the kadi and proclaimed his faith in Christ. He told him how he had promised to become a Moslem when he was younger, but now he threw his turban at the kadi’s feet and said that he would never deny Christ.

Thinking that Ignatius was insane, the kadi warned him that if he did not come to his senses he would endure horrible torments before being put to death. On the other hand, if he embraced Islam, he would receive rich gifts and great honor from them.

The courageous martyr told the kadi to keep his gifts, for they were merely temporal gifts. “Your threats of torture and death are nothing new,” he said, “and I knew of them before I came here. In fact, I came here because of them, so that I might die for my Christ.”

Saint Ignatius went on to call Mohammed “a false prophet, a teacher of perdition, and a friend of the devil.” Then he invited the Moslems to believe in Christ, the only true God.

The kadi then became so angry he could not speak, so he motioned for a servant to lead Saint Ignatius out of the room. Ignatius turned and struck the servant, then knelt before the kadi and bent his neck, as if inviting him to behead him then and there. Other servants entered the room, however, and dragged him off to prison.

Later, Ignatius was brought before the kadi for questioning. When asked who had brought him to Constantinople, he replied, “My Lord Jesus Christ brought me here.”

Again the kadi urged him to reconsider, for he was about to experience unimaginable tortures. “Do not expect to be beheaded so that the Christians can collect your blood as a blessing,” he said, “for I intend to hang you.”

Ignatius replied, “You will be doing me a great service whether you hang me or put me to the sword. I accept everything for the love of Christ.”

Seeing that he could not turn Ignatius from his Christian Faith, the kadi ordered him to be hanged. He was taken to a place called Daktyloporta, where the sentence was carried out. The martyr’s body remained hanging there for three days, then some pious Christians paid a ransom for it and took it to the island of Prote for burial.

Saint Ignatius gave his life for Christ on October 8, 1814. He is also commemorated on May 1 with Saints Acacius and Euthymius.

The head of Saint Ignatius is in the Monastery of Saint Panteleimon on Mt Athos.

Source: Orthodox Church in America_OCA

2 CORINTHIANS 1:8-11

8 For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. 9 Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, 10 who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, 11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.

LUKE 5:27-32

27 After these things He went out and saw a tax collector named Levi, sitting at the tax office. And He said to him, "Follow Me." 28 So he left all, rose up, and followed Him. 29 Then Levi gave Him a great feast in his own house. And there were a great number of tax collectors and others who sat down with them. 30 And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?" 31 Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous, but sinners, to repentance

[orthodoxadventure]

2nd Sunday of Great Lent: St Gregory Palamas

Commemorated on March 31

O luminary of Orthodoxy, support and teacher of the Church, ideal of monks and invincible champion of theologians, O wonderworker Gregory, boast of Thessalonika and herald of grace, always intercede for all of us that our souls may be saved.

This Sunday was originally dedicated to Saint Polycarp of Smyrna (February 23). After his glorification in 1368, a second commemoration of Saint Gregory Palamas (November 14) was appointed for the Second Sunday of Great Lent as a second “Triumph of Orthodoxy.”

Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitiary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.

After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).

Later on, in the eleventh century Saint Simeon the New Theologian (March 12) provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”

During his stay at Glossia the future hierarch Gregory became fully embued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.

Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.

In 1331 the saint withdrew to Mt. Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.

In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.

About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt. Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.

Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.

But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.

In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.

Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.

[Text from OCA]

Now is the time for action! Judgment is at the doors! So let us rise and fast, offering alms with tears of compunction and crying: “Our sins are more numerous than the sands of the sea; but forgive us, O Master of All, so that we may receive the incorruptible crowns.”

Holy and divine instrument of wisdom, radiant and harmonious trumpet of theology, we praise you in song, O divinely-speaking Gregory. As a mind standing before the Primal Mind, guide our minds to Him, Father, so that we may cry aloud to you: “Rejoice, herald of grace.”

[thesynaxarium]

Today we also remember the repose of the blessed Elder Arsenios, Abbot of Machairas Monastery. Elder Arsenios, in the world known as Nicholas Patsalos, was born in 1969. He loved monasticism, and experienced this particular call and attraction from God. Often he visited Mount Athos, especially New Skete and Vatopaidi Monastery, and he connected with the blessed Elder Joseph of Vatopaidi. He became connected with and a spiritual child of Metropolitan Athanasios of Limassol. In 1992, with the blessing of Elder Joseph and at the invitation of Archbishop Chrysostomos I of Cyprus, he went to the Monastery of the Iereon in Paphos. The next year, in 1993, they settled in the Sacred Monastery of Machairas, which they turned into a coenobium. Fr. Arsenios lived a pure life, he had a pure heart. He loved the saints, he was a friend of the saints and he tried to imitate their lives. He loved the divine services, he loved the Divine Liturgy, but he had an ascetic spirit. Although he stayed for a short while on Mount Athos, he received a complete Athonite spirit. He was dedicated to the counsels and writings of the blessed Elder Joseph the Hesychast, the spiritual founder of our brotherhood. In Cyprus he accepted the grace of the priesthood. While in 1999, according to God's good pleasure, the Abbot of Machairas Monastery Archimandrite Athanasios, was promoted to Metropolitan of Limassol, Fr. Arsenios, without his request nor without seeking it, but in obedience, became the new Abbot of Machairas Monastery. Despite his young age, Machairas Monastery spiritually advanced considerably in his days, and the brotherhood increased through the constant arrival of young monks to the Monastery, to such an extent that fathers of Machairas went in 2003 to settle in the Sacred Monastery of the Honorable Forerunner in Mesa Potamou. On September 11 2004, on his way to visit Mount Athos, the helicopter carrying them crashed near the coast of Mount Athos, killing all occupants. May he intercede for us always + Source: https://www.johnsanidopoulos.com/2015/09/the-blessed-life-and-death-of-elder.html?m=1 (at Machairas Monastery) https://www.instagram.com/p/CiVksNaLQ8z/?igshid=NGJjMDIxMWI=

[cassianus]

"In the life of Riassophore-monk John, latter-day disciple of St. Nilus of Sora, we see how bodily infirmity is not allowed to interrupt the struggle for salvation. Riassophore-monk John was a cripple; because of this he had been compelled to leave the Monastery of St. Cyril of New Lake. Feeling sorry for himself, he shortly afterwards was standing for an all-night vigil in the deep of winter. "Suddenly he saw an unknown Elder in schema come out of the altar to him and say: 'Well, apparently you do not wish to serve me. If so, return to St. Cyril. "At these words, the Elder struck him with his right hand quite strongly on the shoulder. Noting that the Elder exactly resembled St. Nilus as he is depicted on the icon over his relics, John was filled with great joy, all his grief disappeared, and he firmly resolved to spend the rest of his life in the Saint's skete." (The Fathers on Illness and the spiritual life)

[that-pissed-off-tolkien-blogger]

Okay so the kitchen has new tiles. My dad has people coming sometime this week or next week to pick up all of the trash from the basement. The contractors coming to do the all of the stair cases on the 18th of August and once those are done they’re doing the basement and after that the third floor. We don’t have a date yet for when the doors are getting replaced or when the bathrooms are getting done and the deck has yet to be booked, but the house will probably be undergoing construction well into September if not October.

However, the important bit for y’all to know is that by the end of August I’ll be fully moved into my dad’s basement instead of living out of boxes and bags like I am now, which means I’ll be able to return to posting.

Oh and after the house is fully finished, my dad and I are getting another dog. We’re getting a German Shepherd from the Monks of New Skete. We’ve already started talking names and I’ve basically talked him into a Tolkien name. Of all the names I’ve proposed he likes Gorthaur, Mairon, Melkor, and Tyr. Gorthaur is his favorite. Does he know what he’s picking? Nope. Hehe

[pcapetservices]

Five Essential Dog Training Books Every Pet Owner Must Have

Teaching your pet new skills may be a fun and difficult experience. For a well-mannered dog, having the appropriate supplies on hand is essential, regardless of experience level. The following five dog training books are essential reading for every pet owner:

1. "The Art of Raising a Puppy" by The Monks of New Skete

This timeless tradition gives realistic recommendations on elevating and socializing puppies, as well as covering all the bases in obedience.

2. "Don't Shoot the Dog!: The New Art of Teaching and Training" by Karen Pryor

Discover the principles of training, including how to apply high-quality reward and how to appropriately apply it to mold your dog's behavior.

3. "The Power of Positive Dog Training" by Pat Miller

Find out why using effective reinforcement tactics may help and how it can affect the way you communicate with your dog.

4. "How to Behave So Your Dog Behaves" by Dr. Sophia Yin

Dr. Sophia Yin offers helpful guidance on resolving typical educational problems together with perceptive knowledge about dog behavior.

5. "Inside of a Dog: What Dogs See, Smell, and Know" by Alexandra Horowitz

Learn greater about the exciting discipline of canine cognition and get an extra appreciation on your canine's viewpoint.

Whether you want to paint on more hard behavioral troubles together with your canine or simply train primary instructions, those books provide awesome advice for each step of the schooling system.

Read more

#DogTraining #PetCare #PositiveReinforcement #CanineBehavior #DogBooks

[watchpartygirl]

cyrus was trained by the monks of new skete is giving vigorous skin care routine

[thebestnaturalpetfoodstore]

The Art of Raising a Puppy (Revised Edition)

New Post has been published on https://bestnaturalpetfoodstore.com/the-art-of-raising-a-puppy-revised-edition/

The Art of Raising a Puppy (Revised Edition)

Price: [price_with_discount] (as of [price_update_date] – Details)

The classic bestseller that established the Monks of New Skete as America’s most trusted authorities on dog training, canine behavior, and the animal/human bond, updated to include the latest developments in canine health.

In their two now-classic bestsellers, How to be Your Dog’s Best Friend and The Art of Raising a Puppy, the Monks draw on their experience as long-time breeders of German shepherds and as trainers of dogs of all breeds to provide–brilliantly distilled–the indispensable information and advice that every dog owner needs.

This new edition of The Art of Raising a Puppy features new photographs throughout, along with updated chapters on play, crating, adopting dogs from shelters and rescue organizations, raising dogs in an urban environment, and the latest developments in canine health and canine behavioral theory.

  [ad_2]

[cmcsmen]

Living Your Life as a Prayer

Photo: Daddy's Little Girl - A father carries his little girl through the courtyard by the Tribune building in downtown Chicago, Illinois.

From the 2009 CMCS archive …

Jesus prayed to His father often. He is God. He asks us to do the same.

Prayer is an act of the heart. We can “will” to pray, set aside a time to pray, engage in prayer but the true connection, the true relationship with God happens when our words, thoughts, supplications and petitions come from the depths of our hearts.

Prayer is always answered. Our problems is that we don’t agree with God’s reply or we’re not listing for the answer.

How is prayer a part of your life?

Do you have a regular time for prayer?

Do you only pray during worship at Mass? Or do you live your life as a prayer, other known as having a prayer life?

With all that is going on in our world and our culture we can easily become too busy or too distracted from taking time to rest, much less pray.

Bishop Fulton Sheen said it this way, “More things are wrought through PRAYER than this world can ever dream of”.

Over the past few years my prayer lif has changed dramatically. I used to pray usually when I was in need or looking for an answer to something. Now, I have a conversation with God with every breath I take. It is amazing how because my interior life is a life which seeks God in everything, I more and more see life and others through God’s eyes.

Life is like a garbage can, what you put in it is what comes out of it. If we feed on the culture and the ways of this world, we’ll look at life though our own human understanding. When we not only love God, but have Christ in our heart, we live in Holiness and are aware of God’s presence in our daily lives. And we make our decisions then based on God’s principles of Truth.

In other words, when you work for a company you know what the boss wants, and what the policy book says, because you’ve spent time with it and your job several hours every week. In our personal lives, God is our boss and the Bible is the rule book.

As men, our personality is that of problem solvers. When our wives, or others, present a problem in their life we tend to want to fix it. Many times we’re not asked to fix it, and our best response then should be to listen, to understand, and to pray. I believe the circumstances we go through are God’s way of molding us and our lives, bringing us into closer communion with Himself … if we are willing to listen.

Many times when a person shares with me the struggles they are experiencing, I often suggest they close their drapes and let God speak to their heart. Growing up, I often found my Dad up before sunrise sitting with the lights out, praying (the Rosary) and thinking. Listening to God.

“Until you are convinced that PRAYER is the best use of your time. you will not find time for PRAYER” – Hillary Ottensmeyer, O.S. B.

The best part of prayer is listening. Back when I was in Catholic grade school one of the sisters used to say, “God gave you two ears and one mouth … listen”. Many of us are too busy telling God what we think He should do, instead of listening to what He asks of us.

Many of you know that I love dogs. We have two rescue dogs that came to us with issues. Now they are ‘dogs’ again. Little did I know back then how God would use these dogs to teach me about myself and my relationship with Him. I’ve learned from The Monks of New Skete that not only do we teach dogs obedience, but they teach us to learn obedience (to God) by how we listen to (behaviors of) our dog.

So in these times of a struggling economy, a hurting war torn world, trying to keep the bills paid, keeping our marriages nurtured, quality time with our kids and their needs, and everything else in between, consider discerning living your life as a prayer.

Open your heart, as I have, and let God speak to you. Life is a work in progress!

Peace and Blessings to you!

Frank Casella

Excerpts provided by Deacon John Rangel

"A saint is a sinner who keeps trying".

-- Saint Josemaria Escriva

[rwalshm]

PDF The Art of Training Your Dog: How to Gently Teach Good Behavior Using an E-Collar EBOOK BY Monks of New Skete

Download Or Read PDF The Art of Training Your Dog: How to Gently Teach Good Behavior Using an E-Collar - Monks of New Skete Free Full Pages Online With Audiobook.

  [*] Download PDF Here => The Art of Training Your Dog: How to Gently Teach Good Behavior Using an E-Collar

[*] Read PDF Here => The Art of Training Your Dog: How to Gently Teach Good Behavior Using an E-Collar

[sea-salted-wolverine]

My parents had a dog before they had kids and when they were raising their puppy they had a couple of really good puppy training and dog raising books. The art of raising a puppy and how to be your dogs best friend by the monks of new skete, if anyone's interested.

And then they had kids and bought the parenting books and what to expect when you're expecting. Currently those books are all sitting in the basement awaiting the first grandkids but the thing is my mom didn't reference the parenting books so much.

Evidently puppy training applies to small children just fine and this explains so much about me and my siblings.

[orthodoxydaily]

Saints&Reading: Sunday, March 31, 2024

march 18_march 31

SAINT GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKA (1359)

(movable holiday on the 2nd Sunday of the Great Lent).

Saint Gregory Palamas, Archbishop of Thessalonica, was born in the year 1296 in Constantinople. Saint Gregory’s father became a prominent dignitary at the court of Andronicus II Paleologos (1282-1328), but he soon died, and Andronicus himself took part in the raising and education of the fatherless boy. Endowed with fine abilities and great diligence, Gregory mastered all the subjects which then comprised the full course of medieval higher education. The emperor hoped that the youth would devote himself to government work. But Gregory, barely twenty years old, withdrew to Mount Athos in the year 1316 (other sources say 1318) and became a novice in the Vatopedi monastery under the guidance of the monastic Elder Saint Νikόdēmos of Vatopedi (July 11). There he was tonsured and began on the path of asceticism. A year later, the holy Evangelist John the Theologian appeared to him in a vision and promised him his spiritual protection. Gregory’s mother and sisters also became monastics.

After the demise of the Elder Νikόdēmos, Saint Gregory spent eight years of spiritual struggle under the guidance of the Elder Nikēphóros, and after the latter’s death, Gregory transferred to the Lavra of Saint Athanasius (July 5). Here he served in the trapeza, and then became a church singer. But after three years, he resettled in the small skete of Glossia, striving for a greater degree of spiritual perfection. The head of this monastery began to teach the young man the method of unceasing prayer and mental activity, which had been cultivated by monastics, beginning with the great desert ascetics of the fourth century: Evagrius Pontikos and Saint Macarius of Egypt (January 19).

Later on, in the eleventh century, Saint Simeon the New Theologian (March 12) had provided detailed instruction in mental activity for those praying in an outward manner, and the ascetics of Athos put it into practice. The experienced use of mental prayer (or prayer of the heart), requiring solitude and quiet, is called “Hesychasm” (from the Greek “hesychia” meaning calm, silence), and those practicing it were called “hesychasts.”

During his stay at Glossia the future hierarch Gregory became fully imbued with the spirit of hesychasm and adopted it as an essential part of his life. In the year 1326, because of the threat of Turkish invasions, he and the brethren retreated to Thessalonica, where he was then ordained to the holy priesthood.

Saint Gregory combined his priestly duties with the life of a hermit. Five days of the week he spent in silence and prayer, and only on Saturday and Sunday did he come out to his people. He celebrated divine services and preached sermons. For those present in church, his teaching often evoked both tenderness and tears. Sometimes he visited theological gatherings of the city’s educated youth, headed by the future patriarch, Isidore. After he returned from a visit to Constantinople, he found a place suitable for solitary life near Thessalonica the region of Bereia. Soon he gathered here a small community of solitary monks and guided it for five years.

In 1331 the saint withdrew to Mount Athos and lived in solitude at the skete of Saint Savva, near the Lavra of Saint Athanasius. In 1333 he was appointed Igumen of the Esphigmenou monastery in the northern part of the Holy Mountain. In 1336 the saint returned to the skete of Saint Savva, where he devoted himself to theological works, continuing with this until the end of his life.

In the 1330s events took place in the life of the Eastern Church which put Saint Gregory among the most significant universal apologists of Orthodoxy, and brought him great renown as a teacher of hesychasm.

About the year 1330 the learned monk Barlaam had arrived in Constantinople from Calabria, in Italy. He was the author of treatises on logic and astronomy, a skilled and sharp-witted orator, and he received a university chair in the capital city and began to expound on the works of Saint Dionysius the Areopagite (October 3), whose “apophatic” (“negative”, in contrast to “kataphatic” or “positive”) theology was acclaimed in equal measure in both the Eastern and the Western Churches. Soon Barlaam journeyed to Mt Athos, where he became acquainted with the spiritual life of the hesychasts. Saying that it was impossible to know the essence of God, he declared mental prayer a heretical error. Journeying from Mount Athos to Thessalonica, and from there to Constantinople, and later again to Thessalonica, Barlaam entered into disputes with the monks and attempted to demonstrate the created, material nature of the light of Tabor (i.e. at the Transfiguration). He ridiculed the teachings of the monks about the methods of prayer and about the uncreated light seen by the hesychasts.

Saint Gregory, at the request of the Athonite monks, replied with verbal admonitions at first. But seeing the futility of such efforts, he put his theological arguments in writing. Thus appeared the “Triads in Defense of the Holy Hesychasts” (1338). Towards the year 1340 the Athonite ascetics, with the assistance of the saint, compiled a general response to the attacks of Barlaam, the so-called “Hagiorite Tome.” At the Constantinople Council of 1341 in the church of Hagia Sophia Saint Gregory Palamas debated with Barlaam, focusing upon the nature of the light of Mount Tabor. On May 27, 1341 the Council accepted the position of Saint Gregory Palamas, that God, unapproachable in His Essence, reveals Himself through His energies, which are directed towards the world and are able to be perceived, like the light of Tabor, but which are neither material nor created. The teachings of Barlaam were condemned as heresy, and he himself was anathemized and fled to Calabria.

But the dispute between the Palamites and the Barlaamites was far from over. To these latter belonged Barlaam’s disciple, the Bulgarian monk Akyndinos, and also Patriarch John XIV Kalekos (1341-1347); the emperor Andronicus III Paleologos (1328-1341) was also inclined toward their opinion. Akyndinos, whose name means “one who inflicts no harm,” actually caused great harm by his heretical teaching. Akyndinos wrote a series of tracts in which he declared Saint Gregory and the Athonite monks guilty of causing church disorders. The saint, in turn, wrote a detailed refutation of Akyndinos’ errors. The patriarch supported Akyndinos and called Saint Gregory the cause of all disorders and disturbances in the Church (1344) and had him locked up in prison for four years. In 1347, when John the XIV was replaced on the patriarchal throne by Isidore (1347-1349), Saint Gregory Palamas was set free and was made Archbishop of Thessalonica.

In 1351 the Council of Blachernae solemnly upheld the Orthodoxy of his teachings. But the people of Thessalonica did not immediately accept Saint Gregory, and he was compelled to live in various places. On one of his travels to Constantinople the Byzantine ship fell into the hands of the Turks. Even in captivity, Saint Gregory preached to Christian prisoners and even to his Moslem captors. The Hagarenes were astonished by the wisdom of his words. Some of the Moslems were unable to endure this, so they beat him and would have killed him if they had not expected to obtain a large ransom for him. A year later, Saint Gregory was ransomed and returned to Thessalonica.

Saint Gregory performed many miracles in the three years before his death, healing those afflicted with illness. On the eve of his repose, Saint John Chrysostom appeared to him in a vision. With the words “To the heights! To the heights!” Saint Gregory Palamas fell asleep in the Lord on November 14, 1359. In 1368 he was canonized at a Constantinople Council under Patriarch Philotheus (1354-1355, 1364-1376), who compiled the Life and Services to the saint.

SAINT CYRIL, ARCHBISHOP OF JERUSALEM (386)

Saint Cyril, Archbishop of Jerusalem, was born in Jerusalem in 315 and raised in strict Christian piety. Upon reaching maturity, he became a monk, and in 346, he became a presbyter. In 350, upon the death of Archbishop Maximus, he succeeded him on the episcopal throne of Jerusalem.

As Patriarch of Jerusalem, Saint Cyril zealously fought against the heresies of Arius and Macedonius. In so doing, he aroused the animosity of the Arian bishops, who sought to have him deposed and banished from Jerusalem.

There was a miraculous portent in 351 at Jerusalem: at the third hour of the day on the Feast of Pentecost, the Holy Cross appeared in the heavens, shining with a radiant light. It stretched from Golgotha above the Mount of Olives. Saint Cyril reported this portent to the Arian emperor Constantius (351-363), hoping to convert him to Orthodoxy.

The heretic Acacius, deposed by the Council of Sardica, was formerly the Metropolitan of Caesarea, and he collaborated with the emperor to have Saint Cyril removed. An intense famine struck Jerusalem, and Saint Cyril expended all his wealth in charity. But since the famine did not abate, the saint pawned church utensils, and used the money to buy wheat for the starving. The saint’s enemies spread a scandalous rumor that they had seen a woman in the city dancing around in clerical garb. Taking advantage of this rumor, the heretics forcibly expelled the saint.

The saint found shelter with Bishop Silvanus in Tarsus. After this, a local Council was held at Seleucia, at which there were about 150 bishops, and among them Saint Cyril. The heretical Metropolitan Acacius did not want to allow him to take a seat, but the Council would not consent to this. Acacius stormed out of the Council, and before the emperor and the Arian patriarch Eudoxius, he denounced both the Council and Saint Cyril. The emperor had the saint imprisoned.

When the emperor Julian the Apostate (361-363) ascended the throne he repealed all the anti-Orthodox decrees of Constantius, seemingly out of piety. Saint Cyril returned to his own flock. But after a certain while, when Julian had become secure upon the throne, he openly apostasized and renounced Christ. He permitted the Jews to start rebuilding the Temple of Jerusalem that had been destroyed by the Romans, and he even provided them part of the funds for the building from the state treasury.

Saint Cyril predicted that the words of the Savior about the destruction of the Temple down to its very stones (Luke. 21:6) would undoubtedly transpire, and the blasphemous intent of Julian would come to naught. Soon there was such a powerful earthquake, that even the solidly set foundation of the ancient Temple of Solomon shifted in its place, and what had been rebuilt fell down and shattered into dust. When the Jews resumed construction, a fire came down from the heavens and destroyed the tools of the workmen. Great terror seized everyone. On the following night, the Sign of the Cross appeared on the clothing of the Jews, which they could not remove by any means.

After this heavenly confirmation of Saint Cyril’s prediction, they banished him again, and the bishop’s throne was occupied by Saint Cyriacus. But Saint Cyriacus soon suffered a martyr’s death (October 28).

After the emperor Julian perished in 363, Saint Cyril returned to his See, but during the reign of the emperor Valens (364-378) he was exiled for a third time. It was only under the holy emperor Saint Theodosius the Great (379-395) that he finally returned to his archpastoral activity. In 381 Saint Cyril participated in the Second Ecumenical Council, which condemned the heresy of Macedonius and affirmed the Nicea-Constantinople Symbol of Faith (Creed).

Saint Cyril’s works include twenty-three Instructions (Eighteen are Catechetical, intended for those preparing for Baptism, and five are for the newly-baptized) and two discourses on Gospel themes: “On the Paralytic,” and “Concerning the Transformation of Water into Wine at Cana.”

At the heart of the Catechetical Instructions is a detailed explanation of the Symbol of Faith. The saint suggests that a Christian should inscribe the Symbol of Faith upon “the tablets of the heart.”

“The articles of the Faith,” Saint Cyril teaches, “were not written through human cleverness, but they contain everything that is most important in all the Scriptures, in a single teaching of faith. Just as the mustard seed contains all its plethora of branches within its small kernel, so also does the Faith in its several declarations combine all the pious teachings of the Old and the New Testaments.”

Saint Cyril, a great ascetic and a champion of Orthodoxy, died in the year 386.

HEBREWS 1:10-2:3

10 And:"You, LORD, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. 11 They will perish, but You remain; And they will all grow old like a garment; 12 Like a cloak You will fold them up, And they will be changed. But You are the same, And Your years will not fail." 13 But to which of the angels has He ever said:"Sit at My right hand, Till I make Your enemies Your footstool"? 14 Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

1 Therefore we must give the more earnest heed to the things we have heard, lest we drift away. 2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3

how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

JOHN 21:1-14

1 After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: 2 Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter said to them, "I am going fishing." They said to him, "We are going with you also." They went out and immediately got into the boat, and that night they caught nothing. 4 But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Then Jesus said to them, "Children, have you any food?" They answered Him, "No." 6 And He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast, and now they were not able to draw it in because of the multitude of fish. 7 Therefore that disciple whom Jesus loved said to Peter, "It is the Lord!" Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea. 8 But the other disciples came in the little boat (for they were not far from land, but about two hundred cubits), dragging the net with fish. 9 Then, as soon as they had come to land, they saw a fire of coals there, and fish laid on it, and bread. 10 Jesus said to them, "Bring some of the fish which you have just caught." 11 Simon Peter went up and dragged the net to land, full of large fish, one hundred and fifty-three; and although there were so many, the net was not broken. 12 Jesus said to them, "Come and eat breakfast." Yet none of the disciples dared ask Him, "Who are You?"-knowing that it was the Lord. 13 Jesus then came and took the bread and gave it to them, and likewise the fish. 14 This is now the third time Jesus showed Himself to His disciples after He was raised from the dead.

[dogtrainingagent]

How Science is Revolutionizing the World of Dog Training

I was about a month into raising a new border collie puppy, Alsea, when I came to an embarrassing realization: my dog had yet to meet a person who doesn’t look like me.

I’d read several books on raising a dog, and they all agree on at least one thing: proper socialization of a puppy, especially during the critical period from eight to 20 weeks, means introducing her to as many people as I possibly could. Not just people, but diverse people: people with beards and sunglasses; people wearing fedoras and sombreros; people jogging; people in Halloween costumes. And, critically, people of different ethnicities. Fail to do this, and your dog may inexplicably bark at people wearing straw hats or big sunglasses.

This emphasis on socialization is an important element of a new approach to raising the modern dog. It eschews the old, dominating, Cesar Millan–style methods that were based on flawed studies of presumed hierarchies in wolf packs. Those methods made sense when I raised my last dog, Chica, in the early aughts. I read classic dominance-oriented books by the renowned upstate New York trainers The Monks of New Skete, among others, to teach her I was the leader of her pack, even when that meant stern corrections, like shaking her by the scruff of the neck. Chica was a well-behaved dog, but she was easily discouraged when I tried teaching her something new.

Learn More Click Here

[thebluelemontree]

"The Art of Raising a Puppy" by The Monks of New Skete.

The Gravedigger/Quiet Isle vibes. Things seem to be going well with the training. 😆