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"I feel illness as the love of Christ".

For the world, the Holy Mountain of Athos represents the homeland of holiness, an academy of deification, and the dwellers of this earthly heaven are the lights who lead us from the darkness and labyrinth of sins, to the harbour of salvation.

Such a sublime example of deified life is Saint Porphyrios the Kapsokalyvite (1906-1991), who proved to be an "earthly angel" among men receiving the canonization by the Ecumenical Patriarchate in 2013.

Those who knew him personally, clergy and laity, disciples or people who inquired him out of plain curiosity, recognized him to be "a man of God", a "household" and a well-pleasing of the Heavenly Father. Being ascetic from his childhood and adolescence, he was rewarded with wonderful gifts, which he used to serve his Giver and his troubled and tried peers with great humility, as they were thirsty to find their stillness and inner peace, and the purpose and meaning of their lives. When he was eighteen, he received the gift of unceasing prayer and foresight, to which plenitude of charismas were added: the knowledge of the past, present and future; the prophecy; reading of the souls or cardiognosis; and, in connection with them, healing the physical and soul diseases, as manifested by the multitude of miracles he did during his life and also after he moved from this life, wonderful works which continuously increase in number.

Diseases--signs of love and "divine visitation" for our salvation

Saint Porphyrios worked for thirty-three years at the Polyclinic from the centre of Athens. Here, he had the opportunity to experience the physical and inner sufferings of many peers and, through his gift, to relieve and cure many of these pains and diseases, in many cases serious and incurable forms of cancer.

In order to be of help to the suffering and with his thirst for knowledge, among other books, Saint Porphyrios read medical works, including a gynecological treaty. They helped him get into the physiological mechanisms of the disease, diagnose them accurately and propose effective healing means.

It is known that many doctors (and among them, some of the most professionally trained and very famous) often consulted him and through his counsel and blessing they could work together to the fully cure of the suffering.

There was a situation with an anecdotal meaning when he suffered a fracture at the leg and it was wrongly put in cast. With his gift, the Holy Father saw this and asked the surgeon, an important Greek professor and practitioner, to fix the mistake he did. The doctor hardly accepted to be contradicted and, at the Father's insistence, he made a new scan, which confirmed the words of the confessor. Having no analgesic in the hospital, his leg was broken and then put in cast, as the Venerable Man had indicated and everybody was surprised.


All the miraculous wonders and healing he did (and some of them continue to be discovered today through the testimony of those who lived) demonstrate two capital things: on the one hand, his love for God, Who gave him many gifts, including the gift of healing as a reward for his ascetic needs; on the other hand, his infinite love for people, his fellows, for whom he used all these gifts.

At the same time, Saint Porphyrios the Kavsokalivite is a contemporary model of God's "chosen"man who gained holiness through the path of labours, trials, and sufferings. Those around him knew that his medicine was prayer and patience, even when he suffered the most severe pains. In his youth, he asked God to give him "cancer" so that he could take part of the pain and suffering of the world and to relieve it from sins; he bore seven diseases with a lot of love and hope in the mercy and help of God.

He considered diseases to be a path of discovery and closeness to God and of redeeming of life, a sign of His love and His blessed visitation.

Paradoxically, he considered cancer the best means of achieving salvation, a blessing and the supreme proof of God's love for us. Freedom is the most important and most precious gift God endowed the man through creation. God made us free and waits for us to acquire our salvation consciously and freely. He could forcibly save us through catastrophes and cataclysms and through great trials but then, He could not express His infinite love for man, His dearest creature, but His all-knowing and righteousness.

In this life, God lets us choose and go on the way we want: good or bad. When we do good deeds, He rejoices giving us a reward both here, in this world, and in eternity. When we choose to work evil, He suffers with us and compassionates us, like a good and loving Father, still waiting for our return though wounded.

He tries to draw our attention from the worldly and temporary things to the spiritual and eternal ones all throughout our lives, and even when He afflicts our insensitivity, He still awaits for us. And so, many lives are in a continuous departing from God, sometimes pierced by difficulties, trials, pains, illnesses and suffering which have a pedagogical purpose, but whose mysterious meaning is not explained by the man who loves pleasure and is bound up to the material things. On the contrary, if they are related to God, they seem to be rather undeserved punishments and unnecessary tortures, and not a proof of "visitation" but of His "scolding", of punishment and vengeance.

Saint Porphyrios considered the cancer to be a lost struggle in most cases. With incompletely known causes and without a universal therapy, that would fit any of its form and at any stage of evolution, in many situations, the cancer leads to a tragic outcome.

However, the person who is in this terrible suffering has to take its spiritual, sanctifying and saving meanings and benefits, even during the physical suffering.

After a shorter or a longer time, when God tried to drag us from sins, but we refused in our stubbornness, God tries to heal us spiritually and get us ready for the everlasting life, but this time in a more dramatic way. Thus, the cancer is the supreme form of God's love, Who tries to save us until the last moment of our life. The most important accomplishment in the fight against this relentless disease is often to delay or postpone the outcome or the relative prolongation of the survival period but by enduring the aggressive therapies, great pain and high costs. It mostly comes at a time when, neither the most important oncologist in the world, nor the most effective treatment scheme, would succeed. Saint Porphyrios considered that in this tragic dialogue and drama of life, and, in the tensed struggle between sickness and health, and between life and death, there are two actors or two characters left: God-Love and the suffering patient.

Those minutes and moments, short, from the survival point of view, are fundamental for the future and eternal life. Thus, either you have a firm faith in God, and there is a healing of the soul even if there is no miraculous physical healing as the body slowly quenches. And, on the basis of the ontological connection between body and soul, in eternity, the soul will also save the body which perishes, anyway. Or, you do not have such a faith, and by misunderstanding, and, not even responding to this last proof of God's love, you lose your salvation forever because of your despondency.

Saint Porphyrios said that death

should neither sadden nor frighten us. What is death? It is just the door we enter eternity. And we all shall go through this door. It is enough to be ready. (...) We have not come to this world to stay here forever, but to be tried and get ready for the everlasting life. So, do not mourn for a thing that was already fated, that we all expect, even if some do not want it, saying that Heaven and hell are here on Earth. (Porphyrios s.a.: 183)

Here is how the Holy Father catches the meaning of cancer in a few words:

Do you know that cancer is the best sickness? Because with the other sicknesses, you don't take the issue seriously, because you hope that you will get better and usually you don't change. When you have cancer, however, you say "Here it was, it's over, the lie is finished, now I'm leaving." Men can't help you and you find yourself alone before God. The only thing left is the hope in God, and you cling to this hope and you' re saved (Ibidem: 92-93)

Sometimes he said: "Cancer is a very good thing. You know that you will die, you accept this, and thank God. Cancer is a spiritual problem" (Kostaku 2015: 68).

For such a reason, today's medical world is about a thousandth of a millimeter to find the remedy against it which is very simple, as everybody will see when it comes to light. Working in highly performing research laboratories, in congresses, symposiums and conferences halls, theoretically and practically the specialists are very close to what could be a universal panacea effective in any form and stage of this disease; but for now, it seems to be the will of God for the salvation of many. And even when the cancer is cured, new diseases will appear, some even more serious, because of the same spiritual causes and with the same saving purpose. They will be more serious because of man's moral decay, even amid unprecedented progress in science and medical technology, but with the same reason: to correct man from the temporal to the spiritual and redeeming things.

Referring to the attitude that the patients who suffer from cancer must have, he said:

I researched cancer and I discovered enough elements. Typically, the persons who suffer from cancer are the people with spiritual confusion, anxious people, tortured by various kinds of events and those who live under pressure. When something happens to you and you are told that you have cancer, you need to entrust yourself in God's love. You should calm down, love the world and love everything. Your being has to be entirely love and doxology to God. Then, your soul will be sanctified. And when your soul is sanctified, when you approach God and peace is set, the sympathetic and parasympathetic system, like the whole body, will calm down, and, even if it does not heal, the cancer will, at least, remain in that stage.... (Hraustalakis 2002: 85)

With particular emphasis, Saint Porphyrios said that "the drug that could cure cancer is very easy; doctors meet on a daily basis and talk about it, they nearly have it before their eyes--I see this through the grace of God--but the Lord does not discover it, because due to this disease, Heaven has been filled in the last years!" (Porphyrios s.a.: 88).

The Holy Father is against the operation of this disease, in order not to awaken the "monster" that would burst elsewhere. The patient must rather surrender totally to Christ, and then "the nervous system reassures, influences the various systems of your body, and thus the disease disappears" (Kostaku 2015: 69-70).

While cancer is the dramatic form of the struggle and the acquisition of salvation, the other lighter diseases are the usual ways of returning to faith and to the true moral life. Among their religious causes, Saint Porphyrios mentioned about leading away from God and faith getting cold or loosing the faith. He said: "When a man lives without God, without peace and trust, but in agitation, anxiety, grief, and despair, he acquires body and soul diseases. Psychic asthenia, neurasthenia and schizophrenia are demonic states" (Ne vorbeste parintele Porfirie 2003: 255).

Christ is everything for the Christians. He is, at the same time, life and health, joy and salvation or, as the Elder said: "Christ is everything. He is joy, He is life, He is light. He is the true light that makes man happy, making him fly; makes him see everything, everybody; makes him suffer for everyone, wishing everyone to be with him, near Christ" (Porphyrios s.a.: 18). "And afar from Christ: sadness, sorrow, anger, recollections of life's wounds, its pressures, and hard times. When we are far away from Christ, we live through all these things. We wander around, going from here to there, for nothing, we stand still nowhere. We find Christ everywhere, even in a cave, we stay there and are afraid to leave, afraid of losing Christ. (...) Christ is everything. He is the source of life and joy" (Ibidem).

When suffering or illness occurs in man's life, it is not God Who punishes him for unbelief and sins, "but man self-abides when he leads away from God" (Ibidem: 45).

From the spiritual point of view, in consensus with the psychosomatic branch of medical science, Saint Porphyrios considered sorrows as ultimate cause of all diseases, if they are accumulated and unexpressed or concealed. When they meet a more sensitive soul, they lead to somatisation or the onset of physical illnesses, striking those organs with genetic weakness or vulnerability acquired in our lives because of lack of balance, temperance, and discernment. "All diseases", he said, "come from grief' (Ibidem: 69). And "why do we get sick? Because we grieve. And why do we grieve? Because we sin. If we let Christ dwell in our soul, then sin, grief and sickness will disappear; then we will also drop the drugs" (Ibidem: 68).

Many of these annoyances come from the fact that man is linked to people or things (Ibidem: 71), which, sooner or later, disappoint him, causing him sorrow and sadness.

"The bodily diseases", the Father said, "serve the many and various purposes of God's love" (Ibidem: 66). Through them and in proportion to his sins or his virtues, God directs man to repentance and soul and body regeneration (2).

Having the gift of foresight, Saint Porphyrios observed the paroxysmal growth of depression or sadness, which he considered rather a disease of luxury and opulence and not of poverty. They can no longer please and fulfil the man who is constantly running after more things and more precious objects. The chase leads to a feeling of meaninglessness and to existential gap and failure. "Sadness", he repeated, "is the illness of the soul and does not depend on the material things. You can be a healthy man with millions in the bank, and yet be overwhelmed with sadness. It can only be countered by the faith in God's care for us and by the good fight" (Ibidem: 63-64).

And the best means of fighting this passion is the Christian faith and the spiritual life. That is why he told his disciples: "Never grieve! Christ has risen to give us joy and love even from now. Let us start from now on to participate more and more intensely on the bright and the everlasting day of Christ's love" (Ibidem: 203).

Another time, he recommended to cultivate good, optimistic, beneficial and constructive thoughts against depression:

Let her remove the unpleasant memories and fears and remember only the pleasant events; let her always cultivate optimistic thoughts about the future, listen to good music, walk, go along with her Christian friends to the Divine Liturgy, Vespers and vigils and pray to Christ with hope. (Ibidem: 449)

As his love was great and he contemplated the creation of God, the Father was convinced how useful the trips in nature are, or cultivating passions or hobbies and ergo therapy as a means of healing from sadness:

Work and care for nature is something that can help a person who is depressed. The garden, plants, flowers, trees, the countryside, a walk in the open air - all these things take a person away from a state of inactivity and awake other interests. They act like medicines. To occupy oneself with the arts, with music and so on, is very beneficial. The thing that I place top of the list, however, is interest in the Church, in reading Holy Scripture and attending services. Studying the words of God, you get cured without being aware of it. (Ne vorbeste parintele Porfirie 2003: 297)

Saint Porphyrios gave hope of salvation even to those who suffered from AIDS, urging them to do the "philosophy of disease", that is meditating on its causes, manifestations and effects and distinguishing the best ways of healing. In such situations, he advised: "If you have learned that you have AIDS, you should not be sorry, but rather be glad. You do not have to tell yourself that you are sick and you will die. No way! You need to search the Holy Scripture. You will see there is no death, and he who believes in the words of God never dies!

Do not refuse to take medication, but try to heal yourself through prayer, entrusting yourself entirely to God" (Hraustalakis 2002: 85-85).

Means of facing illness and suffering

In the first part of this chapter, I have shown that Saint Porphyrios gave a high appreciation to the medical science and medical staff as one who treats the human sufferings pains and physical. But he was always convinced that all the physical imbalances and dysfunctions that bring the disease have far deeper spiritual causes. Diseases "are caused by demonic works and by sins" (Porphyrios s.a.: 71), by the lack of faith and turning away from God--the Source of life, by annoyance and the feeling of helplessness in the struggle against them. For this reason, he considered that the true healing of man is an integral one--physical and spiritual--and the ways of regaining the balance between the various faculties and physical powers and between them and the soul are spiritual as well.

Although he did not take medication, he advised the sick to call both the doctor and the confessor, to receive the medical prescriptions and therapy, but also the spiritual remedies: repentance and confession, prayer and patience.

He advised his disciples about food, too, noting that more and more foods are polluted, contaminated and biologically and chemically modified. He recommended to cultivate and eat our own products, grown in our own garden with natural fertilizer, or consuming natural products. He also said dishes and clothes should be washed with natural and not chemical detergents, which are very harmful.

With his gift and grace Saint Porphyrios made an extremely important observation: when treatment schemes or drugs have no effect, it means that "the soul is sick, and not the body. And we will find the healing of the soul only by Christ" (Ibidem: 91), because "only Christ can heal the soul" (Ibidem).

Elder Porphyrios was convinced and confessed that "soul diseases are healed through religious sentiment" (Ibidem: 450), and its effective manifestations are repentance and patience, prayer and humility. He considered "there is nothing higher than what is called repentance and confession. This mystery is the gift of God's of love to man" (Ne vorbeste parintele Porfirie 2003: 287). Confession is "the way man approaches God. It's what the love of God gives man. Nothing and no one can deprive man of this love" (Porphyrios s.a.: 154). During confession, he looked in the eye of the disciple just in the beginning. Then, he listened with patience, reading the soul, he advised him in a specific and personalized way, and, finally, he accompanied him with his prayer.

When he found long physical illness or heavy spiritual suffering, he would recommend general confession:

My child, at certain times of life, it is good we have a general confession, because the various psychic wounds caused by serious events often bring physical diseases. When we confess, we should say not only our sins, but also our thoughts, fears, anguish, annoyances that various events have caused: earthquakes, death, marriages, doubts in faith, etc. (Ibidem: 160)

He knew that "true repentance will bring holiness" (Ne vorbeste parintele Porfirie 2003: 28); nevertheless it was not a matter of time, but of intensity, for he said: "it does not take years, son; repentance is like lightning" (Porphyrios s.a.: 165). Without repentance, there is no forgiveness and salvation, for "whoever does not repent will be lost" (Ibidem).

Regarding the experience of repentance and confession, Saint Porphyrios gave great importance to the confessor, as the one representing the voice of God from the depths of man's soul. He must be a man of prayer and, first of all, he should live what he recommends (Ibidem: 212), and he should be "full of discernment, merciful, dispassionat (Ibidem: 352). His therapeutic method must be Christian, not psychological or psycho therapeutic. And its foundation should be humility.

Next to an experienced confessor, the Christian, and especially the suffering one, will acquire humility, which is "the gift of God to the soul" (Ibidem: 421). "The monster of pride is abducted" (Ibidem: 423) through humble thoughts and the humble person, hardened already through trials and sufferings, acquires the grace of God that helps him advance in spiritual life. And when he is in trouble and suffering, it helps him receive all as coming from God and for his salvation. Such a soul no longer loses its balance (Ne vorbeste parintele Porfirie 2003: 254), but acquires the strength of a rock in the face of the waves of life, it looks upon them, understands and overcomes all with discernment and wisdom.

Along with repentance and humility, a healing cure for those in distress is the persistent prayer. Saint Porphyrios recommended the sick not to pray for the cure of their disease, but to calm themselves. "Pray for me to be good, not to be well/", he said. "Let us ask the will of God to be done" (Ibidem: 198), and He will do what is best for them (Porphyrios s.a.: 76).

Prayer is the "key to spiritual life" (Ne vorbeste parintele Porfirie 2003: 201), and this cannot be taught by anyone, not even by the spiritual Father, but by the very practice of it and by the inspiration of God's grace (Ibidem).

Where grace meets obedience, humility and diligence, it makes prayer come "by itself and willingly" (Ibidem). Prayer should be said "with gentleness of the soul, with love and ardent longing" (Ibidem: 202).

What matters in its work is not the length in time, but the intensity: "Pray only for five minutes," he said, "but offer yourself to God with love and ardent longing. One can pray the whole night, and the other only five minutes, but this five-minute prayer can be of more quality. This is a mystery, of course, but this is how it is" (Ibidem: 216). Through this feeling and experience of prayer state, the soul transforms any of its work into prayer and makes its work from its prayer.

Talking about the causes of the delay in prayer response, the Father taught:

When the Lord does not give us something we ask insistently, two things happen: either He does not give it to us for our own good, or we do not know how and when to ask! And sometimes both aspects are valid at the same time! In the first case, no one can know why the ways of the Lord and His will are impenetrable, so I prefer not to speak. As for the second case, I will tell you more! First, when we ask something from the Lord, we should not make a fuss and claim that we want this thing on the spot, because that is an unacceptable offense to the Creator! I mean, I pray you, who are you, or who am I to ask Him something, but also to set the time and the hour to send me His blessings? (Porphyrios s.a.: 288)

If, even after long and persistent prayers, our desire is not fulfilled, it is better to

cease to offend Him with our request, for the more we insist, the more He departs. And, just when we have already forgotten the demand, the result will come even if we do not realize it. God does not forget. He has received our message! He remembers it and when He thinks the time has come, He fulfills our request. That is why we must not insist that the Lord does what we want and when we want! It is not desirable to do so, because it brings evil rather than good, especially when it is too great and springs from eagerness and selfishness. (Ibidem: 389)

The Father asked us to accompany our prayer with prostrations if health still allows us, which are "the full gymnastics exercise of body and soul" (Ne vorbeste parintele Porfirie 2003: 282). However, they must be made with all our heart and not out of formalism or for fulfilling a rigid canon.

By acquiring this spiritual state, the Christian gets to despise the disease. The more we pray and ask the illness leave us, "the more it adheres to you, winds its tentacles around you and squeezes you, and becomes inseparable from you" (Ibidem: 375). The awareness of suffering often brings increased pain, and "living the sickness" because "the more we strive to get rid of it, the more we feel it. And so we achieve nothing. And we have the impression that a miracle will happen, and yet, in reality, we don't believe it, and so we do not get better." (Ibidem: 373) Therefore, the Christian must despise the disease as one that is the effect and work of sins and he should fully commit to Christ. Then, He will produce the miracle of healing.

When prayer gathers all these attributes, being spoken from the depths of our soul and becoming an incessant work of it, it will bring relief to sickness and consolation in suffering, and the soul will receive help and trust from God - the relief of disease.

When we surrender ourselves to Christ, our spiritual organism finds peace, and the result is that all our bodily organs and glands function normally. All these are influenced. We get well and cease to suffer. Even if we have cancer, if we leave everything to God and our soul finds serenity, the divine grace may work through this serenity and make the cancer and everything else heal. (Ibidem: 375)

The soul of the sick is strengthened in hope through faith and repentance, through prayer and patience in suffering. He really penetrates the meaning of Saint Porphyrios' words who considered that we benefit greatly from our illnesses, as long as we endure them without complaint and glorify God.

When we become ill and ask for His mercy, the important thing is not to take medicines or go and pray to Saint Nektarios. We need also to know the other secret, namely, to struggle to acquire the grace of God. This is the secret. Grace will teach us all the other things, namely, how to abandon ourselves to Christ. That is, we ignore the illness, we do not think about it, we think about Christ, simply, imperceptibly and selflessly and God works His miracle for the good of our soul. (Ibidem: 372-373)

And, as one who suffered in this life, the Father did not cease to advise us to receive all with love and kindness and to understand them spiritually:

Face everything with love, kindness, meekness, patience and humility. Be rocks. Let all the waves break over you and turn back leaving you untroubled. You'll say, "That sounds fine, but is it possible?" The answer is "Yes, always - with the grace of God." If we look at things in human terms, of course, it is impossible. But instead of affecting you adversely, all these things can be of benefit to you, increasing your patience and your faith. Because all the difficulties that surround us represent a kind of gymnastics for us, we exercise in patience and endurance. (Ibidem: 243)

As an opportunity to profoundly remember the words inspired by God left to us by Saint Porphyrios, in the end I would like to present two large pieces of advice, of Christian life, that bring inner quietness and peace to the to the tried souls.

He advised his disciples:

Be careful what you eat, what harm you or what makes you fat! Do not spend many hours in bed; otherwise you are going to get sick again. Move, but with measure. Walk, but neither fast nor slow, neither in climbs, nor in downhill, nor in high altitude, nor in low altitude. Go at a normal pace without getting tired. Get out. Now I'm not going to tell you where to go. Go where you like, just to be outside Athens, away from the pollution that affects your health so much. Do not get contact either with too much cold or with too much heat. When you go out in the cold, put a handkerchief at your nose and mouth, so you do not breathe the cold air. When you get out in heat, put a hat on, so the sun does not hurt your head. Be aware of the spiritual pressure and melancholy that you feel in your work. I know that nobody puts pressure on you there, and on the outside you seem quiet, but inside you are very preoccupied not to remain behind the others and to offer the highest quality work. (...) Read the books of the Holy Fathers and pray. And, above all, do not grieve. This will improve your health. The more you love Christ, the more you will enjoy and the less you will be sad. Do everything with love and gratitude, without pressure or anxiety. (Porphyrios s.a.: 95-96)

In the case of anxiety and spiritual unrest, he advised to contemplate the nature and to celebrate the life, to cultivate the true joy and happiness, which cannot be found outside faith or without Christ:

Take delight in all things that surround us. All things teach us and lead us to God. All things around us are droplets of the love of God--both things animate and inanimate, the plants and the animals, the birds and the mountains, the sea and the sunset and the starry sky. They are little loves through which we attain to the great Love that is Christ. Flowers, for example, have their own grace; they teach us with their fragrance and with their magnificence. They speak to us of the love of God. They scatter their fragrance and their beauty on sinners and on the righteous. (...)

Make the most of the beautiful moments. Beautiful moments predispose the soul to prayer; they make it refined, noble, and poetic. Wake up in the morning to see the sun rising from out of the sea as a king robed in regal purple. When a lovely landscape, a picturesque chapel, or something beautiful inspires you, don't leave things at that, but go beyond this to give glory for all beautiful things so that you experience Him Who alone is comely in beauty. All things are holy - the sea, swimming, and eating. Take delight in them all. All things enrich us, all lead us to the great Love, all lead us to Christ.

Observe all the things made by man--houses, buildings large or small, towns, villages, peoples and their civilizations. Ask questions to enrich your knowledge about each and everything; don't be indifferent. This helps you meditate more deeply on the wonders of God. All things become opportunities for us to be joined more closely with everything and everyone. They become occasions for thanksgiving and prayer to the Lord of All. Live in the midst of everything, nature and the universe. Nature is the secret Gospel. But when one does not possess inner grace, nature is of no benefit. Nature awakens us, but it cannot bring us into Paradise. (Ne vorbeste parintele Porfirie 2003: 359-360)

With such a profound understanding of all and with such a gracious and grateful conduct, man will be able to receive all, good or bad, light or heavy, as authentic life lessons able to lead him to the purpose of his life - salvation, on the easier way of joy and fulfillment, or on a more dramatic and thrilling one, through tribulations and illnesses.


(1) Ne vorbeste parintele Porfirie 2003: 367.

(2) The Orthodox spirituality teaches us that if the trials of sinners are proportionate to their sins, the virtuous have to face trouble commensurate with their virtues and, through their patience they acquire hundredfold and thousandfold fruit from the Merciful God.

Author Contributions

The author confirms being the sole contributor of this work and approved it for publication.

Conflict of Interest Statement

The author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.


Hraustalakis GS (2002) Batranul Porfirie, Parinte duhovnicesc si pedagog, 2nd edition, Bacanu C, trans. Bacau: Bunavestire.

Kostaku A (2015) Parintele Porfirie mi -a spus. Staicu C-I, trans. Galati: Egumenita.

Ne vorbeste parintele Porfirie... (2003) Munteanu E, trans. Galati: Biserica Ortodoxa.

Porphyrios (St.) (s.a.) Antologie de sfaturi si indrumari. Munteanu S, trans. Bacau: Bunavestire.

Ioan C. Tesu, PhD; Reverend Professor of Orthodox Spirituality; Dumitru Staniloae Faculty of Orthodox Theology, Alexandra Ioan Cuza University; Iasi, Romania;

Caption: Saint Porphyrios the Kapsokalyvite

Caption: The Holy Mountain of Athos
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Title Annotation:Saint Porphyrios the Kapsokalyvite
Author:Tesu, Ioan C.
Publication:Romanian Journal of Artistic Creativity
Article Type:Biography
Geographic Code:4EUGR
Date:Mar 22, 2019
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