Archive for the ‘The Scent of Holiness’ Category

Christmas Present Idea

for her.jpg

Ancient Faith Store is selling The Scent of Holiness and an icon bracelet as a Christmas gift set.

Perhaps you’ll consider purchasing a few for the “hers” in your life  :).

Product Description

Icon Bracelet with Wood Beads

Small icons are mounted to eleven wood beads, and strung into an elasticized wrist band with a double row of round beads.

The Scent of Holiness: Lessons from a Women’s Monastery

Every monastery exudes the scent of holiness, but women’s monasteries have their own special flavor. Join Constantina Palmer as she makes frequent pilgrimages to a women’s monastery in Greece and absorbs the nuns’ particular approach to their spiritual life. If you’re a woman who’s read of Mount Athos and longed to partake of its grace-filled atmosphere, this book is for you. Men who wish to understand how women’s spirituality differs from their own will find it a fascinating read as well.

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Ancient Faith Publishing‘s May Catalog:

The Sweetness of Grace by Constantina R. Palmer

From the author of The Scent of Holiness. The Sweetness of Grace is a collection of stories derived from conversations with Orthodox nuns, monks, and laypeople, along with experiences of Orthodox life in South Korea, Greece, and North America. Those who enjoyed Everyday Saints will enjoy these similar stories from other parts of the Orthodox world.


While The Sweetness of Grace is not exactly a sequel, a number of the themes and a few people I wrote about in The Scent of Holiness make appearances in this new book.  It can be read independently, however, and does not have a women’s monastery as its primary setting. It is more board in scope. Written in a similar style to The Scent of Holiness, it is a collection of stories – composed of vignettes – about Christian trial and victory. It tells stories of monastics and laypeople alike, my experiences of Orthodoxy while teaching English in South Korea, living and studying theology in Greece, as well as a few stories from life here in North America.

There is no definitive publication date as of yet, but I will certainly keep you posted.  Share the word!



A beautiful fountain in the courtyard of the Holy Monastery of St. Theodora in Thessaloniki, Greece.


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Below is an excerpt from Knot Twenty-Eight of the book The Scent of Holiness: Lessons from a Women’s Monastery, published by Ancient Faith Publishing and available for purchase both as a paperback and an e-book.

Mavroudis the Martyr

Kalliopi lived in the village nearest the monastery. I met her for the first time when we both visited the monastery to help the sisters with the olives from their orchard. As we sorted olives together, we began a conversation about new martyrs. I asked her if there were any martyrs among the local saints. Kalliopi mentioned Mavroudis, a martyr who had lived in her father’s town. Mavroudis’s martyrdom is recounted in a folk song written by the locals, which she sang for us.

Similar to Byzantine chant, some older Greek folk songs have a haunting feel to them. I found some to be quite melancholic. They never reminded me of our Atlantic Canadian folk songs—some of which are sailors’ songs, making light of hardships. Many Greek folk songs cause suffering and longing experienced long ago to come back and settle in your chest.

The song Kalliopi sang to us explains how Mavroudis was killed by Muslim Turks for refusing to denounce his Christian faith and embrace Islam. He had an argument with some Turks and insulted their faith. So the Turks threatened to throw him into the fire if he didn’t agree to become a “Turk”—in other words, a Muslim. He asked them to give him some time to make up his mind, and they granted him permission.

On seeing his mother approach, he asked her, “Mama, what shall I do? They want me to become a Turk or they will throw me into the fire.”

“Better to be a Turk and live, than dead in the fire!” she advised him.

He was very sorrowful when he heard her answer in this way, and crying and pulling his hair he said to her, “No, I will wait for my love to come and tell me what she thinks.”

He waited, and when his wife arrived he asked her, “Tell me, my love, should I become a Turk or be thrown into the fire?”

“It’s better for you to enter the fire than to become a Muslim,” she answered. On hearing this, the Turks threw them both into the fire, granting them a martyr’s death.

The song ends, “Like candles they burned; like incense they smelt. Doves they became; to the heavens they flew.”

There were, of course, a few wet cheeks by the time Kalliopi finished singing.


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The Scent of Holiness: Lessons from a Women’s Monastery is now available in Romanian translation, published by Sophia Press. You can order your copy here.

sophia-Mireasma-sfinteniei.-Povestiri-dintr-o-manastire-de-maici---Constantina-PalmerMireasma sfinteniei. Povestiri dintr-o manastire de maici

Povestirile Constantinei Palmer nu sunt nici teologice, nici catehetice. Ele sunt relatări personale, nemijlocite, ale propriilor sale experiențe duhovnicești trăite într‑o mănăstire ortodoxă, prin intermediul cărora autoarea împărtășește cititorilor nu numai trăirile ei de taină într‑un univers existențial plin de iubire și dăruire, ci și invitația de a explora în profunzime acest mod de viață. O astfel de invitație ne deschide paginile cărții de față, îndemnându‑ne să pătrundem într‑o lume mai puțin cunoscută, pentru a afla cât mai multe aspecte interesante, inedite, ziditoare de suflet culese din viața de zi cu zi într‑o mănăstire de maici.

S‑au scris multe cărți și biografii ale părinților stareți contemporani, diferite relatări ale unor experiențe du­hov­ni­cești dobândite în mănăstiri de călugări, dar caracterul unic al viețuirii monahale în mănăstirile de maici a rămas deseori ascuns, departe de ochii pelerinilor. Desigur, în Hristos Domnul nu mai este parte bărbătească și parte femeiască (Galateni 3, 28), însă călugăria femeilor are totuși o calitate distinctă. „Bărbații, după cum spunea o maică stareță, încearcă să taie sfoara cu toporul dintr‑o singură lovitură; femeile se nevoiesc să o desfacă încet. Altfel spus, bărbații încearcă să‑și reteze patimile năpustindu‑se cu forță asupra lor, în timp ce femeile se străduiesc fără încetare să se lupte cu patimile, dar duc această luptă treptat‑treptat, fără a atrage atenția asupra lor.”



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scent-of-holinessWhen The Scent of Holiness was first published a few friends jokingly asked, “When’s the sequel coming out?” I would usually just laugh thinking I had expended my supply of interesting stories. But out of curiosity I sat down one day to write down a list of ideas, stories I didn’t record in the first book, stories that hadn’t happened until after The Scent of Holiness was published. I think I came up with 35 stories in that first sitting. Since then the list has more than doubled and I’ve steadily been working away at writing them all down with the intention of publishing them in the future (God willing). The focus of this second book is not relegated to women’s monasteries; it will contain stories of encounters with monks, nuns, elders, and laypeople, experiences in North America, South Korea and Greece. As tomorrow is the feast of the Dormition of the Mother of God, I thought I’d share this rough draft of a story I recently wrote for this second book.

Contemplating the Virtue of the Theotokos

During the winter months the sun had already set by the time I reached the Holy Dormition Monastery of the Mother of God. Vespers was most often held in the large catholicon outside the monastery gates. Entering the outer narthex I would light a beeswax candle in front of the festal icon the sisters had laid out on an icon stand. As soon as I opened the large wooden door to the nave I would be greeted by the sound of the nuns melodic chanting and surrounded by the sweet fragrance of burning incense. I would then proceed to the large icon of the Mother of God, depicted with the Lord on her lap. In those sacred, if fleeting, moments a person could feel genuinely connected to the Mother of God. In the dim light of the church, one could even supplicate the Theotokos with tears and be noticed by no one. As far away as she seemed out in the world at times, that much and more close she seemed in the sacred space of her holy monastery.

To stand in the presence of a holy icon is to stand in the presence of the person depicted therein, and so whether we stand before a large icon encased in an elaborately decorated wooden icon stand or before a paper icon taped on the wall of our bedroom, we stand before the holy person whose countenance is painted in line and colour. But in the peaceful, prayerful atmosphere of a holy monastery, we often become more attuned to the spiritual reality surrounding us, and being more attuned to this spiritual reality not only makes our prayer flow more readily but contemplation of holy mysteries comes within our grasp.

It is in moments such as these that I contemplate the person of the Most Holy Theotokos. Thinking on her life and works, her sufferings and sacrifice, I feel as though she offers us the answer to all our problems. The example of her life is the cure to our illness, the source of joy to heal our sorrow. By means of merely two of her countless virtues – obedience and purity – she teaches us everything. In her obedience to God she shows us that perfect freedom and attaining our “full potential” is found in submitting our fallen and corrupted will to the all-good Father, thus molding our will into His will and therefore being able to (eventually) not only “know the good”, but will it and do it.

With her outward and inward purity she points us to the easy path of sanctification. By keeping our souls and bodies pure, by not even accepting corrupted thoughts, we maintain the ability to hear and communicate with God, and thus know how to live in conformity with His will. If we have long ago lost our purity – whether it be mental, spiritual and/or physical purity – we have the opportunity to restore it through confession and repentance. Confession and repentance are our constant means to imitate her virtue and please her Son and our God, as she does best of all.

And so, no matter how ill we are, no matter our upbringing, no matter the genetic weaknesses we have inherited (of body and soul), no matter the state of the world around us, we have the opportunity by God’s grace, through the prayers of the Theotokos, to become healthy, to become holy. We too can, in our own dormition, pass from life to life through a mere “falling asleep”, if only we would imitate her virtue.dormition-3

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Image from here.

(From Knot 26 of The Scent of Holiness: Lessons from a Women’s Monastery, published by Ancient Faith Publishing [formerly Conciliar Press], 2012)

One afternoon Sr. Nektaria and I had the task of thoroughly cleaning the guests’ dining hall. I was washing the tables while she swept, and we got into a conversation about how she found out about the monastery. She told me her incredible story, a story I found quite representative of the opinion many share towards those they do not understand.

Sr. Nektaria was born and raised in Australia; she is not Greek and has no Greek ancestry. Her mother was of Ukrainian descent, so she and her four siblings were raised as Orthodox Christians. The church they attended in Australia had a mixture of Orthodox nationalities, including Greeks. Growing up, Sr. Nektaria did not have a good opinion of the latter.

“If we got tired during the Divine Liturgy, my mother wouldn’t let us sit down. We could only kneel! While the Greek children got to play outside until the Our Father and only then come into the church.

“I hated the way they always dressed up so much for church, the way they seemed to show off. I didn’t understand anything then. I didn’t understand that when they dressed up they did it because they felt like they were going to see the King.

“I thought they were always blaspheming, saying Panagia all the time. I didn’t realize that it was because they had true love for the saints and Christ. So they spoke of them with familiarity. In our family home, maybe you would see an icon high up in the corner of the living room, while Greeks had icons everywhere. But I didn’t understand them, so I didn’t want anything to do with them.

“When I decided to move to Albania for a short work contract, I never considered visiting Greece. A Greek man from my church heard I was moving and wanted to take me out for coffee with him and his wife to speak to me about visiting a monastery in Northern Greece. He wanted me to visit some women’s monastery that was only an hour west of Thessaloniki. He said there was another nun there from Australia.

“I didn’t want to visit Greece, so I kindly humored him but didn’t make any promises. He wrote down the directions to the monastery for me in Greek and insisted on giving me drachmas, the old Greek currency. I tried very hard to refuse them because I knew if I took them I’d be obliged to go.

“‘If you can stay there for two to three weeks it will be enough time for you,’ he told me. ‘No, no, you need about four weeks. Hmm, if you stay five to six weeks I’m certain it will be enough time for you.’ After saying this he gave me Abbess Thaisia’s book, Letters to a Beginner.* When his wife saw this she became upset with him. ‘How dare you be so presumptuous, assuming she’ll become a nun!’ she scolded him.

“I had never considered becoming a nun. I was a regular young adult who didn’t live any form of a spiritual life. His comments came completely out of nowhere. I sang in the choir, but I showed no signs of being spiritual in any other way. I took his directions to the monastery, the drachmas, and the book, but was not pleased about it all.

“Since I had a good job in Australia, I had saved a lot of money. Before leaving for Albania, I thought I better set some things up with my bank so that if anything happened to me, my family could access my savings. So I signed everything over to my sister.

“Once I was in Albania, I took out a map and was surprised to see how close I was to the monastery the man wanted me to visit. I really didn’t want to return to Australia with the drachmas he gave me and have to tell him I didn’t go. So I decided to give in and go to Greece. He told me once I arrived at the monastery to simply ask for Sr. Epomoni.

“After taking a bus to the nearby village and a taxi to the monastery, I arrived in the afternoon and immediately asked for Sr. Epomoni. To my great surprise, it was my catechism teacher from when I was a child! I had no idea she had become a nun. She was as surprised to see me as I was to see her. She spoke to Gerontissa, and they invited me to stay for a week.

“Friday came and Gerontissa asked me when I was leaving. I asked to stay until Monday. On Monday I asked to stay until Friday, and it went on like this for a few weeks. Finally, I told Sr. Epomoni that I wanted to remain close to the monastery. So the nuns had some friends set up a job for me in Thessaloniki.

“The night before I was to leave the monastery, while walking in the courtyard with Sr. Epomoni I told her, ‘I really don’t want to go to Thessaloniki. I just feel like staying at the monastery.’

“‘I think it’s time we went and you confessed to Gerontissa,’ she told me.

“So, that’s what we did. I told Gerontissa everything I ever did in my life—which was extremely difficult and embarrassing to do through a translator—and they had a  heiromonk come so I could confess to him and receive absolution.

“Gerontissa agreed to let me stay, and that is when I realized I had been at the monastery for exactly five and a half weeks.

“After hating Greeks my whole life, they became the ones that saved me!” she said, wiping tears from her cheeks.


* This book is mistakenly referred to as Letters to a Young Nun in the original version of The Scent of Holiness but has been corrected it here.

The Scent of Holiness is available in paperback and e-book format. You can purchase it here or here.

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IMG_7266(From an interview I did with the authour of the blog Byzantine Texas last August)

Could you speak to how different monasticism is in Greece than it is in the US or Canada?

The biggest difference between monasticism in Greece and monasticism in the US or Canada is that monasticism has existed in Greece for some 1,500 years. Thus, the monastic mindset and way of life is firmly established. While in North America monasticism is still relatively young.

This does not mean that there are no monasteries in North America that embody the true monastic spirit. On the contrary, there are quite a few, considering how large North America is. But it does mean that there are more anomalies in the US and Canada than there may be in an Orthodox country. However, this shouldn’t spoil our view of Orthodox monasticism in general.

While my younger sister was staying at a monastery for a few months some years ago the abbess shared something with her that I think we can apply to Orthodox monasteries at large: “If you see something in a monastery, someone who talks or acts differently than the other sisters, know that that is not monasticism. What the sisters do and say in common is monasticism, not what comes from one individual.” If a particular monastery does not reflect Orthodox monasticism worldwide, then it is not monasticism.

Orthodox monasteries, despite differences in language, habit, work, or typikon, share certain universal qualities: obedience, chastity, and poverty – to name a few. On top of those basic precepts, there is a monastic spirit that permeates monasteries that is perceivable even when one monastery seems to differ entirely in outward ways from another. That is, provided the community upholds the above mentioned qualities of monasticism. If the community is healthy, if it keeps the fasts of the Church, struggles to uphold Christ’s commandments, and adheres to a regime of prayer than it will flourish over time, even if the country it is in is entirely secular or at very least non-Orthodox.

What we need to do is pray for our monastics in the US and Canada, pray that they maintain the spirit of authentic monasticism, and that God would grant them the strength to allow Christ to work through them, through their prayers for the world. Over time Christ will grant our request, so long as we keep knocking at the door. Then North America can become the second Egyptian desert, or the second Irish islands (both of which are famous for their monasticism).

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