#Theotokos di Vladimir

[orthodoxydaily]

Saints&Reading: Friday, June 28, 2024

june 15_june 29

SAINT MICHAEL, FIRST METROPOLITAN OF KIEV AND ALL RUS' (992)

Saint Michael the first Metropolitan of Kiev, according to the Joakimov chronicle, was a Syrian by birth, but according to other chronicles, he was a Bulgarian or Serb. In the year 989, he arrived at Korsun with other clergy for holy Prince Vladimir (July 15), not long after Vladimir’s Baptism (988).

As first metropolitan of the Russian Church his service was difficult, but grace-filled. He zealously made the rounds of the newly-enlightened Russian Land, preaching the Holy Gospel, baptizing and teaching the newly-illumined people, founding the first churches and religious schools.

In Rostov he established the first wooden church in honor of the Dormition of the Most Holy Theotokos and installed Theodore the Greek there as bishop. Saint Michael was a wise and gentle, but also strict hierarch. The Russian Church has preserved the memory of the saint’s praiseworthy deeds. In the Synodikon of the Novgorod and Kiev Sophia cathedrals he is rightfully called the initiator.

Saint Michael died in the year 992 and was buried in the Desyatin-Tithe church of the Most Holy Theotokos in Kiev. In about the year 1103, under the Igumen Saint Theoctistus (afterwards Bishop of Chernigov, August 5), his relics were transferred to the Antoniev Cave, and on October 1, 1730 into the Great Church of the Caves.

Formerly, his memory was celebrated on September 2, along with Saints Anthony and Theodosius of the Caves. There is a trace of this earlier celebration in the service to Saint Michael. In the second verse of the “Praises” we sing: “Having begun the new year, we offer you our first songs, O blessed one, for you were the beginning of the hierarchy in the Russian land.”

Saint Michael is commemorated twice during the Church year. His principal Feast Day is on June 15 (his blessed repose in 992). He is also commemorated on September 30 (the transfer of his relics).

SAINT JONA, METROPOLITAN OF MOSCOW AND WONDERWORKER OF ALL RUSSIA (1461)

Saint Jonah, Metropolitan of Moscow and Wonderworker of All Russia, was born in the city of Galich into a pious Christian family. The father of the future saint was named Theodore. The youth received monastic tonsure in one of the Galich monasteries when he was only twelve years old. From there, he transferred to the Moscow Simonov monastery, where he fulfilled various obediences for many years.

Once, Saint Photius, Metropolitan of Moscow (May 27 and July 2), visited the Simonov monastery. After the Molieben, he blessed the archimandrite and brethren, and also wished to bless those monks who were fulfilling their obediences in the monastery.

When he came to the bakery, he saw Saint Jonah sleeping, exhausted from his work. The fingers of the saint’s right hand were positioned in a gesture of blessing. Saint Photius said not to wake him. He blessed the sleeping monk and predicted to those present that this monk would be a great hierarch of the Russian Church, and would guide many on the way to salvation.

The prediction of Saint Photius was fulfilled. Several years later, Saint Jonah was made Bishop of Ryazan and Murom.

Saint Photius died in 1431. Five years after his death, Saint Jonah was chosen Metropolitan of All Russia for his virtuous and holy life. The newly-elected Metropolitan journeyed to Constantinople in order to be confirmed as Metropolitan by Patriarch Joseph II (1416-1439). Shortly before this the nefarious Isidore, a Bulgarian, had already been established as Metropolitan. Spending a short time at Kiev and Moscow, Isidore journeyed to the Council of Florence (1438), where he embraced Catholicism.

A Council of Russian hierarchs and clergy deposed Metropolitan Isidore, and he was compelled to flee secretly to Rome (where he died in 1462). Saint Jonah was unanimously chosen Metropolitan of All Russia. He was consecrated by Russian hierarchs in Moscow, with the blessing of Patriarch Gregory III (1445-1450) of Constantinople. This was the first time that Russian bishops consecrated their own Metropolitan. Saint Jonah became Metropolitan on December 15, 1448. With archpastoral zeal he led his flock to virtue and piety, spreading the Orthodox Faith by word and by deed. Despite his lofty position, he continued with his monastic struggles as before.

In 1451 the Tatars unexpectedly advanced on Moscow; they burned the surrounding area and prepared for an assault on the city. Metropolitan Jonah led a procession along the walls of the city, tearfully entreating God to save the city and the people. Seeing the dying monk Anthony of the Chudov monastery, who was noted for his virtuous life, Saint Jonah said, “My son and brother Anthony! Pray to the Merciful God and the All-Pure Mother of God for the deliverance of the city and for all Orthodox Christians.”

The humble Anthony replied, “Great hierarch! We give thanks to God and to His All-Pure Mother. She has heard your prayer and has prayed to Her Son. The city and all Orthodox Christians will be saved through your prayers. The enemy will soon take flight. The Lord has ordained that I alone am to be killed by the enemy.” Just as the Elder said this, an enemy arrow struck him.

The prediction of Elder Anthony was made on July 2, on the Feast of the Placing of the Robe of the Most Holy Theotokos. Confusion broke out among the Tatars, and they fled in fear and terror. In his courtyard, Saint Jonah built a church in honor of the Placing of the Robe of the Most Holy Theotokos, to commemorate the deliverance of Moscow from the enemy.

Saint Jonah reposed in the year 1461, and miraculous healings began to take place at his grave.

In 1472 the incorrupt relics of Metropolitan Jonah were uncovered and placed in the Dormition Cathedral of the Kremlin (the Transfer of the holy Relics is celebrated May 27). A Council of the Russian Church in 1547 established the commemoration of Saint Jonah, Metropolitan of Moscow. In 1596, Patriarch Job added Saint Jonah to the Synaxis of the Moscow Hierarchs (October 5).

HEBREWS 7:26-8:2

26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

MATTHEW 5:33-41

33 Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' 34 But I say to you, do not swear at all: neither by heaven, for it is God's throne; 35 nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. 36 Nor shall you swear by your head, because you cannot make one hair white or black. 37 But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one. 38 You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. 40 If anyone wants to sue you and take away your tunic, let him have your cloak also. 41 And whoever compels you to go one mile, go with him two.

[thesynaxarium]

Today we celebrate our Venerable Father Basil the Fool for Christ of Moscow. Saint Basil was born into a family of serfs in December 1468 in the village of Elokhovo, near Moscow, Russia. According to tradition, Basil was born on the portico of the Elokhovo church in honor of the Vladimir Icon of the Most Holy Theotokos. When he was sixteen, Basil adopted an eccentric lifestyle, that of the difficult exploit of foolishness for Christ. In the burning summer heat and the harsh winter's frost, Basil walked through the streets of Moscow barefoot. His actions were also strange. Soon, his reputation grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong. Preaching mercy, Basil helped those who were ashamed to ask for alms, but who were more in need of help than others. He harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to gain God's blessings upon their affairs. Made pure by the great deeds and by the prayer of his soul, Basil was given the gift of foreseeing the future. In 1547, he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills. St. Basil died on August 2, 1557. St. Macarius, Metropolitan of Moscow, served his funeral with many clergy. Tsar Ivan himself acted as pallbearer and carried his coffin to the cemetery. Basil is buried in the cemetery of Trinity church, where in 1554, the Protection of the Theotokos cathedral was built, on the Red Square of Moscow, in memory of the conquest of Kazan. The main chapel of the cathedral is dedicated to St. Basil. May he intercede for us always + Source: https://orthodoxwiki.org/Basil_the_Blessed (at Moscow, Russia) https://www.instagram.com/p/CguzqLvvFBU/?igshid=NGJjMDIxMWI=

[laterradihayk]

Seminario artistico dedicato alla Madre di Dio della tenerezza (a cura di Levon Nersesjan)

Seminario artistico dedicato alla Madre di Dio della tenerezza (a cura di Levon Nersesjan)

Seminario artistico dedicato alla Madre di Dio della tenerezza (a cura di Levon Nersesjan) SERIATE, sabato 18 marzo 2017, Orari: 10-11.30 / 14-16.30  Seminario artistico a cura di Levon Nersesjan  L’icona della Tenerezza La Madre di Dio di Vladimir – storia, culto, iconografia di uno dei capolavori assoluti della pittura mondiale Icona della Theotokos di Vladimir, o Madre di Dio della tenerezza…

[hieromonkcharbel]

Saint Tikhon of Medin and Kaluga, in his youth received monastic tonsure at the Chudov monastery in Moscow, but through his love for solitude he settled at an isolated spot near Maloyaroslavl. He lived in asceticism in a deep dense forest, on the bank of the River Vepreika, in the hollow of an ancient giant oak. Once, during a hunt, Prince Basil Yaroslavich (grandson of Vladimir the Brave), came upon Saint Tikhon, angrily ordered him to leave his property immediately, and dared to raise his whip against the monk. At once, the hand of the prince grew numb. Taken aback by such punishment, the prince repented of his conduct and with humility asked forgiveness.

He received healing through the prayer of Saint Tikhon. The prince entreated the monk to remain always on his property and to build a monastery there for monks, promising to provide it with everything necessary. Saint Tikhon built a monastery in honor of the Dormition of the Most Holy Theotokos, which he headed. He guided the monastery until he reached a great old age, and he died in the year 1492, after receiving the great schema.

Saint Tikhon’s body was buried at the cathedral church of the monastery he founded. The celebration of Saint Tikhon was established at the Council of 1584.

[actutrends]

Why Orthodox Christians are losing faith in Putin

MOSCOW– As Vladimir Putin prepared to return to the Kremlin for a third term of workplace in 2012, Patriarch Kirill, the powerful head of the Russian Orthodox Church, explained the ex-KGB officer’s guideline as a “miracle of God.”

The patriarch’s comments, made throughout a pre-election televised conference with Putin, were a plain illustration, critics stated at the time, of the erosion of the separation of church and state, as specified by Russia’s much-abused post-Soviet constitution. Over the following years, Putin, who professes a deep Orthodox belief, would move to ultra-conservatism, positioning himself as a protector of standard Christian worths.

Flash forward to 2019, and while the organization of the Russian Orthodox Church stays broadly devoted to the nation’s nonreligious authorities, the Kremlin’s relations with grassroots believers– once deemed a bedrock of support for Putin– are significantly tense.

Not just did Orthodox Christians comprise a significant number of ball games of protesters who took to the streets in pro-democracy demonstrations throughout Russia this year; a number of them freely mentioned their faith as premises for acting.

The severe crackdown on demonstrators in Moscow– where opposition politicians were disallowed from running in city elections, sparking mass unrest– was a turning point for lots of.

” This is the first time ever that the clergy of the Russian Orthodox Church have taken collective action that was not approved by the church authorities” — Ksenia Luchenko, religion specialist

” I signed up with the protests this summertime due to my religious beliefs,” said Elena Morgunova, a 27- year-old financial services employee in Moscow. “Jesus Christ said, ‘Love one another as I have loved you’ and he died on the cross for us. You simply can not be indifferent when you see people suffering, when you see unfair court judgements.”

Their desire to sign up with the pro-democracy rallies has actually put spiritual Russians in the crosshairs of the larger crackdown on opposition figures. It has likewise prompted an unmatched response from specific spiritual leaders themselves, who are progressively putting their heads above the parapet to safeguard the worths they connect with their beliefs and which they view as being breached by the Russian authorities.

In September, Russian Orthodox priests signed an open letter condemning what they called the “repressive” trials of more than 2 dozen protesters– most of them in their twenties or thirties– who have actually been charged for taking part in the protests. To date, 6 of the protesters stay behind bars waiting for trial, while 8 more have been handed jail terms of up to five years.

” We appeal to those with judicial power who serve in the law enforcement agencies of our nation.

Russian Orthodox church structures in main Moscow|Mladen Antonov/AFP via Getty Images

The letter was an extraordinary display screen of clerical independence. It revived memories of dissident priests such as Father Gleb Yakunin, who campaigned for human rights throughout the officially atheist Soviet period.

Vedomosti, a day-to-day organisation paper, called the relocation by the priests a “brave and deeply Christian action” that was invited by large numbers of followers.

” This is the very first time ever that the clergy of the Russian Orthodox Church have actually taken collective action that was not sanctioned by the church authorities,” Ksenia Luchenko, a religion expert, wrote in a piece for the Carnegie Moscow Centre think tank.

” The letter is currently inscribed in the church’s history.”

When Alexei Minyailo, an Orthodox believer known for his charitable work and political advocacy, was arrested in Moscow previously this year, police officers robbed his house and confiscated an indication that read “Love is stronger than worry,” a paraphrase of a Scriptural verse.

A number of Orthodox priests attended his court hearings in a show of support, and charges of calling for mass discontent were ultimately dropped.

” In Orthodoxy, there has actually long been a custom of staying silent.

The institution of the Russian Orthodox Church, nevertheless, has come out powerfully against breaking the silence.

The priests’ letter provoked an instant rebuke, with the Church’s spokesman, Vakhtang Kipshidze implicating the clerics of meddling in politics. A minimum of one of the signatories was apparently disallowed from performing church services.

” The church is a part of society. It can not exist in a vacuum” — Oleg Batov, Orthodox priest

” A [political] struggle with the authorities has actually never been and will never be the church’s mission,” Kipshidze said.

The priests who signed the letter felt they had no choice, Dad Oleg Batov, among the signatories, said in an interview at his 16 th-century Church of the Dormition of Theotokos, a brief walk from the Kremlin.

” The church belongs of society. It can not exist in a vacuum,” Batov, wearing a standard black cassock and a big metal cross, said. Paraphrasing the words of St. Augustine, an early Christian theologian, he included: “A state devoid of justice is no much better than a band of robbers.”

” There were some cases when authorities officers preferred to resign, rather than take part in the whipping of serene protesters,” Batov stated.

The Kremlin has been implicated of making use of religious beliefs to whip up hatred against Ukrainians|Vasily Maximov/AFP by means of Getty Images

The heavy-handed arrests at this summer season’s election protests aren’t the only problem to cause issue amongst the community.

Orthodox Christians have likewise spoken up in assistance of eight people from Moscow and surrounding towns who are facing up to 10 years in prison after being implicated of forming an “extremist” motion named New Greatness that allegedly outlined the violent topple of the government.

The defendants, 2 of whom were in their teens when they were arrested, reject the charges, and state they were framed by a representative from the FSB intelligence firm who infiltrated their online chats and offered financing for their “motion.” Critics implicate FSB representatives of inventing the charges to enhance their criminal activity clear-up rates.

” This group of young people talked about politics in McDonald’s and dreamed of making our nation much better, now they are accused of extremism.

Possibly the most striking symbol of growing Christian resistance to Putin’s rule is the significant conversion of Dmitry Tsorionov, the former leader of God’s Will, a now-defunct radical Orthodox group that as soon as vandalized “blasphemous” art exhibitions and performed physical attacks on liberal activists.

Tsorionov, who passed the nickname Enteo, was the pin-up boy for a generation of ultra-conservative Orthodox activists. He worked carefully with leading church figures, consisting of Daddy Vsevolod Chaplin, Patriarch Kirill’s former spokesman.

Nowadays, Tsorionov is presently in a relationship with Maria Alyokhina, an activist with the Pussy Riot feminist art group. He’s most likely to be seen at opposition demonstrations or campaigning for the elimination of tips of the Soviet age from Russia’s streets.

Dmitry Tsorionov, a previous Orthodox radical, who now objects with Russia’s opposition|Kirill Kallinikov/Sputnik via Belga

” Monstrous propaganda and xenophobia because [the Kremlin’s annexation of] Crimea has actually made lots of Russian Orthodox believers to understand that our society is heading in the wrong direction, and it is not possible to identify with evil,” Tsorionov, 30, said in an interview in main Moscow.

He likewise implicated the Kremlin of exploiting religious beliefs to work up hatred against Ukrainians. “Young people, with weapons in their hands, headed en masse to southeastern Ukraine under the banner of Christ,” he stated.

Like other Orthodox opposition figures, Tsorionov says that while Putin, who often goes to church services, might really believe in God, he has a twisted view of Christianity that does not leave out purchasing attacks on political challengers.

” Any individual can come to faith,” stated Minyallo.

The post Why Orthodox Christians are losing faith in Putin appeared first on Actu Trends.

[thisdaynews]

Why Orthodox Christians are losing faith in Putin

New Post has been published on https://thebiafrastar.com/why-orthodox-christians-are-losing-faith-in-putin/

Why Orthodox Christians are losing faith in Putin

MOSCOW — As Vladimir Putin prepared to return to the Kremlin for a third term of office in 2012, Patriarch Kirill, the powerful head of the Russian Orthodox Church, described the ex-KGB officer’s rule as a “miracle of God.”

The patriarch’s comments, made during a pre-election televised meeting with Putin, were a stark illustration, critics said at the time, of the erosion of the separation of church and state, as stipulated by Russia’s much-abused post-Soviet constitution. Over the following years, Putin, who professes a deep Orthodox belief, would shift to ultra-conservatism, positioning himself as a defender of traditional Christian values.

Flash forward to 2019, and while the institution of the Russian Orthodox Church remains broadly loyal to the country’s secular authorities, the Kremlin’s relations with grassroots believers — once viewed as a bedrock of support for Putin — are increasingly tense.

Not only did Orthodox Christians make up a significant number of the scores of protesters who took to the streets in pro-democracy protests across Russia this year; many of them openly cited their faith as grounds for taking action.

The harsh crackdown on demonstrators in Moscow — where opposition politicians were barred from running in city elections, sparking mass unrest — was a turning point for many.

“This is the first time ever that the clergy of the Russian Orthodox Church have taken collective action that was not sanctioned by the church authorities”— Ksenia Luchenko, religion expert

“I joined the protests this summer due to my religious beliefs,” said Elena Morgunova, a 27-year-old financial services worker in Moscow. “Jesus Christ said, ‘Love one another as I have loved you’ and he died on the cross for us. You just cannot be indifferent when you see people suffering, when you see unfair court judgements.”

Their willingness to join the pro-democracy rallies has put religious Russians in the crosshairs of the wider crackdown on opposition figures. It has also prompted an unprecedented response from individual religious leaders themselves, who are increasingly putting their heads above the parapet to defend the values they associate with their beliefs and which they see as being violated by the Russian authorities.

In September, Russian Orthodox priests signed an open letter condemning what they called the “repressive” trials of more than two dozen protesters — the majority of them in their twenties or thirties — who have been charged for participating in the protests. To date, six of the protesters remain behind bars awaiting trial, while eight more have been handed prison terms of up to five years.

“We appeal to those with judicial power who serve in the law enforcement agencies of our country. Many of you were baptized in the Orthodox Church and consider yourselves believers. Judicial proceedings should not be repressive, courts should not be used as a means of suppressing dissent and the use of force should not be carried out with unjustified cruelty,” the letter, signed by almost 200 priests, read.

Russian Orthodox church buildings in central Moscow | Mladen Antonov/AFP via Getty Images

The letter was an unprecedented display of clerical independence. It rekindled memories of dissident priests such as Father Gleb Yakunin, who campaigned for human rights during the officially atheist Soviet era.

Vedomosti, a daily business newspaper, called the move by the priests a “brave and deeply Christian step” that was welcomed by large numbers of believers.

“This is the first time ever that the clergy of the Russian Orthodox Church have taken collective action that was not sanctioned by the church authorities,” Ksenia Luchenko, a religion expert, wrote in a piece for the Carnegie Moscow Centre think tank.

“The letter is already inscribed in the church’s history.”

 * * *

When Alexei Minyailo, an Orthodox believerknown for his charitable work and political activism, was arrested in Moscow earlier this year, police officers raided his apartment and confiscated a sign that read “Love is stronger than fear,” a paraphrase of a Biblical verse.

Several Orthodox priests attended his court hearings in a show of support, and charges of calling for mass unrest were eventually dropped.

“In Orthodoxy, there has long been a tradition of remaining silent. To pray, rather than to act,” said Minyailo. “This is a harmful, distorted view of Orthodoxy.”

The institution of the Russian Orthodox Church, however, has come out forcefully against breaking the silence.

The priests’ letter provoked an immediate rebuke, with the Church’s spokesman, Vakhtang Kipshidze accusing the clerics of meddling in politics. At least one of the signatories was reportedly barred from carrying out church services.

“The church is a part of society. It cannot exist in a vacuum”— Oleg Batov, Orthodox priest

“A [political] struggle with the authorities has never been and will never be the church’s mission,” Kipshidze said.

The priests who signed the letter felt they had no choice, Father Oleg Batov, one of the signatories, said in an interview at his 16th-century Church of the Dormition of Theotokos, a short walk from the Kremlin.

“The church is a part of society. It cannot exist in a vacuum,” Batov, wearing a traditional black cassock and a large metal cross, said. Paraphrasing the words of St. Augustine, an early Christian theologian, he added: “A state devoid of justice is no better than a band of robbers.”

“There were some cases when police officers preferred to resign, rather than take part in the beating of peaceful protesters,” Batov said. “But, unfortunately, many took sadistic pleasure from this. The church can only act as an awakener of people’s Christian consciences.”

The Kremlin has been accused of exploiting religion to whip up hatred against Ukrainians | Vasily Maximov/AFP via Getty Images

The heavy-handed arrests at this summer’s election protests aren’t the only issue to cause concern among the community.

Orthodox Christians have also spoken out in support of eight people from Moscow and surrounding towns who are facing up to 10 years in prison after being accused of forming an “extremist” movement named New Greatness that allegedly plotted the violent overthrow of the government.

The defendants, two of whom were in their teens when they were arrested, deny the charges, and say they were framed by an agent from the FSB intelligence agency who infiltrated their online chats and provided funding for their “movement.” Critics accuse FSB agents of inventing the charges to improve their crime clear-up rates.

“This group of young people discussed politics in McDonald’s and dreamed of making our country better, now they are accused of extremism. Why? Because some guys in the FSB falsified the case,” said Morgunova, the Orthodox protester, who recently demonstrated opposite the FSB headquarters with a sign depicting Jesus Christ being crucified for the crime of “extremism.”

 * * *

Perhaps the most striking symbolof growing Christian resistance to Putin’s rule is the dramatic conversion of Dmitry Tsorionov, the former leader of God’s Will, a now-defunct radical Orthodox group that once vandalized “blasphemous” art exhibitions and carried out physical attacks on liberal activists.

Tsorionov, who went by the nickname Enteo, was the pin-up boy for a generation of ultra-conservative Orthodox activists. He worked closely with leading church figures, including Father Vsevolod Chaplin, Patriarch Kirill’s former spokesman.

These days, Tsorionov is currently in a relationship with Maria Alyokhina, an activist with the Pussy Riot feminist art group. He’s more likely to be seen at opposition protests or campaigning for the removal of reminders of the Soviet era from Russia’s streets.

Dmitry Tsorionov, a former Orthodox radical, who now protests with Russia’s opposition | Kirill Kallinikov/Sputnik via Belga

“Grotesque propaganda and xenophobia since [the Kremlin’s annexation of] Crimea has made many Russian Orthodox believers to realize that our society is heading in the wrong direction, and it is not possible to identify with evil,” Tsorionov, 30, said in an interview in central Moscow.

He also accused the Kremlin of exploiting religion to whip up hatred against Ukrainians. “Young people, with weapons in their hands, headed en masse to southeastern Ukraine under the banner of Christ,” he said.

Like other Orthodox opposition figures, Tsorionov says that while Putin, who often attends church services, may genuinely believe in God, he has a twisted view of Christianity that does not exclude ordering attacks on political opponents.

“Any person can come to faith,” said Minyallo. “But we identify a tree by its fruits. And the fruits of any actions by Putin and his inner circle make one thing clear — they are not students of Christ. They are either deceiving themselves, or others.”

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[ricisidro]

#ThursdayThoughts #ThursdayMotivation #TodayIs #FeastDay #SaintOfTheDay #StLuke #Evangelist #Artist Tradition credits St Luke with painting several icons of Christ's mother #VirginMary. Examples are the Salus Populi Romani, the Theotokos of Vladimir, the Theotokos Iverskaya of Mount Athos, the Theotokos of Tikhvin, the Theotokos of Smolensk and the Black Madonna of Częstochowa. “Salvation of the Roman People” (590 AD) or #BlessedVirginMary and #Christ Child or #Madonna, #painting #art in the Basilica of St. Mary Major, #Vatican, #Rome, #Italy #God #HolySpirit #Bible #Prayer #inspire #Church (at Basilica di Santa Maria Maggiore (Ispica)) https://www.instagram.com/p/BpFlsIAlv1j/?utm_source=ig_tumblr_share&igshid=t19fm5ooen8m

[orthodoxydaily]

Saints&Reading: Wednesday, Mai 10, 2023

avril 27

THE HOLY DISCIPLE AND PRIESTMARTYR SIMEON, KINSMAN OF THE LORD (107)

The Holy Apostle and Hieromartyr Simeon, a kinsman of the Lord, was Cleopas's son, the younger brother of Saint Joseph the Betrothed. Thus, Saint Simeon is Joseph's nephew and a cousin of the Lord. As an adult, he witnessed the miracles of the Lord Jesus Christ, believed in Him, and became one of the 70 Apostles. Saint Simeon proclaimed the teachings of Christ, was instructed in the truths of the Holy Faith, and denounced idol worship. After the murder of the Holy Apostle James (October 23), the first Bishop of Jerusalem, Christians chose the Apostle Simeon to succeed him.

The Emperors Vespasian and Domitian had ordered that all descendants of King David be put to death. Emperor Trajan (98-117) renewed that decree and certain heretics and others denounced Saint Simeon as a descendant of King David and a Christian.

The pagans arrested Saint Simeon, who was more than one hundred and twenty years old then. He astonished the judge and his attendants by enduring several days of torture, and then he was crucified in the year 107, during Trajan's reign, when Atticus was consul.

The Parisian Codices contain a Service in honor of Saint Simeon, the poem of the hymnographer Theophanēs. (Some Synaxaristes also commemorate him on September 18).

VENERABLE STEPHEN, ABBOT OF THE KIEV FAR CAVES  AND BISHOP OF VLADIMIR-VOLYNSK ( 1094)

Saint Stephen, Igumen of the Caves, Bishop of Vladimir in Volhynia, pursued asceticism at the Kiev Caves monastery under the guidance of Saint Theodosius (May 3). Saint Theodosius sometimes entrusted him to exhort the brethren with edifying words.

Before the death of Saint Theodosius the monks asked him to appoint Saint Stephen as Igumen, the domesticus (chief arranger for the choir). “He grew up under your instruction,” they said, “and he served you. Give him to us.” So Saint Theodosius transferred the guidance of the monastery to Saint Stephen.

During his tenure as Superior, he laid the foundations of a spacious church in honor of the Dormition of the Most Holy Theotokos, begun under Saint Theodosius. The cells of the brethren were moved near the new church. At the front of the place were several cells for monks entrusted with burying the dead. They served the Divine Liturgy each day and also commemorated the dead.

In 1078 Saint Stephen was removed from office and driven from the monastery through the malice of an evil monk. He endured this meekly and without bitterness and continued to pray for those who had turned against him.

Saint Stephen learned that master builders had come from Greece with an icon of the Theotokos, and they told him of the appearance of the Heavenly Queen at Blachernae. Because of this, Saint Stephen also built a church at Klovo in honor of the Theotokos (in memory of the Placing of Her Robe at Blachernae). The monastery was founded in thanksgiving for the solicitude of the Most Holy Theotokos for the Caves monastery.

In 1091 Saint Stephen was made Bishop of Vladimir in Volhynia, and he participated in transferring the relics of Saint Theodosius from the cave to the monastery (August 14). He also labored to convert the inhabitants of Volhynia to Christianity.

Saint Stephen died on April 27, 1094, during the sixth hour of the night.

Source: all texts Orthodox Church in America_OCA

MATTHEW 13:54-58 

54 When He had come to His own country, He taught them in their synagogue, so they were astonished and said, "Where did this Man get this wisdom and these mighty works?55 Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where, then, did this Man get all these things? 57 So they were offended at Him. But Jesus told them, "A prophet is not without honor except in his own country and house." 58 He did not do many mighty works there because of their unbelief.

ACTS 14:6-18

6 they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and the surrounding region. 7 And they were preaching the gospel there. 8 And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother's womb, who had never walked. 9 This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed, 10 shouted, "Stand up straight on your feet!" And he leaped and walked.11 Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, "The gods have come down to us in the likeness of men!"12 And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. 13 Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes. 14 But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out 15 and saying, "Men, why are you doing these things? We also are men with the exact nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them, 16 who in bygone generations allowed all nations to walk in their own ways. 17 Nevertheless, He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings, they could scarcely restrain the multitudes from sacrificing to them.

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Saints&Reading: Thursday, February 29, 2024

february 16_february 29

St MACARIUS, METROPOLITAN OF MOSCOW , APOSTLE TO THE ALTAI (1926)

Saint Makary, Metropolitan of Moscow and Kolomna and Apostle of Altai (born Mikhail Andreevich Parvitsky-Nevsky) was born on 1 October 1835, on the feast of the Protection of the Mother of God. The village of Shapkino in the Vladimir province was his birthplace. His father, Andrey Ivanovich, served as a cantor in the village church of the Nativity of the Most Holy Theotokos. From childhood, Mikhail's mother taught him to pray. He enjoyed reading the works of St. Tikhon of Zadonsk, Ephrem the Syrian, and the life of St. Seraphim of Sarov.

In 1854, he graduated from the seminary, where he was given the surname Nevsky. Despite the opportunity to continue his education at the Academy as an outstanding student, he chose to join the Altai Mission as a rank-and-file member, driven by his desire to preach the Gospel. The venerable Archimandrite Makary (Glukharev, remembered on 18 May) was a model of missionary service for him, and he learned about his life and work from eyewitnesses. He served as a reader, taught at the Catechetical School, accompanied missionaries to remote, inaccessible, and wild places, and studied the Altai language.

On 16 March 1861, he took monastic tonsure and adopted the name Makary, in honour of St. Macarius the Great. The next day, he was ordained as a deacon, and on 19 March as a priest. This marked the beginning of his independent missionary service, first in the Chemal settlement, and then in Chulyshman. Success in preaching was only achieved when the Word of God was conveyed to the people in their native language. Father Makary mastered the Altai language and its dialects perfectly, dedicating himself to translating liturgical books into the Altai language over many years. In 1875, Father Makary was appointed as an assistant to the head of the Altai Mission. Source: St Elizabeth Convent... Continue reading

SAINT FLAVIAN ARCHBISHOP OF ANTIOCH (381_404)

St Flavian was born about the year 320, probably in Antioch. Although he had inherited wealth, Flavian resolved to devote his wealth, in addition to his talents, to the service of Christ's church. He was a defender of the orthodox faith against Arianism. In 361, Flavian was ordained a priest by Meletius, a Semi-Arian who later had accepted the Nicene creed and attended the Second Ecumenical Council in Constantinople. After the repose of Meletius in 381, Flavian was chosen to succeed him.

A schism of the Nicene creed party developed between the followers of Eustathius and those of Meletius after Meletius was appointed the successor to Eustathius after his death. Meletius' election was not recognized by the bishops of Rome and Alexandria while Paulinus and, subsequently, Evagrius were recognized by them as the successors to Eustathius. After Evagrius died in 393, Flavian was able to forestall the election of a successor to Evagrius. The Eustathians, however, continued to hold their services separately. After John Chrysostom was named Bishop of Constantinople in 398, he, with the influence of emperor Theodosius I, was able to obtain acknowledgment of Flavian as the legitimate bishop of Antioch. The schism, however, was not healed until 415, over ten years after Flavian's death in February 404.

1 JOHN 1:8-2:6

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar, and His word is not in us.

1 My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. 2 And He Himself is the propitiation for our sins, and not for ours only but also for the whole world. 3 Now by this we know that we know Him, if we keep His commandments. 4 He who says, "I know Him," and does not keep His commandments, is a liar, and the truth is not in him. 5 But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. 6 He who says he abides in Him ought himself also to walk just as He walked.

MARK 13:31-14:2

31 Heaven and earth will pass away, but My words will by no means pass away. 32 But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Take heed, watch and pray; for you do not know when the time is. 34 It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. 35 Watch therefore, for you do not know when the master of the house is coming-in the evening, at midnight, at the crowing of the rooster, or in the morning- 36 lest, coming suddenly, he find you sleeping. 37 And what I say to you, I say to all: Watch!

1 After two days it was the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death. 2 But they said, "Not during the feast, lest there be an uproar of the people."

[orthodoxydaily]

Saints&Reading: Sunday, February 4, 2024

janvier 22_february 4

HOLY NEW MARTYRS AND CONFESSORS OF RUSSIA

The Russian Church solemnly commemorates the memory of the New Martyrs and Confessors of the Russian Church.  With the occupation of the Russian lands by the Bolshevik atheistic regime, in 1917, terror settled over the lands of the former Russian Empire.  The Bolsheviks, immediately upon gaining power, with due marxist diligence, identified many elements of the Russian populace as "enemies of the proletariat".  Thousands of clergy and monastics and millions of millions of Orthodox faithful experienced the harshness of punishments at the hands of the Bolsheviks.  Those Christians who did not die from the bullet, rope, or blade were killed in the camps, cold, starvation or exile.  On the 25 January/ 7 February 1918, the 70-year-old Metropolitan of Kiev, Vladimir, was the first Orthodox hierarchy executed by the Bolsheviks.  St. Vladimir, after being dragged out in the middle of the night from his monastic cell in just his under cassock, was executed by a haphazard Red Army firing squad at the walls of the Kievan Caves Lavra before the eyes of his brother monks.  In 1981, when our Russian Orthodox Church Abroad glorified the New Martyrs, the Sunday closest to 25 January/7 February was chosen to commemorate all the New Martyrs and Confessors of the Russian Church.  However, the blood of the New Martyrs and Confessors did not extinguish the flame of Orthodoxy in Russia, but instead fueled it into a bright fiery torch.  In 2007 many Orthodox hierarchs observed that the glorification of the New Martyrs (both by the Russian Church in Russia -1992  and Russian Church Abroad - 1981) served as a bridge that united the two halves of one Church separated by this modern age's disposition to secularism and violence. HPK

VENERABLE MAKARIUS OF ZHABYN, THE WONDERWORKER OF BELEVSK (1623)

Saint Macarius of Zhabyn, Wonderworker of Belev, was born in the year 1539. In his early years he was tonsured with the name Onuphrius, and in the year 1585 he founded Zhabyn’s Monastery of the Entry of the Most Holy Theotokos into the Temple near the River Oka, not far from the city of Belev. In 1615 the monastery was completely destroyed by Polish soldiers under the command of Lisovski. Returning to the charred remains, the monk began to restore the monastery. He again gathered the brethren, and in place of the wooden church a stone church was built in honor of the Entry of the Most Holy Theotokos into the Temple (November 21), with a bell-tower at the gates.

The saint spent his life in austere monastic struggles, suffering cold, heat, hunger and thirst, as the monastery accounts relate. He often went deep into the forest, where he prayed to God in solitude. Once, when he was following a path in the forest, he heard a faint moaning. He looked around and saw a weary Polish man reclining against a tree trunk, with his sabre beside him. He had strayed from his regiment and had become lost in the forest. In a barely audible voice this enemy, who might have been one of the destroyers of the monastery, asked for a drink of water. Love and sympathy surged up within the monk. With a prayer to the Lord, he plunged his staff into the ground. At once, a fresh spring of water gushed forth, and he gave the dying man a drink.

When both the external and internal life of the monastery had been restored, Saint Onuphrius withdrew from the general monastic life, and having entrusted the guidance of the brethren to one of his disciples, he took the schema with the name Macarius. For the place of his solitude, he chose a spot along the upper tributary of the River Zhabynka. About one verst separated the mouth of the tributary and the banks of the River Oka.

The ascetical struggles of Saint Macarius were concealed not only from the world, but also from his beloved brethren. He died in 1623 at the age of eighty-four, at the hour when the roosters start to crow. He was buried opposite the gates of the monastery on January 22, the commemoration of Saint Timothy, where a church was later built and named for him.

The Iconographic Originals has preserved a description of Saint Macarius in his last years: he had gray hair with a small beard, and over his monastic riassa he wore the schema. Veneration of Saint Macarius was established at the end of the seventeenth century, or the beginning of the eighteenth. According to Tradition, his relics remained uncovered, but by 1721 they were interred in a crypt.

In the eighteenth century the monastery became deserted. The memory of his deeds and miracles was so completely forgotten, that when the incorrupt relics of the monastery’s founder were uncovered during the construction of the church of Saint Nicholas in 1816, a general panikhida was served over them. The restoration of the liturgical commemoration of Saint Macarius of Belev is credited to Igumen Jonah, who was born on January 22 (the Feast of Saint Macarius), and who began his own monastic journey at the Optina monastery not far from the Zhabyn monastery.

In 1875 Igumen Jonah became head of the Zhabyn monastery. His request to re-establish the Feast of Saint Macarius was strengthened by the petition of the people of Belev, who through the centuries had preserved their faith in the saint. On January 22, 1888, the annual commemoration of Saint Macarius of Zhabyn was resumed.

In 1889, a church dedicated to Saint Macarius was built at his tomb. Igumen Jonah, who lived at the monastery and actually participated in the construction, decided that in addition to the building project, the holy relics of Saint Macarius would also be uncovered. When everything was on the point of readiness, Saint Macarius appeared to the participants and sternly warned them that they should not proceed with their intention, or they would be punished. The memory of this appearance was reverently preserved among the monks of the monastery.

Saint Macarius of Zhabynsk is also commemorated on September 22.

Source: Orthodox Church in America_OCA

1 TIMOTHY 1:15-17

15 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. 16 However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. 17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

LUKE 21:8-19

8 And He said: “Take heed that you not be deceived. For many will come in My name, saying, ‘I am He,’ and, ‘The time has drawn near.’ Therefore do not go after them. 9 But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately. 10 Then He said to them, “Nation will rise against nation, and kingdom against kingdom. 11 And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven. 12 But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. 13 But it will turn out for you as an occasion for testimony. 14 Therefore settle it in your hearts not to meditate beforehand on what you will answer; 15 for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. 16 You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. 17 And you will be hated by all for My name's sake. 18 But not a hair of your head shall be lost. 19 By your patience possess your souls.

[orthodoxydaily]

Saints&Reading: Wednesday, January 3, 2024

december 21_january 3

SAINT JULIANIA, PRINCESS OF VYAZEMSK AND NOVOTORZH(1406)

Saint Juliana, Princess of Vyazma and Novy Torg, a daughter of the noble Maximus Danilov, was known for her virtues and her chastity. Her spouse, Prince Simeon of Vyazma, and also Prince Yuri of Smolensk, were compelled to flee their native lands, which the Lithuanian prince Vitovt had seized. Then Prince Basil of Moscow bestowed the Tver city of Torzhok upon the exiled princes.

Prince Yuri became captivated by Juliana’s beauty and tried in every way to persuade her to commit adultery, but Juliana remained faithful to her husband. During a feast, Prince Yuri killed Juliana’s husband, in the hope of taking her by force. Saint Juliana resisted the ravisher, wounding him with a knife. The enraged Prince Yuri ordered that her hands and feet be cut off, and that her body be thrown into the Tvertsa River.

Troubled by his conscience and censured by everyone, Prince Yuri fled to the Tatars, but even there he did not find peace. He settled in the Ryazan wilderness where he died in 1408.

The martyrdom of Saint Juliana occurred in the winter of 1406. In the spring of 1407, they saw the body of Princess Juliana floating in the river. A certain peasant heard a voice from above, commanding that the body of Saint Juliana be buried in the Torzhok cathedral on the right side by the south doors.

A tomb for her body was afterwards built at the Savior-Transfiguration cathedral, where many received healing from her. In connection with the glorification of Saint Juliana on June 2, 1819 a chapel was built on the right-hand side, and dedicated to her. At the cathedral of the Transfiguration of the Lord, where earlier there had been a chapel over the grave of the saint, a church was built and also dedicated to Saint Juliana in 1906.

SAINT PETER, METROPOLITAN OF ALL RUSSIA (1326)

Saint Peter, Metropolitan of Moscow, was born in Volhynia of pious parents, Theodore and Eupraxia. Even before the birth of her son, the Lord revealed to Eupraxia the preordained blessedness of her son. At the age of twelve, young Peter entered a monastery. He successfully studied the book sciences of those times and eagerly fulfilled his monastic obediences. The future saint devoted much time to an attentive study of the Holy Scriptures, and he also learned iconography. The icons painted by Saint Peter were distributed to the brethren and to Christians who visited the monastery.

Because of his virtuous and ascetic life, the igumen of the monastery had Saint Peter ordained as a hieromonk. After years of ascetic labors at the monastery, the hieromonk Peter, with the blessing of the igumen, left the monastery in search of a solitary place.

He built a cell at the Rata River and began to pursue asceticism in silence. Afterwards, at the place of his ascetic exploits, a monastery was formed, called the Novodvorsk. A church dedicated to the Savior was built for the monks who came to him. Chosen as igumen, Saint Peter guided his spiritual children, and never became angry with a guilty monk. Instead, he instructed the brethren by word and by example. The virtuous igumen and ascetic became known far beyond the vicinity of the monastery. Prince Yuri of Galicia frequently visited the monastery in order to receive spiritual instruction from the holy ascetic.

Once, in his travels through the Russian land, Metropolitan Maximus of Kiev and Vladimir (December 6) visited the monastery with words of instruction and edification. Having received the blessing of Saint Maximus, Saint Peter presented him with an icon of the Dormition of the Most Holy Theotokos, which he had painted. Saint Maximus prayed before the icon for the salvation of the Russian land entrusted to him by God until the end of his days.

When Metropolitan Maximus died, the See of Vladimir remained for a certain time unoccupied. An abbot named Gerontius, aspiring to become the primate of Russia, went to Constantinople with Saint Peter’s vestments, archpastoral staff, and the icon he had painted. The Great Prince of Vladimir, Saint Michael of Tver (November 22), sent him to the Patriarch of Constantinople with a petition that he be appointed as Metropolitan of Russia.

On the suggestion of Prince Yuri of Galicia, Igumen Peter reluctantly went to the Patriarch of Constantinople with a petition that he be consecrated as Metropolitan. God chose Saint Peter to nourish the Russian Church. The Mother of God appeared to Gerontius during a storm on the Black Sea and said, “You labor in vain, for you will never be bishop. The one who painted this icon, the Rata igumen Peter, shall be elevated to the throne of Kiev.”

The words of the Mother of God were fulfilled. Patriarch Athanasius of Constantinople (1289-1293) elevated Saint Peter as Metropolitan of Russia, bestowing upon him the hierarchal vestments, staff and icon, brought by Gerontius. Upon his return to Russia in 1308, Metropolitan Peter arrived at Kiev after a year, and then proceeded on to Vladimir.

The chief hierarch was tested by many trials during his first years of guiding the Russian metropolitanate. Suffering beneath the Tatar (Mongol) Yoke the Russian land was in turmoil, and Saint Peter was often obliged to change the place of his residence. During this period the saint’s labors and concerns to affirm the true Faith and morality in the realm were particularly important. On his journeys throughout the diocese, he incessantly instructed the people and clergy on preserving Christian piety. He also brought quarrelsome princes to peace and unity.

In the year 1312 the saint made a journey to the Horde, where he received a decree from Khan Uzbek, safeguarding the rights of the Russian clergy.

In 1325 Metropolitan Peter, at the request of Great Prince John Kalita (1328-1340), transferred the metropolitan See from Vladimir to Moscow. This event had very great significance for all the Russian land. Saint Peter prophetically predicted deliverance from the Tatar Yoke and that Moscow would become the foremost city in Russia.

With his blessing, the foundation of the cathedral of the Dormition of the Most Holy Theotokos in the Moscow Kremlin was laid in August 1326.

Saint Peter fell asleep in the Lord on December 21, 1326. The holy relics of the saint were buried in the Dormition cathedral in a stone crypt, which he himself had prepared. Many miracles were accomplished through the saint’s prayers. Many healings were even done secretly, which testifies to his profound humility even after death.

The veneration of the first hierarch of the Russian Church was affirmed and spread throughout the Russian land. In 1339, under Saint Theognostus (March 14), Saint Peter was numbered among the saints. Princes kissed the cross on the saint’s tomb as a sign of their fidelity to the Great Prince of Moscow.

As a particularly venerated protector of Moscow, Saint Peter was called on to witness the drawing up of government treaties. The people of Novgorod once had the right of nominating their own bishop in the cathedral of Saint Sophia. After their annexation to Moscow under Ivan III, they swore an oath that henceforth they would only consecrate their archbishops at the grave of Saint Peter the Wonderworker. And it was at the grave of the saint that the first hierarchs of Russia were named and chosen.

The Russian Chronicles mention him frequently, and no significant state undertaking was initiated without prayers at the grave of Saint Peter. The relics of Saint Peter were transferred in 1472 and 1479.

HEBREWS 7:26-8:2

26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

LUKE 6:17-23

17 And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, 18 as well as those who were tormented with unclean spirits. And they were healed. 19 And the whole multitude sought to touch Him, for power went out from Him and healed them all. 20 Then He lifted up His eyes toward His disciples, and said: Blessed are you poor, For yours is the kingdom of God. 21 Blessed are you who hunger now, For you shall be filled. Blessed are you who weep now, For you shall laugh. 22 Blessed are you when men hate you, And when they exclude you, And revile you, and cast out your name as evil, For the Son of Man's sake. 23 Rejoice in that day and leap for joy! For indeed your reward is great in heaven, For in like manner their fathers did to the prophets.

[orthodoxydaily]

Saints&Reading: Wednesday, September 20, 2023

september 7_september 20

Forfeast of the nativity of the Theotokos

VENERABLE MACARIUS FROM OPTINA (1860)

The future Saint Macarius was born in 1788 into the noble Ivanov family, and was baptized with the name Michael in honor of Saint Michael of Tver (November 22). His parents Nicholas and Elizabeth had an estate in the village of Shepyatino in the Dimitrov district in the Orel province. They also owned property in other provinces, including the village of Zhelezniki in Orel Province where they lived. The Ivanovs moved to Moscow in 1794 so Elizabeth could receive medical treatment for tuberculosis.

Michael’s beloved mother died on January 21, 1797, and was buried in the Saint Andronicus monastery. The nine-year-old Michael moved to the village of Karachev to live with his sister Daria and her husband Simeon Peredelsky, who had been elected to the District Court of Karachev. Michael received his primary education there in the local parish school.

Around 1801, Michael and his two brothers moved into the house of his aunt Anna M. Verevkina, where they were educated along with her own son. In 1802, when he was fourteen, Michael and his brother Alexis were hired as assistant bookkeepers in the District Treasury of Lgov. Although the job was difficult, Michael carried out his duties with precision and care that he attracted the attention of the provincial authorities.

In 1805 Michael was appointed as head of the Financial Board (Treasury) in Kursk. When he was not working, he liked to spend his time reading or playing the violin. Michael’s father died on March 17, 1806 after a long illness, and was buried near the parish church at Turischev.

Michael visited the Ploschansk Hermitage, twenty-four miles from his family’s estate in Schepyatino, in October of 1810. From there he wrote to his brothers saying that he was leaving the estate to them, for he intended to remain at the hermitage. His only condition was that they donate 1000 rubles to build a stone church at Turischev where their father was buried.

Those closest to Michael never knew whether his visit to Ploschansk was accidental or premeditated. He did seem inclined to the monastic life, but perhaps he did not make a final decision to become a monk until he had observed the monastic life at Ploschansk.

Michael entered the Ploschansk Hermitage of the Theotokos at the age of twenty-two. It had no large buildings, no great wealth, and was far from populated areas. Perhaps he was attracted by the unpretentiously humble circumstances of the place. There were fifty monks at the Hermitage, led by Hieromonk Joannicus.

Michael was enrolled as a novice a month after arriving at Ploschansk, and was tonsured as a rassophore on December 24, 1810 with the name Melchizedek. He did not mind the privation and hard work at the Hermitage, but there were no Elders there capable of offering spiritual guidance.

Hearing that Elders of lofty spiritual life were living in the forests of Bryansk, and in the monasteries of the Orel and Kursk dioceses, Father Melchizedek longed to meet them and profit from their teaching. However, the opportunity did not arise for some time.

In 1814, he went on pilgrimage to Kiev, where he venerated the relics of various saints. On the way back, he met some experienced Elders and was able to converse with them.

Father Paul, who came from a family of Rostov merchants, and who was tonsured on Mount Athos, became the new Superior of Ploschansk in 1815. He noticed Father Melchizedek’s zeal for the monastic life, and for fulfilling his obediences. On March 7, 1815 Father Paul tonsured him as a monk with the new name Macarius. A few days later, on March 12, Bishop Dositheus of Orel and Sevsk ordained Father Macarius as a hierodeacon.

Schemamonk Athanasius (Zakharov), a disciple of Saint Paisius Velichkovsky (November 15) was visiting Ploschansk in 1815. He had lived at White Bluff Monastery and Florischev Hermitage in the Vladimir Province. While at Ploschansk, Father Athanasius fell off a bench and dislocated a joint in his leg. He went to Cholnsk Monastery in 1816 and partially recovered, but he could no longer walk without a crutch. In 1817 he returned to Ploschansk, and Father Macarius moved to his cell to take care of him.

Elder Athanasius had a great influence on the spiritual development of Father Macarius, who revered him as his Father and teacher. For seven years he had lived in the Neamts Monastery, where he was tonsured by Saint Paisius Velichkovsky. Father Athanasius finished the course of his earthly life on October 17, 1825, and died in the arms of Father Macarius. He had lived at Ploschansk for ten years, and Father Macarius derived much benefit from his Elder’s example.

Father Athanasius had copies of the translations of the ascetical Fathers made by Saint Paisius, and he himself had translated the Life of Saint Gregory of Sinai, the Catechetical Homilies of Saint Theodore the Studite, the homilies of Saint Gregory Palamas, and many other profitable writings. Not only did Father Macarius read and copy these translations and absorb the wisdom contained in them, he later published them for the benefit of others.

Father Macarius was ordained to the holy priesthood by Bishop Dositheus of Orel and Sevsk on May 27, 1817. When Igumen Paul retired to the bishop’s residence at Kaluga in 1818, he was replaced by Hieromonk Seraphim, a disciple of Father Basil (Kishkin), the Superior of White Bluff Hermitage. Father Seraphim brought good order to Ploschansk, instructing the monks in the spiritual life.

With Father Seraphim’s blessing, Father Macarius made a pilgrimage to Kiev in 1819 with Hierodeacon Palladius. There they met Archimandrite Anthony, who later became Archbishop of Voronezh and Zadonsk. On the way back to Ploschansk, the two visited Glinsk Hermitage. Father Macarius became acquainted with Hierodeacon Samuel, who was experienced in mental prayer. Since Father Athanasius had never spoken to him of this activity, Father Macarius was gratified to meet someone who could speak about it from personal experience.

In 1824, Father Macarius went to Rostov to venerate the relics of Saint Demetrius (September 21 and October 28). On that same trip he visited Optina Monastery and its new Skete for the first time.

Two of Father Macarius’s spiritual guides passed away within a short time: Elder Athanasius in 1825, and Igumen Seraphim in 1826. Hieromonk Marcellinus was appointed as Superior of Ploschansk in addition to his duties as Bishop Gabriel’s steward. He continued to live at Orel for two years, while the Ploschansk Hermitage was administered by Father Anatole, the treasurer.

Father Macarius was made dean of the Hermitage on June 10, 1826. In January of 1827, he was assigned as confessor at the Holy Trinity Convent of Sevsk. This began his period of spiritual direction and spiritual correspondence which lasted until his death. He did not assume such a role on his own, but only in obedience to the will of the bishop.

In 1828 Father Leonid (Nagolkin) came to Ploschansk from the Saint Alexander of Svir Monastery with several disciples. Father Macarius thought that the arrival of Father Leonid was the answer to his prayers, for Father Leonid was a man of great spiritual wisdom. This holy Elder, who had struggled against many visible and invisible foes, was able to give useful advice to those who were experiencing temptations. He understood from personal experience that those who wish to serve the Lord must prepare their souls for temptation (Sirach 2:1). He agreed to Father Macarius’s repeated requests to accept him as a spiritual son and disciple. When Father Leonid moved to Optina in 1829, Father Macarius kept in touch with him through letters.

Father Macarius visited Optina and Father Leonid in 1831 on his way to Petersburg, where Bishop Νikόdēmos of Orel was serving his term in the Holy Synod. He appointed Father Macarius as treasurer and steward, much to the latter’s chagrin. Father Macarius did not care for the bustle of the city, and longed to return to the tranquility of the monastery, yet he remained in his position out of obedience to the bishop.

After serving for almost a year in Petersburg, Father Macarius returned to Ploschansk Hermitage. On the way back, he visited Father Leonid again at Optina. He also submitted a request to Father Moses to be admitted to the Skete at Optina as soon as this might be arranged. The desired transfer from Ploschansk to Optina did not take place until January 14, 1834.

Father Macarius had lived at Ploschansk for twenty-three years, and always retained a certain fondness for the place for the rest of his life. Father Macarius finally arrived at Optina on February 5, 1834.

At the age of forty-six, Father Macarius placed himself at the feet of Father Leonid, humbling himself and demonstrating complete obedience. At first, he helped the Elder with his correspondence, but later his responsibilities increased. In October of 1836 he was appointed as confessor for the monastery. After Father Anthony was assigned to Saint Nicholas Monastery in Maloyaroslavets as abbot, Father Macarius succeeded him as Superior of the Skete on December 1, 1839. Father Macarius’s relationship with Father Leonid did not change because of his new position. He never did anything without consulting Father Leonid, and always attributed any success he achieved to the blessing and prayers of his Elder.

Father Macarius remained humble and obedient to Father Leonid until the Elder’s death on October 11, 1841. Even when Father Leonid was transferred from the Skete to the Monastery in 1836, Father Macarius visited him every day to ask his advice on various matters.

During his final illness, Father Leonid told his spiritual children to go to Father Macarius for spiritual counsel. Seeing in Father Macarius the same spiritual gifts possessed by Father Leonid, people recommended him to their friends and acquaintances. As a result, the number of Father Macarius’s disciples grew larger every year. He was also assigned as instructor of the new novices, and of those who were about to be tonsured.

Father Macarius received visitors from morning until night, and also kept up an extensive spiritual correspondence. Sometimes he was exhausted by the crowds of people, and by the number of letters he had to write. His humility and love for people who were afflicted in body and in spirit would not permit him to curtail his activities, however.

Father Macarius had always loved reading and studying patristic literature. At Ploschansk, he had copied many translations done by Saint Paisius Velichkovsky which were in the possession of Schemamonk Athanasius. His knowledge and understanding of the Fathers increased at Optina under the guidance of Father Leonid, a disciple of Father Theodore of Svir, who was himself a disciple of Saint Paisius. Father Anthony, abbot of the Skete and Father Moses, abbot of the Monastery, both encouraged the study of patristic books. Conditions for the publication of these manuscripts, translated and corrected by Saint Paisius, were quite favorable, for Optina possessed the best copies of these writings.

In 1845, Ivan V. Kireyevsky, the editor of The Muscovite, asked Father Macarius to write a biography of Saint Paisius for his magazine. In 1846, Father Macarius was visiting the Kireyevskys at their estate, and the discussion turned to the lack of spiritual books offering instruction in the Christian life. Natalia Kireyevsky, the spiritual daughter of Father Macarius since 1838, happened to have some manuscripts of ascetical literature. They both asked Father Macarius, “What prevents us from offering these spiritual treasures to the world?”

At the beginning of 1847 a biography of Father Pasius Velichkovsky, with extracts from his writings, was published. Over the course of time, sixteen books of patristic literature were published under the Elder’s supervision, including works by Saint Nilus of Sora, Saints Barsanuphius and John, Saint Simeon the New Theologian, and Saint Isaac of Syria.

In 1853, Father Macarius resigned as Superior of the Skete of Saint John the Baptist, and was succeeded by Father Paphnutius. This took place on November 30, exactly fourteen years from the time Father Macarius had first assumed the office.

In 1859, one of Father Macarius’s spiritual daughters, was at the point of death. Maria asked Father Macarius to pray that God would spare her life so that she could see her son again. The Elder told her that she would recover, and that they would both die around the same time. The old woman told her friends of this prediction, saying, “Beware my death, for it is connected with the Elder’s death.” Maria died on August 23, 1860 in the presence of Father Macarius and Father Leonid Kavelin.

On August 26, the Elder became ill with ischuria. A doctor who happened to be at Optina saw him and treated him with drugs. Father Macarius felt worse that evening, and so they sent for a certain nobleman’s personal physician. That doctor was not available, so Father Kavelin went to another doctor to ask for advice. Father Macarius showed no improvement, so he received Holy Unction and the life-giving Mysteries of Christ. On September 2, he received two gifts which delighted him. One was an enamel icon of the Vladimir Mother of God from Metropolitan Philaret of Moscow, which he wore on his breast. The other was a cross containing a relic of the Cross of Christ.

The Elder felt weaker on September 4, and received Holy Communion after Vespers. During his illness the brethren who cared for him read the daily rule of prayer for him at the proper times. He also asked them to read certain portions of the writings of the holy Fathers.

On September 5, Father Macarius was moved from his small bedroom into the larger reception room where the air was fresher. During the night the ninety-year-old Schemamonk Hilarion reposed, and the church bell was rung three times according to the custom of the Monastery, indicating that one of the brethren had departed. Many of Father Macarius’s disciples and some visitors in the guesthouse thought that the bell tolled for him. They became alarmed until it was announced that Father Hilarion had passed away.

The Elder experienced shortness of breath on September 6. He received Communion, and was visited by two doctors, but there was nothing they could do for him. Father Macarius felt worse that evening, and received Holy Communion a second time around 8:00 P.M. Around midnight he talked with his confessor for about half an hour, receiving absolution and forgiveness of his sins.

Father Macarius asked to have the prayer for the dying read, which he heard while sitting in a chair. The Canon and Akathist to the Most Holy Theotokos were also read, and the Canon to the Sweetest Lord Jesus Christ was read during Matins. During these readings it appeared that the Elder’s sufferings were alleviated.

During the night Father Macarius asked to be moved several times from the bed to the chair. He was calm and peaceful, and thanked those around him for caring for him. At 6:00 the next morning he received Holy Communion for the last time.

At 7:00 on the morning of September 7, 1860, Father Macarius departed to the Lord while the Ninth Ode of the Canon for the Departure of the Soul from the Body was being read. Two years before his death, he was secretly tonsured into the Great Schema. Therefore, a schema which had been blessed on the Lord’s Sepulchre was placed on his body. Several Panikhidas were offered for his soul throughout the day.

Father Macarius was laid to rest on September 10, in a grave prepared for him opposite the altar of the Saint Nicholas chapel in the main church. He was buried to the right of the grave of Father Leonid, his friend and fellow ascetic.

The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Saints Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of Saint John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God.

The Optina Elders were glorified by the Moscow Patriarchate for universal veneration on August 7, 2000.

VENERABLE CLODOALD ( Cloud) (Clodoald), ABBOT FOUNDER OF NOGENT NOW ST CLOUD NEAR PARIS (Gaul_560).

Saint Cloud, is the first of the princes of royal blood whom the Church honored with public worship. He was the son of Clodomir, king of Orléans, and grandson of the great Clovis and Saint Clotilde. He was born in 524 and was only three years old when his father was killed in Burgundy. He had two brothers, Thibaud and Gonthaire, whom Saint Clotilde took into her palace to raise them Christianly. This pious princess, who loved them very much, inspired them from the most tender age with a love of virtue and prepared them to one day brilliantly uphold the rank to which their birth called them. Still, she did not know that the tomb awaited them in the place of their father's throne because Childebert, king of Paris, and Clotaire, king of Soissons, uncles of the three young princes, driven by a detestable ambition, and, under the pretext of accustoming them to living at court, they called them to Paris and massacred the two eldest to seize their inheritance. Cloud escaped this cruel massacre; Providence allowed him to avoid this cowardly perfidy; Clotilde hid and saved him from a disastrous death. The young prince thanked God for such miraculous preservation, and from that moment, he thought of devoting his life to the service of the one who had preserved him from a tragic end. Although he had, since this step, found several opportunities to recover the inheritance of his fathers, he did not take advantage of them. At that time, a solitary saint near Paris named Severin lived in great austerities. Cloud went to him and placed himself under his direction. He then made a particular study of our divine Scriptures. He applied himself with new zeal to prayer and the singing of Psalms to the exercises of penance and the practice of almsgiving. We could not help but admire this young prince, covered in the coarsest fabric, sleeping on the hard ground, and constantly wearing a rough-hair shirt. But soon, the reputation for holiness that he had acquired attracted him to frequent visits and caused him numerous distractions. The desire to hide more to serve his God better induced him to move away from Paris, and he withdrew to Provence, where he spent several years and where it is said that he worked several miracles. His holiness betrayed him again, and what he had sought to avoid in one place came to worry him in another. He, therefore, returned to Paris, and Bishop Eusebius I, the predecessor of Saint Germain, ordained him priest in 551 at the request made to him by the people. Raised to the priesthood, Cloud responded to the faithful's expectations of his zeal. He worked as an apostle to sanctify souls and edify Christians through his holy life. Either fearing being elevated to more sublime functions in the Church or wanting to take more particular care of his salvation, Cloud left the city and retired again to the village of Nogent, located two leagues to the west of Paris, and now called Saint-Cloud. There, he built a monastery and a church, which he subordinated to that of Paris. He was soon joined by fervent disciples who desired, under his guidance, to achieve perfection. Cloud was their teacher in the spiritual life and gave them the examples best suited to achieve their goals. His life among them perfectly retraced everything that history tells us about the Cenobite saints who had been admired in the East a century before him. Not content with working on his sanctification in his monastery, the holy priest still instructed the people of his village. He spread the words of Jesus Christ everywhere. Enriched with merit, although still young, he passed into a better life on September 7, 56o, at thirty-eight. His body was buried in the Church he had founded and placed in a precious shrine in the seventh century. The Bishop of Paris always watched over the relics of Saint Cloud, and several times, they were transferred to this city to protect them from desecration during times of unrest and war.

GALATIANS 2:6-10

2 Bear one another's burdens, and so fulfill the law of Christ. 3 For if anyone thinks himself to be something, when he is nothing, he deceives himself. 4 But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another. 5 For each one shall bear his own load. 6 Let him who is taught the word share in all good things with him who teaches. 7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. 9 And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. 10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.

MARK 7:14-24

14 When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: 15 There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. 16 If anyone has ears to hear, let him hear! 17 When He had entered a house away from the crowd, His disciples asked Him concerning the parable. 18 So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, 19 because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods? 20 And He said, "What comes out of a man, that defiles a man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. 23 All these evil things come from within and defile a man. 24 From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden.

[orthodoxydaily]

Saints&Reading: Tue., May 10, 2022

May 10_April 27 

 PRIEST MARTYR SIMEON, KINSMAN OF THE LORD  AND SECOND BISHOP OF JERUSALEM (107)

The Holy Apostle and Hieromartyr Simeon, a kinsman of the Lord, was the son of Cleopas, who was the younger brother of Saint Joseph the Betrothed. Thus, Saint Simeon is Joseph's nephew, and a cousin of the Lord. As an adult, he witnessed the miracles of the Lord Jesus Christ, believed in Him, and became one of the 70 Apostles. Saint Simeon proclaimed the teachings of Christ, was instructed in the truths of the holy Faith, and denounced idol worship. After the murder of the Holy Apostle James (October 23), the first Bishop of Jerusalem, Christians chose the Apostle Simeon to succeed him.

The Emperors Vespasian and Domitian had ordered that all descendants of King David be put to death. Emperor Trajan (98-117) renewed that decree, and certain heretics and some others denounced Saint Simeon as a descendant of King David, as well as a Christian.

The pagans arrested Saint Simeon, who at that time was more than one hundred and twenty years old. He astonished the judge and his attendants by enduring several days of torture, and then he was crucified in the year 107, during Trajan's reign, when Atticus was consul.

The Parisian Codices contain a Service in honor of Saint Simeon, the poem of the hymnographer Theophanēs. 

THE MONK STEPHAN, HEGUMEN OF THE KIEV CAVE, BISHOP OF VLADIMIR-VOLYNSK (1094)

Saint Stephen, Igumen of the Caves, Bishop of Vladimir in Volhynia, pursued asceticism at the Kiev Caves monastery under the guidance of Saint Theodosius (May 3). Saint Theodosius sometimes entrusted him to exhort the brethren with edifying words.

Before the death of Saint Theodosius the monks asked him to appoint Saint Stephen as Igumen, who was the domesticus (chief arranger for the choir). “He grew up under your instruction,” they said, “and he served you. Give him to us.” So Saint Theodosius transferred the guidance of the monastery to Saint Stephen.

During his tenure as Superior, he laid the foundations of a spacious church in honor of the Dormition of the Most Holy Theotokos, begun under Saint Theodosius. The cells of the brethren were moved near the new church. At the front of the place there were several cells for monks who were entrusted with burying the dead. They served the Divine Liturgy each day, and also commemorated the dead.

In 1078 Saint Stephen was removed from office and driven from the monastery through the malice of an evil monk. He endured this meekly and without bitterness, and continued to pray for those who had turned against him.

Saint Stephen learned that master builders had come from Greece with an icon of the Theotokos, and they told him of the appearance of the Heavenly Queen at Blachernae. Because of this, Saint Stephen also built a church at Klovo in honor of the Theotokos (in memory of the Placing of Her Robe at Blachernae). The monastery was founded in thanksgiving for solicitude of the Most Holy Theotokos for the Caves monastery.

In 1091 Saint Stephen was made Bishop of Vladimir in Volhynia, and he participated in the transfer of the relics of Saint Theodosius from the cave to the monastery (August 14). He also labored to convert the inhabitants of Volhynia to Christianity.

Saint Stephen died on April 27, 1094 during the sixth hour of the night

Source: All texts Orthodox Church in America_OCA

MATTHEW 13:54-58 

54 When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? 55 Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things? 57 So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." 58 Now He did not do many mighty works there because of their unbelief.

1 CORINTHIANS 4:9-16 

9 For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. 10 We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! 11 To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. 12 And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; 13 being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now. 14 I do not write these things to shame you, but as my beloved children I warn you. 15 For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.16 Therefore I urge you, imitate me.

[orthodoxydaily]

Saints&Reading: Mon. Dec., 27,2021

December 27_December 14

SAINT ILARION, METROPOLITAN OF SUZDAL' AND YUR'EV (1707)

Saint Hilarion, Metropolitan of Suzdal and Yuriev (in the world John), was born November 13, 1631 into the family of the lower city priest Ananias. His father, famed for his piety and reading, was one of three candidates for the Patriarchal throne, together with the future Patriarch Nikon (1652-1658).

John entered a monastery in 1653. In 1655, he became founder and builder of the Phlorischev wilderness monastery not far from the city of Gorokhovetsa. In his monastic struggles, the saint wrestled with fleshly passions. When he fell down in exhaustion before the Vladimir Icon of the Mother of God beseeching Her help, the Mother of God shielded him with gracious power and calmed his spirit.

Once, when Saint Hilarion was serving Vespers together with a hierodeacon, robbers burst into the church. They killed the deacon and started to set Saint Hilarion on fire, asking him where the monastery treasure was hid. They did not believe that there was no gold in the monastery. Overcome by the pain, Saint Hilarion turned to the wonderworking icon and said, “O All-Pure Virgin Mary, Mother of our Lord Jesus Christ! If they injure me with the fire, I shall no longer have the ability to glorify Thy Son and Thee.” Suddenly the robbers heard the shouts of people searching for them, and they fled.

Another time, Saint Hilarion in passing by the church heard a voice: “I shall glorify thee throughout all the land.” He trembled, and going into the vestibule, he found no people there. On the portico he found only the Vladimir Icon of the Mother of God. The ascetic fell down before the image with tears and confessed his unworthiness.

Later on, when the saint had begun the construction of a stone church, he was very sad that concerns about the construction and disagreements among the workers were distracting him from prayer. While serving in church with the brethren, he was preoccupied by these thoughts and began to regret undertaking the work. With tears he besought the Mother of God not to abandon him and to deliver him from these worries.

When he finished his prayer, Saint Hilarion remained alone in church and began again to think about the construction. And so he fell asleep. In a dream the Mother of God appeared to him and said, “Transfer My icon, named the Vladimir, from this hot church and put it in the newly-built stone church, and I shall be your Helper there”.

Saint Hilarion awoke and ordered the large bell to be rung. The monks immediately assembled. All went to the hot church and, having prayed before the icon, solemnly transferred it from the portico into the temple. After serving the all night Vigil, Divine Liturgy and a Molieben, the saint told the brethren of his vision. Then in procession they transferred the icon to the church under construction, where they set it in the midst of the woods. From that time the construction went successfully and was soon completed. The saint wanted to dedicate the temple in honor of the icon, but he it was revealed to him in a vision that the temple was to be consecrated in honor of the Dormition of the Most Holy Theotokos.

In the wilderness monastery he maintained a very strict community rule. In 1694, the saint sent a letter to the Phlorischev monastery in which he reminisced about his own monastic Rule at this monastery: “Under me, a sinner, no one possessed anything of his own, but all was shared in common. Many of you may remember that former cenobitic community. And you also remember that I consigned to the fire those possessions which would destroy that cenobitic community.”

On December 11, 1681, the saint was consecrated as Archbishop of Suzdal and Yuriev, and in 1682 he was elevated to the dignity of Metropolitan and remained on the Suzda’ cathedra until February 1705. The saint died peacefully on December 14, 1707 and was buried in the Suzdal cathedral in honor of the Nativity of the Most Holy Theotokos. The saint was known for his unceasing concern for the poor. After his death they found only three coins.

The wonderworking Icon of the Mother of God of Vladimir-Phlorischev (August 26) had been painted by the renowned iconographer John Chirov in 1464 at Nizhni Novgorod in fulfillment of a vow of John Vetoshnikov.

MARK 8:11-21

11 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him. 12 But He sighed deeply in His spirit, and said, "Why does this generation seek a sign? Assuredly, I say to you, no sign shall be given to this generation." 13 And He left them, and getting into the boat again, departed to the other side. 14 Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. 15 Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." 16 And they reasoned among themselves, saying, "It is because we have no bread." 17 But Jesus, being aware of it, said to them, "Why do you reason because you have no bread? Do you not yet perceive nor understand? Is your heart still hardened? 18 Having eyes, do you not see? And having ears, do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up? They said to Him, "Twelve." 20 Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up? And they said, "Seven." 21 So He said to them, "How is it you do not understand?"

2 TIMOTHY 2:20-26

20 But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. 21 Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work. 22 Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. 23 But avoid foolish and ignorant disputes, knowing that they generate strife. 24 And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, 25 in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, 26 and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

[orthodoxydaily]

Saint, Icons&Reading: Thu., July, 1st, 2021

July  1st( old cal.) / June 18 (new cal.)

SAINT LEONTIUS (14th.  c.)

Saint Leontius, Canonarch of the Kiev Caves In his youth he entered the Kiev Caves monastery, where he received tonsure. He was endowed with a fine voice, and when he learned his letters, he fulfilled the obedience of canonarch (leader of church singing). Saint Leontius died at a young age in the fourteenth century. He was glorified by the Lord for his selfless deeds with the gift of miracles. The relics of the holy ascetic are located in the Far Caves, and he is also commemorated on August 28, the Synaxis of the Saints of the Kiev Caves.

ICON: “Bogolyubov” 

The Bogolyubov Icon of the Mother of God, one of the most ancient wonderworking icons of Russia, was painted in the twelfth century at the request of Prince Andrew Bogolyubsky (July 4), to commemorate the appearance of the Mother of God to him. Painted on cypress wood, the Icon is remarkable because of its large size.In the year 1131, an Icon was sent from Constantinople to the Holy Prince Mstislav (Theodore in Baptism, commemorated April 15) in Russia, and was placed in the Devichii monastery in Vyshgorod, the ancient appanage (land given by kings and princes to their younger children for their support) city of Saint Olga (July 11).One night in the summer of 1155, Prince Andrew secretly removed the wonderworking Icon of the Mother of God from the Vyshgorod church without the blessing of his father, Prince George Dolgoruky, and started northward toward Suzdal'. Some sources say that his father bequeathed the Icon to Prince Andrew. Later, this Icon would be known as the Vladimir Icon (August 26, June 23, May 21). Tradition says it was one of the Icons painted by the Holy Evangelist Luke (October 18), or a copy made from the original.Seven versts from Vladimir, the cart carrying the wonderworking Icon stopped and could not be moved from that spot. Prince Andrew asked the priest Nicholas, who accompanied him, to serve a Moleben before the Icon. For a long time Andrew prayed before the holy image with tears. Later, he went into his tent and continued his fervent prayers. The Most Holy Theotokos appeared to him holding a small scroll in her right hand, and said: "I do not wish you to take my Icon to Rostov, but to the city of Vladimir. Here, in this place (the site of her miraculous appearance), you shall build a stone church and a monastery in honor of my Nativity."Then the All-Holy Virgin lifted one hand toward Heaven, and received a blessing from Christ the Savior, and the vision ended.In obedience to the will of the Mother of God, Prince Andrew built a stone church dedicated to her Nativity, as well as a monastery. After this, the Prince commissioned skilled iconographers to depict the All-Holy Virgin just as he had seen her in his vision: in full stature, with a scroll1 in her right hand, and her face turned toward the Savior in the upper right hand corner. When the church was completed, the Icon he had commissioned was placed inside, and June 18 was designated as the annual commemoration of the appearance of the Mother of God. The Icon depicting the appearance of the Most Holy Theotokos remained at Bogolyubov and was called the Bogolyubov Icon.Saint Andrew named both the monastery and the city which sprang up around it Bogolyubov because as he himself said, "the Mother of God loves this place." The Prince also became known as Bogolyubsky ("the lover of God"). The Vladimir Icon remained in the convent until work was completed on the Dormition Cathedral at Vladimir, then it was solemly transferred to the cathedral.The Bogolyubov Icon of the Mother of God has been glorified by countless miracles, and over the course of many centuries she has consoled the pious Christians of Russia, and has healed their infirmities. The fame of the miracles which took place before her Icon have inspired the faithful in many places to make copies of this holy Icon, some of which are also wonderworking.The Moscow Bogolyubov Icon (1157) shows several saints gathered before the Theotokos: the Metropolitans of Moscow Peter, Alexis, Jonah, and Philip; The blessed Basil and Maxim, fools for Christ; Venerable Paraskeve; Saint Basil the Great; Saint Alexis the Man of God; Symeon, the kinsman of the Lord; the Apostle Peter; the monastic martyr Eudokia; and the Martyr Paraskeve. In some variants of the Icon the following Saints are also included: Saint Onouphrios, Venerable Mary of Egypt, Zosimas and Sabbatius, and the Great Martyrs Barbara and Katherine.In 1771 an annual feast day was established in in honor of the Bogolyubov Icon to commemorate the deliverance of the city of Vladimir and the surrounding area from plague. As soon as the Icon was brought to Vladimir, the plague disappeared. It became customary to bring the Icon from Bogolyubovo to Vladimir on May 21. As many people as possible took turns in carrying the Icon at different times to and from Vladimir Province. The Icon stayed at Bogolyubovo Monastery, 10 versts from the city. In 1820, the inhabitants of the city of Vladimir adorned the Icon with an expensive riza.Before the Bolshevik Revolution, the Icon was customarily brought to the city of Vladimir on May 21, where it remained until July 16, when it was returned to the monastery.

The scroll on the Icon reads: O Most Gracious Master, Lord Jesus Christ, my Son and my God, hear the prayer of Your Mother, for she is praying for the world.

LUKE 10:38-42; 11:27-28

38 Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. 39 And she had a sister called Mary, who also sat at Jesus' feet and heard His word. 40 But Martha was distracted with much serving, and she approached Him and said, "Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me." 41 And Jesus answered and said to her, "Martha, Martha, you are worried and troubled about many things. 42 But one thing is needed, and Mary has chosen that good part, which will not be taken away from her. 27 And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, "Blessed is the womb that bore You, and the breasts which nursed You!" 28 But He said, "More than that, blessed are those who hear the word of God and keep it!"

ROMANS 5:10-16

10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.12 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned-13 (For until the law sin was in the world, but sin is not imputed when there is no law.) 14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. 15 But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. 16 And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification.

[hieromonkcharbel]

FOOL for Christ:

Saint Basil the Blessed, Wonderworker of Moscow, was born in December 1468 on the portico of the Elokhov church in honor of the Vladimir Icon of the Most Holy Theotokos outside Moscow. His parents were commoners and sent their son to be trained as a cobbler.

During Basil’s apprenticeship, the master happened to witness a remarkable occurrence, which showed him that his student was no ordinary man. A certain merchant had brought grain to Moscow on a barge and then went to order boots, specifying that they be made in a particular way, since he would not pick them up for a year. Blessed Basil wept and said, “I wish you would cancel the order, since you will never wear them.”

When the perplexed master questioned his apprentice he explained that the man would not wear the boots, for he would soon die. After several days the prediction came true.

When he was sixteen, the saint arrived in Moscow and began the difficult exploit of foolishness for Christ. In the burning summer heat and in the winter’s harsh frost, he walked about barefoot through the streets of Moscow. His actions were strange: here he would upset a stand with kalachi, and there he would spill a jug with kvas. Angry merchants throttled the blessed one, but he endured the beatings with joy and he thanked God for them. Then it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. The reputation of St Basil quickly grew, and people saw him as a holy fool, a man of God, and a denouncer of wrong.

A certain merchant wanted to build a stone church on Pokrovna in Moscow, but its arches collapsed three times. The merchant turned to the saint for advice, and he pointed him toward Kiev. “Find there John the Cripple,” he said. “He will advise you how to construct the church.”

Traveling to Kiev, the merchant sought out John, who sat in a poor hut and rocked an empty cradle. “Whom do you rock?” asked the merchant. “I weep for my beloved mother, who was made poor by my birth and upbringing.” Only then did the merchant remember his own mother, whom he had thrown out of the house. Then it became clear to him why he was not able to build the church. Returning to Moscow, he brought his mother home, begged her forgiveness, and built the church.

Preaching mercy, the blessed one helped those who were ashamed to ask for alms, but who were more in need of help than others. Once, he gave away a rich imperial present to a foreign merchant who was left without anything at all. Although the man had eaten nothing for three days, he was not able to beg for food, since he wore fine clothing.

The saint harshly condemned those who gave alms for selfish reasons, not out of compassion for the poor and destitute, but hoping for an easy way to attract God’s blessings upon their affairs. Once, the saint saw a devil in the guise of a beggar. He sat at the gates of the All-Pure Virgin’s church, and he gave speedy help in their affairs to everyone who gave alms. The saint exposed the wicked trick and drove the devil away.

For the salvation of his neighbor, St Basil also visited the taverns, where he tried to see a grain of goodness, even in people very much gone to ruin, and to strengthen and encourage them by kindness. Many observed that when the saint passed by a house in which they made merry and drank, he wept and clutched the corners of that house. They inquired of the fool what this meant, and he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.”

Purified by great deeds and by the prayer of his soul, the saint was also given the gift of foreseeing the future. In 1547 he predicted the great fire of Moscow; through prayer he extinguished a fire at Novgorod; and once he reproached Tsar Ivan the Terrible, because during the divine services he was preoccupied with thoughts of building a palace on the Vorobiev hills.

St Basil died on August 2, 1557. St Macarius, Metropolitan of Moscow served the saint’s funeral with many clergy . His body was buried in the cemetery of Trinity church, where in 1554, the Protection cathedral was built in memory of the conquest of Kazan. His Holiness Patriarch Job glorified St Basil the Blessed at a Council on August 2, 1588.