#first ecumenical council

[orthodoxadventure]

An Icon of the First Ecumenical Council in Nicaea

[apenitentialprayer]

Maybe I should be asking an Orthodox person this, but I do not understand the hubbub with the Filioque. To me it is hair splitting, could you explain why it would not be hairsplitting? Or if there is an aspect I am missing as to why it was the final straw for a schism?

Okay, ah, I think there are two aspects that need to be addressed here. The first deals with the simple fact of its inclusion in the Creed, and I'm going to come off as a traitor here, so let me clarify my personal position; I believe the filioque best represents the reality of the Spirit's procession, but I think it was bad that the Western Church inserted it into the Nicene Creed.

As Henri de Lubac talks about in The Christian Faith, the Church allows for many theologies, spiritualities, customs, and liturgical traditions to coexist; "from one country to another and from one century to another there are many differences in emphasis." What connects all these elaborations and practices of the Christian faith is that they are all anchored in that faith, as revealed by God and distilled in the Creed. That faith is the unity of all Christians everywhere.

And what convinced me that the inclusion of the filioque was not a good move actually came from another Catholic thinker, Karl Rahner, who wrote "the inevitable pluralism met with in theology cannot and must not cause the unity of the creed of faith to disappear from the Church, even in its verbal expression." Except.... that's exactly what the Western Church did. It took the Creed as articulated by two separate ecumenical councils, and unilaterally added words to it. And while there are historical reasons for that inclusion, and while I think the theology behind its inclusion is true, I think modifying what was meant to be the unifying symbol of the Christian faith was not a good move. And I can see why the filioque inclusion seems like a rupture from the Orthodox tradition. Because... we have caused the unity of the creed of faith in its verbal expression to disappear.

And I think that's a bigger problem than the content of the filioque clause itself, to be honest. But, as far as the content goes, let's talk about that, too.

In the Orthodox perspective, the three Persons of the Trinity share a common nature, and there's a kind of symmetry where the traits of any given Person is either held in common by all three, or is reserved for one of Them. So, for example, the state of being uncreated and eternal are traits shared by all Persons in the Trinity, as is the fact that They are almighty and infinite. Those are traits derived from their divine nature. But in terms of traits distinctive to Their individual Personhoods, well: the Father is seen as the Source of the other two, while the Son is the only begotten Member of the Trinity, and the Spirit is the only spirated Member. An Orthodox Christian may argue that the filioque ruins this symmetry of Persons; if the Spirit proceeds from the Father and the Son, the distribution of Personal traits is no longer equal (two Persons have a trait that one Person does not have). This can be seen as a kind of ontological inferiority on the Spirit's end.

From the perspective of the Roman Church and Her western descendants, the articulation of the Trinity doesn't really involve this "common to All or particular to One" logic. Instead, we tend to use a sacramental logic that assumes that how the Persons of the Trinity operate within Their creation also tells us something about how They relate to each other from all eternity. So, the Father sends the Son into the world (John 17:1-4); hence the Father begets the Son. But the Father sends the Holy Spirit to the disciples "in [Christ's] name" (John 14:16-17, 26). So, the Father sends the Spirit, but the Son is somehow involved. The Holy Spirit is believed to still have one origin, but this one origin is the joint act of Father and Son. Part of this may have to do with different starting assumptions. Eastern Christians tend to start their thinking on the Trinity as Three existing in Unity, while Western Christians tend to start their thinking on the Trinity with One existing in Multiplicity.

But this is a super complicated subject, so if someone wants to correct me about either of the perspectives I tried to lay out, please feel free to do so.

[houseofbrat]

Oh, are we living in the year 1540 still?

Because Prince Philip attended the inaugural mass of Pope Benedict XVI on 24 April 2005.

In fact, The Archbishop of Canterbury at the time, Dr. Rowan Williams, also attended Pope Benedict XVI's inaugural mass.

From the UK, the Archbishop of Canterbury Dr Rowan Williams will travel to Rome on Saturday, accompanied by the Revd Andrew Norman, Archbishop’s Secretary for International and Ecumenical Affairs, and the Revd Jonathan Jennings, the Archbishop’s Press Secretary. Archbishop Rowan will become the first serving Archbishop of Canterbury to attend such an occasion, at least since the Reformation. The Pontifical Council for Promoting Christian Unity has warmly welcomed his attendance. The Archbishop has confirmed in a statement released today that he will be wearing the ring presented to his predecessor, Archbishop Michael Ramsey, by Pope Paul VI and a pectoral cross presented to him by Pope John Paul II.

The Duke and Duchess of Gloucester attended back in 2013.

So, @hjellacott, why don't you stop making excuses for your lazy, man-child hero, aka William?

The rest of us can understand diplomacy and foreign relations while you remain ignorant as always.

[sybillum]

wisdom enthroned // wisdom hath builded her Home

wisdom enthroned

russian icon, ~15th century

There are two main types of this icon: the one of Kyiv and the one of Novgorod. The very first icon was found in Novgorod and dates back to around 15 century, though the first church blessed in the name of Sophia the Wisdom of God was built in 989 in Novgorod, and the next one in 1037 in Kyiv. 

DESCRIPTION

The middle figure is the Almighty in the shape and form of a Fiery Angel, who is enthroned on the golden throne supported by seven pillars. He is clothed in the royal attire and belted with a jewelled belt, with a royal crown on His head. In His right hand he holds a sceptre with a cross on the top of it, and his left hand is holding a scroll which He places on top of His chest. On the sides one can see the Theotokos with the Child and saint John the Baptist with a scroll that says: ‘I testify’. Above the head of the Angel is Christ Pantocrator, above Him - another golden throne with an open book, that symbolises the presence of God. There are three kneeling angels on both sides of the throne. 

The Fiery Angel being Christ is drawn from the words of saint Paul:

‘but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God’; ‘It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption’ — 1 Corinthians 1:23-24; 30

and in the book of Revelation, in which saint John describes Him as such: 

‘And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.’ — Revelation 1:13-15

wisdom hath built her home

russian icon, ~14th century 

Comes from a st Kyrill monastery near Novgorod. 

The foundation of this icon’s plot comes from chapter 9 of Proverbs: 

Wisdom has built her house;     she has set up its seven pillars.

She has prepared her meat and mixed her wine;     she has also set her table.

She has sent out her servants, and she calls     from the highest point of the city,

    “Let all who are simple come to my house!” To those who have no sense she says,

    “Come, eat my food     and drink the wine I have mixed.

Leave your simple ways and you will live;     walk in the way of insight.”

DESCRIPTION

Sophia the Wisdom is shown in the bottom part of the icon - she sits on the throne with seven feet, surrounded by the glory of five concentric spheres. The octagonal double-coloured halo is around her head. The nine angelic orders are shown in the concentric spheres. Just below there is the feast, which is surrounded by the wine-servant and two young men, slaughtering the lamb, the servants of the Wisdom and those, who have been called to the feast by Her. Above the feast the Theotokos with the Child is depicted. Nearby, right on the tower, there is king Solomon with the unrolled scroll in his hands, upon which the beginning words of the Proverbs chapter 9 are written. Opposite of him there is saint John of Damascus with another scroll, upon which the first words of the canon of the blessed Cosmas of Maiuma* for the Maundy Thursday are written. At the top of the icon the symbolic image of the ‘house of Wisdom’ is depicted - a large one-domed church with six zakomarov-type ceilings and seven pillars, in between which the seven Ecumenical Councils are presented. Above that, there are seven angels in medallions. 

MEANINGS

Traditionally, the image of Sophia Divine Wisdom has been interpreted as the image of the Second Person of the Trinity - the Son of God Jesus Christ, as it is said in 1 Corinthians 1:23-24: ‘but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.’

With this understanding in mind, it becomes obvious that the ‘house’ mentioned in the Proverbs is the house of flesh that was taken by the Saviour, and the symbol of His Church, as the Church is the Body of Christ. The seven pillars are the seven gifts of the Holy Spirit, brought forth into the world through the Incarnated Christ. Also, these pillars can be associated with the seven churches of the Revelation. 

The feast, prepared by the Wisdom, is the foreshadow of the Eucharistic meal.

[antiochianorthodoxcumberlandmd]

Daily Scripture Readings and Lives of the Saints for Thursday, May 15, 2025

Feasts and Saints celebrated today:

Pachomius the Great

Achillius the Wonderworker, Archbishop of Larissa

Placing of the Honorable Head of the Apostle Titus

Barbaros the Myrrhbearer of Kerkyra

Andrew the Hermit & Wonderworker

Readings for today:

Acts of the Apostles 10:34-43

John 8:12-20

Pachomius the Great

Reading from the Synaxarion:

Saint Pachomius was born of pagan parents in the Upper Thebaid of Egypt. He was conscripted into the Roman army at an early age. While quartered with the other soldiers in the prison in Thebes, Pachomius was astonished at the kindness shown them by the local Christians, who relieved their distress by bringing them food and drink. Upon inquiring who they were, he believed in Christ and vowed that once delivered from the army, he would serve Him all the days of his life. Released from military service, about the year 313, he was baptized, and became a disciple of the hermit Palamon, under whose exacting guidance he increased in virtue and grace, and reached such a height of holiness that "because of the purity of his heart," says his biographer, "he was, as it were, seeing the invisible God as in a mirror." His renown spread far, and so many came to him to be his disciples that he founded nine monasteries in all, filled with many thousands of monks, to whom he gave a rule of life, w hich became the pattern for all communal monasticism after him. While Saint Anthony the Great is the father of hermits, Saint Pachomius is the founder of the cenobitic life in Egypt; because Pachomius had founded a way of monasticism accessible to so many, Anthony said that he "walks the way of the Apostles." Saint Pachomius fell asleep in the Lord before his contemporaries Anthony and Athanasius the Great, in the year 346. His name in Coptic, Pachom, means "eagle."

Apolytikion of Pachomius the Great in the Plagal of the First Tone

Thou didst prove a chief pastor of the Chief Shepherd, Christ, guiding the flocks of monastics unto the heavenly fold, whence thou learntest of the habit and the way of life that doth befit ascetic ranks; having taught this to thy monks, thou now dancest and rejoicest with them in heavenly dwellings, O great Pachomius, our Father and guide.

Kontakion of Pachomius the Great in the Second Tone

Since thou hadst shown forth the life of the Angels while in a body, O God-bearing Pachomius, thou wast also counted worthy of their glory; and with them thou standest before the Lord's throne, interceding that divine forgiveness be granted unto all.

The content on this page is under copyright and is used by permission. All rights reserved. These works may not be further reproduced, in print or on other websites or in any other form, without the prior written authorization of the copyright holder:

Reading (c) Holy Transfiguration Monastery - Brookline, MA

Apolytikion of Pachomius the Great (c) Holy Transfiguration Monastery, Brookline, MA

Kontakion of Pachomius the Great (c) Holy Transfiguration Monastery, Brookline, MA

Achillius the Wonderworker, Archbishop of Larissa

Reading from the Synaxarion:

Saint Achillius was one of the 318 God-bearing Fathers who were present at the First Ecumenical Council; after returning to Larissa he cast down many pagan temples, delivered many from the demons, and raised up churches to the glory of God. He reposed about the middle of the fourth century.

Apolytikion of Achillius, Abp. Of Larissa in the Fourth Tone

A model of faith and the image of gentleness, the example of your life has shown you forth to your sheep-fold to be a master of temperance. You obtained thus through being lowly, gifts from on high, and riches through poverty. Achilles, our father and priest of priests, intercede with Christ our God that He may save our souls.

Kontakion of Achillius, Abp. Of Larissa in the Plagal of the Fourth Tone

Let us all praise with hymns and songs divine Achillius, the brightly shining and unwaning star of all the world, who is Larissa's unsleeping and loving shepherd. Let us cry to him: Since thou hast boldness with the Lord, do thou rescue us from every raging storm of life, that we may cry to thee: Rejoice, O Father Achillius.

The content on this page is under copyright and is used by permission. All rights reserved. These works may not be further reproduced, in print or on other websites or in any other form, without the prior written authorization of the copyright holder:

Reading (c) Holy Transfiguration Monastery - Brookline, MA

Apolytikion of Achillius, Abp. Of Larissa (c) Narthex Press

Kontakion of Achillius, Abp. Of Larissa (c) Holy Transfiguration Monastery, Brookline, MA

Prayer Before Reading Scripture

Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of Your Gospel. Instill in us also reverence for Your blessed commandments, so that having conquered all sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our souls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen.

Epistle Reading

The Reading is from Acts of the Apostles 10:34-43

In those days, Peter opened his mouth and said: "Truly I perceive that God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him. You know the word which he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all), the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all that were oppressed by the devil, for God was with him. And we are witnesses to all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree; but God raised him on the third day and made him manifest; not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after he rose from the dead. And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead. To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name."

Gospel Reading

The Reading is from the Gospel According to John 8:12-20

Again Jesus spoke to them, saying, "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." The Pharisees then said to him, "You are bearing witness to yourself; your testimony is not true." Jesus answered, "Even if I do bear witness to myself, my testimony is true, for I know whence I have come and whither I am going, but you do not know whence I come or whither I am going. You judge according to the flesh, I judge no one. Yet even if I do judge, my judgment is true, for it is not I alone that judge, but I and he who sent me. In your law it is written that the testimony of two men is true; I bear witness to myself, and the Father who sent me bears witness to me." They said to him therefore, "Where is your Father?" Jesus answered, "You know neither me nor my Father; if you knew me, you would know my Father also." These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not ye t come.

[slotumn]

Rhea attending the first ecumenical council after War of Heroes: this is so boring man I just wanted to bring my mom back and now I have to debate doctrine with a bunch of religious nerds. I shouldn't be here I should be at the (remembers the war is over and she can't be at the frontlines anymore) basement laboratory

[deadpresidents]

Review: "Jesus Wept" by Philip Shenon

Jesus Wept: Seven Popes and the Battle for the Soul of the Catholic Church Philip Shenon Knopf/Hardcover/608 pages/Feb. 11, 2025 BOOK | KINDLE | AUDIO

Philip Shenon wrote an excellent book about the assassination of John F. Kennedy that was published right before the 50th anniversary of JFK's death in 2013 -- A Cruel and Shocking Act: The Secret History of the Kennedy Assassination (BOOK | KINDLE | AUDIO) -- so I was intrigued when I saw that his latest book was going to dive into Papal history.

In Jesus Wept: Seven Popes and the Battle for the Soul of the Catholic Church (BOOK | KINDLE | AUDIO), Shenon tells the story of the dramatic changes that have taken place within the Catholic Church over the past 75 years, and chronicles those changes through the lives and reigns of the past seven Popes: Pope Pius XII (1939-1958); Pope John XXIII (1958-1963); Pope Paul VI (1963-1978); Pope John Paul I (August-September 1978); Pope John Paul II (1978-2005); Pope Benedict XVI (2005-2013); and Pope Francis (2013-present).

Despite a complete absence of religious faith in my own life, I've always been fascinated by the institution of the Papacy, its ancient and immense history, and the personal biographies of the 266 people who have sat on the throne of St. Peter as Bishop of Rome. While understanding its obvious importance to the Pope's entire reason for existing, I don't enjoy getting tangled in the labyrinths of ecclesiastical history or liturgical complexities, so I gravitate to books that reveal the human side of the Pontiffs. And the fact that the institution of the Papacy has played such an important political role in the world for roughly 2,000+ years is a remarkable historical feat.

In the past 75 years, the Papacy and the Catholic Church have undergone radical changes and challenges that Shenon explains with much more detail and understanding than I could ever do. Some of the events that have taken place during that time period covered by Shenon in Jesus Wept would have rocked the Church to its core if they had happened on their own let alone simultaneously or one after another -- from World War II and the Vatican's position, actions, and efforts during the Holocaust to the Second Vatican Council, which was convened by Pope John XXIII and seen through by Pope Paul VI following Pope John's death, and was one of the most transformational ecumenical councils in centuries. 

There was also the rapid growth of the Church in the developing countries of Africa, South America, and Asia while the Church's traditional domain in Europe and North America atrophied. And there was the widespread and systemic abuse of children by trusted leaders of the Church and the decades of cover-ups and absence of accountability by the most powerful people in the Church hierarchy -- an issue that continues to threaten the Church as more and more crimes are uncovered.

By telling the story of the Church's past 75 years through the lives of the seven Popes that have reigned during that time, Shenon illustrates how powerful and omnipresent modern Popes have become due to -- at first -- widespread broadcast media, and now social media and the internet. But what really has set the modern Popes apart from their predecessors and even some of their contemporaries who are heads of state or heads of government in other countries is the modern Pope's apostolic journeys all over the world. Modern Popes don't face any sort of jurisdictional limitations, and the Papacy is at the apex of its power or influence when the Pope can bring the Church to marginalized or vulnerable people in remote places.

Following the unification of Italy and the establishment of Rome as the Italian capital -- over one hundred years before the travels of Pope Paul VI or Pope John Paul II -- the Popes never left the Vatican, leading to the Popes of the 19th and early-20th Century to be known as "Prisoners of the Vatican." In 1929's Lateran Treaty, Italy officially recognized Vatican City as a sovereign nation and acknowledged the Pope's temporal power over the Roman enclave, which made the Pontiffs more comfortable with the possibility of traveling outside of the tiny city-state. It was front-page news in the New York Times on July 26, 1929 when Pope Pius XI became the first Pope to leave the Vatican in 59 years -- 300,000 people squeezed into St. Peter's Square and watched as Pius XI was driven around the square and to the edge of the border between Vatican City and Italy, despite the fact that the Pope never actually crossed into Italian territory. 

Even with the Vatican's sovereignty guaranteed, Pius XI and his successors Pius XII and John XXIII never traveled outside of Italy. It wasn't until 1964 that Pope Paul VI became the first Pope to travel outside of Italy since 1809 when Napoleon Bonaparte was still Emperor of France, and the first reigning Pope to ever travel outside of Europe. Paul VI visited every continent besides Antarctica, and made a historic visit to the Holy Land. While Pope Paul's pastoral journeys set a new tone, the travels of Pope John Paul II -- the first non-Italian Pope to be elected in over 450 years -- practically changed the role of the Pope from Bishop of Rome to the entire world's neighborhood pastor. During his nearly 27 years as Pope, John Paul II traveled to 129 different countries and made multiple trips to many of those places. And many of John Paul II's visits weren't simply to preach to the faithful; his trips undoubtedly helped play a part in the fall of Communism in Eastern Europe and bring an end to the Cold War. John Paul II's successors, Pope Benedict XVI and Pope Francis, also traveled widely (Francis visited many places that had never even seen a Cardinal, let alone a Pope, including an historic trip to Iraq in 2021) but couldn't match the pace of John Paul II's journeys.

Shenon's book describes how those apostolic journeys are critically important for a Pope's leadership and legacy -- politically and ecclesiastically. Jesus Wept also examines the teachings of the modern Popes because they are, after all, religious leaders. Shenon highlights the most impactful encyclicals written by the modern Popes -- the teaching documents that resonated most strongly within the Church -- and how those messages validated or transformed Catholic doctrine.

By using the seven most-recent Popes as the vehicles for defining the history of past 75 years of the Catholic Church, Shenon makes it crystal clear that every Pope shapes the Church in some manner during their time on the throne. Even Pope John Paul I, who died just 33 days after his election in 1978, had a definite impact on the Church after his death. His sudden death practically gave the Cardinals who had just gathered in the Conclave to elect a successor to Pope Paul VI an opportunity to have a "do-over". Instead of another Italian or another frail, sickly, or relatively older Pope, they replaced John Paul I with an energetic, athletic, 58-year-old former theatre actor from Poland. Pope John Paul II's early years on St. Peter's throne were dynamic, but as he led the Church into the 21st Century and aged before the eyes of the world, his health struggles -- which began with an assassination attempt where he was shot and seriously wounded and included a battle with Parkinson's disease -- made him a symbol for suffering. As inspiring as it was to millions of people, it later raised questions about whether his very public physical degeneration may have kept him from addressing widespread sexual abuse by clerics in parishes around the world.

John Paul II's successor, Pope Benedict XVI of Germany, was an influential adviser throughout the reign of the Polish pontiff and closely watched John Paul II's physical deterioration. Lacking the charisma of his popular predecessor and continuing the conservative trajectory of the Church as the demographics of the Catholic faithful was undergoing significant changes, the scholarly Benedict was always going to have a difficult time filling the red shoes of John Paul II. At the age of 78, Benedict was the oldest Pope elected in 275 years and seen as more of a transitional figure than transformational. So it was especially shocking when, in 2013, Pope Benedict XVI told a gathering of Cardinals in the Vatican that due to his advanced age and declining health, he felt he could no longer continue the "adequate exercise of the Petrine ministry." At a time of crisis within the Church, the 85-year-old Benedict became the first Pope to voluntarily resign the Papacy in over 700 years. Benedict became "Pope Emeritus" and moved into a monastery on the grounds of the Vatican where he lived (fairly) quietly until his death in 2022.

The Conclave in 2013 to choose a successor following Benedict's abdication resulted in the election of another Pope in his late-70s, but Jorge Bergoglio of Argentina was not merely a transitional figure. The first Jesuit elected to the Papacy, Bergoglio was also the first Pope from the Southern Hemisphere, first Pope from the Americas, first non-European Pope in nearly 1,300 years, and the first Pope to take the name of Francis. Pope Francis immediately declared that the Church should be devoted to taking care of the poor and the vulnerable. He declined to move into the luxurious apartments of the Papal palace and lived in a simple room in the Vatican guest house for visiting clergy and toned down many of the lavish aspects of the Papacy. He targeted corruption in the Church and amongst the clergy and tried to make the Church more welcoming to everyone, working to open some leadership positions within the Curia to women and not turning away the LGBTQ community. Francis has been a passionate advocate for immigrants and protecting the environment and a vivid critic of economic inequality. The significant differences between the worldview of Pope Francis and his two conservative predecessors has resulted in pushback from some Catholic leaders and political opposition by many right-wing leaders around the world. But Francis has dramatically altered the makeup of the College of Cardinals as he's appointed dozens of Cardinals from remote locations and third-world countries that have never had a Cardinal, particularly in Africa, Southeast Asia, and Oceania -- for the first time in Church history, the majority of the College of Cardinals are non-European.

Whether they are traditionalists or activists, conservative or liberal, transitional or transformational, the seven Popes that Philip Shenon covers in Jesus Wept and their respective Papacies are instruments of their time. They are political and ecclesiastical forces who have a tremendous impact on the world they reign in -- not merely on the tiny Vatican City-state where they have temporal power or the vast Catholic Church where they exercise their spiritual power --  but on conflicts and policies and issues and individual leaders everywhere. Their teachings and their moral leadership can influence elections and inspire peace talks. Their words can activate the Catholic faithful and attract the attention (and the annoyance) of governments. The Papacy is one of history's most unique institutions and at 2,000-years-old, one of its most enduring. But whatever its spiritual inspiration and ecclesiastical function may be, it is an entirely human creation and the 266 men who have occupied the position of Pope over two millennium have all been human beings with the faults and weaknesses and worries that we all have. That is one of the reasons why the institution of the Papacy and the people who have sat on St. Peter's Throne are so fascinating to someone like me -- an agnostic, non-Catholic American. And while I may not share the faith that millions of Catholics have in their Popes, I recognize and appreciate the power and even the importance of the position. Philip Shenon's Jesus Wept: Seven Popes and the Battle for the Soul of the Catholic Church is a window into that power and how those seven men have impacted, influenced, and changed the world as they've led the Church over the past 75 years. Shenon's research and reporting in Jesus Wept is excellent -- as it was in his 2013 book on the Kennedy Assassination, A Cruel and Shocking Act. Jesus Wept is a must-read history of the modern Papacy and an early front-runner to be high on my year-end list of the best books of 2025.

[buggie-hagen]

Nicaea came to be recognized as the first ecumenical council, from the Greek noun oikoumene, or ecumene in Latin, meaning "the whole inhabited world." An ecumenical council is a council for the church throughout the world, the church of the ecumene. ~Phillip Cary, The Nicene Creed: An Introduction, 4-5.

[pyrotoons]

**Remember - the so-called “Word of God” is actually just dogma and rules agreed upon by a bunch of dudes 1700 years ago, 300 years after the death of historical Jesus of Nazareth.**

On this day in … 325 C.E., The First Council of Nicaea convened in the Bithynian city of Nicaea (now İznik, Turkey) by the Roman Emperor Constantine I. This first ecumenical council met from May until the end of July 325 C.E.

It was the first of many efforts to attain consensus in the church through an assembly representing all Christendom. Hosius of Corduba may have presided over its deliberations. Attended by at least 200 bishops, its main accomplishments were the settlement of the Christological issue of the divine nature of God the Son and his relationship to God the Father, the construction of the first part of the Nicene Creed, the mandating of uniform observance of the date of Easter, and the promulgation of early canon law.

One particular dude who might have been there was Nichola of Myra (or Bali.) Later canonized by the Catholic Church, he is the main inspiration for the modern “Santa Claus.” He was born to wealthy Greek Christian parents in Patara, a city in ancient Lycia. When his parents died, he inherited their fortune and used it to help those in need. One famous story tells how he secretly provided gold for the dowries of three poor girls, saving them from a life of prostitution.

digital art hand drawn by @pyrotoons

[orthodoxydaily]

SAINTS&READING: THURSDAY, NOVEMBER 21, 2024

november 8_november 22

SYNAXIS OF THE ARCHANGEL MICHAEL AND THE OTHER BODILESS POWERS;  ARCHANGELS GABRIEL, RAPHAEL, URIEL, SALAPHIEL, JEGUDIEL, BARACHIEL, AND JEREMIEL.

The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world but affirmed their proper veneration.

A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31).

The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest.

The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones.

The six-winged SERAPHIM (Flaming, Fiery) (Is 6:2) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others. The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory. The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment.

The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities:

DOMINIONS (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation. POWERS (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude. AUTHORITIES (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts.

The Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels:

PRINCIPALITIES (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them. ARCHANGELS (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel. ANGELS (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it.

All the Ranks of the Heavenly Powers are called angels, although each has its own name and position by virtue of their service. The Lord reveals His will to the highest ranks of the angels, and they in turn inform the others.

Over all the Nine Ranks, the Lord appointed the Holy Archangel Michael (his name in Hebrew means “who is like unto God”), the faithful servitor of God, as Chief Commander. He cast down from Heaven the arrogantly proud Lucifer and the other fallen spirits when they rebelled against God. Michael summoned the ranks of angels and cried out, “Let us attend! Let us stand aright before our Creator and do not consider doing what is displeasing unto God!”

According to Church Tradition, and in the church services to the Archangel Michael, he participated in many other Old Testament events.

During the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night. Through him the power of the Lord was made manifest, annihilating the Egyptians and Pharaoh who were in pursuit of the Israelites. The Archangel Michael defended Israel in all its misfortunes. He appeared to Joshua Son of Navi and revealed the will of the Lord at the taking of Jericho (Josh 5:13-16). The power of the great Chief Commander of God was manifest in the annihilation of the 185,000 soldiers of the Assyrian emperor Sennacherib (4/2 Kings 19:35); also in the smiting of the impious leader Heliodorus (2 Macc. 3: 24-26); and in the protection of the Three Holy Youths: Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25). Through the will of God, the Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions’ den (Dan. 14:33-37). The Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9). The holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of Saint Neophytus of Docheiariou (November 9). From ancient times the Archangel Michael was famed for his miracles in Rus. In the Volokolamsk Paterikon is a narrative of Saint Paphnutius of Borov with an account of Tatar tax-gatherers concerning the miraculous saving of Novgorod the Great: “Therefore Great Novgorod was never taken by the Hagarenes... when... for our sins the godless Hagarene emperor Batu devoured and set the Russian land aflame and came to Novgorod, and God and the Most Holy Theotokos shielded it with an appearance of Michael the Archangel, who forbade him to enter into it. He [Batu] was come to the Lithuanian city and came toward Kiev and saw the stone church, over the doors of which the great Archangel Michael had written and spoken to the prince his allotted fate, ‘By this we have forbidden you entry into Great Novgorod’.” Intercession for Russian cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful Rus acclaimed the Most Pure Mother of God and the Archangel Michael in church hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael. In old Kiev at the time of the accepting of Christianity, a cathedral of the Archangel was built, and a monastery also was named for him. Archangel cathedrals are found at Smolensk, Nizhni Novgorod, Staritsa, at Great Ustiug (beginning of the thirteenth century), and a cathedral at Sviyazhsk. In Rus there was not a city where there was not a church or chapel dedicated to the Archangel Michael. One of the chief temples of the city of Moscow, the burial church in the Kremlin, is dedicated to him. Numerous and beautiful icons of the Chief Commander of the Heavenly Hosts are also in his Cathedral. One of these, the Icon “Blessed Soldiery,” was painted in the Dormition Cathedral of the Moscow Kremlin. The saintly soldiers, Russian princes, are depicted under the leadership of the Archangel Michael. We invoke Saint Michael for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He conquers all spiritual enemies.

Holy Scripture and Tradition give us the names of the Archangels:

Gabriel: strength (power) of God, herald and servitor of Divine omnipotence (Dan 8:16, Luke 1:26). He announces the mysteries of God. Raphael: the healing of God, the curer of human infirmities (Tobit 3:16, 12:15) Uriel: the fire or light of God, enlightener (2 Esdras 5:20). We pray for him to enlighten those with darkened minds. Selaphiel: the prayer of God, impelling to prayer (2 Esdras 5:15). He prays to God for mankind. Jehudiel: the glorifying of God, encouraging exertion for the glory of the Lord and interceding for the reward of efforts. Barachiel: distributor of the blessings of God for good deeds, entreats the mercy of God for people. Jeremiel: the raising up to God (2 Esdras 4:36)

On icons the Archangels are depicted in according to the character of their service:

Michael tramples the devil underfoot, and in his left hand holds a green date-tree branch, and in his right hand a spear with a white banner on which is outlined a scarlet cross, or sometimes a fiery sword. Gabriel with a branch from Paradise, presented by him to the Most Holy Virgin, or with a shining lantern in his right hand and with a mirror made of jasper in his left. Raphael holds a vessel with healing medications in his left hand, and with his right hand leads Tobias, carrying a fish for healing (Tobit 5-8). Uriel in his raised right hand holds a naked sword at the level of his chest, and in his lowered left hand “a fiery flame.” Selaphiel in a prayerful posture, gazing downwards, hands folded on the chest. Jehudiel holds a golden crown in his right hand, in his left, a whip of three red (or black) thongs. Barachiel is shown with a white rose on his breast. Jeremiel holds balance-scales in his hand.

Each person has a guardian angel (Matt 18:10), and every nation also receives its own guardian angel from God (Dan. 10:13). When a church is consecrated, it also receives a guardian angel (Palladius, Dial. Ch. 10).

Hebrews 2:2-10

2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? 5 For He has not put the world to come, of which we speak, in subjection to angels. 6 But one testified in a certain place, saying:"What is man that You are mindful of him, Or the son of man that You take care of him? 7 You have made him a little lower than the angels; You have crowned him with glory and honor, And set him over the works of Your hands. 8 You have put all things in subjection under his feet." For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. 9 But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone. 10 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.

Luke 10:16-21

16 He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me. 17 Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." 18 And He said to them, "I saw Satan fall like lightning from heaven. 19 Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven. 21 In that hour Jesus rejoiced in the Spirit and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight.

[inspofromancientworld]

First Council of Nicaea

By Jjensen - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=4610911

On 20 May, 325, Emperor Constantine I convened the First Council of Nicaea, in the modern day city of Iznik, Turkey. It was the 'first time that any attempt had been made to summon a general council of the whole church at which, at least in theory, the church in every part of the Roman Empire should be represented' and the first attempt to reach a consensus on theology.

By THE_COUNCIL_OF_NICEA_Fresco_in_the_Sistine_Salon_Vatican.jpg: Pvasiliadis - THE_COUNCIL_OF_NICEA_Fresco_in_the_Sistine_Salon_Vatican.jpg, Public Domain, https://commons.wikimedia.org/w/index.php?curid=9482092

Leading up to Constantine calling for the council, there were multiple theological disputes between various church leaders, which led to excommunications and seeking of allies amongst bishops of cities against each other. Some of these disputes included arguments on the nature and origin of Jesus as the Son of God, whether he was eternal or created at some point by the Father God, the nature of the Holy Spirit along a similar vein, the line of succession of bishops of Alexandria, and who could ordain clergy as a result, among others. Constantine wrote letters in 324 urging the bishops involved in these disputes to resolve them and reconcile as he did 'not wish you [the church leaders] to leave schism or division of any kind anywhere'. During the attempts to reconcile, another dispute arose over the date of Easter, whether it should remain tied to the Jewish observation of Passover or calculated differently.

By Dianelos Georgoudis - Own photograph, Public Domain, https://commons.wikimedia.org/w/index.php?curid=33098123

Unable to compromise at the city level, a great assembly, or a 'great and hierarchic council' was called, whether this was at Constantine's or the church leader's impetus is unknown at this time, but Constantine had it moved from Ancyra, modern day Ankara, the capital of Turkey, to Nicaea, which would allow him to attend as it was near one of his capital cities of Nicomedia. The expenses, including travel expenses, for the 250-300 (318 traditionally) bishops were paid by the imperial treasury. With the other church members, there were between 1200-1900 in attendance, most of whom were from the eastern part of the Roman Empire. This attendance made this the first ecumenical council, with 'ecumenical' meaning 'worldwide' from the Ancient Greek οἰκουμένη oikouménē meaning 'the inhabited one'.

By Unknown author - FOI CHRETIENNE & QUESTIONS/REPONSES.. Médiathèque chrétienne.. Archived from the original on 2007-02-17., Public Domain, https://commons.wikimedia.org/w/index.php?curid=117976

After about three or four months, the council ended with multiple agreements, including the Nicene Creed, which laid out the beliefs the church leaders agreed upon. This creed also includes things that the church fathers find anathema, or things that are hated or to be avoided. Those who refused to endorse this creed were exiled from the church. The date of Easter was unlinked from Passover, decreeing that it should be independent of the Jewish calendar and agreed upon by the whole church, though whether it was determined to be 'the first Sunday after the full moon following the Vernal equinox by always after Passover' is unclear. Many other canons, or church laws, were determined at this time as well, with twenty listed in Nicene and Post-Nicene Fathers, a set of books that contain the English translations of the writings of early Christians.

By Hierarch_panagia_episcopi.jpg: Unknownderivative work: Oltau - This file was derived from: Hierarch panagia episcopi.jpg:, Public Domain, https://commons.wikimedia.org/w/index.php?curid=29609208

There were several things that are commonly believed to have happened at this council that did not. The canon of the Christian Bible was not determined at this time. While Constantine did commission fifty copies of the Bible in 331, it's not clear now exactly what that Bible contained. The nature of the Trinity was also not discussed as the use of the word referring to 'Theos, the Logos, and Sopia (father, Son, and Holy Spirit, as the Holy Spirit was referred to by several Church Fathers)' was by Theophilus of Antioch, who lived from 115-181, showing it was well understood by those he wrote to. The Council did not touch on the nature of the Holy Spirit, focusing instead on the nature of Jesus. Constantine was also not baptized until 11 or 12 years later, purportedly to be absolved as much sin as possible.

[orthodoxadventure]

Ecumenical Patriarch on Pope Francis’ passing: Eternal be your memory, Brother Pope Francis

In a deeply emotional statement delivered amid the joy of the Paschal season, Ecumenical Patriarch Bartholomew expressed his heartfelt condolences for the passing of Pope Francis, whom he described as “a precious brother in Christ” and “a true friend of Orthodoxy.”

“Throughout these twelve years of his papacy, he was a faithful friend, companion, and supporter of the Ecumenical Patriarchate… He left behind an example of genuine humility and brotherly love,” said His All-Holiness.

The Patriarch referred in particular to their historic meeting in 2014 in Jerusalem, just one year after Pope Francis’ enthronement. “We knelt side by side in prayer before the Lord’s Tomb,” he recalled, revealing that he had proposed to the Pope that they celebrate together in 2025 the 1,700th anniversary of the First Ecumenical Council in Nicaea. The Pope had enthusiastically responded: “This is an amazing thought, an amazing idea and proposal.”

“It was not meant to be for him to come,” noted the Ecumenical Patriarch, adding that the Ecumenical Patriarchate will nevertheless honor this historic anniversary in some way, while the Catholic Church’s participation will depend on the stance and intentions of the newly elected Pope.

Concluding, His All-Holiness offered prayers for the repose of Pope Francis’ soul and expressed hope for a worthy successor who will continue his precious work: “Eternal be your memory, Brother Pope Francis.” [x]

[apenitentialprayer]

Two Popes ago I congratulated my Bavarian relatives to the result of the Papal election. This time I suppose I should congratulate you Americans. What do you think are the chances that Leo XIV will call a council some time during is Papacy?

Thank you! Will have to keep this in mind for the next conclave in case I have to return the favor, haha.

As far as calling a council goes... I mean, it's possible. While there was a remarkably long time between the Ecumenical Councils of Trent and Vatican I, there were four Ecumenical Councils (the first four Laterans) over the course of just under a century. The first four Ecumenical Councils also took place over the course of approximately 125 years.

I guess the question should be, do we need another Ecumenical Council in this particular historical moment? I guess it is possible that the college of bishops may decide we do sometime in the next few decades, but I don't know.

[empirearchives]

Political gains & contents of the Concordat of 1801

Agreement between Napoleon Bonaparte and Pope Pius VII on 15 July 1801 in Paris.

Rome seems to have made immense sacrifices. The first advantage won by the First Consul was to seal, by the very act of signing an agreement, the recognition of the French Republic by the Holy See, and hence the rupture of the traditional alliance between Rome and the legitimate monarchies. It was a disastrous blow to French royalism in exile, for it freed the faithful in the interior from scruples about the regime of the Year VIII.

The second advantage was to confirm a church of salaried public servants, amenable to the State and having mainly sociological functions. Here we see a continuation of the Gallican tradition, but also of the thought of philosophes who had urged both the submission of the clergy to the State and its integration within it. The refusal to reestablish the religious orders meant also the rejection of any ecclesiastical life that might escape the authority of the bishops. Even the cathedral chapters were reduced to decorative functions.

Thirdly, no question was raised about the sale of the former Church properties, a matter of great importance for strengthening the prestige of Bonaparte in the eyes of the property-owning segments of French society.

Pius VII, for his part, failed to obtain the recognition of Catholicism as the state religion. He agreed to use his authority for what Consalvi called “the massacre of a whole episcopate,” by requiring the resignation of all French bishops, both constitutional and refractory, since Napoleon judged such a step to be indispensable for effacing all traces of the revolutionary schism. It is right to see in this operation an encouragement to ultramontanism, for it affirmed the powers of the Pope over the French Church. But it also encouraged a tendency in the French episcopate, that is, a whole ecclesiological movement for appeal to an ecumenical council in matters of discipline.

Among the numerous provisions of the Articles we may point out those that legalized all forms of worship in France, and those that strictly subordinated the lower clergy to the bishops (“prefects in violet robes”): only a fifth of the parish priests received the title of curé, and with it secure tenure; all others became simple desservants of succursales, that is assistant pastors.

This is what the Church got out of the deal:

What then did the Pope gain in this Concordat, “more likely to raise difficulties than to solve them” (Bernard Plongeron). Maintenance of the unity of the Roman Church, which a consolidation of the schism in France might have ruined forever; recognition of canonical investiture, which allowed the Pope to overcome the zelanti among the cardinals who opposed the Concordat but favored a reinforcement of spiritual authority; and resumption of regular pastoral life in France, where the new administrative and social status of the priest encouraged a growing number of ordinations, which reached several hundred by the end of the Empire.

Pius VII in any case remained attached to the results accomplished, a fact that deprived the small “shadow church” opposed to the Concordat of the possibility of resistance. His continuing attitude was shown later in his willingness to come to Paris for the Emperor’s coronation.

Source: Louis Bergeron, L'Episode napoléonien. Aspects, intérieurs: 1799-1815

English: France Under Napoleon, tr. R. R. Palmer

[kaiasky]

ecumenical council of genders. first council of gender nicaea decides that ariagender is NOT VALID

[antiochianorthodoxcumberlandmd]

Daily Scripture Readings and Lives of the Saints for Sunday, June 01, 2025

Feasts and Saints celebrated today:

Fathers of the 1st Council

Justin the Philosopher and Martyr and his Companions

Pyrros the Hieromartyr

Readings for today:

John 21:1-14

Acts of the Apostles 20:16-18, 28-36

John 17:1-13

Fathers of the 1st Council

Reading from the Synaxarion:

The heresiarch Arius was a Libyan by race and a protopresbyter of the Church of Alexandria. In 315, he began to blaspheme against the Son and Word of God, saying that He is not true God, consubstantial with the Father, but is rather a work and creation, alien to the essence and glory of the Father, and that there was a time when He was not. This frightful blasphemy shook the faithful of Alexandria. Alexander, his Archbishop, after trying in vain to correct him through admonitions, cut him off from communion and finally in a local council deposed him in the year 321. Yet neither did the blasphemer wish to be corrected, nor did he cease sowing the deadly tares of his heretical teachings; but writing to the bishops of other cities, Arius and his followers requested that his doctrine be examined, and if it were unsound, that the correct teaching be declared to him. By this means, his heresy became universally known and won many supporters, so that the whole Church was soon in an uproa r.

Therefore, moved by divine zeal, the first Christian Sovereign, Saint Constantine the Great, the equal to the Apostles, summoned the renowned First Ecumenical Council in Nicaea, a city of Bithynia. It was there that the shepherds and teachers of the Church of Christ gathered from all regions in the year 325. All of them, with one mouth and one voice, declared that the Son and Word of God is one in essence with the Father, true God of true God, and they composed the holy Symbol of Faith up to the seventh article (since the remainder, beginning with "And in the Holy Spirit," was completed by the Second Ecumenical Council). Thus they anathematized the impious Arius of evil belief and those of like mind with him, and cut them off as rotten members from the whole body of the faithful.

Therefore, recognizing the divine Fathers as heralds of the Faith after the divine Apostles, the Church of Christ has appointed this present Sunday for their annual commemoration, in thanksgiving and unto the glory of God, unto their praise and honour, and unto the strengthening of the true Faith.

Apolytikion of Fathers of the 1st Council in the Plagal of the Fourth Tone

You are greatly glorified, O Christ our God, who established our Fathers as luminaries upon the earth, and through them led us all to the true Faith. O Most compassionate, glory to You.

Kontakion of Fathers of the 1st Council in the Plagal of the Fourth Tone

The Church was strengthened into one faith through the preaching of the Apostles and the doctrines of the Fathers. The Church is robed in truth woven of the word of God from above. It teaches truth, and glorifies the great mystery of faith.

The content on this page is under copyright and is used by permission. All rights reserved. These works may not be further reproduced, in print or on other websites or in any other form, without the prior written authorization of the copyright holder:

Reading (c) Holy Transfiguration Monastery - Brookline, MA

Apolytikion of Fathers of the 1st Council (c) Narthex Press

Kontakion of Fathers of the 1st Council (c) Narthex Press

Justin the Philosopher and Martyr and his Companions

Reading from the Synaxarion:

This Saint, who was from Neapolis of Palestine, was a follower of Plato the philosopher. Born in 103, he came to the Faith of Christ when he was already a mature man, seeking to find God through philosophy and human reasoning. A venerable elder appeared to him and spoke to him about the Prophets who had taught of God not through their own wisdom, but by revelation; and he led him to knowledge of Christ, Who is the fulfillment of what the Prophets taught. Saint Justin soon became a fervent follower of Christ, and an illustrious apologist of the Evangelical teachings. To the end of his life, while preaching Christ in all parts, he never put off his philosopher's garb. In Rome, he gave the Emperor Antoninus Pius (reigned 138-161) an apology wherein he proved the innocence and holiness of the Christian Faith, persuading him to relieve the persecution of Christians. Through the machinations of Crescens, a Cynic philosopher who envied him, Saint Justin was beheaded in Rome in 167 under Antoninus' successor, Marcus Aurelius (reigned 161-180). Besides his defense of Christianity (First and Second Apologies), Saint Justin wrote against paganism (Discourse to the Greeks, Hortatory Address to the Greeks), and refuted Jewish objections against Christ (Dialogue with Trypho).

Apolytikion of Martyr Justin the Philosopher in the Plagal of the First Tone

Thou didst empty the cup of the wisdom of the Greeks, and thou didst thirst yet again, till thou camest unto the well where thou foundest water springing to eternal life. And having drunk deeply thereof, thou didst also drink the cup that Christ gave to His disciples. Wherefore, O Justin, we praise thee as a philosopher and Martyr of Christ.

Kontakion of Martyr Justin the Philosopher in the Third Tone

As the breath of Paradise, the dew descending from Aermon, Christ the Power and the Peace and Wisdom of God the Father, came upon thy thirsting spirit, O Martyr Justin, making thee a spring of knowledge for all the faithful, when thou barest with true valour death as a martyr, to live for ever in Christ.

The content on this page is under copyright and is used by permission. All rights reserved. These works may not be further reproduced, in print or on other websites or in any other form, without the prior written authorization of the copyright holder:

Reading (c) Holy Transfiguration Monastery - Brookline, MA

Apolytikion of Martyr Justin the Philosopher (c) Holy Transfiguration Monastery, Brookline, MA

Kontakion of Martyr Justin the Philosopher (c) Holy Transfiguration Monastery, Brookline, MA

Prayer Before Reading Scripture

Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds that we may comprehend the message of Your Gospel. Instill in us also reverence for Your blessed commandments, so that having conquered all sinful desires, we may pursue a spiritual life, thinking and doing all those things that are pleasing to You. For You, Christ our God, are the light of our souls and bodies, and to You we give glory together with Your Father who is without beginning and Your all holy, good, and life giving Spirit, now and forever and to the ages of ages. Amen.

Orthros Gospel Reading

The Reading is from John 21:1-14

At that time, Jesus revealed Himself again to the disciples by the Sea of Tiberias; and He revealed Himself in this way. Simon Peter, Thomas, called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat, but that night they caught nothing. Just as day was breaking, Jesus stood on the beach, yet the disciples did not know that it was Jesus. Jesus said to them, "Children, have you any fish?" They answered him, "No." He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast it, and now they were not able to haul it in, for the quantity of fish. That disciple whom Jesus loved said to Peter, "It is the Lord!" When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boa t, dragging the net full of fish, for they were not far from the land, but about a hundred yards off. When they got out on land, they saw a charcoal fire there with fish lying on it, and bread. Jesus said to them, "Bring some of the fish that you have just caught." So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and although there were so many, the net was not torn. Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask Him, "Who are you?" They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish. This was now the third time that Jesus was revealed to the disciples after He was raised from the dead. .

Epistle Reading

The Reading is from Acts of the Apostles 20:16-18, 28-36

IN THOSE DAYS, Paul had decided to sail past Ephesos, so that he might not have to spend time in Asia; for he was hastening to be at Jerusalem, if possible, on the day of Pentecost. And from Miletos he sent to Ephesos and called to him the elders of the church. And when they came to him, he said to them: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God which he obtained with the blood of his own Son. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. I coveted no one's silver or gold or a pparel. You yourselves know that these hands ministered to my necessities, and to those who were with me. In all things I have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, 'it is more blessed to give than to receive.' " And when he had spoken thus, he knelt down and prayed with them all.

Gospel Reading

The Reading is from the Gospel According to John 17:1-13

At that time, Jesus lifted up his eyes to heaven and said, "Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him power over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work which you gave me to do; and now, Father, you glorify me in your own presence with the glory which I had with you before the world was made.

"I have manifested your name to the men whom you gave me out of the world; yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you; for I have given them the words which you gave me, and they have received them and know in truth that I came from you; and they have believed that you did send me. I am praying for them; I am not praying for the world but for those whom you have given me, for they are mine; all mine are yours, and yours are mine, and I am glorified in them. And now I am no more in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. But now I am coming to you; and these things I speak in the worl d, that they may have my joy fulfilled in themselves."