#originofchristianity spirituality holyscriptures gospel bible wisdom

[orthodoxydaily]

Saints&Reading: Friday, May 19, 2023

may 19_may 6

SAINT JOB THE RIGHTEOUS (1350 B.C.)

Icon from Uncut Mountain Supply

The righteous Job (whose name means “persecuted”), God’s faithful servant, was the perfect image of every virtue. The son of Zarah and Bossorha (Job 42), Job was a fifth-generation descendent of Abraham. He was a truthful, righteous, patient, and pious man who abstained from evil. Job was rich and blessed by God in all things, as was no other son of Ausis (his country, which lay between Idoumea and Arabia). However, divine condescension permitted him to be tested.

Job lost his children, his wealth, his glory, and every consolation all at once. His entire body became a terrible wound covered with boils. Yet he remained steadfast and patient in the face of his misfortune for seven years, always giving thanks to God.

Later, God restored his former prosperity, and he had twice as much as before. Job lived for 170 years after his misfortune, completing his earthly life in 1350 B.C. at 240. Some authorities say that Job’s afflictions lasted only one year and that afterward, he lived for 140 years, reaching the age of 210.

Job’s explanations are among the most poetic writings in the Old Testament book, which bears his name. It is one of the most edifying portions of Holy Scripture. Job teaches us that we must endure life’s adversities patiently and with trust in God. As Saint Anthony the Great (January 17) says, the faithful can't be saved without temptations.

The Orthodox Church reads the book of Job, the first of the seven wisdom books of the Old Testament, during Holy Week, drawing a parallel between Job and Christ as righteous men who suffered through no fault of their own. God allowed Satan to afflict Job so that his faithfulness would be proven. Christ, the only sinless one, suffered voluntarily for our sins. The Septuagint text of Job 42:17 says that Job “will rise again with those whom the Lord raises up.” This passage is read on Great and Holy Friday, when the composite Gospel at Vespers speaks of the tombs being opened at the moment the Savior died on the Cross, and the bodies of the saints were raised, and they appeared to many after Christ’s Resurrection (Mt.27:52).

VENERABLE MICAH DISCIPLE OF St SERGIUS OF RADONEZH (1385)

Saint Micah of Radonezh was one of the first disciples of Saint Sergius of Radonezh, and lived with him in the same cell, and under his guidance, he attained a high degree of spiritual perfection. For his meekness of soul and purity of heart, Saint Micah was permitted to witness the appearance of the Mother of God to his great teacher. Once, after Saint Sergius had completed the morning Rule of prayer, he sat down to rest for a while; but suddenly, he said to his disciple, “Be alert, my child, for we shall have a wondrous visitation.”

Hardly had he uttered these words when a voice was heard, “The All-Pure One draws near.” Suddenly there shone a light brighter than the sun. In fear, Saint Micah fell down upon the ground and lay there as if he were dead. When Saint Sergius lifted up his disciple, he asked, “Tell me, Father, what is the reason for this wondrous vision? My soul has nearly parted from my body from fright.” Saint Sergius then informed his disciple about the appearance of the Most Holy Theotokos.

Saint Micah fell asleep in the Lord in the year 1385.

Saint Micah’s relics rest in a crypt at the Trinity-Sergiev Lavra. On December 10, 1734, over Saint Micah’s tomb, a church was consecrated in honor of the Appearance of the Most Holy Theotokos and the Holy Apostles Peter and John the Theologian to Saint Sergius of Radonezh.

Source: All texts 

ACTS 15:5-34

5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to command them to keep the law of Moses." 6 Now the apostles and elders came together to consider this matter. 7 And when there had been much dispute, Peter rose up and said to them: "Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 made no distinction between them and us, purifying their hearts by faith. 10 Now, why do you test God by putting a yoke on the neck of the disciples that neither our fathers nor we could bear? 11 But we believe that through the grace of the Lord Jesus Christ, we shall be saved in the same manner as they. 12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. 13 . After they had become silent, James answered, saying, "Men and brethren, listen to me: 14Simon has declared how God at first visited the Gentiles to take out of them a people for His name. 15 And with this, the words of the prophets agree, just as it is written: 16 After this, I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; 17 So that the rest of mankind may seek the LORD, Even all the Gentiles who are called by My name, Says the LORD who does all these things.' 18 Known to God from eternity are all His works. 19 Therefore, I judge that we should not trouble those from among the Gentiles who are turning to God, 20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. 21 For Moses has had those who preach him throughout many generations in every city, being read in the synagogues every Sabbath. 22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, Judas, also named Barsabas, and Silas, leading men among the brethren. 23 They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. 24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, "You must be circumcised and keep the law" -to whom we gave no such commandment- 25 it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no more significant burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell. 30 So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. 31 When they had read it, they rejoiced over its encouragement. 32 Judas and Silas, themselves prophets, also exhorted and strengthened the brethren with many words. 33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. 34 However, it seemed good to Silas to remain there.

JOHN 10:17-28

17 Therefore, My Father loves Me because I lay down My life that I may retake it. 18 No one takes it from Me, but I lay it down of Myself. I have the power to lay it down, and I can retake it. This command I have received from My Father. 19 Therefore, there was a division again among the Jews because of these sayings. 20 Many said, “He has a demon and is mad. Why do you listen to Him?” 21 Others said, “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” 22 It was the Feast of Dedication in Jerusalem, and it was winter. 23 And Jesus walked into the temple, on Solomon’s porch. 24 Then the Jews surrounded Him and said to Him, “How long do You keep us in doubt? If You are the Christ, tell us plainly.” 25 Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. 26 But you do not believe, because you are not of My sheep, as I said to you. 27 My sheep hear My voice; I know them, and they follow Me. 28 I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.

[orthodoxydaily]

Saints&Reading:Sunday, December, 18, 2022

december 18_december 5

ST SABBAS THE SANCTIFIED (532)

Saint Sabbas the Sanctified was born in the fifth century at Cappadocia of pious Christian parents, John and Sophia, and his father was a military commander. Journeying to Alexandria on military matters, John and Sophia left their five-year-old son Sabbas in the care of an uncle. When the boy was eight years old, he entered the nearby Monastery of Saint Flavian. The gifted child quickly learned to read and became an expert on the Holy Scriptures. His parents urged Saint Savva to return to the world and enter into marriage, but all in vain.

When he was seventeen years old he was tonsured as a monk, and attained such perfection in fasting and prayer that God found him worthy of the gift of working miracles. After spending ten years at the Monastery of Saint Flavian, he went to Jerusalem, and from there to the Monastery of Saint Euthymios the Great (January 20). Saint Euthymios, however, sent the young man to Abba Theoktistos, the head of a nearby monastery with a strict cenobitic Rule. Saint Sabbas lived in obedience at this monastery until the age of thirty.

After the death of Elder Theoktistos, his successor blessed Savva to seclude himself in a cave. But on Saturdays, he left his hermitage and came to the Monastery, where he took part in the Divine Services and ate with the brethren. After a certain time, Saint Sabbas received permission not to leave his hermitage at all, and he struggled in the cave for five years.

Saint Euthymios directed the young monk's life, and seeing his spiritual maturity, he began to take him to the Rouba wilderness with him. They left on January 14, and remained there until Palm Sunday. Saint Euthymios called Saint Sabbas a Child-Elder, and encouraged him to grow in the monastic virtues.

When Saint Euthymios fell asleep in the Lord (+ 473), Saint Savva withdrew from the Lavra and moved to a cave near the monastery of Saint Gerasimos of Jordan (March 4). After several years, disciples began to gather around Saint Sabbas. As the number of monks increased, a Lavra sprang up. Guided by a pillar of fire which appeared before him as he was walking, Saint Savva found a spacious cave in the form of a church.

The holy Elder founded several more monasteries. Many miracles took place through his prayers: at the Lavra, a spring of water welled up, during a time of drought there was abundant rain, and the sick and those possessed by demons were also healed. Saint Sabbas composed the first monastic Rule of Church Services, the “Jerusalem Typikon," followed by all the Palestinian monasteries. The Saint surrendered his soul to God in the year 532.

Saint Sabbas is depicted holding a scroll which reads: "He who loves God disdains corruptible things, and prefers the knowledge of Him."

LUKE 17:12-19

12 Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. 13 And they lifted up their voices and said, "Jesus, Master, have mercy on us!"14So when He saw them, He said to them, "Go, show yourselves to the priests." And so it was that as they went, they were cleansed. 15 And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, 16 and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. 17 So Jesus answered and said, "Were there not ten cleansed? But where are the nine? 18 Were there not any found who returned to give glory to God except this foreigner? 19 And He said to him, "Arise, go your way. Your faith has made you well."

EPHESIANS 6:10-17

10 Finally, my brethren, be strong in the Lord and in the power of His might.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace; 16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

[orthodoxydaily]

Saints&Reading: Tuesday, August 6, 2024

july 14_august 6

THE HOLY MARTYRS NOBLEBORN PRINCES BORIS AND GLEB, IN HOLY BAPTISM – ROMAN AND DAVID (+ 1015)

Via St Elizabeth Convent

On 15 May, we commemorate at our churches the venerable princes Boris and Gleb, slain in 1015. They were the first saints of the Russian saints. An ancient chronicler thus describes the nature of their exploit: "They allowed themselves to be murdered by their older brother Svyatopolk vying for the princely throne. They suffered, but did not lay their hand on their brother, earning themselves the crown of eternal glory." They died but did not take upon themselves an act of fratricide. They acted with remarkable humility and obedience to their father, Great Prince Vladimir, from whom their older brother Svyatopolk inherited the throne.

Indirectly, they obeyed the commandment of our Lord: “Honour your father and your mother” (Exodus 20, 12). Shortly before his martyrdom, Boris said: "I will not raise my hand to my older brother: my father is dead, so I will honour him as my father." He continues: "If he, my brother Svyatopolk sheds my blood and dares to slay me, so I will be a martyr before my Lord. I will not resist, for the Lord says: “God opposes the proud but shows favour to the humble.” (1 Peter 5:5). Boris and his brother Gleb did not shed the blood of their older brother for the sake of worldly glory, power or other finite gains. They both likened themselves to Christ, emulating His meekness and humility, and earned glory in heaven. They chose not to hold on to their life on this earth at any cost, but to live in eternity, and become an example for Christians of all generations.

Passion-bearers are righteous Christians who faced their death in a Christ-like manner. Saint Andrey Bogolubsky, Prince Mikhail of Tver and Tsarevich Dmitry of Uglich are some other notable examples of Russian passion-bearers. The last Russian Tsar Nicholas II was also glorified by the Russian Church as a passion bearer. Their virtue was not in dying without guilt, but in facing their killers with dignity, serenity and calm, and submitting themselves unreservedly to God's Holy and Righteous will. They died as Christ did on the Cross. He had all the means to stop his execution, but He took death from His killers.

God's truth and His eternal justice do not rule out the use of force on earth. When Yaroslav - later named the wise and glorified by the Church - went to war with the murderous Svyatopolk to bring him his rightful retribution, he was also obeying the will of God. He received glory in heaven for doing so. God wills some to become passion-bearers, but it is not His will that evil would reign in our world. Evil-doers must know that they may begin to pay for their deeds in this life, even before they are condemned to eternal torment in hell.

Hieromonk Silouan (Mezhinsky) of Optina Pustyn

Astrakhan (1667) VENERABLE BOGOLEP CHILD SCHEMAMONK OF BLACK RAVINE NEAR ASTRAKHAN (1667)

The Child Schemamonk Bogolep was the son of a Moscow nobleman Iakov Lukich Ushakov and his wife Katherine. He was born in 1660 at Moscow. At Baptism they gave him the name Boris, in honor of the holy Passion-Bearer Boris (July 24).

Ushakov was appointed voevoda (military-commander) in the city of Chernyi Yar (Black Ravine), situated 250 versts from Astrakhan. He was known for his integrity. From infancy Boris displayed unusual traits. On Wednesdays and Fridays he would not drink milk from his mother’s breasts. When the bells pealed at the church, he began to cry, and became quiet only when they brought him into the church. When they did not take the infant to church, he cried all day and ate nothing.

In 1662 a deadly pestilence spread about in Russia. The child fell ill, and the pestilence afflicted him in the legs. He became lame, but continued to walk to church. The parents prayed for the health of their son and they tried everything in their power to heal him. But no sooner had the one illness gone, than upon his face there appeared another, called scales.

Once during his illness the child saw a wandering monk who visited at their home. The angelic garb so impressed the child, that he began to implore his parents to sew him such clothing and permit him to receive monastic tonsure. The holy child proclaimed: “You will see for yourselves, when you tonsure and grant me the angelic garb, I shall be well.” The parents consented. The child was invested in the schema with the name Bogolep (the Russian version of the Greek name Theoleptos, meaning “similar to God”).

On the next day the child schemamonk was completely healthy, his face was clear and there remained no trace of the illness. But on the third day there was a new illness, he developed a fever, and it struck down the child. He died on August 1, 1667 and was buried at the left wall of the wooden Black Ravine church in honor of the Resurrection of Christ. (This church was built after a great fire in Black Ravine, on July 24, 1652 the Feast of Saint Boris). A chapel was built over the grave of the child.

The Life of the holy Schemamonk Bogolep was compiled under a vow by the Black Ravine merchant Savva Tatarinov during the years 1731-1732.

Icons of the saint, with the Troparion and Kontakion to him, were widely dispersed throughout the Astrakhan region.

In 1750 on the place of the wooden church a stone church was built with a side-altar in honor of the holy Martyr John the Warrior. The grave of the holy schemamonk was enclosed in this side altar.

The bank of the river, where the church of the Resurrection of Christ stood, was constantly eroding. By the mid-nineteenth century the structure of the church was threatened, and they removed all the holy things from it. For a long time the people of Black Ravine did not remove the chief holy object: the grave of the holy schemamonk. Finally, in 1851 when the water had already approached 4 ft. 8 inches, the people petitioned the Most Holy Synod with a request to transfer the holy relics of the Schemamonk Bogolep, and they received permission for this. The small child’s coffin was laid bare, but just when the city head took it into his hands, it slid out of his hands and disappeared into the waters of the Volga.

This disappearance of the relics just at the opening of the grave was accepted as the Will of God, since the holy child had repeatedly appeared to many either in sleep, or awake while walking along the river bank, or coming down the hill. He consoled them, promising that he would be present spiritually with believers.

The simple life of the holy Schemamonk Bogolep, full of the mysteries of God, illustrates the words of the Savior concerning children: “Let the children come unto Me and forbid them not, for of such is the Kingdom of God. Truly I say to you, whosoever shall not receive the Kingdom of God as a little child, shall not enter therein. And He took them up in His arms, put His hands upon them, and blessed them” (Mark 10: 14-16).

We pray to Saint Bogolep for children, and also for protection against lightning.

Source: Orthodox Church in America_OCA

1 CORINTHIANS 6:20-7:12

20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's.

1 Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. 2 Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. 3 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. 6 But I say this as a concession, not as a commandment. 7 For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. 8 But I say to the unmarried and to the widows: It is good for them if they remain even as I am; 9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion. 10 Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. 11 But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. 12 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her.

MATTHEW 14:1-13

1 At that time Herod the tetrarch heard the report about Jesus 2 and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." 3 For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 4 Because John had said to him, "It is not lawful for you to have her." 5 And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod. 7 Therefore he promised with an oath to give her whatever she might ask. 8 So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter." 9 And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her. 10 So he sent and had John beheaded in prison. 11 And his head was brought on a platter and given to the girl, and she brought it to her mother. 12 Then his disciples came and took away the body and buried it, and went and told Jesus. 13 When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities.

[orthodoxydaily]

SAINTS&READING: THURSDAY, SEPTEMBER 18, 2024

september 6_september 18

HOLY PROPHET ZACHARIAS AND RIGHTEOUS ELIZABETH (1st.c) , PARENTS OF ST JOHN THE BAPTIST

The Holy Prophet Zachariah and the Righteous Elizabeth were the parents of the holy Prophet, Forerunner and Baptist of the Lord, John. They were descended from the lineage of Aaron: Saint Zachariah, son of Barach, was a priest in the Jerusalem Temple, and Saint Elizabeth was the sister of Saint Anna, the mother of the Most Holy Theotokos. The righteous spouses, “walking in all the commandments of the Lord” (Luke 1:6), suffered barrenness, which in those times was considered a punishment from God.

Once, during his turn of priestly service in the Temple, Saint Zachariah was told by an angel that his aged wife would bear him a son, who “will be great in the sight of the Lord” (Luke 1:15) and “will go before Him in the spirit and power of Elias” (Luke 1:17).

Zachariah doubted that this prediction would come true, and for his weakness of faith he was punished by becoming mute. When Elizabeth gave birth to a son, through the inspiration of the Holy Spirit she announced that his name was John, although no one in their family had this name.

They asked Zachariah and he also wrote the name John down on a tablet. Immediately the gift of speech returned to him, and inspired by the Holy Spirit, he began to prophesy about his son as the Forerunner of the Lord.

When King Herod heard from the Magi about the birth of the Messiah, he decided to kill all the infants up to two years old at Bethlehem and the surrounding area, hoping that the new-born Messiah would be among them.

Herod knew about John’s unusual birth and he wanted to kill him, fearing that he was the foretold King of the Jews. But Elizabeth hid herself and the infant in the hills. The murderers searched everywhere for John. Elizabeth, when she saw her pursuers, began to implore God for their safety, and immediately the hill opened up and concealed her and the infant from their pursuers.

In these tragic days Saint Zachariah was taking his turn at the services in the Temple. Soldiers sent by Herod tried in vain to learn from him the whereabouts of his son. Then, by command of Herod, they murdered this holy prophet, having stabbed him between the temple and the altar (MT 23: 35). Elizabeth died forty days after her husband, and Saint John, preserved by the Lord, dwelt in the wilderness until the day of his appearance to the nation of Israel.

On the Greek calendar, Saints Zachariah and Elizabeth are also commemorated on June 24, the Feast of the Nativity of Saint John the Baptist.

MARTYRDOM OF ST ATHANASIUS, ABBOT OF BRETSK BY THE LATINS ( 1649).

The Hieromartyr Athansius of Bretsk was Belorussian and was born in about 1597 into a pious Christian family named Philippovich. He received a serious upbringing, and he knew the theological and historical literature, as is evidenced in the diary of the saint, which has been preserved.

In his youth, Saint Athanasius for a while was a teacher in the houses of Polish merchants. In the year 1627, he accepted tonsure under Igumen Joseph at the Vilensk monastery of the Holy Spirit. Saint Athanasius was ordained hieromonk in the year 1632, and made head of the Duboisk [Dubovsk] monastery near Pinsk.

Saint Athanasius, with a special blessing of the Theotokos, re-established Orthodoxy within the boundaries of the ancient Russian territories that had been seized by the Polish Reche. Between the years 1638-1648 Saint Athanasius fulfilled his obedience as igumen of the Bretsk-Simeonov monastery. The monk endured much abuse from the Uniates and illegal persecution from the civil authorities. Three times he endured being locked up in prison.

The saint was sent to the authorities at Kiev to appear before a religious tribunal, but he was acquitted, and returned to his own monastery. For ten years Saint Athanasius, finding himself among persons maliciously disposed towards him, led a constant struggle for Holy Orthodoxy, his faithfulness to which is evidenced by his sufferings.

Attempts to wear down the spiritual endurance of the saint were to no avail. He again went to trial, after which the monk was sentenced to death by execution, for his cursing of the Unia. Saint Athanasius died as a martyr on the night of September 4-5, 1648 (the Uncovering of Relics was on July 20, 1679).

Source. all texts: Orthodox Church in America_OCA

2 Corinthians 9:12-10:7

12 For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, 13 while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, 14 and by their prayer for you, who long for you because of the exceeding grace of God in you. 15 Thanks be to God for His indescribable gift!

1 Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ-who in presence am lowly among you, but being absent am bold toward you. 2 But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war according to the flesh. 4 For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, 5 casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, 6 and being ready to punish all disobedience when your obedience is fulfilled. 7 Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's.

Mark 3:20-27

20 Then the multitude came together again, so that they could not so much as eat bread. 21 But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind." 22 And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons." 23 So He called them to Himself and said to them in parables: "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house cannot stand. 26 And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. 27 No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house.

[orthodoxydaily]

ICON, SAINTS&READING: SATURDAY, SEPTEMBER 21, 2024

september 8_september 21

THE NATIVITY OF OUR MOST HOLY LADY THE THEOTOKOS AND EVER VIRGIN MARY

By Fr. Alexander Schmemann

The Church’s veneration of Mary has always been rooted in her obedience to God and her willing choice to accept a humanly impossible calling. The Orthodox Church has always emphasized Mary’s connection to humanity and delighted in her as the best, purest, most sublime fruition of human history and of man’s quest for God for ultimate meaning, for the ultimate content of human life. If in Western Christianity, veneration of Mary was centered upon her perpetual virginity, the heart of Orthodox Christian East’s devotion, contemplation, and joyful delight have always been her Motherhood, her flesh and blood connection to Jesus Christ. The East rejoices that the human role in the divine plan is pivotal. The Son of God comes to earth, appears to redeem the world, He becomes human to incorporate man into His divine vocation, but humanity takes part in this. If it is understood that Christ’s “co‐nature” with us is as a human be‐ ing and not some phantom or bodiless apparition, that He is one of us and forever united to us through His and forever humanity, then devotion to Mary also becomes understandable, for she is the one who gave Him His human nature, His flesh and blood. She is the one through whom Christ can always call Himself “The Son of Man.” Son of God, Son of Man…God descending and becoming man so that man could become divine, could become partaker of the divine nature (2 Peter 1:4), or as the teachers of the Church expressed it, “deified.” Precisely here, in this extraordinary revelation of man’s authentic nature and calling, is the source of that gratitude and tenderness that cherishes Mary as our link to Christ and, in Him, to God. And nowhere is this reflected more clearly than in the Nativity of the Mother of God.

ICON: SOPHIA THE WISDOM OF GOD OF KIEV

The Icon of Sophia, the Wisdom of God (Kiev), occupies an unique place in the Russian Orthodox Church. On the icon is depicted the Theotokos, and the Hypostatic Wisdom, the Son of God incarnate of Her.

In Wisdom or Sophia, ponders the Son of God, about Whom in the Proverbs of Solomon it says: “Wisdom has built a house for herself, and has set up seven pillars” (9:1). These words refer to Christ, the Son of God, Who in the Epistles of Saint Paul is called “Wisdom of God” (1 Cor.1:30), and the word “house” refers to the Most Holy Virgin Mary, of Whom the Son of God is incarnate.

The arrangement of the icon bears witness to the fulfillment of this prophecy. On the Kiev icon of Sophia is a church, and standing there is the Mother of God in a robe with a veil on her head, under an archway of seven pillars. The palms of Her hands are outstretched, and her feet are set upon a crescent moon. The Theotokos holds the Pre-eternal Christ Child, blessing with Her right hand, and holding the Infant with Her left.

On the cornice of the entrance are inscribed the words from the Book of Proverbs: “Wisdom has built a house for herself, and has set up seven pillars.” Over the entrance are depicted God the Father and God the Holy Spirit. From the mouth of God the Father issues the words: “I am affirmation of Her footsteps.”

Along both sides the seven Archangels are depicted with outstretched wings, holding in their hands symbols of their duties. On the right side: Michael with flaming sword; Uriel with a lightning flash hurling downwards; Raphael with alabaster vessel of myrrh. On the left side: Gabriel with a lily blossom; Selaphiel with a scale; Jerudiel with royal crown; and Barachiel with flowers on a white shawl.

Under a cloud with the crescent moon, serving as a footrest for the Mother of God, is a staircase with seven steps (depicting the Church of God on earth). Those standing on the seven steps are the Old Testament witnesses of the manifestation of Wisdom, the Forefathers and the Prophets.

On each of the seven steps are inscribed faith, hope, love, purity, humility, blessedness, and glory. The staircase's seven steps are set upon the seven pillars, on which images are inscribed, and their explanations are taken from the Apocalypse.

Philippians 2:5-11

5 Let this mind be in you which was also in Christ Jesus,6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

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!"

[orthodoxydaily]

SAINTS&READING: SATURDAY, OCTOBER 12, 2024

october 29_september 12

VENERABLE KYRIAKOS, THE HERMIT OF PALESTINE (556)

Saint Kyriakos (Kyriákos)1 was born in the Greek city of Corinth to the priest John and his wife Eudokίa. Bishop Peter of Corinth, a family relative, saw that Kyriakos was a quiet and sensible child, making him a reader in church. His constant reading of the Holy Scriptures awakened a love for the Lord and made him long for a pure and holy life.

When he was not yet eighteen years old, Kyriakos was deeply moved during a Church Service by the words of the Gospel: “If any man will come after Me, let him deny himself and take up his cross and follow Me” (Matthew 16:24). He believed that these words applied to him, so he went straight to the harbor without stopping at home, got onto a ship, and went to Jerusalem.

After visiting the holy places, Kyriakos lived for several months at a monastery not far from Sion, in obedience to the Igoumen Abba Eustorgios (Eustórgios). Later, with the latter's blessing, he made his way to the wilderness Lavra of Saint Euthymios the Great (January 20). Saint Euthymios, discerning great gifts of God in Kyriakos, tonsured him into the monastic schema and placed him under the guidance of Saint Gerasimos (Gerásimos) (March 4), who trained him in asceticism at the Monastery of Saint Theoktistos (Theóktistos) by the Jordan.

Saint Gerasimos, taking into account the fact that Kyriakos was very young, ordered him to live in a cenobitic monastery with the brethren. The young monk easily fulfilled his monastic obediences: he prayed fervently, he slept little, and ate food only every other day, sustaining himself with bread and water.

It was customary for the monks to go into the Rouva wilderness during Great Lent, and return to the Monastery on Palm Sunday. Seeing the young monk's strict abstinence, Saint Gerasimos decided to take him along with him. In complete solitude, the ascetics redoubled their efforts. Every Sunday Saint Gerasimos imparted the Holy Mysteries to his disciple.

After the repose of Saint Gerasimos, the twenty-seven-year-old Kyriakos returned to the Lavra of Saint Euthymios, who was no longer among the living. Father Kyriakos asked for a solitary cell and there he devoted himself to ascetical contests in silence, speaking only to the monk Thomas. But Thomas was sent to Alexandria where he was consecrated as a bishop, and Saint Kyriákos spent another ten years in complete silence. At the age of thirty-seven, he was ordained to the diaconate.

When a rift occurred between the monasteries of Saint Euthymios and Saint Theoktistos, Saint Kyriakos withdrew to the Souka Monastery of Saint Kharίton (September 28). At this Monastery they received even tonsured monks as novices, and Saint Kyriakos was also received this way. He toiled humbly at various monastic obediences. After several years, Saint Kyriakos was ordained as a priest, and was chosen as the canonarch,2 serving in this obedience for eighteen years. In all, Saint Kyriakos spent thirty years at the Monastery of Saint Kharίton (September 28).

Strict fasting and a complete lack of evil distinguished Saint Kyriakos even among the older ascetics of the Lavra. Each night he read the Psalter in his cell, interrupting his reading only to go to church at midnight. The ascetic slept very little. When he reached the age of seventy, Kyriakos went to the Natoufa wilderness, taking his disciple John with him.

In the desert the hermits ate only bitter herbs, which were made edible by the prayers of Saint Kyriakos. After five years, a certain man found out about the ascetics and brought his demon-possessed son to them, and Saint Kyriakos healed him. From that time, many people began coming to him with their needs, but he desired complete solitude, and fled to the Rouva wilderness, where he dwelt five years more. But the sick and those afflicted by demons also came to him in that wilderness, and the Saint healed them all with the Sign of the Cross and anointing them with oil.

In his eightieth year Saint Kyriakos fled to the remote Sousakim wilderness, near two dried up streams. According to Tradition, the holy Prophet David mentioned Sousakim: “Thou hast dried up the rivers of Etham” (Psalm 73/74:15). After seven years, brethren of the Souka Monastery came to him, beseeching his spiritual help during a period of debilitating hunger and illness, which God allowed. They implored Saint Kyriakos to return to the Monastery, and he settled in the cave where Saint Kharίton had once lived.

Saint Kyriakos provided great help to the Church in the struggle with the spreading heresy of Origenism. By prayer and by word, he brought the wayward back to the true path, and strengthened the Orthodox in their faith. Cyril, the author of the Life of Saint Kyriakos, and a monk of the Lavra of Saint Euthymios, was a witness when Saint Kyriakos foretold the impending death of the chief heretics Nonos and Leontius, and said that soon the heresy would cease to spread.

The Most Holy Theotokos once appeared to Saint Kyriakos in a dream, along with Saints John the Baptist and John the Theologian, ordering him to preserve Orthodox doctrine in its purity. She refused to enter his cell, however, because in it was a book with the writings of the heretic Nestorius. “My enemy is in your cell," she told him.3

At the age of ninety-nine, Saint Kyriakos went to Susakim again and lived there with his disciple John. In the desert, Saint Kyriakos was served by a huge lion, which protected him from robbers. The animal did not bother the brethren, and it ate food from the Saint's hand.

The ascetics had stored some water in the hollow of a rock during the winter, but in the heat of summer, all the water dried up. Since there was no other source of water, Saint Kyriakos prayed, and the rain fell, filling the hollow with water.

Saint Kyriakos returned to the Monastery two years before his death and settled once more in Saint Kharίton's cave. Until the end of his life the righteous Elder preserved his courage, and prayed with fervor. He was never idle, he either prayed or he worked. Before his blessed repose, Saint Kyriakos summoned the brethren and blessed them all. He fell asleep in the Lord, having lived for 109 years.

1 His name is derived from the Greek word Κύριος, which means Lord, or one who belongs to the Lord. 2 A Canonarch is the lead chanter or Reader. He ensures that other Readers chant from the correct texts and use the proper Tones. He also preserves the canonical order in the liturgical services, according to the Typikon. 3 The appearance of the Most Holy Theotokos to Saint Kyriákos is commemorated on June 8.

St. ONUPHRIUS THE WONDERWORKER OF GARESJA, GEORGIA ( 18th.c.)

Saint Onuphrius of Gareji (Otar Machutadze in the world) lived and labored in the 18th century. He was a Karelian aristocrat famed for wealth, hospitality, and charity.       Longing for the ascetic life, Otar wore a hair shirt under his distinguished raiment and unceasingly prayed to God for the strength to lead the monastic life. He revealed his will to his wife: “I thirst to turn from this world and draw nearer to Christ,” he said. “Therefore, I beg your forgiveness for all my transgressions, both voluntary and involuntary.”       His faithful wife consented and permitted him to go in peace. Otar traveled with his two eldest sons to Tbilisi, blessed them, and bade them farewell for the last time. Then, he set off for the David-Gareji Monastery, led by the kindhearted superior Archimandrite Herman.       Archimandrite Herman received Otar with great joy, and after a short time, he tonsured him with a monk named Onuphrius.

 Blessed Onuphrius was a peaceful, humble and obedient man and a tireless ascetic. He would keep vigil through the night, and after the morning prayers he would go down to the ravine and continue to chant psalms, shedding tears over his past transgressions. He ate just one meal a day of bread and water, after the hour of Vespers. Once the Dagestanis attacked the David-Gareji Monastery, plundered the church, and took captive several monks including Onuphrius, the priests Maxime and Ioakime, and four deacons. Onuphrius was the oldest among them. The unbelievers planned to stab him to death, but the Lord protected him from their evil scheme.       According to the will of the All-mercifulGod, Onuphrius was freed and returned to the monastery.       The brotherhood was impoverished after the invasion, so Archimandrite Herman sent St. Onuphrius on a mission to solicit alms. It was difficult for St. Onuphrius to depart from the monastery, but he unquestioningly obeyed the will of his superior: the former aristocrat began to walk from door to door, begging for charity. At Tskhinvali in Samachablo St. Onuphrius attracted the attention of a crowd of people leading a young, demon-possessed man. The saint approached them and discovered that they were bringing the young man to a fortuneteller for help.       With love and great boldness St. Onuphrius addressed the crowd, saying, “My children, such behavior is not fitting for Christian believers. Bring the young man to me!”       The young man’s mother fell on her knees before him, begging for help, but St. Onuphrius raised her up and proclaimed: “I have come bearing earth from the grave of St. David of Gareji. This will help your son!” He dissolved a pinch of the earth in water and gave it to the young man to drink, and he was immediately healed.       St. Onuphrius took with him his youngest son, John, and returned to the monastery with a great quantity of provisions.       Once a certain Arab with a wounded eye came to the monastery seeking help. St. Onuphrius washed his eye in water from the holy spring of David-Gareji, and he was immediately healed.       Later St. Onuphrius desired to be tonsured into the great schema. The superior was hesitant, and told Onuphrius to remain for twenty or thirty days at the grave of St. David praying and supplicating God to reveal His will. The saint remained there in prayer, and after thirty days God revealed to the abbot that Fr. Onuphrius was truly worthy of this honor. Then Schemamonk Onuphrius gave a vow of silence and began to sleep on a tattered mat. Under his clothing he wore a heavy chain, and he left his cell only to attend the divine services.       Soon Blessed Onuphrius became so exhausted that he was no longer able to stand. The brothers begged him to lie on a bed and rest his head on a pillow, but the blessed Onuphrius opened his mouth for the first time since taking the vow of silence and said, “I vow to end my days on this mat.”       St. Onuphrius endured his infirmities with thanksgiving and repeated the Jesus Prayer incessantly. When people came to receive his blessing, he would welcome them, saying, “Let me kiss the edge of your garments and wash your feet with my tears!”       Sensing that the end of his days was approaching, St. Onuphrius partook of the Holy Gifts and, eighteen days later, on the Feast of Theophany, fell asleep in the Lord.       St. Onuphrius was buried on the south side of the grave of St. David of Gareji, near the altar window.

© 2006 St. Herman of Alaska Brotherhood.

1 Corinthians 10:23-28

23 All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. 24 Let no one seek his own, but each one the other's well-being. 25 Eat whatever is sold in the meat market, asking no questions for conscience' sake; 26 for "the earth is the LORD's, and all its fullness." 27 If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience's sake. 28 But if anyone says to you, "This was offered to idols," do not eat it for the sake of the one who told you, and for conscience' sake; for "the earth is the LORD's, and all its fullness."

Luke 5:17-26

17 Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem. And the power of the Lord was present to heal them. 18 Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him. 19 And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus. 20 When He saw their faith, He said to him, "Man, your sins are forgiven you." 21 And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" 22 But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts? 23 Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'? 24 But that you may know that the Son of Man has power on earth to forgive sins-He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house." 25 Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"

[orthodoxydaily]

Saints&Reading: Sunday, August 11, 2024

july 29_august 11

THE HOLY MARTYR SERAPHIMA OF ANTIOCH (2nd c.)

The Holy Virgin Martyr Seraphima, a native of Antioch, lived in Rome in the reign of Emperor Hadrian (117-138). She resided with Sabina, a woman from a prominent senatorial family, whom the saint had converted to Christianity. During the persecution against Christians ordered by the Emperor, the governor Virilus had Saint Seraphima brought before him for questioning. Wishing to obtain a crown of martyrdom from the Lord, she went fearlessly to face Virilus, and her devoted friend Sabina accompanied her. When he saw that illustrious lady, Virilus at first set the maiden free, but after several days he summoned Saint Seraphima once again and began the trial.

The governor insisted that she honor the pagan gods and offer sacrifice, but she boldly confessed her faith in the one true God, Jesus Christ. Then Virilus gave her to two shameless young men of Egyptian descent so they could defile her. Saint Seraphima begged the Lord to protect her. Suddenly there was an earthquake, and the two men fell to the ground paralyzed and unable to speak. On the following day the governor learned that his plan had failed. Believing that the saint was a sorceress, Virilus told her to restore the young men to health so that they could relate what had happened to them.

After praying to the Lord, Saint Seraphima ordered the men to stand up. They got up at once and informed the governor that an Angel of the Lord had shielded the saint, and prevented them from approaching her. The cruel governor did not believe his servants, and he continued to urge Saint Seraphima to offer sacrifice to the idols. The holy martyr remained steadfast, however, even when they burned her with flaming torches and mercilessly beat her with sticks. Then harsh punishment overtook the governor. Splinters from the sticks with which the saint was beaten, struck him in his right eye, and after three days the tormentor became blind. Powerless before the unyielding Christian, Virilus ordered her to be beheaded. Sabina buried the body of her holy mentor with all due honor and reverence.

THE HOLY MARTYR THEODOTIA OF BITHYNIA AND HER THREE YOUNG CHILDREN (304)

The Holy martyr Theodota and her three young children lived during the reign of the emperor Diocletian (284-305). She was a Christian, a native of the city of Nicea, Bithynia. After being widowed, Saint Theodota led a pious life and raised her sons in the Christian Faith. She had a spiritual friendship with Saint Anastasia (December 22).

When the persecution against Christians began, they arrested the holy women. At the trial, the dignitary Leucadius was captivated by the beautiful Theodota and he decided to take her home with him, intending to marry her. Finding herself in the home of Leucadius with her children, Saint Theodota kept herself in purity, yielding neither to inducements nor charms, nor threats by the pagan.

Angered at the steadfastness of the saint, Leucadius sent her and her children to Bithynia, to the district governor Nicetas. At the interrogation, when the judge began to threaten her with torture, Saint Theodota’s eldest son Evodus said that Christians do not fear tortures, but rather fear being forsaken by God. They cruelly beat the boy before the eyes of his mother, so that his blood began to flow. Saint Theodota prayed that the Lord would strengthen her son in his sufferings, and rejoiced in that he was being given a martyr’s death for the sake of truth.

They gave Saint Theodota over to be defiled, but the Lord preserved her. An angel of the Lord held back everyone who tried to approach the saint. Imputing this miracle to sorcery, the judge sentenced the saint and her children to death by fire.

The memory of the holy Martyrs Theodota, the child Evodus and her other two small sons is celebrated also on December 22, together with the memory of Saint Anastasia the Deliverer from Potions.

Source: Orthodox Church in America_OCA

ROMANS 15:1-7

1 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. 2 Let each of us please his neighbor for his good, leading to edification. 3 For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached You fell on Me." 4 For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. 5 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, 6 that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. 7 Therefore receive one another, just as Christ also received us, to the glory of God.

MATTHEW 9:27-35

27 When Jesus departed from there, two blind men followed Him, crying out and saying, "Son of David, have mercy on us!" 28 And when He had come into the house, the blind men came to Him. And Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." 29 Then He touched their eyes, saying, "According to your faith let it be to you." 30 And their eyes were opened. And Jesus sternly warned them, saying, "See that no one knows it." 31 But when they had departed, they spread the news about Him in all that country. 32 As they went out, behold, they brought to Him a man, mute and demon-possessed. 33 And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, "It was never seen like this in Israel!" 34 But the Pharisees said, "He casts out demons by the ruler of the demons." 35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

[orthodoxydaily]

SAINTS&READING: TUESDAY SATURDAY 24, 2024

september 11_september 24

VENERABLE THEODORA OF ALEXANDRIA (490).

Saint Theodora of Alexandria and her husband lived in Alexandria. Love and harmony ruled in their family, and this was hateful to the Enemy of salvation. Goaded on by the devil, a certain rich man was captivated by the youthful beauty of Theodora. He began with all his abilities to lead her into adultery, but for a long time, he was unsuccessful. Then he bribed a woman of loose morals, who led the unassuming Theodora astray by saying that a secret sin, which the sun does not see, is also unknown to God.

Theodora betrayed her husband, but soon came to her senses and realizing the seriousness of her fall, she became furious with herself, slapping herself on the face and tearing at her hair. Her conscience gave her no peace, and Theodora went to a renowned abbess and told her about her transgression. The abbess, seeing the repentance of the young woman, spoke to her of God’s forgiveness and reminded her of the sinful woman in the Gospel, who washed the feet of Christ with her tears and received from Him forgiveness of her sins. In hope of the mercy of God, Theodora said: “I believe my God, and from now on, I shall not commit such a sin, and I will strive to atone for my deed.”

At that moment Saint Theodora resolved to go off to a monastery to purify herself by labor and by prayer. She left her home secretly, and dressing herself in men’s clothes, she went to a men’s monastery, since she feared that her husband would find her in a women’s monastery.

The igumen of the monastery, in order to test the resolve of the newcomer, would not even bless her to enter the courtyard. Saint Theodora spent the night at the gates. In the morning, she fell down at the knees of the igumen, and said her name was Theodore from Alexandria, and entreated him to let her remain at the monastery for repentance and monastic labors. Seeing the sincere intent of the newcomer, the igumen consented.

Even the experienced monks were amazed at Theodora’s all-night prayers on bended knee, her humility, endurance and self-denial. The saint labored at the monastery for eight years. Her body, once defiled by adultery, now became a vessel of the grace of God and a receptacle of the Holy Spirit.

Once, the saint was sent to Alexandria to buy provisions. After blessing her for the journey, the igumen indicated that in case of a delay, she should stay over at the Enata monastery, which was on the way. Also staying at the guest house of the Enata monastery was the daughter of its igumen. She had come to visit with her father. Attracted by the comeliness of the young monk, she tried to seduce the monk Theodore into the sin of fornication, not knowing that it was a woman standing before her. Meeting with refusal, she committed sin with another guest and became pregnant. Meanwhile, the saint bought the food and returned to her own monastery.

After a certain while the father of the shameless girl, realizing that a transgression had occurred, began to question his daughter about the father of the child. The girl indicated that it was the monk Theodore. The father at once reported it to the Superior of the monastery where Saint Theodora labored in asceticism. The igumen summoned the saint and repeated the accusation. The saint firmly replied: “As God is my witness, I did not do this.” The igumen, knowing of Theodore’s purity and holiness of life, did not believe the accusation.

When the girl gave birth, the Enata monks brought the infant to the monastery where the ascetic lived, and began to reproach its monks for an unchaste life. But this time even the igumen believed the slanderous accusation and became angry at the innocent Theodore. They entrusted the infant into the care of the saint and threw her out of the monastery in disgrace.

The saint humbly submitted to this new trial, seeing in it the expiation of her former sin. She settled with the child not far from the monastery in a hut. Shepherds, out of pity, gave her milk for the infant, and the saint herself ate only wild vegetables.

Bearing her misfortune, the holy ascetic spent seven years in banishment. Finally, at the request of the monks, the igumen allowed her to return to the monastery with the child, and in seclusion she spent two years instructing the child.

The igumen of the monastery received a revelation from God that the sin of the monk Theodore was forgiven. The grace of God dwelt upon the monk Theodore, and soon all the monks began to witness to the signs worked through the prayers of the saint.

Once, during a drought, all the wells dried up. The igumen said to the brethren that only Theodore would be able to reverse the misfortune. Having summoned the saint, the igumen bade her to bring forth water, and the water in the well did not dry up afterwards. The humble Theodore said that the miracle was worked through the prayer and faith of the igumen.

Before her death, Saint Theodora shut herself in her cell with the child and instructed him to love God above all things. She told him to obey the igumen and the brethren, to preserve tranquility, to be meek and without malice, to avoid obscenity and silliness, to love non-covetousness, and not to neglect their communal prayer. After this, she prayed and, for the last time, she asked the Lord to forgive her sins. The child also prayed together with her. Soon the words of prayer faded from the lips of the ascetic, and she peacefully departed to a better world.

The Lord revealed to the igumen the spiritual accomplishments of the saint, and also her secret. The igumen, in order to remove any dishonor from the deceased, in the presence of the igumen and brethren of the Enata monastery, told of his vision and uncovered the bosom of the saint as proof.

The Enata igumen and brethren shrank back in terror at their great transgression. Falling before the saint's body, they cried and asked for Saint Theodora's forgiveness. News of Saint Theodora reached her former husband. He received monastic tonsure at the same monastery where his wife had been. The child, raised by the nun, also followed in the footsteps of his foster mother. Afterward, he became an igumen of this very monastery.

VENERABLE PAPHNUTIUS, THE CONFESSOR, BISHOP IN THE EGYPTIAN THEBAID (4th.C.)

Paphnutius of Thebes, also known as Paphnutius the Confessor, was a dubiously historical early Christian figure. He is said to have been a disciple of Anthony the Great and a bishop of a city in the Upper Thebaid in the early fourth century. Some consider him a prominent member of the First Council of Nicaea, which took place in 325. Neither the name of his see nor the precise date of his death are known.

Paphnutius, an Egyptian, was a disciple of Saint Anthony the Great and later a city bishop in the Upper Thebaid in the early fourth century. He had been persecuted for his Christian beliefs and hamstrung on the left side. He suffered the loss of his right eye for the Faith under Emperor Maximinus and was subsequently condemned to the mines.[1] According to some reports, at the First Council of Nicaea, he was greatly honored by Constantine the Great.

Paphnutius was present at the First Ecumenical Council, which took up the subject of clerical celibacy. It seems that most of the bishops present were disposed to follow the precedent of the Council of Elvira prohibiting conjugal relations to those bishops, priests, deacons, and sub-deacons who were married before ordination. Paphnutius, so certain ancient authors tell us, earnestly entreated his fellow bishops not to impose this obligation on the orders of the clergy concerned. He proposed, in accordance "with the ancient tradition of the Church", that only those who were celibates at the time of ordination should continue to observe continence, but, on the other hand, that "none should be separated from her, to whom, while yet unordained, he had been united".[2] The great veneration in which he was held and the well-known fact that he had observed the strictest chastity all his life gave weight to his proposal, which was later unanimously adopted. The council left it to the discretion of the married clergy to continue or discontinue their marital relations. In addition, Paphnutius was a zealous defender of orthodoxy in the face of the Arian heresy.

Galatians 5:22-6:2

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ's have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another.

1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2 Bear one another's burdens, and so fulfill the law of Christ.

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: TUESDAY, SEPTEMBER 10, 2024

august 28_september 10

VENERABLE MOSES THE BLACK OF SCETE (400)

Saint Moses lived in Egypt during the fourth century. He was an Ethiopian, and since he was black of skin he was called “Murin” (meaning “like an Ethiopian”). In his youth he was the slave of an important man, but after he committed a murder, his master banished him, and he joined a band of robbers.

Because of his bad character and great physical strength, they chose him as their leader. Moses and his band of brigands were feared because of their many evil exploits, including murders and robberies. People trembled at the mere mention of his name.

Moses the brigand spent several years leading a sinful life, but through the great mercy of God he repented, left his band of robbers and went to one of the desert monasteries. Here he wept for a long time, begging to be admitted as one of the brethren. The monks were not convinced of the sincerity of his repentance, but the former robber would neither be driven away nor silenced. He continued to implore that they accept him.

Saint Moses was completely obedient to the hegoumen and the brethren, and he poured forth many tears of sorrow for his sinful life. After a certain while Saint Moses withdrew to a solitary cell, where he spent his time in prayer and the strictest fasting.

Once, four of the robbers of his former band descended upon the cell of Saint Moses. He had lost none of his great physical strength, so he tied them all up. Throwing them over his shoulder, he brought them to the monastery, where he asked the Elders what to do with them. The Elders ordered that they be set free. The robbers, learning that they had chanced upon their former ringleader, and that he had dealt kindly with them, followed his example: they repented and became monks. Later, when the rest of the band of robbers heard about Saint Moses’ repentance, then they also gave up their thievery and became fervent monks.

Saint Moses was not quickly freed from the passions. He went often to the hegoumen, Abba Isidore, seeking advice on how to be delivered from the passions of profligacy. Being experienced in the spiritual struggle, the Elder taught him never to eat too much food, to remain partly hungry while observing the strictest restraint. But the passions did not cease to trouble Saint Moses in his dreams.

Then Abba Isidore taught him the all-night vigil. The monk stood the whole night at prayer, so he would not fall asleep. As a result of his prolonged struggles, Saint Moses fell into despondency, and when he began to have thoughts about leaving his solitary cell, Abba Isidore instead strengthened the resolve of his disciple.

In a vision he showed him many demons in the west, prepared for battle, and in the east a still greater quantity of holy angels, also ready for fighting. Abba Isidore explained to Saint Moses that the power of the angels would prevail over the power of the demons, and in the long struggle with the passions it was necessary for him to become completely cleansed of his former sins.

Saint Moses drove himself to additional labors. Making the rounds of the wilderness cells at night, he carried water from the well to each brother. He did this especially for the Elders, who lived far from the well and who were not easily able to carry their own water. Once, kneeling over the well, Saint Moses felt a powerful blow upon his back and he fell down at the well like one dead, laying there in that position until dawn. Thus did the devils take revenge upon the monk for his victory over them. In the morning the brethren carried him to his cell, and he lay there crippled for a whole year. After he recovered, the monk with firm resolve confessed to the hegoumen, that he would continue with his ascetic struggles. But the Lord Himself put limits to this toil which lasted for many years: Abba Isidore blessed his disciple and told him that the passions had already left him. The Elder commanded him to receive the Holy Mysteries, and to go to his own cell in peace. From that time, Saint Moses received from the Lord power over demons.

Accounts about his exploits spread among the monks and even beyond the bounds of the wilderness. The governor of the land wanted to see the saint. When he heard of this, Saint Moses decided to hide from any visitors, and he departed his own cell. Along the way he met servants of the governor, who asked him how to get to the cell of the desert-dweller Moses. The monk answered them: “Go no farther to see this false and unworthy monk.” The servants returned to the monastery where the governor was waiting, and they told him the words of the Elder they had chanced to meet. The brethren, hearing a description of the Elder’s appearance, told them that they had encountered Saint Moses himself.

After many years of monastic exploits, Saint Moses was ordained deacon. The bishop clothed him in white vestments and said, “Now Abba Moses is entirely white!” The saint replied, “Only outwardly, for God knows that I am still dark within.”

Through humility, the saint believed himself unworthy of the office of deacon. Once, the bishop decided to test him and he bade the clergy to drive him out of the altar, reviling him as an unworthy Ethiopian. In all humility, the monk accepted the abuse. Having put him to the test, the bishop then ordained Saint Moses to the priesthood. Saint Moses labored for fifteen years in this rank, and gathered 75 disciples around himself.

When the saint reached the age of 75, he warned his monks that soon brigands would descend upon the skete and murder all those who remained there. The saint blessed his monks to leave, in order to avoid violent death. His disciples begged the saint to leave with them, but he replied: “For many years now, I have awaited the time when the words spoken by my Master, the Lord Jesus Christ, should be fulfilled: ‘All who take up the sword, shall perish by the sword’” (Matt. 26: 52). After this, seven of the brethren remained with Saint Moses, and one of them hid nearby during the attack of the robbers. The robbers killed Saint Moses and the six monks who remained with him. Their death occurred about the year 400.

SYNAXIS OF THE SAINTS OF THE KIEV CAVES WHOSE RELICS REPOSE IN THE FAR CAVE OF St THEODOSIUS.

Moses, Wonderworker. He subdued his body in various ways. For example he carried an iron belt and an iron cross, which he made for himself, on his naked body. For his asceticism and labors he received the gift of working wonders.

Lawrence, Hermit.

Hilarion, Schema-monk.

Paphnutius, Hermit. Constantly crying in recollecting the hour of his death, so he led all his life, and dying he saw choirs of angels which, having come, took his soul and carried it to heaven.

Martyrius, Deacon. For his high purity and Lenten asceticism he became worthy of the deaconate and rewarded with the gift of miracles. Everyone for whom he prayed before God, standing on the ambo, received what they requested. He banished evil spirits by his prayer.

Theodore, Prince of Ostrog. He fervently built and adorned Orthodox temples in Volhynia and was the courageous defender of the Orthodox against the violence of Papism. Together with his acceptance of monasticism in the Kievan Monastery of the Caves he also accepted the new name of Theodosius (see July 6, page 231).

Athanasius, Hermit.

Dionysius, Hermit, nicknamed the Chip. He was a hieromonk and overseer of the caves in the Kievan Monastery of the Caves. Passing through this modest obedience, he achieved such holiness that on the day of Holy Pascha (as this is narrated in his Life), when coming to a cave to cense the relics of the saints, he said according to custom: "Christ is risen"! that at this moment was heard the response from all the relics: "Truly, He is risen"! This event so astounded Dionysius that he left for the solitary life.

2 Corinthians 5:15-21

15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. 16 Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. 18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

Mark 1:16-22

16 And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. 17 Then Jesus said to them, "Follow Me, and I will make you become fishers of men." 18 They immediately left their nets and followed Him. 19 When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets. 20 And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him. 21 Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught. 22 And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes.

[orthodoxydaily]

SAINTS&READING: MONDAY, OCTOBER 14, 2024

october 1_october 14

THE PROTECTION OF OUR MOST HOLY LADY, THE THEOTOKOS, AND EVER VIRGIN MARY.

This miraculous appearance of the Mother of God occurred in the mid-tenth century in Constantinople, in the Blachernae church, where her robe, veil, and part of her belt were preserved after being transferred from Palestine in the fifth century.

On Sunday, October 1, during the All-Night Vigil, when the church was overflowing with those at prayer, the Fool-for-Christ Saint Andrew (October 2), at the fourth hour, lifted up his eyes towards the heavens and beheld our most Holy Lady Theotokos coming through the air, resplendent with heavenly light and surrounded by an assembly of the Saints. Saint John the Baptist and the holy Apostle John the Theologian accompanied the Queen of Heaven. On bended knees, the Most Holy Virgin tearfully prayed for Christians for a long time. Then, coming near the Bishop’s Throne, she continued her prayer.

After completing her prayer, she took her veil and spread it over the people praying in church, protecting them from visible and invisible enemies. The Most Holy Lady Theotokos was resplendent with heavenly glory, and the protecting veil in her hands gleamed “more than the rays of the sun.” Saint Andrew gazed trembling at the miraculous vision and asked his disciple, the blessed Epiphanius standing beside him, “Do you see, brother, the Holy Theotokos, praying for all the world?” Epiphanius answered, “I do see, holy Father, and I am in awe.”

The Ever-Blessed Mother of God implored the Lord Jesus Christ to accept the prayers of all the people calling on His Most Holy Name, and to respond speedily to her intercession, “O Heavenly King, accept all those who pray to You and call on my name for help. Do not let them go away from my icon unheard.”

Saints Andrew and Epiphanius were worthy to see the Mother of God at prayer, and “for a long time observed the Protecting Veil spread over the people and shining with flashes of glory. As long as the Most Holy Theotokos was there, the Protecting Veil was also visible, but with her departure it also became invisible. After taking it with her, she left behind the grace of her visitation.”

At the Blachernae church, the memory of the miraculous appearance of the Mother of God was remembered. In the fourteenth century, the Russian pilgrim and clerk Alexander, saw in the church an icon of the Most Holy Theotokos praying for the world, depicting Saint Andrew in contemplation of her.

The Primary Chronicle of Saint Nestor reflects that the protective intercession of the Mother of God was needed because an attack of a large pagan Russian fleet under the leadership of Askole and Dir. The feast celebrates the divine destruction of the fleet which threatened Constantinople itself, sometime in the years 864-867 or according to the Russian historian Vasiliev, on June 18, 860. Ironically, this Feast is considered more important by the Slavs then by the Greeks.

The Primary Chronicle of Saint Nestor also notes the miraculous deliverance followed an all-night Vigil and the dipping of the garment of the Mother of God into the waters of the sea at the Blachernae church, but does not mention Saints Andrew and Epiphanius and their vision of the Mother of God at prayer. These latter elements, and the beginnings of the celebrating of the Feast of the Protection, seem to postdate Saint Nestor and the Chronicle. A further historical complication might be noted under (October 2) dating Saint Andrew’s death to the year 936.

The year of death might not be quite reliable, or the assertion that he survived to a ripe old age after the vision of his youth, or that his vision involved some later pagan Russian raid which met with the same fate. The suggestion that Saint Andrew was a Slav (or a Scythian according to other sources, such as S. V. Bulgakov) is interesting, but not necessarily accurate. The extent of Slavic expansion and repopulation into Greece is the topic of scholarly disputes.

In the Prologue, a Russian book of the twelfth century, a description of the establishment of the special Feast marking this event states, “For when we heard, we realized how wondrous and merciful was the vision... and it transpired that Your holy Protection should not remain without festal celebration, O Ever-Blessed One!”

Therefore, in the festal celebration of the Protection of the Mother of God, the Russian Church sings, “With the choirs of the Angels, O Sovereign Lady, with the venerable and glorious prophets, with the First-Ranked Apostles and with the Hieromartyrs and Hierarchs, pray for us sinners, glorifying the Feast of your Protection in the Russian Land.” Moreover, it would seem that Saint Andrew, contemplating the miraculous vision was a Slav, was taken captive, and became the slave of the local inhabitant of Constantinople named Theognostus.

Churches in honor of the Protection of the Mother of God began to appear in Russia in the twelfth century. Widely known for its architectural merit is the temple of the Protection at Nerl, which was built in the year 1165 by holy Prince Andrew Bogoliubsky. The efforts of this holy prince also established in the Russian Church the Feast of the Protection of the Mother of God, about the year 1164.

At Novgorod in the twelfth century there was a monastery of the Protection of the Most Holy Theotokos (the so-called Zverin monastery) In Moscow also under Tsar Ivan the Terrible the cathedral of the Protection of the Mother of God was built at the church of the Holy Trinity (known as the church of Saint Basil the Blessed).

On the Feast of the Protection of the Most Holy Theotokos we implore the defense and assistance of the Queen of Heaven, “Remember us in your prayers, O Lady Virgin Mother of God, that we not perish by the increase of our sins. Protect us from every evil and from grievous woes, for in you do we hope, and venerating the Feast of your Protection, we magnify you.”

St RÉMI OF REIMS, APOSTLE OF THE FRANKS (533)

Our father among the saints, Remigius of Rheims (French: Saint Rémi or Saint Rémy), Apostle to the Franks (437–533), was Bishop of Rheims from 459 to 533. During the seventy-four years that he was bishop, he was the most influential prelate in Gaul, with the culminating event of his life (according to Gregory of Tours),[note 1] being the baptism in 496 AD of Clovis, King of the Franks, and over 3000 of his warriors. This mass baptism led to the conversion of the Frankish people to Nicene Christianity, a momentous success for the Orthodox Church and a seminal event in European history. His feast day is celebrated on January 13, and the translation of his relics is on October 1.

Remigius was born in 437, traditionally at Cerny-en-Laonnois, near Laon, Picardy, in northern Gaul, into the highest levels of Gallo-Roman society. He is said to have been the son of Emilius, count of Laon (who is not otherwise attested), and Celina, daughter of the Bishop of Soissons, which Clovis had conquered in 486.

After studying at Rheims for a while and devoting himself to secular and sacred learning, he withdrew to a small house near Laon to live in reclusion and prayer. However, when a bishop was needed in Rheims, the clergy and people, having noted Remigius for his learning and sanctity, in addition to his high status, carried him off from his hermitage and made him their bishop in his twenty-second year in 459 AD, though he was still a layman.

The holy bishop soon became renowned throughout northern Gaul. He converted heretics, brought Arian heretics back to the Orthodox Faith, and cared for the many who suffered at the hands of barbarian marauders. Wherever he went, miracles attended him. He healed the sick and once, when a town was on fire, threw himself into the flames and quenched them. Birds would come to his table whenever he ate, and he would share his meal with them.

In 482, the young warrior Clovis became the leader of the Frankish tribes in that region. Though a pagan, he knew and admired St. Remigius and married a Christian, St. Clotilde (June 3). Once, when his army faced defeat by the Alemanii, Clovis prayed to "the God of Clotilde and Remigius" and won a great victory. This answer to his prayers convinced him of the truth of the Christian Faith, and he asked St. Remigius to instruct him. Two years later, he gathered all his chieftains in Rheims to attend his baptism. The baptism was accompanied by many miracles, seen by all in attendance. Two of the king's sisters and three thousand lords and soldiers were baptized at the ceremony. This event is considered the birth of France as a Christian nation.[[note 2]]

St. Remigius also zealously opposed Arianism. Though Remigius never attended any of the church councils, in 517, he held a synod at Rheims, at which, after a heated discussion, he converted a bishop of Arian views.

In his grand old age, St Remigius went blind but miraculously recovered his sight. He reposed in peace at age 105, immediately after serving the Divine Liturgy.

St. Remigius' relics were kept in the Cathedral of Rheims, from where Archbishop Hincmar had them translated to Épernay during the Viking invasions and, in 1099, to the Abbey of Saint-Remi.

Hebrews 9:1-7

1 Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. 2 For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; 3 and behind the second veil, the part of the tabernacle which is called the Holiest of All, 4 which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; 5 and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. 6 Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. 7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people's sins committed in ignorance;

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!"

[orthodoxydaily]

SAINTS&READING TUESDAY, NOVEMBER 19, 2024

november 19_november 6

St PAUL THE CONFESSOR, ARCHBISHOP OF CONSTANTINOPLE (350).

Saint Paul the Confessor, Archbishop of Constantinople, was chosen to the patriarchal throne after the death of Patriarch Alexander (+ 340), when the Arian heresy had again flared up. Many Arians were present at the Council, which selected the new Archbishop of Constantinople. They revolted in opposition to the choice of Saint Paul, but the Orthodox were in the majority at the Council.

The emperor Constantius, ruling over the Eastern half of the Roman Empire, was an Arian. He was not in Constantinople for the election of the Archbishop, and so it took place without his consent. Upon his return, he convened a council which illegally deposed Saint Paul, and the emperor banished him from the capital. In place of the saint they elevated Eusebius of Nicomedia, an impious heretic. Archbishop Paul withdrew to Rome, where other Orthodox bishops were also banished by Eusebius.

Eusebius did not rule the Church of Constantinople for long. When he died, Saint Paul returned to Constantinople, and was greeted by his flock with love. But Constantius exiled the saint a second time, and so he returned to Rome. The Western emperor Constans wrote a harsh letter to his Eastern co-ruler, which he sent to Constantinople along with the holy exiled archpastor. The threats worked, and Saint Paul was reinstated upon the archepiscopal throne.

But soon the pious emperor Constans, a defender of the Orthodox, was treacherously murdered during a palace coup. They again banished Saint Paul from Constantinople and this time sent him off in exile to Armenia, to the city of Cucusus, where he endured a martyr’s death.

When the Archbishop was celebrating the Divine Liturgy, Arians rushed upon him by force and strangled him with his own omophorion. This occurred in the year 350. In 381, the holy Emperor Theodosius the Great solemnly transferred the relics of Saint Paul the Confessor from Cucusus to Constantinople. In 1326, the relics of Saint Paul were transferred to Venice.

Saint Athanasius the Great, a contemporary of Saint Paul, writes briefly about his exiles, “Saint Paul the first time was sent by Constantine to Pontus, the second time he was fettered with chains by Constantius, and then he was locked up in Mesopotamian Syngara and from there moved to Emesus, and the fourth time to Cappadocian Cucusus in the Taurian wilderness.”

Part of the Saint's skull is in the Holy Monastery of Simonópetra on Mount Athos. The Saint's incorrupt relics are in the Roman Catholic church of Saint George of Greater Venice. A fragment of the Saint's relics is located in the Saint Alexander Nevsky Lavra in Saint Petersburg.

REPOSE OF St HERMAN, BISHOP OF KAZAN (567)

Saint Herman, Archbishop of Kazan, lived during the sixteenth century. He was born in the city of Staritsa and descended from the old boyar nobility of the Polevi. In his youth, Gregory (his baptismal name) was tonsured at the Joseph-Volokolamsk monastery under Igumen Gurias, where he later became Archbishop of Kazan (December 5). (Saint Gurias was head of the monastery from 1542 to 1551).

At the monastery Saint Herman occupied himself with copying books, and he was a close friend of Saint Maximus the Greek (January 21), who was living there in confinement. In 1551 the brethren of the Staritsa Dormition monastery, seeing his piety, chose him as their archimandrite.

Taking up the governance of this monastery with a pastoral zeal, Saint Herman concerned himself with its internal and external order, for he was a model of humility and meekness. He exhorted all to observe their monastic commitment strictly, and he introduced into his monastery the Rule of Saint Joseph of Volokolamsk (October 18).

But after two and a half years Archimandrite Herman left the Staritsa monastery, leaving its direction to the hieromonk Job (June 19), who afterwards was to become the first Patriarch of Moscow, and was an ascetic and sufferer for the Russian Land.

Saint Herman’s love for solitary struggles brought him to return to his original Volokolamsk monastery, where he strove toward salvation as a simple monk. However, when the new heretic Matthew Bashkin (who refused to acknowledge the Holy Mysteries and denied faith in the Holy Trinity) appeared at Moscow, Saint Herman and his own father (who had received tonsure at the Volokolamsk monastery with the name Philotheus) were summoned to the Moscow Council of 1553. The Council censured the heretic Bashkin and resolved to send him for correction to Saint Herman at the Volokolamsk monastery, since Saint Herman was known for his holy life and zeal for the faith in Christ.

In 1555, after the taking of Kazan, an archepiscopal See was established there. Saint Gurias, the former igumen of Volokolamsk monastery, was chosen as archbishop. He was entrusted with building the Dormition monastery in the city of Sviyazhsk for missionary purposes. By decree of Saint Gurias, Saint Herman was appointed as head of this new monastery in Sviyazhsk. A stone cathedral was built with a belltower and monastic cells. The igumen of the monastery lived very frugally in a cramped cell beneath the cathedral belltower. Saint Herman particularly concerned himself with acquiring a library for the monastery.

Soon his monastery became famous for its good works, and it became a center of enlightenment for the Kazan region.

On March 12, 1564, after the repose of Saint Gurias, Saint Herman was consecrated Bishop of Kazan. The short duration of his tenure there was marked nonetheless by his efforts to build churches and to enlighten the people of the region with the light of Christ.

In 1566, Ivan the Terrible summoned Saint Herman to Moscow and ordered that he be elected to the Metropolitan cathedra. At first, Saint Herman refused to have this burden imposed upon him. The Tsar would not tolerate any objection, however, and the saint was obliged to settle into the Metropolitan’s quarters until his elevation to the position of Metropolitan.

Seeing injustice among those of the Tsar’s inner circle, Saint Herman, true to his pastoral duty, attempted to admonish the Tsar. “You are not yet elevated to Metropolitan, and already you place constraints upon my freedom,” the Tsar told him through his aides. He ordered Saint Herman expelled from the Metropolitan’s quarters and that he be kept under surveillance.

The saint lived in disgrace for about two years, and died on November 6, 1567. They buried him in the church of Saint Nicholas the Hospitable. In 1595, at the request of the inhabitants of Sviyazhsk, the relics of the saint were transferred from Moscow to the Sviyazhsk Dormition monastery. Saint Hermogenes, then Metropolitan of Kazan, visited his grave.

Saint Herman is commemorated on September 25 (the first translation of his relics in 1595) and June 23 (the second translation of his relics in 1714).

Source: Orthodox Church in America_OCA

Colossians 2:20-3:3

20 Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations- 21 Do not touch, do not taste, do not handle, 22 which all concern things which perish with the using-according to the commandments and doctrines of men? 23 These things appear as wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

1 If you were raised with Christ, seek those things above, where Christ is, sitting at the right hand of God. 2 Set your mind on things above, not on things on the earth. 3 For you died, and your life is hidden with Christ in God.

Luke 12:42-48

42 And the Lord said, "Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? 43 Blessed is that servant his master will find so doing when he comes. 44 Truly, I tell you that he will make him ruler over all he has. 45 But if that servant says in his heart, 'My master is delaying his coming,' and begins to beat the male and female servants, and to eat and drink and be drunk, 46 the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. 47 And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes. 48 But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him will be required; and to whom much has been committed, of him they will ask the more.

[orthodoxydaily]

Mother Thekla, who died on Aug. 7, 2011 at aged 93, was the last surviving nun to have occupied the enclosed Orthodox Monastery of the Assumption in North Yorkshire, but became better known to the wider world as the spiritual muse of the composer Sir John Tavener. Mother Thekla wrote the following letter in 2009, when she was 91 years old. You can read more about her.

Dear “John” (New Orthodox Convert):

“Are you expecting a kind of earthly paradise with plenty of incense and the right kind of music?

Do you expect to go straight to heaven if you cross yourself slowly, pompously and in the correct form from the right side?

Are you an expert in kissing three times on every possible or improper occasion? … Can you prostrate elegantly without dropping a variety of stationery out of your pockets?

OR….. Have you read the Gospels?

Have you faced Christ crucified?… Above all, are you prepared to accept all things as from God?

If we are meant, always, to be ‘happy’, why the Crucifixion? Are you prepared, whatever happens, to believe that somewhere, somehow, it must make sense? That does not mean passive endurance, but it means constant vigilance, listening, for what is demanded; and above all, Love.

Poor, old, sick, to our last breath, we can love. Not sentimental nonsense so often confused with love, but the love of sacrifice – inner crucifixion of greed, envy, pride. … And never confuse love with sentimentality.

And never confuse worship with affectation.”

—excerpts from a 2009 letter to a new convert, from Mother Thekla, Abbess of the Monastery of the Assumption, Normandy

Mother Thekla reposed Aug 7, 2011 at the age of 93.

Source: Journey through Orthodoxy

[orthodoxydaily]

SAINTS&READING: THURSDAY , NOVEMBER 7, 2024

october 25_november 7

MARTYRS MARCIAN AND MARTYRIUS THE NOTARIES OF CONSTANTINOPLE (355)

The Martyrs Marcian and Martyrius, Notaries of Constantinople, served in a Constantinople cathedral. Marcian was a reader and Martyrius a subdeacon. They both performed as notaries, i.e. secretaries, for Patriarch Paul the Confessor (November 6).

Arian heretics expelled and secretly executed the righteous Patriarch Paul. His throne was given to the heretic Macedonius. The heretics attempted to entice Saints Marcian and Martyrius over to their side by flattery. They offered them gold and promised to consecrate them as archbishops, but all the efforts of the Arians were in vain.

Then, the impious threatened to slander them before the emperor and sought to intimidate them with torture and death. But the saints steadfastly confessed Orthodoxy, as handed down by the Fathers of the Church. Marcian and Martyrius were sentenced to death. Before death, the martyrs prayed, “Lord God, Who has invisibly created our hearts, and directed all our deeds, accept with peace the souls of Your servants, since we perish for You and are considered as sheep for the slaughter (Ps 32/33:15; 43/44:22). We rejoice that by such a death we shall depart this life for Your Name. Grant us to be partakers of life eternal with You, the Source of life.” After their prayer, the martyrs, with quiet rejoicing, bent their necks beneath the sword of the impious (+ ca. 335).

Orthodox Christians reverently buried their holy bodies. Later, by decree of Saint John Chrysostom, the relics of the holy martyrs were transferred to a church built in their honor. Believers here were healed of many infirmities through the prayers of the saints, to the glory of the One Life-Creating Trinity.

St TABHITA RTHE WIDOW RAISED FROM THE DEAD BY THE APOSTLE PETER ( 1st.c.)

The Virtuous and merciful woman from the Christian community of Joppa, Righteous Tabitha, sewed clothing and earned her own bread with her handiwork. She also did “almsdeeds”: sewed clothing for poor orphans and widows. This is all we know about the saint’s life. These subtle details of Tabitha’s historical life seemed intentionally left to us by the hand of God’s Providence. These are just a few lines from the Acts of the Apostles (9:36-42), but these were enough for the Church to glorify the saint as a “true disciple [of Christ] and a spotless lamb.”1 It is enough to know that when she died, the wails of grieving widows compelled the apostle Peter to enter her house and, through the power of God, bring her back to life, saying, “Tabitha, arise” (Acts 9:40).

But the saint was silent. She did not dare to take upon herself the load of teaching or apostolic works; she only did her almsdeeds in deep humility, known only to those close to her. She served as she knew how, in the way that God gave her to serve. She was not burdened by the company of people, was not sad about her lowly job, but was simply thankful. And this is the most astonishing thing in the life of any saint—the amazing ability to be silent in the face of the most unpleasant circumstances, the most inconvenient chance situations. The humble acceptance of what happens as being how it should, and gratefulness for everything God sends is the answer of the mighty, but other-worldly. Here the main strength is not judging, not trying to decide for God what is best for our lives, where we can bring the most benefit. When it comes down to it, this silence gives meaning to all the righteous woman’s works and labors. And so we see that the heights of apostolic preaching, the courage of the martyrs, the strength of the desert ascetics—are all absolutely accessible to every Christian by the force of patience and silence, by the force of accepting God as the Master of our lives.

Here we find an amazing pattern in spiritual life. Apparently, at the end of time some will speak assuredly of their grand deeds performed in the “name of Christ,” asking the Creator, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? But they will hear the reply: I never knew you: depart from me, ye that work iniquity (Mt. 7:22-23). Others, to the contrary, will stand ashamed of their insignificant lives, silently waiting for the Creator’s sentence. And God’s reply to their silence will be astounding: Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Mt. 25:34).

In the life of Righteous Tabitha, the grandeur of the podvig (ascetic labor, feat) of Christian life for God manifests itself with particular clarity. “Rejoice O Tabitha, vessel filled with grace!” we say as we honor her memory. By this is the most essential law of life affirmed again and again—the law that with God, there is nothing bad, nothing goes unnoticed, nothing is useless, but everything received from Him with simplicity of heart and humility is worthy of the highest calling: the calling to become a participant in eternity, to be a son of the Most High! On the other hand, no matter how seemingly good and virtuous a deed might be, no matter how society might glorify one or another heroic act or authority, without God, it is all worth absolutely nothing because for eternity—it is futile!

Source: OrthodoxChristianity

Philippians 3:1-8

1 Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. 2 Beware of dogs, beware of evil workers, beware of the mutilation! 3 For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, 4 though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: 5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. 7 But what things were gained to me? These are things I have counted as losses for Christ. 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.

Luke 11:14-23

14 And He was casting out a demon, and it was mute. So it was, when the demon had gone out, that the mute spoke, and the multitudes marveled. 15 But some said, "He casts out demons by Beelzebub, the ruler of the demons." 16 Others, testing Him, sought from Him a sign from heaven. 17 But He, knowing their thoughts, said to them: "Every kingdom divided against itself is brought to desolation, and a house divided against a house falls. 18 If Satan also is divided against himself, how will his kingdom stand? Because you say I cast out demons by Beelzebub. 19 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. 20 But if I cast out demons with the finger of God, surely the kingdom of God has come upon you. 21 When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters.

[orthodoxydaily]

SAINTS&READING: WEDNESDAY, OCTOBER 30, 2024

october 17_october 30

HOLY MARTYRS AND UNMERCENARIES COSMAS and DAMIAN IN CILICIA (4th c.), AND THEIR BROTHERS LEONTIUS, ANTHIMUS, AND EUTROPIUS.

The Martyrs and Unmercenaries Cosmas and Damian in Cilicia (Arabia), and the Martyrs Leontius, Anthimus, and Eutropius. The holy brothers Cosmas and Damian were physicians in Arabia, who believed in Christ. They traveled through the cities and the villages, preaching Christ and healing the sick. The saints would not take any sort of payment for the help they rendered. In Cilicia, pagans seized the holy physicians and led them before the governor, Lysias. Since they refused to renounce Christianity, the governor ordered the saints to be brutally beaten and then cast into the sea.

An angel of God rescued them from the sea and brought them to shore. Then the pagans beheaded the saints and three other Christians: Leontius, Anthimus, and Eutropius.

The Unmercenary Saints Cosmas and Damian of Arabia should not be confused with the Unmercenary Saints Cosmas and Damian of Asia Minor (November 1), or the Unmercenary Saints Cosmas and Damian of Rome (July 1).

TRANSLATION OF THE RELICS (898) OF St LAZARUS "OF THE FOUR DAYS IN THE TOMB", BISHOP OF KITION ON CYPRUS.

The Transfer of the relics of Righteous Lazarus of the Four Days, Bishop of Kiteia on Cyprus, took place in the ninth century. The Righteous Saint Lazarus, the brother of Martha and Mary, lived in the village of Bethany, not far from Jerusalem. During His earthly life, the Lord Jesus Christ often visited the house of Lazarus, whom He much loved and called His friend (John 11:3,11), and when Lazarus had died and lain four days already in the grave, the Lord raised him from the dead (John 11:1-44). (The Church remembers Saint Lazarus on the Saturday of the Sixth Week of Great Lent, “Lazarus Saturday.”)

Many of the Jews, when they heard about this, came to Bethany. Being persuaded of the reality of this most remarkable wonder, they became followers of Christ. Because of this the High Priests also wanted to kill Lazarus. Righteous Lazarus is mentioned in the Holy Gospel once more: when the Lord had come again to Bethany six days before the Passover, Lazarus was also there (John 12:1-2, 12:9-11). After his raising, Saint Lazarus lived another thirty years as a bishop on the island of Cyprus, where he spread Christianity and peacefully fell asleep in the Lord.

The holy relics of Saint Lazarus were discovered in Kiteia. They were in a marble coffin inscribed: “Lazarus of the Four-Days, the friend of Christ.” The Byzantine emperor Leo the Wise (886-911) ordered the transfer of the relics to Constantinople in 898 and their placement within the church of the Righteous Lazarus.

Source: Orthodox Church in America_OCA

Philippians 1:12-20

12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, 13 so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; 14 and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. 15 Some indeed preach Christ even from envy and strife, and some also from goodwill: 16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; 17 but the latter out of love, knowing that I am appointed for the defense of the gospel. 18 What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice. 19 For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.

Luke 9:44-50

44 Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men. 45 But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying. 46 Then a dispute arose among them as to which of them would be greatest. 47 And Jesus, perceiving the thought of their heart, took a little child and set him by Him, 48 and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me. For he who is least among you all will be great." 49 Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us." 50 But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."

[orthodoxydaily]

SAINTS&READING: TUESDAY, OCTOBER 29, 2024

october 16_october 29

VENERABLE LONGINUS THE CENTURION WHO STOOD AT THE CROSS OF THE LORD ( 1st.c.)

The Holy Martyr Longinus the Centurion, a Roman soldier, served in Judea under the command of the Governor, Pontius Pilate. When our Savior Jesus Christ was crucified, it was the detachment of soldiers under the command of Longinus who stood watch on Golgotha at the very foot of the holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord and of the great and awesome portents that appeared at His death. These events shook the centurion’s soul. Longinus believed in Christ and confessed before everyone, “Truly this was the Son of God” (Mt. 27:54).

According to Church Tradition, Longinus was the soldier who pierced the side of the Crucified Savior with a spear, and received healing from an eye affliction when blood and water poured forth from the wound.

After the Crucifixion and Burial of the Savior, Longinus stood watch with his company at the Sepulchre of the Lord. These soldiers were present at the All-Radiant Resurrection of Christ. The Jews bribed them to lie and say that His disciples had stolen away the Body of Christ, but Longinus and two of his comrades refused to be seduced by the Jewish gold. They also refused to remain silent about the miracle of the Resurrection.

Having come to believe in the Savior, the soldiers received Baptism from the apostles and decided to leave military service. Saint Longinus left Judea to preach about Jesus Christ the Son of God in his native land (Cappadocia), and his two comrades followed him.

The fiery words of those who had actually participated in the great events in Judea swayed the hearts and minds of the Cappadocians; Christianity began quickly to spread throughout the city and the surrounding villages. When they learned of this, the Jewish elders persuaded Pilate to send a company of soldiers to Cappadocia to kill Longinus and his comrades. When the soldiers arrived at Longinus’s village, the former centurion himself came out to meet the soldiers and took them to his home. After a meal, the soldiers revealed the purpose of their visit, not knowing that the master of the house was the very man whom they were seeking. Then Longinus and his friends identified themselves and told the startled soldiers to carry out their duty.

The soldiers wanted to let the saints go and advised them to flee, but they refused to do this, showing their firm intention to suffer for Christ. The holy martyrs were beheaded, and their bodies were buried at the place where the saints were martyred. The head of Saint Longinus, however, was sent to Pilate.

Pilate gave orders to cast the martyr’s head on a trash-heap outside the city walls. After a while a certain blind widow from Cappadocia arrived in Jerusalem with her son to pray at the holy places, and to ask that her sight be restored. After becoming blind, she had sought the help of physicians to cure her, but all their efforts were in vain.

The woman’s son became ill shortly after reaching Jerusalem, and he died a few days later. The widow grieved for the loss of her son, who had served as her guide.

Saint Longinus appeared to her in a dream and comforted her. He told her that she would see her son in heavenly glory, and also receive her sight. He told her to go outside the city walls and there she would find his head in a great pile of refuse. Guides led the blind woman to the rubbish heap, and she began to dig with her hands. As soon as she touched the martyr’s head, the woman received her sight, and she glorified God and Saint Longinus.

Taking up the head, she brought it to the place she was staying and washed it. The next night, Saint Longinus appeared to her again, this time with her son. They were surrounded by a bright light, and Saint Longinus said, “Woman, behold the son for whom you grieve. See what glory and honor are his now, and be consoled. God has numbered him with those in His heavenly Kingdom. Now take my head and your son’s body, and bury them in the same casket. Do not weep for your son, for he will rejoice forever in great glory and happiness.”

The woman followed the saint’s instructions and returned to her home in Cappadocia. There, she buried her son and the head of Saint Longinus. Once, she had been overcome by grief for her son, but her weeping was transformed into joy when she saw him with Saint Longinus. She had sought healing for her eyes and received healing for her soul.

St GALL, IRISH MONK AND ENLIGHTENER OF SWITZERLAND(646)

The Church commemorates Saint Gallus, the enlightener of the Swiss Alps, on October 16/29. Until recently, few Orthodox Christians knew anything about this holy ascetic of the West. Let’s get acquainted with the main milestones and edifying facts of this prominent Irish missionary monk's life in Switzerland.

The future saint was born around 550 into a family of devout gentry in Leinster, Ireland. The boy’s parents sent him to study at the famous Bangor Abbey (modern-day County Down, Northern Ireland), founded by St. Comgall. Saint Columbanus became a mentor for the young man, ordained him a priest and chose him as one of his twelve companions, with whom he went on a missionary trip to France in 589.

Because of the intrigues of the local rulers, St. Columbanus and his disciples were forced to leave France and go to the Swiss Alps in 610. At first, their mission was unsuccessful, but over time, it took off here as well. After a while, the remaining pagans drove the monks from their lands. St. Columbanus decided to go to Italy in 612, but St. Gallus was unable to follow him due to a severe illness and decided to seek a new place for prayerful solitude. The monk settled on a mountain from which healing springs flowed. It was here that he built his cell, the site of which was to become the birthplace of the famous Abbey of St. Gallus in Switzerland, founded in 719.

The Irish ascetic, with his love and wisdom, gradually gathered a small group of disciples. Gallus was offered a vacant see in Constance in 615, but the monk refused. He also rejected the offer of the monks of the monastery of Luxeuil to become their abbot after the death of their previous abbot. The elder replied that he wanted to spend the rest of his days in solitude, not steeped in secular concerns. St. Gallus died peacefully at the age of 99, around the year 650.

Fun Facts

1) Some researchers, based on the linguistic characteristics of the saint’s language, believe that Gallus came from Eastern France, Vosges or Alsace, and was a descendant of  Irish immigrants. However, the peculiarity of the saint’s language could be the result of his long interaction with the local population, which influenced the language of the Irish monk.

2) The Irish monks who had become accustomed to the well-established triumph of Christianity in their native land may have been astonished by the paganism that had taken hold with the arrival of the Barbarians in the once-Christian Roman provinces. They began to destroy the pagan temples and to overthrow idols, which caused great discontent among the local population. On several occasions, monks were expelled and exposed to deadly risk. When St. Gallus realized that he could not achieve anything by force, he learned the language of the Barbarians and began preaching diligently, showing the truth of the Orthodox faith to them. Thanks to his decision, some pagans converted to Christianity and destroyed and drowned their gods themselves.

3) St. Gallus’s biography notes that he cast out a demon from Fridiburga, the bride of the Frankish king Sigebert, who gave Gallus a portion of land on the shores of Lake Constance as a thank you gift. On the wedding day, Fridiburga said that she wanted to donate her virginity to the Heavenly Fiancé. Either the king didn’t really want to marry her, or he was just very pious, but he dressed her in royal robes, brought her to the altar and handed her over to the Lord as a bride.

5) Gallus wore a bag of relics, which strengthened him during his illness, on his staff, and the name of the Lord never left his mouth, the hagiographer says. In all probability, this indicates that the Irish monks were also aware of the practice of the Jesus Prayer.

6) According to the legends of Saint Gallus, he was very fond of fishing, and he himself used to fish so as to feed his small community. At first, the monk had an otter as a competitor, but the otter recognized him as a man of God and helped him with fishing, and Gallus also shared his catch with her. A local bear also became fond of the holy monk who had pulled a thorn out of its paw. There is a legend that the bear, in gratitude for the food given to him by Gallus, helped him to build his cell by dragging sticks and logs from the forest. The bear would accompany the Irish missionary throughout his life. The coats of arms of some cities in Austria, Germany, and Switzerland depict Saint Gallus and the bear with a log.

7) The monastery built on the site of the saint’s prayerful exploits soon became one of the centers of dissemination of the traditions of Irish monasticism, which was notable for its missionary zeal and scholarly pursuits. Thus, the monastery library of the Abbey of St. Gall was one of the richest in the Middle Ages. It still has around 160 thousand medieval manuscripts.

8) On May 14, 2018, the Holy Synod of the Russian Church decided to include the memory of Saint Gallus in the calendar of the Russian Orthodox Church.

Source: Catalog of Good Deeds St. Elizabeth Convent

Philippians 1:8-14

8 For God is my witness, how greatly I long for you all with the affection of Jesus Christ. 9 And this I pray, that your love may abound still more and more in knowledge and all discernment, 10 that you may approve the excellent things, that you may be sincere and without offense till the day of Christ, 11 being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. 12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, 13 so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; 14 and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

Luke 9:23-27

23 Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. 24 For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. 25 For what profit is it to a man if he gains the whole world and is himself destroyed or lost? 26 For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels. 27 But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God.

[orthodoxydaily]

SAINTS&READING: FRIDAY, OCTOBER 25, 2024

october 12_october 26

St MARTIN THE MERCIFUL, BISHOP OF TOURS (France_397)

Saint Martin the Merciful, Bishop of Tours, was born at Sabaria in Pannonia (modern Hungary) in 316. Since his father was a Roman officer, he also was obliged to serve in the army. Martin did so unwillingly, for he considered himself a soldier of Christ, though he was still a catechumen.

At the gates of Amiens, he saw a beggar shivering in the severe winter cold, so he cut his cloak in two and gave half to the beggar. That night, the Lord Jesus Christ appeared to the saint wearing Martin’s cloak. He heard the Savior say to the angels surrounding Him, “Martin is only a catechumen, but he has clothed Me with this garment.” The saint was baptized soon after this, and reluctantly remained in the army.

Two years later, the barbarians invaded Gaul and Martin asked permission to resign his commission for religious reasons. The commander charged him with cowardice. Saint Martin demonstrated his courage by offering to stand unarmed in the front line of battle, trusting in the power of the Cross to protect him. The next day, the barbarians surrendered without a fight, and Martin was allowed to leave the army.

He traveled to various places during the next few years, spending some time as a hermit on an island off Italy. He became friendly with Saint Hilary, Bishop of Poitiers (January 14), who made Martin an exorcist. After several years of the ascetic life, Saint Martin was chosen to be Bishop of Tours in 371. As bishop, Saint Martin did not give up his monastic life, and the place where he settled outside Tours became a monastery. In fact, he is regarded as the founder of monasticism in France. He conversed with angels, and had visions of Saints Peter and Paul (June 29) and of other saints. He is called the Merciful because of his generosity and care for the poor, and he received the grace to work miracles.

After a life of devoted service to Christ and His Church, the saint fell ill at Candes, a village in his diocese, where he died on November 8, 397. He was buried three days later (his present Feast) at Tours. During the Middle Ages, many Western churches were dedicated to Saint Martin, including Saint Martin’s in Canterbury, and Saint Martin-in-the-Fields in London.

In 1008, a cathedral was built at Tours over the relics of Saint Martin. This cathedral was destroyed in 1793 during the French Revolution, together with the relics of Saint Martin and Saint Gregory of Tours (November 17). A new cathedral was built on the site many years later. Some fragments of the relics of Saint Martin were recovered and placed in the cathedral, but nothing remains of Saint Gregory’s relics.

Saint Martin’s name appears on many Greek and Russian calendars. His commemoration on October 12 in the Russian calendar seems to be an error since ancient sources give the November date.

VENERABLE SYMEON, THE NEW THEOLOGIAN (1021)

Saint Simeon the New Theologian was born in 949 in Galatea (Paphlagonia) and educated at Constantinople. His father prepared him for a career in court, and the youth occupied a high position in the imperial court for a while. When he was fourteen, he met the renowned Elder Simeon the Pious at the Studion Monastery, who would majorly influence his spiritual development. He remained in the world for several years, preparing himself for the monastic life under the Elder’s guidance, and finally entered the monastery at the age of 27.

Saint Simeon the Pious recommended to the young man the writings of Saint Mark the Ascetic (March 5) and other spiritual writers. He read these books attentively and tried to put into practice what he read. Three points made by Saint Mark in his work “On the Spiritual Law” (see Vol. I of the English Philokalia) particularly impressed him. First, you should listen to your conscience and do what it tells you if you wish your soul to be healed (Philokalia, p. 115). Second, only by fulfilling the commandments can one obtain the activity of the Holy Spirit. Thirdly, one who prays only with the body and without spiritual knowledge is like the blind man who cried out, “Son of David, have mercy upon me” (Luke 18:38) (Philokalia, p. 111). When the blind man received his sight, however, he called Christ the Son of God (John 9:38).

Saint Simeon was wounded with a love for spiritual beauty, and tried to acquire it. In addition to the Rule given him by his Elder, his conscience told him to add a few more Psalms and prostrations, and to repeat constantly, “Lord Jesus Christ, have mercy upon me.” Naturally, he heeded his conscience.

During the day, he cared for the needs of people living in the palace of Patricius. At night, his prayers grew longer and he remained praying until midnight. Once, as he was praying in this way, a most brilliant divine radiance descended upon him and filled the room. He saw nothing but light all around him, and he was not even aware of the ground beneath his feet.

It seemed to him that he himself became light. Then his mind rose upward to the heavens, and he saw a second light brighter than the light which surrounded him. Then, on the edge of this second light, he seemed to see Saint Simeon the Pious, who had given him Saint Mark the Ascetic to read.

Seven years after this vision, Saint Simeon entered the monastery. There he increased his fasting and vigilance, and learned to renounce his own will.

The Enemy of our salvation stirred up the brethren of the monastery against Saint Simeon, who was indifferent to the praises or reproaches of others. Because of the increased discontent in the monastery, Saint Simeon was sent to the Monastery of Saint Mamas in Constantinople.

There he was tonsured into the monastic schema, and increased his spiritual struggles. He attained to a high spiritual level, and increased his knowledge of spiritual things through reading the Holy Scriptures and the writings of the Fathers, as well as in conversation with holy Elders.

Around the year 980, Saint Simeon was made igumen of the monastery of Saint Mamas and continued in this office for twenty-five years. He repaired and restored the monastery, which had suffered from neglect, and also brought order to the life of the monks.

The strict monastic discipline, for which Saint Simeon strove, led to great dissatisfaction among the brethren. Once, after Liturgy, some of the monks attacked him and nearly killed him. When the Patriarch of Constantinople expelled them from the monastery and wanted to hand them over to the civil authorities, Saint Simeon asked that they be treated with leniency and be permitted to live in the world.

About the year 1005, Saint Simeon resigned his position as igumen in favor of Arsenius, while he himself settled near the monastery in peace. There he composed his theological works, portions of which appear in the Philokalia.

The chief theme of his works is the hidden activity of spiritual perfection, and the struggle against the passions and sinful thoughts. He wrote instructions for monks: “Theological and Practical Chapters,” “A Treatise on the Three Methods of Prayer,” (in Vol. IV of the English Philokalia) and “A Treatise on Faith.” Moreover, Saint Simeon was an outstanding church poet. He also wrote “Hymns of Divine Love,” about seventy poems filled with profound prayerful meditations.

The sublime teachings of Saint Simeon about the mysteries of mental prayer and spiritual struggle have earned him the title “the New Theologian.” These teachings were not the invention of Saint Simeon, but they had merely been forgotten over time.

Some of these teachings seemed unacceptable and strange to his contemporaries. This led to conflict with Constantinople’s church authorities, and Saint Simeon was banished from the city. He withdrew across the Bosphorus and settled in the ancient monastery of Saint Makrina.

The saint peacefully fell asleep in the Lord in the year 1021. During his life he received the gift of working miracles. Numerous miracles also took place after his death; one of them was the miraculous discovery of his icon.

His Life was written by his cell-attendant and disciple, Saint Nicetas Stethatos.

Since March 12 falls during Great Lent, Saint Simeon’s Feast is transferred to October 12.

Ephesians 6:18-24

18 praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints- 19 and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, 20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. 21 But that you also may know my affairs and how I am doing, Tychicus, a beloved brother, and faithful minister in the Lord, will make all things known to you; 22 whom I have sent to you for this very purpose, that you may know our affairs, and that he may comfort your hearts. 23 Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all those who love our Lord Jesus Christ sincerely. Amen.

Luke 9:12-18

12 When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here." 13 But He told them, "You give them something to eat." And they said, "We have no more than five loaves and two fish unless we go and buy food for all these people." 14 For there were about five thousand men. Then He said to His disciples, "Make them sit down in groups of fifty." 15 And they did so and made them all sit down. 16 Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude. 17 So they all ate and were filled, and they took twelve baskets of the leftover fragments. 18 And it happened, as He was alone praying, that His disciples joined Him,