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SAINTS&READING: WEDNESDAY, SEPTEMBER 4, 2024

august 22_september 4

MARTYR AGATHONICUS OF NICOMEDIA, AND THOSE WITH HIM, WHO SUFFERED UNDER MAXIMIAN (4th c.)

The Martyrs Agathonicus, Zoticus, Theoprepius, Acindynus, Severian, Zeno and others accepted death for Christ during the reign of the emperor Maximian (284-305).

The Martyr Agathonicus was descended from the illustrious lineage of the Hypasians, and he lived at Nicomedia. Well versed in Holy Scripture, he converted many pagans to Christ, including the most eminent member of the Senate (its “princeps” or leader). Comitus Eutolmius was sent to the Pontine (lower Black Sea) region, where he crucified the followers of the Christian Zoticus, who had refused to offer sacrifice to idols. He took Zoticus with him.

In Nicomedia, Eutolmius arrested the Martyr Agathonicus (together with the princeps), and also Theoprepius, Acindynus and Severian. After tortures, Eutolmius ordered that the martyrs be taken to Thrace for trial by the emperor.

But along the way, in the vicinity of Potama, the Martyrs Zoticus, Theoprepius and Acindynus were unable to proceed further behind the chariot of the governor because of wounds received during torture. Therefore, they were put to death. The Martyr Severian was put to death at Chalcedon, and the Martyr Agathonicus together with others was beheaded with the sword by order of the emperor, in Selymbria.

The relics of the Martyr Agathonicus were in a church named for him at Constantinople, and were seen in the year 1200 by the Russian pilgrim Anthony. And in the fourteenth century Philotheus, the archbishop of Selymbria, devoted an encomium to the Martyr Agathonicus.

VENEABLE ISAAC ( ANTIMONOV, THE "ELDER" OF OPTINA(1894)

Saint Isaac, in the assembly of Optina elders, represents a type of ascetic-builder. For 32 years, he headed Optina Monastery, devoting himself entirely to the monastery, taking care of the brethren, continuing to create that particular “Optina” spirit that his predecessors planted. He took over the management of the monastery after the death of Archimandrite Moses. He was abbot during the flourishing of the monastery—during the time of the Elder Ambrose, and his successors in eldership, Father Hilarion and Father Anatoly (the Elder). Under his leadership, the future Elders Joseph, Barsanuphy, and Anatoly (the Younger) grew and developed. Archimandrite Moses revived Optina Monastery after a period of desolation, and Father Isaac continued his work, consolidating the state of the monastery, while not sparing himself from hard labor for its improvement. Elders Macarius and Ambrose blessed him in the difficult obedience of superior, seeing the high spiritual qualities, prayerfulness, simplicity, and humility of Father Isaac, and from these the ability to take care of the organization of the monastery—both external and internal.

It may seem that the Elder Isaac, who carried the cross of superiorship, dwells, as it were, in the shadow of the elders who spiritually nurtured the monks and pilgrims of the monastery—Ambrose, Hilarion, and Anatoly. Little of his teachings and statements were saved, so there are no such detailed memories of him. But this is his special achievement—by carrying the heavy burden of economic affairs of the monastery, he served the brethren and pilgrims, revealing an amazing height of humility. Behind his simplicity is an amazing depth, integrity, and strength of spirit. The period of his superiorship was the best time in the life of Optina.

Antimonov Family

Ivan Ivanovich Antimonov (the name of Saint Isaac in the world) was born on May 31, 1810, and was descended from an eminent, wealthy merchant family of the city of Kursk. The Antimonovs had the title of honorary citizens. The patriarchal spirit reigned in the house of the Antimonovs; the way of life was built strictly in accordance with Church rules, and only respect towards elders and obedience to them were accepted. Thus, the skills of piety and obedience, which are so important for a monk, the future ascetic received in his own home.

The head of the house was Ivan's grandfather—Vasily Vasilyevich Antimonov. He was particularly zealous to attend divine services. His eldest son Ivan Vasilyevich had thirteen children from three marriages. Ivan Jr. was the last, fifth child from his first marriage with Anna Puzanov. Little Ivan was a favorite of his grandfather, who often took his grandson with him to the church. Vasily Vasilyevich visited the church every day—he went without fail to the Matins and Vespers services.

Ivan Vasilyevich inherited his father’s piety and love for the Church, according to his upbringing; his simplicity and good disposition towards people produced a favorable impression on everyone. A family story is preserved about Saint Isaac’s father’s journey to Kiev in 1809 to the elder, Hieromonk Parfeny, who greeted Ivan Vasilyevich with the words: “Blessed be the womb that gave birth to a monk.” In raising the young Ivan and other children, he adhered to strict rules but never allowed himself to be rude to the children. He did not raise his hands at them—although at that time this was common in merchant families. The children, while behaving respectfully towards their father, loved him at the same time.

The Antimonov family enjoyed universal respect in the city for impeccable honesty, true piety, and wide charity—they were generous donors for Church needs and helped the needy. In the house there was even a certain day of the week appointed in which alms were given to the poor.

It was in such an atmosphere that Ivan Ivanovich’s years of childhood and youth passed. Details about this period of his life do not survive, but it is known that he was distinguished by modesty and was fond of silence. At the same time, despite his reserved nature, Ivan was endowed with natural gaiety and wit; his presence always enlivened family gatherings.

Life in the World

Upon reaching mature age, Ivan Ivanovich began to help his father in trade affairs. He constantly had to deal with people, give orders, and conduct financial calculations. He knew how to find an approach to a man, and he won people over by his heartfelt kindness and sense of justice. He had the most beneficial influence on his subordinates; he forced them to end any habit of fraud, any attempts to act deceitfully. Immaculate honesty in business earned Ivan Ivanovich universal respect.

Although strict in his requirements, the venerable one never took offense. Such a case is known: one of his workers, a man of obstinate nature, because of the constant punishments that Ivan Ivanovich gave him for carelessness and audacity, decided in his mind to kill him. When this became known to him, Ivan Ivanovich forgave the worker and released him, not handing him over to the hands of justice... Continue reading

2 Corinthians 3:4-11

4 And we have such trust through Christ toward God. 5 Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, 6 who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. 7 But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, 8 how will the ministry of the Spirit not be more glorious? 9 For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. 10 For even what was made glorious had no glory in this respect, because of the glory that excels. 11 For if what is passing away was glorious, what remains is much more glorious.

Matthew 23:29-39

29 Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' 31 Therefore, you are witnesses against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your father's guilt. 33 Serpents, brood of vipers! How can you escape the condemnation of hell? 34 Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Assuredly, I say to you, all these things will come upon this generation. 37 O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!'

#orthodoxy #orthodoxchristianity #easternorthodoxchurch #originofchristianity #spirituality #holyscriptures #gospel #bible #wisdom #faith #saints

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orthodoxydaily · 1 year ago

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Saints&Reading: Monday, September 4, 2023

august 22_september 4

SAINT ISAAC I THE ELDER OF OPTINA (1810-1895)

Saint Isaac, in the assembly of Optina elders, represents a type of ascetic-builder. For 32 years he headed Optina Monastery, devoting himself entirely to the monastery, taking care of the brethren, continuing to create that particular “Optina” spirit that his predecessors planted. He took over the management of the monastery after the death of Archimandrite Moses and was abbot during the flourishing of the monastery—during the time of the Elder Ambrose, and his successors in eldership, Father Hilarion and Father Anatoly (the Elder). Under his leadership the future Elders Joseph, Barsanuphy, and Anatoly (the Younger) grew and developed. Archimandrite Moses revived Optina Monastery after a period of desolation, and Father Isaac continued his work, consolidating the state of the monastery, while not sparing himself from hard labor for its improvement. Elders Macarius and Ambrose blessed him in the difficult obedience of superior, seeing the high spiritual qualities, prayerfulness, simplicity, and humility of Father Isaac, and from these the ability to take care of the organization of the monastery—both external and internal.

It may seem that the Elder Isaac, who carried the cross of superiorship, dwells, as it were, in the shadow of the elders who spiritually nurtured the monks and pilgrims of the monastery—Ambrose, Hilarion, and Anatoly. Little of his teachings and statements were saved, so that there are not such detailed memories of him. But this is his special achievement—by carrying the heavy burden of economic affairs of the monastery, he served the brethren and pilgrims, revealing an amazing height of humility. Behind his simplicity is an amazing depth, integrity, and strength of spirit. The period of his superiorship was the best time in the life of Optina.

Antimonov Family

Life in the World

In the life of Ivan Ivanovich there were events that clearly revealed to him the action of the providence of God, which repeatedly protected him from mortal danger. A compilation he himself made of the descriptions of such significant cases has even been preserved. Once, on a feast day, Ivan Ivanovich was obliged to work, weighing goods. Suddenly, the crossbar on which the scales were supported collapsed. Ivan Ivanovich was threatened with death, but, marvelously, the heavy iron rocker weighing 550 pounds did not even touch him. Since then, he vowed not to work on feast days. On another occasion of God’s providential protection, he was leading a horse to a watering place, which creature almost kicked him in the stomach—he managed to block it with his hand, receiving a heavy wound. One incident happened to him in childhood. They sent Ivan, together with the clerk, to escort a herd of bulls, which was a difficult task for the boy. Suddenly, two bulls rushed off to the side; Ivan tried to get them back and rushed after them on a horse. Suddenly the horse stopped at the edge of a deep ditch; he even involuntarily exclaimed, “Ack, Lord, what on earth is this?” After these words, the ditch disappeared as suddenly as it had appeared, and the horse brought him to the herd in utter exhaustion. Another time, on the Black Sea coast where the Antimonovs were fishing, somehow Ivan Ivanovich almost maimed himself, and again salvation came in a miraculous way. All his life he was grateful to God and did not consider deliverance from these misfortunes an accident. These events may also have played a role in the determination of his future path.

The idea of entering the monastery matured in Ivan Ivanovich's soul gradually. While still living in the world, he voluntarily took upon himself the fulfillment of certain feats in the name of the Lord. There is a story passed down that every day during prayer he offered a thousand bows. Even on non-fasting days, he did not eat meat, although this was not noticed by his family members. The love of the Church and divine services, instilled in him by his pious grandfather, awakened an interest in Church singing. Ivan sang on the kliros, gathered chanters at his home on feast days, arranged rehearsals, and studied music notes, some of which he later took with him to the monastery.

One of the obstacles for deciding to leave the world was the fact that it was Ivan Ivanovich himself whom his father saw as his successor. He was gradually handing over to him the management of all the affairs of the Antimonovs. He would not agree to let go of his son, upon whom he placed so many hopes. Meanwhile, one of his eldest sons, Mikhail Ivanovich, entered monasticism in Optina Monastery. Ivan Ivanovich often visited Optina to see his brother. His example had a great influence on Ivan. One time he turned to his brother with a request to give him advice about joining the monastery. Mikhail decisively refused to give such advice, believing that in this matter one should make his own choice.

By this time, Ivan had repeatedly appealed for help from the Optina elders and was convinced of the spiritual strength of their counsels. Ivan Ivanovich’s memory of his first meeting with Elder Leonid was preserved: “Being a worldly man, I came for the first time to Optina Monastery and wished to receive the blessing of Father Leonid. I came to the elder early in the morning. He did not have any people yet. Only some woman was kneeling before him. The cell attendant reported about me: "Ivan Ivanovich Antimonov has come." “Let him wait,” the elder said loudly. I sat in the front on the bench. Having released the woman, the elder loudly called out, “Vanyushka!” By no means did I think that this word was directed at me, so I sat quietly. And the cell attendant, smiling, said, "The batyushka is calling you." To me, who carried myself in such an official manner, such a fatherly address seemed very unexpected. But I was not offended by this at all. On the contrary, such a simple appeal of the great elder appealed to my heart and for some reason very much comforted me; and I still remember this with spiritual delight. “Vanyushka! Come over here,” the elder continued to call me to himself, “I am calling you!...” I went to the elder, took a blessing from him and, standing on my knees, explained to him my circumstances which worried me. The elder, having listened to everything with fatherly love, comforted me very much with his conversation and, as he was letting me go, foretold to me that in time, I also would live in monasticism. And after seven years, the prediction was fulfilled.” Interestingly, the elder referred to Ivan in the same way as his beloved grandfather had once called him. After the death of the Elder Leonid, Ivan Ivanovich, still frequenting Optina, resorted to the advice of the Elder Macarius.

In 1842, Ivan had already decided to leave secretly for Optina, but halfway there, due to his own hesitation and judging that he was going without the blessing of Elder Macarius, he returned to Kursk. A letter he received later from Father Macarius, with a blessing to enter Optina, confirmed his resolution.

At 36 years old, Ivan Ivanovich finally clearly revealed his intention to leave for the monastery. The family tried to dissuade him through yet another unsuccessful matchmaking attempt. His father repeatedly offered someone for him to marry, but each time, for one reason or another, attempts to settle him into a family life failed.

In 1847, his father sent Ivan on trade business to Ukraine. Having fulfilled the assignment, he decided to carry out his long-standing intention and go to Optina Monastery without returning home. Having written a letter to his father in which he announced his decision, Ivan at last went to Optina. It was as if thunder struck Ivan Vasilyevich with the news of his son leaving for the monastery. According to recollection, upon learning of what had happened, the forlorn father exclaimed: “He, the barbarian, has slain me!” Ivan Vasilyevich could not compose himself for a long time, shedding tears over his beloved son. The hardest thing for the one who decides to leave the world is to part with his relatives, to escape from the typical, conventional way of life. After all, the Elder Ambrose, who for a long time did not carry out his decision to leave the world, in the end went to the monastery secretly, without announcing it either to those close to him or the authorities—fearing that, being led by worldly thinking, and out of the best of intentions, they would interfere in bringing his decision to fulfillment. In these situations, the meaning of the words of the Savior, which may seem too “tough,” especially to modern people, becomes obvious: “A man’s enemies shall be those of his own household” (Mt. 11:36).

Even on his way to the monastery, Ivan Ivanovich had to struggle with the desire to turn back. The desire was especially strong at the last station, but he overcame the temptation and arrived happily at Optina Monastery.

In the Monastery

Ivan Ivanovich entered the monastery in 1847, under the Hegumen Moses and the Elder Macarius. At that time, his brother had already been transferred to the Kaluga Tikhonov Monastery as the Hieromonk Meletios and later transferred to the Kiev-Pechersky Lavra. But the brothers maintained amicable relations, and the younger one often turned to the elder for advice; he appreciated his spiritual wisdom.

Ivan Ivanovich was immediately appointed to reside at the Saint John the Baptist Skete. As is the custom, his first obediences were those that especially contributed to the building up of humility and patience in a novice. At first he labored in the kitchen—he baked bread, and later he became a cook. He also performed general brotherly obediences such as haymaking, harvesting potatoes, and other heavy work. He was distinguished by robust health and powerful strength—he could lift weights up to 550 pounds. Although he was of medium height, he was stocky, with fine-looking features, and he stood out among the brethren. He always had a concentrated look that reflected his inner state.

The Elder Macarius favored the novice, whom he knew well before his admission to the monastery. He foresaw the future ascetic in him. Father Macarius particularly appreciated the simplicity inherent in Ivan—a very important quality for a monk. The elder trained the novice towards monastic life. In turn, Ivan Ivanovich devoted himself wholeheartedly to the leadership of the elder. The progress of a monk is not easy—the struggle with passions is accompanied by sorrows "to bloody sweat." The ascetic said that the primordial enemy of the human race strongly disturbed his soul with thoughts of leaving the monastery: “While disturbed by such thoughts, I was walking one time on a path along the skete's fence. ‘Ey! leap over the fence,’—the thought flashed before me. But having reflected a bit, I thought: ‘Yes, if I simply wanted to leave, the gate isn’t even shut.’ Such a contradictory statement to the thought, although unintentional, together with the invocation of help from God, eased the battle.”

The Elder Macarius humbled his disciple, cultivating in him the main monastic virtue—unquestioning obedience. Once his spiritual son carelessly spoke about the customs of the monastery. Father Macarius would not accept him for several days. One time he confessed to the elder about vain thoughts about his strong, beautiful voice, and Father Macarius humbled him, citing as an example a bull, who, possessing a much louder bass, does not pride itself in it.

According to recollections, the Elder Macarius repeatedly predicted to close people that the novice Ivan would become the abbot. He treated him with particular attention, carefully fostering the future instructor of monks.

Ivan Ivanovich showed zeal in everything—he punctiliously attended divine services, coming to the church first and leaving last, not allowing himself any conversations during the time of the service. He also strictly followed the cell rule. Without even having a school education, the lack of which was compensated for by a natural intellect, rich in life experience, novice Ivan engaged himself much in reading the works of the holy fathers, which allowed him to deeply comprehend the science of “inner work.” But the chief guide for him was the elder's advice.

Thus, ascending gradually along the stairs of spiritual virtues, Ivan Ivanovich passed successively through the stages of monastic life. In 1851, he was tonsured as a rassaphor; on October 5, 1854—into the mantia with the name of Isaac. A year later, Father Isaac was ordained a deacon, and in 1858 he was elevated to the rank of hieromonk.

Having left the worldly life without a parental blessing, while still a novice, Ivan painfully endured this rift with his father. Therefore, having lived in the skete for about a year, he, along with the Elder Macarius, went to Kursk to be reconciled with his father. Through the prayers of the elder and with his assistance, peaceful relations were restored. Before his death, 85-year-old Ivan Vasilyevich was even tonsured by Father Isaac in private into the mantia. Receiving the parting blessing of the Mysteries of the holy Church, he peacefully reposed in the Lord.

In 1860, Elder Macarius died. Father Isaac then began to turn to Father Ambrose for advice. And he lived under his guidance until the death of that elder (1891). In 1862, the Abbot of Optina Monastery, Archimandrite Moses, died. It is known that in 1860, foreseeing his end approaching and knowing of the morbid state of Archimandrite Moses, the Elder Macarius had made a trip to Metropolitan Philaret of Moscow, who always especially favored Optina. Being warmly received by the metropolitan, Father Macarius expressed to him his desire that after the death of Archimandrite Moses, the position of superior of Optina Monastery would be taken up by the skete Hieromonk Isaac. Vladyka fully endorsed the opinion of Father Macarius, and since then, the election of Father Isaac as superior was already decided. As soon as the rumor of this reached the humble Father Isaac, he immediately went to the elder asking his advice in this matter and trying to reject this appointment. But Father Macarius answered him: “Well, so what, so what? If the will of God is in this and he will elect you, do not refuse. Just do not become proud! Go!”

But when the time came to elect a new superior, most of the brethren voted for the monastery’s superior to be Father Paphnutius. In the minority, the ones who voted for Father Isaac, were actually the oldest and the most revered members of the brethren, however. Vladyka Gerasim, Vicar of the Kaluga Diocese, who was present at the elections, was puzzled by this result. He turned to Father Ambrose and learned that the reposed Elder Macarius had intended Father Isaac as superior. Father Ambrose himself was of the same opinion. The elder did not participate in the elections, in so far as he already promised it to Father Isaac, who did not want to take upon himself the superiorship. Then, by his own decision, Vladyka approved in the appointment to the post of superior—Father Isaac. Continue reading The Life of St Isaac by Archbishop Gregory (from theDormition skete. buena Vista, CO) https://www.trueorthodoxy.org/teachings/los_st_isaac_of_optina.shtml

2 CORINTHIANS 12:10-19

10 Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong. 11 I have become a fool in boasting; you have compelled me. For I ought to have been commended by you; for in nothing was I behind the most eminent apostles, though I am nothing. 12 Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds. 13 For what is it in which you were inferior to other churches, except that I myself was not burdensome to you? Forgive me this wrong! 14 Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved. 16 But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you by cunning! 17 Did I take advantage of you by any of those whom I sent to you? 18 I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps? 19 Again, do you think that we excuse ourselves to you? We speak before God in Christ. But we do all things, beloved, for your edification.

MARK 4:10-23

10 But when He was alone, those around Him with the twelve asked Him about the parable. 11 And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, 12 so that 'Seeing they may see and not perceive, And hearing they may hear and not understand; Lest they should turn, And their sins be forgiven them.' " 13 And He said to them, "Do you not understand this parable? How then will you understand all the parables? 14 The sower sows the word. 15 And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts. 16 These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; 17 and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble. 18 Now these are the ones sown among thorns; they are the ones who hear the word, 19 and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful. 20 But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred. 21 Also He said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? 22 For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. 23 If anyone has ears to hear, let him hear.

#orthodoxy #orthodoxchristianity #easternorthodoxchurch #originofchristianity #spirituality #holyscriptures #bible #gospel #wisdom #saints

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