Amen.

Thank you for sharing. I will use it.

Neat tradition!

We had a vigil tonight, and the fast ended at sundown! I threw a frozen dinner full of cheese and sausage in the microwave when I got home.

Tomorrow's after service fellowship meal is going to be wonderful. Wine, meat, cheese and everything else we haven't eaten for weeks.

Christ is born!

Theophany / Bogoyavlenie

Commemorated on January 6/19

     Theophany / Bogoyavlenie denotes the feast whereby through the Baptism of the Lord the Most Holy Trinity has been revealed to the world (Mt. 3: 13-17; Mk. 1: 9-11;  Lk. 3: 21-22). God the Father spoke from Heaven about the Son, the Son was baptised by the holy ForeRunner of the Lord John, and the Holy Spirit descended upon the Son in the form of a Dove. From ancient times this feast was called the Day of Illumination and the Feast of Lights, since that God is Light and has appeared to illumine "those sitting in darkness and the shadow of death" (Mt. 4: 16) and to save through grace the fallen race of mankind.
     
    In the ancient Church it was the custom to baptise catechumens at the vespers of Theophany, such that Baptism also is revealed as a spiritual illumination of mankind.
     
    The origin of the feast of Theophany came about in Apostolic times. Mention is made concerning it in the Apostolic Decretals. From the II Century there is preserved the testimony of Sainted Clement of Alexandria concerning the celebration of the Baptism of the Lord and performing the night vigil before this feast.
     
    In the III Century on the feast of Theophany there is known the dialogue concerning Divine-services between the holy martyr Hyppolitus and Saint Gregory the WonderWorker. In the following centuries – from the IV to IX Century – all the great fathers of the Church – Gregory the Theologian, John Chrysostomos, Ambrose of Milan, John Damascene, had their own comments about the feast of Theophany. The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this feastday, which even now  is sung for Divine-services. The Monk John Damascene said, that the Lord was baptised not because He Himself had need for cleansing, but so that "by water to bury human sin", to fulfill the law, to reveal the mystery of the Holy Trinity, and finally, to sanctify "watery nature" and to proffer it to us in the form and example of Baptism.

    On the feastday of the Baptism of Christ, Holy Church asserts our faith in the mystery – most sublime and incomprehensible to human intellect – of the Three Persons of the One God. It teaches us to confess and glorify as equally-honoured the Holy Trinity One-Essence and Undivided. It exposes and collapses the fallacies of the ancient pseudo-teachings, which attempted with reason and by human terms to explain the Creator of the world. The Church shews the necessity of Baptism for believers in Christ, and it inspires for us a sense of deep gratitude for the Illumination and Purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, wherefore it is necessary to preserve worthily these gifts of the grace of holy Baptism – keeping clean this priceless garb, about which the feast of the Baptism tells us: "As many as have been baptised into Christ, have put on Christ" (Gal. 3:27).
[Translator Note: literally rendered from Greek "Theophany" means "Manifestation of God", whereas "Epiphany" connotes "Manifest upon"; "Theophany" is the more accurate rendering of Slavonic "Bogoyavlenie".]

DISCOURSE ON THE DAY OF THE BAPTISM OF CHRIST

                                   of Sainted John Chrysostom, Archbishop of Constantinople

     We shall now say something about the present feast. Many celebrate the feastdays and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany – everyone knows; but what this is – Theophany, and whether it be one thing or another, they know not. And this is shameful – every year to celebrate the feastday and not know its reason.
     
    First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety", – and about the future: "awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ" (Tit. 2: 11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany – but rather this day on which He was baptised? This present day it is, on which He was baptised and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.
     
    Why then is this day called Theophany? Because Christ made Himself known to all – not then when He was born – but then when He was baptised. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn. 1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I, – said he, – knew Him not: but He that did send me to baptise with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptiseth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that – there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers – that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water – it says in the Scriptures, – and he will be unclean until evening, and then he will be clean" (Lev. 15: 5, 22: 4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.
     
    Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? – "bear ye fruits worthy of repentance" (Mt. 3: 8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptise you with water...That One however will baptise you with the Holy Spirit and with fire" (Mt. 3: 11). Obviously, he did not baptise with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2: 3). And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptised? They answered: into the baptism of John. Paul then said: John indeed baptised with the baptism of repentance", – repentance, but not remission of sins; for whom did he baptise? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptised in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19: 1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptised them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognise the difference of the baptisms.
     
    Now it is necessary to say, for whom was Christ baptised and by which baptism? Neither the former the Jewish, nor the last – ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, – it says in the Scriptures, – worked He not, nor was there deceit found in His mouth" (1 Pet. 2: 22); and further, "who of you convicteth Me of Sin?" (Jn. 8: 46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptised? But first of all it is necessary for us to recognise, by which baptism He was baptised, and then it will be clear for us. By which baptism indeed was He baptised? – Not the Jewish, nor ours, nor John's. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptised not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptised of Thee, and Thou art come to me?" (Mt. 3: 8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptised for this reason, – so much more sublime and perfectly purer than Baptism itself. For whom was He baptised, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptised with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19: 4); this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God", such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptised and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said: "and I knew Him not" (Jn. 1: 31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" – said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen, – in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organised it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not". From whence didst thou find out? "He having sent me that sayeth to baptise with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptised by the Holy Spirit" (Jn. 1: 32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration – as though by a finger, it pointed Him out to all. For this reason He came to baptism.
     
    And there is a second reason, about which He Himself spoke – what exactly is it? When John said: "I have need to be baptised of Thee, and Thou art come to me?" – He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt. 3: 14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk. 1: 6). Since fulfilling this righteousness was necessary for all people – but no one of them kept it or fulfilled it – Christ came then and fulfilled this righteousness.
     
    And what righteousness is there, someone will say, in being baptised? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptised by a prophet. It was the will of God then, that all should be baptised – about which listen, as John speaks: "He having sent me to baptise with water" (Jn. 1: 33); so also Christ: "the publicans and the people do justify God, having been baptised with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptised by him" (Lk. 7: 29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptise the nation, then Christ has also fulfilled this along with all the other commandments.
     
    Consider, that the commandments of the law is the main point of the two denarii: this – debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it, – He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that", but rather "to fulfill every righteousness". "It is for Me, being the Master, – says He, – proper to make payment for the needy". Such was the reason for His baptism – wherefore they should see, that He had fulfilled all the law – both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God – there also is the dove. So also in the ark of Noah the dove did bring the branch of olive – a sign of God's love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body – this particularly deserves to be noted – the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt. 18: 3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.
     
    Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, art thou troubled by, my fellow? What disturbeth thee? Do urgent affairs, for certain, summon thee? At this hour art thou particularly aware, that these affairs of thine that thou particularly rememberest, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying: "where the corpse is, there are the eagles gathered" (Mt. 24: 28) – so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining. Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had not separated himself from the Pastor, then he would not have made himself the prey of wild beasts. Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgement for this. We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God's benevolence, to cleanse one's soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.

© 1996-2001 by translator Fr. S. Janos.

starts at 26:00

Ss. Peter and Paul Orthodox Church 10620 River Rd, Potomac, MD 20854

Now that is a beautiful church.

The last time we visited there, it was predominantly white walls, the icons came in on canvas and were applied to the walls

the geometry is precise and the acoustics were excellent

Blessing of the Water

The Monk Anthony

Commemorated on January 17/30

     The Monk Anthony, a very great ascetic, the founder of wilderness-monastery life and as such the father of monasticism, is entitled "the Great" by Holy Church. He was born in Egypt in the village of Coma, near the Thebaid wilderness, in the year 251. His parents were pious Christians of illustrious lineage. From his youth Anthony was always serious and given over to concentration. He loved to visit church services and he hearkened to the Holy Scripture with such deep attention, that he remembered what he heard all his entire life. The commandments of the Lord guided him from the time of his very youth. When Saint Anthony was about twenty years old, he lost his parents, but in his care remained his sister, a minor in age. Visiting the church services, the youth was pierced through by a reverent feeling towards those Christians who, as it relates in the Acts of the Apostles, sold off their possessions and the proceeds thereof they applied in following after the Apostles. He heard in church the Gospel passage of Christ, spoken to the rich young man: "If thou wouldst be perfect, sell what thou hast and give it to the poor; and thou wilt have treasure in heaven; and come follow after Me" (Mt. 19: 21). Anthony understood this as spoken to him personally. He sold off his property that remained to him after the death of his parents, he distributed the money to the poor, he left his sister in the care of pious virgins in a monastic setting, he left his parental home, and having settled not far from his village in a wretched hut, he began his ascetic life. He earned his livelihood by working with his hands, and alms also for the poor. Sometimes the holy youth also visited other ascetics living in the surrounding areas, and from each he sought to receive direction and benefit. And to a particular one of these ascetics he turned for guidance in the spiritual life.

    In this period of his life the Monk Anthony was subjected to terrible temptations by the devil. The enemy of the race of man troubled the young ascetic with thoughts, and with doubts about his chosen path, with anguish over his sister, and he attempted to incline Anthony towards fleshly sin. But the monk preserved his firm faith, he incessantly made prayer and intensified his efforts. Anthony prayed that the Lord would point out to him the path of salvation. And he was granted a vision. The ascetic beheld a man, who by turns alternately finished a prayer, and then began to work – this was an Angel, which the Lord had sent to instruct His chosen one. The monk thereupon set up a strict schedule for his life. He partook of food only once in the entire day, and sometimes only once every second or third day; he spent all night at prayer, giving himself over to a short sleep only on the third or fourth night after unbroken vigil. But the devil would not desist with his tricks, and trying to scare the monk, he appeared under the guise of monstrous phantoms. The saint however with steadfast faith protected himself with the Life-Creating Cross. Finally the enemy appeared to him in the guise of a frightful looking black lad, and hypocritically declaring himself beaten, he reckoned to sway the saint into vanity and pride. But the monk expelled the enemy with prayer.
     
    For yet greater solitude, the saint re-settled farther away from the village, in a graveyard. On designated days his friend brought him a scant bit of food. And here the devils, pouncing upon the saint with the intent to kill him, inflicted upon him terrible beatings. But the Lord would not allow the death of Anthony. The friend of the saint, on schedule taking him his food, saw him as though dead laying upon the ground, and he took him away back to the village. They thought the saint was dead and began to prepare for his burial. But the monk in the deep of night regained consciousness and besought his friend to take him back to the graveyard. The staunchness of Saint Anthony was greater than the wile of the enemy. Taking the form of ferocious beasts, the devils again tried to force the saint to forsake the place chosen by him, but he again expelled them by the power of the Life-Creating Cross. The Lord strengthened the power of His saint: in the heat of the struggle with the dark powers the monk saw coming down to him from the sky a luminous ray of light, and he cried out: "Where hast Thou been, O Merciful Jesus?.. Why hast Thou not healed my wounds at the very start?" The Lord replied: "Anthony! I was here, but did wait, wanting to see thine valour; and now after this, since thou hast firmly withstood  the struggle, I shalt always aid thee and glorify thee throughout all the world". After this vision the Monk Anthony was healed of his wounds and ready for renewed efforts. He was then 35 years of age.
     
     Having gained spiritual experience in the struggle with the devil, the Monk Anthony pondered going into the deeps of the Thebaid wilderness, and in full solitude there to serve the Lord by deed and by prayer. He besought the ascetic elder (to whom he had turned at the beginning of his monastic journey) to go off together with him into the wilderness, but the elder, while blessing him in the then as yet unheard of exploit of being suchlike an hermit, decided against accompanying him because of the infirmity of age. The Monk Anthony went off into the wilderness alone. The devil tried to stop him, throwing in front of the monk precious gems and stones, but the saint paid them no attention and passed them on by. Having reached a certain hilly spot, the monk caught sight of an abandoned enclosed structure and he settled within it, securing the entrance with stones. His faithful friend brought him bread twice a year, and water he had inside the enclosure. In complete silence the monk partook of the food brought him. The Monk Anthony dwelt for 20 years in complete isolation and incessant struggle with the devils, and he finally found tranquillity of spirit and peace in his mind. When it became appropriate, the Lord revealed to people about His great ascetic. The saint had to instruct many layfolk and monastics. The people gathering at the enclosure of the monk removed the stones sealing his entrance way, and they went to Saint Anthony and besought him to take them under his guidance. Soon the heights on which Saint Anthony asceticised was encircled by a whole belt of monastic communities, and the monk fondly directed their inhabitants, teaching about the spiritual life to everyone who came into the wilderness to be saved. He taught first of all the need to take up spiritual efforts, to unremittingly strive to please the Lord, to have a willing and unselfish attitude towards types of work shunned earlier. He urged them not to be afraid of demonic assaults and to repel the enemy by the power of the Life-Creating Cross of the Lord.
     
     In the year 311 the Church was beset by a trial – a fierce persecution against Christians, set in motion by the emperor Maximian. Wanting to suffer together with the holy martyrs, the Monk Anthony left the wilderness and arrived in Alexandria. He openly rendered aid to the imprisoned martyrs, he was present at the trial and interrogations, but the torturers would not even bother with him! It pleased the Lord to preserve him for the benefit of Christians. With the close of the persecution, the monk returned to the wilderness and continued his exploits. The Lord bestowed upon His saint a gift of wonderworking: the monk cast out devils and healed the sick by the power of his prayer. The multitude of people coming to him disrupted his solitude, and the monk went off still farther, into the so-called "interiour of the wilderness", and he settled atop an high elevation. But the brethren of the wilderness monasteries searched out the monk and besought him at least often to pay visits to their communities.
     
     Another time the Monk Anthony left the wilderness and arrived amidst the Christians in Alexandria, to defend the Orthodox faith against the Manichaean and Arian heresies. Knowing that the name of the Monk Anthony was venerated by all the Church, the Arians circulated a lie about him – that he allegedly adhered to their heretical teaching. But actually being present in Alexandria, the Monk Anthony in front of everyone and in the presence of the bishop openly denounced Arianism. During the time of his brief stay at Alexandria he converted to Christ a great multitude of pagans. Pagan philosophers came to the monk, wanting by their speculations to test his firm faith, but by his simple and convincing words he reduced them to silence. The Equal-to-the-Apostles emperor Constantine the Great (+ 337, Comm. 21 May) and his sons deeply esteemed the Monk Anthony and besought him to visit them at the capital, but the monk did not want to forsake his wilderness brethren. In reply to the letter, he urged the emperor not to be overcome with pride by his lofty position, but rather to remember, that even over him was the Impartial Judge – the Lord God.
     
     The Monk Anthony spent 85 years of his life in the solitary wilderness. Shortly before his death, the monk told the brethren, that soon he would be taken from them. Time and again he instructed them to preserve the Orthodox faith in its purity, to shun any association with heretics, and not to weaken in their monastic efforts. "Strive the yet more to dwell ever in unity amongst ye, and most of all with the Lord, and then with the saints, so that upon death they should bring ye into eternity by their blood, as friends and acquaintances", – thus were the death-bed words of the monk passed on in his Vita (Life). The monk bid two of his disciples, who had been together with him the final 15 years of his life, to bury him in the wilderness and not arrange any solemn burial of his remains in Alexandria. Of his two monastic mantles, the monk left one to Sainted Athanasias of Alexandria (Comm. 18 January), the other to Sainted Serapion of Tmunta. The Monk Anthony died peacefully in the year 356, at age 105, and he was buried by his disciples at a treasured spot glorified by him in the wilderness.
     
    The Vita (Life) of the famed ascetic the Monk Anthony the Great was written in detail by a father of the Church, Saint Athanasias of Alexandria. This work of Saint Athanasias is the first memorial of Orthodox hagiography, and is considered one of the finest of his writings; Saint John Chrysostom says, that this Vita should be read by every Christian. "These narratives be significantly small in comparison with the virtues of Anthony, – writes Saint Athanasias, – but from them ye can conclude, what the man of God Anthony was like. From his youth into his mature years observing an equal zeal for asceticism, not being seduced by the avenues of filth, and not as regards infirmity of body altering his garb, nor the any worse for it in suffering harm. His eyes were healthy and unfailing and he saw well. Not one tooth fell out for him, and they only weakened at the gums from the advanced years of age. He was healthy of hand and of foot (...). And what they said about him everywhere, all being amazed at him, whereof even those that did not see him loved him – this serves as evidence of his virtue and love for God in soul".
     
     Of the works of the Monk Anthony himself, there have come down to us: 1) his Discourses, 20 in number, treating of the virtues, primarily monastic, 2) Seven Letters to monasteries – about striving for moral perfection and regarding the spiritual struggle, and 3) a Rule of life and consolation for monastics.
     
     In the year 544 the relics of the Monk Anthony the great were transferred from the wilderness to Alexandria, and later on with the conquest of Egypt by the Saracens in the VII Century, they were transferred to Constantinople. The holy relics were transferred from Constantinople in the X-XI Centuries to a diocese outside Vienna, and in the XV Century – to Arles (in France), into the church of Saint Julian.

© 1996-2001 by translator Fr. S. Janos.

Scripture readings

Matthew 11:27-30 (Matins Gospel)
²⁷All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.
²⁸Come to Me, all you who labor and are heavy laden, and I will give you rest.
²⁹Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.
³⁰For My yoke is easy and My burden is light.

Hebrews 13:17-21 (Venerable Anthony)
¹⁷Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.
¹⁸Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably.
¹⁹But I especially urge you to do this, that I may be restored to you the sooner.
²⁰Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant,
²¹make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Luke 6:17-23 (Venerable Anthony)
¹⁷And 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,
¹⁸as well as those who were tormented with unclean spirits. And they were healed.
¹⁹And the whole multitude sought to touch Him, for power went out from Him and healed them all.
²⁰Then He lifted up His eyes toward His disciples, and said: Blessed are you poor, For yours is the kingdom of God.
²¹Blessed are you who hunger now, For you shall be filled. Blessed are you who weep now, For you shall laugh.
²²Blessed 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.
²³Rejoice 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.

Anastasios, these are beautiful photos. If you don't mind, these people are from what parish/parishes?

St. Herman Orthodox Church in Kalispell, MT.

Thanks. I just visited the parish website. Very impressive!

Thank you. The temple is small, but has become considerably smaller over the last 2 years. There has been a steady stream of Inquirers>Catechumens>Orthodox Christians. Add to that Orthodox Christians moving into the area from out of state. Now even the Narthex is packed during Sunday service.

We just purchased a piece of land and are in the process of seeing what several architects have to offer.

February 2, The Feast of the Presentation of Christ of Jesus Christ Into the Temple. One of the twelve major feasts.

Troparion:

Hail O woman full of grace, Virgin and Theotokos:
from you has arisen the Sun of Justice, Christ our God,
enlightening those who stand in darkness. You too, just Elder
Simeon, rejoice, for you carried in your arms the Redeemer of our souls,
our Resurrection.
Amen.

Cool.

Back in my undergraduate years (pre-MDiv program) at St Vladimir's Seminary, I can recall how the small, "old" seminary chapel could get filled to overflowing.
Believe me, I understand the existential pain of being in a packed narthex for Divine Liturgy.

We celebrate the Meeting of the Lord on the 15th.

Feast of the Meeting of our Lord; God & Savior Jesus Christ with Symeon, Troparion, Tone I —
Rejoice, O Virgin Theotokos full of grace,/ for from thee hath shone forth the Sun of Righteousness, Christ our God,/ enlightening them that are in dark­ness./ Be glad thou also, O righteous elder,/ who receivest in thine arms the Deliverer of our souls,// Who granteth us Resurrection.

You are Eastern Rite Catholic, is that correct?

Yes.
Although my Orthodox seminary (St Vladimir's, 1975-1983) and local Orthodox parishes referred to the feast as the Presentation. Actually, the Romanian-OCA Akron parish, OH is called the Presentation of Our Lord. All the aforementioned are on the Gregorian ("revised Julian" for Pascha) calendar.

Sorry, dupe.

Let me get this straight. The parishes you listed use the Gregorian, then switch to Revised Julian for Pascha?

"The Revised Julian calendar, or less formally the new calendar and also known as the Milanković calendar, is a calendar proposed in 1923 by the Serbian scientist Milutin Milanković as a more accurate alternative to both Julian and Gregorian calendars. At the time, the Julian calendar was still in use by all of the Eastern Orthodox Churches and affiliated nations, while the Catholic and Protestant nations were using the Gregorian calendar. Thus, Milanković's aim was to discontinue the divergence between the naming of dates in Eastern and Western churches and nations. It was intended to replace the Julian calendar in Eastern Orthodox Churches and nations. From 1 March 1600 through 28 February 2800, the Revised Julian calendar aligns its dates with the Gregorian calendar, which had been proclaimed in 1582 by Pope Gregory XIII.[1]

The Revised Julian calendar has been adopted for ecclesiastical use by the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Orthodox Church in Japan,[2][3] the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church in America,[4] the Romanian Orthodox Church, Orthodox Church of Ukraine and the Eastern Catholic Ukrainian Greek Catholic Church. It has not been adopted by the Russian Orthodox Church, the Serbian Orthodox Church, the Macedonian Orthodox Church, the Georgian Orthodox Church and the Greek Orthodox Patriarchate of Jerusalem. It has not been adopted by any nation as an official calendar. Instead, all of the Eastern Orthodox nations have adopted the Gregorian calendar as the official state calendar.

The Revised Julian calendar has the same months and month lengths as the Julian and Gregorian calendar, but, in the Revised Julian version, years evenly divisible by 100 are not leap years, except that years with remainders of 200 or 600 when divided by 900 remain leap years, e.g. 2000 and 2400 as in the Gregorian calendar.[5]..."

Rest of the mess here

No, what I call the Gregorian (sans of course, the Lenten-Paschal triodion) is called "revised Julian" by some groups such as the OCA, Antiochian and Grekk Archdioceses, etc. I have one correction to make, regarding the Akron area parishes. The relatively recent Macedonian parish is Old (Julian) Calendar. At least it was when I attended a funeral there in 2010.

FYI, Wikipedia, see the final sentence in this paragraph:

"The Revised Julian calendar, or less formally the new calendar and also known as the Milanković calendar, is a calendar proposed in 1923 by the Serbian scientist Milutin Milanković as a more accurate alternative to both Julian and Gregorian calendars. At the time, the Julian calendar was still in use by all of the Eastern Orthodox Churches and affiliated nations, while the Catholic and Protestant nations were using the Gregorian calendar. Thus, Milanković's aim was to discontinue the divergence between the naming of dates in Eastern and Western churches and nations. It was intended to replace the Julian calendar in Eastern Orthodox Churches and nations. From 1 March 1600 through 28 February 2800, the Revised Julian calendar aligns its dates with the Gregorian calendar, which had been proclaimed in 1582 by Pope Gregory XIII."

ETA: Lol, now I see you posted the Wikipedia article in the post prior to mine.

Much of Eastern Orthodoxy apparently never adopted the Gregorian calendar, but switched from the Julian to Revised Julian and parked there.

The Serbian Orthodox Calendar I use lists "Old" and "New" calendar, which caused me great confusion. They're referring to Julian and Revised Julian. I didn't know there is such a thing as Revised Julian until recently.

Yeah, as you indicated re: Wikipedia, link, it's a mess. When I became Orthodox in 1975, calendar debates were one thing I always avoided. I was pro Revised Julian (for America and The West) as I thought it was better for evangelization in those countries.

In Russian and the Balkan countries the Julian calendar seems more organic and I assume is understood, accepted in those cultures. I can understand when Balkan/Russian people come here, that there is an understandable attachment to the old calendar.

There are/were Byzantine Catholic congregations who kept the old calendar (Ruthenian and Ukrainian) in America well into the 20th century. Over the last several decades, the Roman Catholic Church has some of that same debate in the current, "novus ordo" (1969) Mass vs. the traditional calendar of the 1962 (and earlier) Mass.
I think the older calendar of the Latin (ie., Roman ) Rite is superior. As an example, pre-Lenten Sundays and the Sundays After Pentecost, etc. instead of the novus ordo, "Ordinary Time".

Tomorrow is my name day.

The MonkMartyr Anastasias the Persian

Commemorated on January 22/Feb 4

     The MonkMartyr Anastasias the Persian was the son of a Persian sorcerer named Babo. As a pagan, he had the name Magundates and served in the armies of the Persian emperor Chosroes II, who in a victorious war against the Greeks in 614 ravaged the city of Jerusalem and carried away to Persia the Life-Creating Cross of the Lord. Great miracles occurred from the Cross of the Lord, and the Persians were astonished. The heart of young Magundates blazed up with the desire to learn in detail more about this sacred object. Asking everyone about the Holy Cross, the youth learned, that upon it the Lord Himself endured crucifixion for the salvation of mankind. He became acquainted with the truths of the Christian faith in the city of Chalcedon, where for a certain while the army of Chosroes was situated. He was baptised with the name Anastasias, and then accepted monasticism and dwelt for seven years in monastic works and efforts in one of the Jerusalem monasteries.
     
    Reading about the acts of the holy martyrs, Saint Anastasias was inspired with the desire to imitate them. A mysterious dream in particular urged him to do this, which he had on Great Saturday, the day before the feast of the Resurrection of Christ. Having fallen asleep after his daily tasks, he beheld a radiant man, giving him a golden chalice filled with wine, with the words "take hold and drink". Driving from the chalice given him, he sensed an inexplicable delight. Saint Anastasias then perceived that this vision was a portent of his own martyr's end. He went secretly from the monastery to Palestinian Caesarea. There they arrested him for being a Christian and brought him to trial. The governor tried every which way to sway Saint Anastasias into a renunciation of Christ, threatening him with tortures and death and promising him honours and earthly blessings. But the saint remained unyielding. Then they subjected him to torture: they beat at him with canes, they lacerated his knees, they hung him up by the hands and tied an heavy stone to his feet, they exhausted him with confinement, and then wore him down with heavy work in the stone-quarry with other prisoners.
     
    Finally, the governor summoned Saint Anastasias and demanded he say only the words: "I am not a Christian", promising him freedom. The holy martyr answered: "Let me be with this. Neither before thee, nor before others wilt I renounce my Lord, neither openly nor secretly even in sleep, and no one nowhere and in no way can compel me to do this while in my right mind". Then by order of the emperor Chosroes, they strangled the holy Martyr Anastasias (+ 628). After the death of Chosroes, the relics of the MonkMartyr Anastasias were transferred to Palestine, to the Anastasias monastery.

© 1996-2001 by translator Fr. S. Janos.

Happy Name Day!

Thank you!

Holy New Martyrs and Confessors of Russia

Commemorated on the Sunday, after January 25th, Russian Orthodox Church - the Moscow Patriarchate

    Today we commemorate the uncounted millions of faithful who suffered and died at the hands of the Soviet atheists. These include the Tsar-martyr Nicholas II and the rest of the Russian Royal Family (July 4); Patriarch Tikhon (March 24); Grand Duchess Elizabeth (July 5); thousands of martyrs, both clergy and laity, whose names are known; but also millions upon millions of simple believers whose names have been lost to history. The number of the New Martyrs of Russia far exceeds all those from the "Age of the Martyrs," the first three centuries of Christianity. May their memory be eternal.
     The date of this commemoration was first set by the Russian Orthodox Church Outside Russia in 1981, then adopted by the Moscow Patriarchate in 1992. About 1050 new martyrs were glorified by the Patriarchate in 2000, and many more are expected to be recognized in coming years.



The Holy Disciple Timothy

Commemorated on January 22/Feb 4

     The Holy Disciple Timothy was from the Lycaonian city of Lystra in Asia Minor. Saint Timothy was converted to Christ in the year 52 by the holy Apostle Paul (+ c. 67, Comm. 29 June). When the Apostle Paul and Barnabas first visited the Lycaonian cities, the Apostle Paul at Lystra healed one crippled from birth; many of the inhabitants there then believed in Christ, and among them was the future youthful disciple Timothy, his mother Eunice and grandmother Loida (Lois) (Acts 14: 6-12; 2 Tim. 1: 5). The seed of faith, planted in the soul of Saint Timothy by the Apostle Paul, brought forth abundant fruit. He became a zealous student of the Apostle Paul, and later his constant companion and co-worker in the preaching of the Gospel. The Apostle Paul loved Saint Timothy and in his Epistles called him his beloved son, with gratitude remembering his devotion and fidelity. He wrote to Timothy: "Thou hast followed me in teaching, in life, in disposition, faith, magnanimity, love, and patience in afflictions and sufferings..." (2 Tim. 3: 10-11). The Apostle Paul in the year 65 ordained Saint Timothy as bishop of the Ephesus Church, which the saint administered for 15 years. And finally the holy Apostle Paul, situated in prison and knowing, that the act of martyrdom was before him, summoned his faithful student and friend, the Disciple Timothy, for a last farewell (2 Tim. 4: 9).




     Saint Timothy ended his life as a martyr. At Ephesus the pagans made a feastday in honour of their idols and they carried them through the city, accompanied by impious ceremonies and songs. The holy Bishop Timothy, zealous for the glory of God, attempted to halt the procession and reason with the spiritually blind idol-worshipping people, by preaching the true faith in Christ. The pagans dashed angrily upon the holy disciple, they beat him, dragged him along the ground, and finally, they stoned him. The holy Disciple Timothy's death by martyrdom occurred in the year 80. In the IV Century the holy relics of the Disciple Timothy were transferred to Constantinople and placed in the church of the Holy Apostles. Holy Church venerates Saint Timothy as amongst the number of the Seventy Disciples.

© 1996-2001 by translator Fr. S. Janos.

Scripture readings

Mark 16:1-8
¹Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. ²Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. ³And they said among themselves, “Who will roll away the stone from the door of the tomb for us?” ⁴But when they looked up, they saw that the stone had been rolled away—for it was very large. ⁵And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.

⁶But he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him. ⁷But go, tell His disciples—and Peter—that He is going before you into Galilee; there you will see Him, as He said to you.”

⁸So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.

1 Timothy 1:15-17
¹⁵This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. ¹⁶However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. ¹⁷Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

Luke 18:35-43
³⁵Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging. ³⁶And hearing a multitude passing by, he asked what it meant. ³⁷So they told him that Jesus of Nazareth was passing by. ³⁸And he cried out, saying, “Jesus, Son of David, have mercy on me!”

³⁹Then those who went before warned him that he should be quiet; but he cried out all the more, “Son of David, have mercy on me!”

⁴⁰So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him, ⁴¹saying, “What do you want Me to do for you?”

He said, “Lord, that I may receive my sight.”

⁴²Then Jesus said to him, “Receive your sight; your faith has made you well.” ⁴³And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.

Romans 8:28-39
²⁸And we know that all things work together for good to those who love God, to those who are the called according to His purpose. ²⁹For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. ³⁰Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

³¹What then shall we say to these things? If God is for us, who can be against us? ³²He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? ³³Who shall bring a charge against God’s elect? It is God who justifies. ³⁴Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. ³⁵Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? ³⁶As it is written:

“For Your sake we are killed all day long;
We are accounted as sheep for the slaughter.”

³⁷Yet in all these things we are more than conquerors through Him who loved us. ³⁸For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, ³⁹nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Luke 21:8-19
⁸And He said: “Take heed that you not be deceived. For many will come in My name, saying, ‘I am He,’ and, ‘The time has drawn near.’ Therefore do not go after them. ⁹But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately.”

¹⁰Then He said to them, “Nation will rise against nation, and kingdom against kingdom. ¹¹And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven. ¹²But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name’s sake. ¹³But it will turn out for you as an occasion for testimony. ¹⁴Therefore settle it in your hearts not to meditate beforehand on what you will answer; ¹⁵for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. 16You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. ¹⁷And you will be hated by all for My name’s sake. ¹⁸But not a hair of your head shall be lost. ¹⁹By your patience possess your souls.


Troparion of the Sunday, Tone II —
When Thou didst descend to death, O Life immortal, / Thou didst slay hell with the splendor of Thy Godhead! / And when from the depths Thou didst raise the dead, / all the powers of heaven cried out: / O Giver of life, Christ our God, glory to Thee!

Hymn to the Theotokos, Tone II —
All beyond thought, all most glorious, / are your mysteries, O Theotokos. / Sealed in purity, preserved in virginity, / you were revealed to be the true Mother who gave birth to the true God. / Entreat Him to save our souls.

Kontakion of the Sunday, Tone II —
Hell became afraid, O Almighty Savior, / seeing the miracle of Thy Resurrection from the tomb! / The dead arose! Creation, with Adam, beheld this and rejoiced with Thee! / And the world, O my Savior, praises Thee forever.

Holy Apostle Timothy, Troparion, Tone IV —
Having learned goodness and been watchful in all things, arrayed as befitteth a priest, in a good conscience, thou didst draw forth ineffable things from the cho­sen vessel; and, having kept the Faith, thou didst complete a course like unto his. O Apostle Timothy, entreat Christ God, that our souls be saved.

Holy Martyr Anastasius the Persian, Troparion, Tone IV —
In his suffering, O Lord,/ Thy martyr Anastasius received an imperishable crown from Thee our God;/ for, possessed of Thy might,/ he set at nought the tormentors and crushed the feeble audacity of the demons.// By his supplications save Thou our souls.

Kontakion, Tone I, "The angelic choir" —
O ye faithful, let us all hymn Timothy, the divine disciple and companion of Paul, honoring with him the wise Anastasius, who shone forth from Persia like a star and dispelleth the passions of our souls and our bodily infirmities.

Sainted Gregory (Nazianzus) the Theologian, Archbishop of Constantinople

Commemorated on January 25/Feb 7

     Sainted Gregory (Nazianzus) the Theologian, Archbishop of Constantinople, an ecumenical father and teacher of the Church, was born into a Christian family of eminent lineage in the year 329, at Arianzos (not far from the city of Cappadocian Nazianzos). His father, likewise a Sainted Gregory, was Bishop of Nazianzos (Comm. 1 January); but of these two father and son, the son is the Saint Gregory Nazianzus encountered in Patristic theology. His mother, Saint Nonna (+ 374, Comm. 5 August), prayed God for a son, having given a vow to dedicate him to the Lord. As was revealed to her in a dream, she accordingly named her first-born Gregory. When the son learned to read, his mother presented him with the Holy Scripture. Saint Gregory received a quite complete and extensive education: after working at home with his uncle Saint Amphylokhios, an experienced teacher of rhetoric, he then studied in the schools of Nazianzos, Caesarea Cappadocia and Alexandria. Then for the finishing touches to his education, the saint set off to Athens. On the way from Alexandria to Hellas [Greek name for Greece] (352), during the time of a terrible storm of many days, he was apprehensive only that "the murderous waters would deprive him of the waters of cleansing". "For twenty days and nights, – relates Saint Gregory, – I lay at the ship's stern, beseeching the merciful God for salvation, and at this perilous time I gave a vow to dedicate myself to God, being saved through this vow".



    The saint spent six years at Athens, and there studied rhetorics, poetics, geometry and astronomy. His teachers were the reknown pagan rhetoricians Gymorias and Proeresias. Together with Saint Gregory, there also studied there Saint Basil, the future Archbishop of Caesarea Cappadocia (+ 379, Comm. 1 January). Their friendship, formed while still back in school in Caesarea, flourished in a deep spiritual closeness. But their acquaintance with Julian, the future emperor (361-363) – and apostate from the Christian faith, soon turned into implacable enmity.
     
    Upon completing his education, Saint Gregory remained for a certain while at Athens and taught the rhetoric eloquence of speech. He knew well the pre-Christian pagan philosophy and literature.
     
    In the year 358 Saint Gregory quietly quit Athens and returned to his parents at Nazianzos. And here he at almost 30 years of age received Baptism from his father. Since now it was for him "become more significant to be a follower of God, than foremost with the emperor", he vacillated only on which way was to be "the preference: contemplative or practical".
     
    At the suggestion of Saint Basil he withdrew into the wilderness, so as to asceticise alongside him. But at the demand of his father, Saint Gregory returned to Nazianzos in 361 and received the dignity of presbyter. Sensing however, that solitude and silent prayer were immeasurably closer to his liking than pastoral activity, Saint Gregory again hastened into the wilderness to Saint Basil. There in the wilderness he strengthened in spirit, found the wherewithal to return to his flock and properly do his duty. And there soon befell Saint Gregory the hard task of reconciling the bishop with his flock, which condemned their pastor for signing an ambiguous interpretation of the dogmas of the faith. Saint Gregory gave the flock time for expression of feelings first, and then he convinced his father to openly acknowledge his mistake. After this, and uttering a sermon on the need for reconciliation, Saint Gregory accomplished his intent. Sainted Basil the Great made Saint Gregory bishop of the city of Sasima, but in order to assist his dying father, Saint Gregory remained at Nazianzos, and for a certain while after the death of his father he guided the flock of this city.
     
    Upon the death of the Constantinople patriarch Valentus in the year 378, the Antioch Council invited Saint Gregory to help the Constantinople Church, which at this time moreso than at others was ravaged by heretics. Having received the consent of Saint Basil the Great, Saint Gregory came to Constantinople upon the Patriarchal throne. In the year 379 he began to serve and preach in a not-large house church of his kinsmen. He named this church "Anastasis" ("Voskresenie" or "Resurrection"), believing that in this small church he would begin to resurrect Orthodoxy. Heretics ruled everywhere – whether they be Arians or Appolinarians. And the more loudly resounded his preaching, the more fully increased the gathering in church, and by this more bitterly grew the opposition of the heretics. On the night of Pascha 21 April 379, when Saint Gregory was making Baptism of the newly-illumined, a mob of armed heretics burst into the church and showered an hail of rocks upon the Orthodox, killing one bishop and wounding Saint Gregory. But the fortitude and mildness of the saint were his best armour, and his words regathered the Orthodox.
     
    The compiled works of Saint Gregory – discourses, letters, verses – all show, that he strove to be a worthy preacher of the truth of Christ. A gift of words was bestown him, and the saint sought to offer it in gift to God – the Word: ""This gift offer I up to my God, this gift I do dedicate to Him: – this alone, is what I have remaining as my riches; I gave up all else at the command of the Spirit; everything that I had, I gave in exchange for the pearl of great price. Only in words do I master it, as a servant of the Word; never intentionally would I wish to disdain this wealth, I esteem it, I set value by it, I am comforted by it more, than others are comforted by all the treasures of the world. It – is the companion of all my life, a good counselor and converser; a guide on the way to Heaven and a fervent co-ascetic". In order to worthily preach the Word of God, the saint assiduously prepared and revised his works.
     
    In five Sermons – "Discourses on Theology", dealing with those inclined towards the verbose reasonings of Eunomios, Saint Gregory first of all gives a precise definition, who it is from whom and when that they can theologise. Only those who are experienced can properly reason about God, those successful at contemplation and, foremost of all, pure in soul and body, or in utmost measure cleansed of self. To reason about God properly is possible only for one who enters into it with fervour and reverence. Explaining, that God has concealed His Essence from mankind, Saint Gregory demonstrates, that "by means of flesh it is impossible to view mental objects without admixture of the corporeal". To theologise talking about God in a positive sense is possible only when we become free from the external impressions of things and from their affects, when our guide – the mind, does not adhere to impure transitory images. Answering the Eunomians, who would presuppose by means of logical speculation to grasp at the Essence of God, the saint declared that man perceives God, when he is commensurate in form with the Divine Principle, i.e. when the mind co-unites with the commensurate Essence. Furthermore, the example of the Old Testament patriarchs and prophets and also the Apostles has demonstrated, that for earthly man the Essence of God is incomprehensible. Saint Gregory cited by way of example the futile sophistry of Eunomios: "God begat the Son either through His will, or contrary to will. If He begat contrary to will, then He underwent constraint. If by His will, then the Son is the Son of His intent".
     
    Confuting suchlike reasoning, Saint Gregory points out the harm done by it to man: "Thou thyself, who speaketh so thoughtlessly, hast thou issued forth by intent or not by the intent of thy father? If not by intent, then also thy father underwent compulsion in it. From whom? To demonstrate this in nature thou cannot: it would favour chasteness. And if by intent, then on account of a few syllables thou dost deprive thyself of thy father; wherein thou dost make thyself a son by self intent, rather than of thy father". Saint Gregory then turns himself to Holy Scripture, with particular attention examining a place, where it points out the Divine Nature of the Son of God. The repetitive interpretations of Saint Gregory on Holy Scripture are devoted to revealing the thought, that the Divine power of the Saviour was actualised even when on account of the Salvation of mankind He took upon Himself an impaired human nature. But another place in these Sermons of Saint Gregory is occupied by polemics against the Eunomians for their blaspheming of the Holy Spirit.
     
    Closely examining everything that is said in the Gospel about the Third Person of the Most Holy Trinity, the saint refutes the heresy of Eunomios, which rejected the Divinity of the Holy Spirit. He comes to two fundamentally posited results. First, in reading Holy Scripture, it is necessary to reject blind literalism and to study so as to perceive its spiritual sense. Second, in the Old Testament the Holy Spirit operated hiddenly. In the New Testament "the Holy Spirit doth reside with us and in most evident form doth disclose Itself before us. As long as they did not acknowledge God the Father, they could not properly preach about the Son, and as long as they did not accept the Son, they could not, expressing it somewhat boldly, additionally burden us with the Holy Spirit. The Divinity of the Holy Spirit – is a sublime subject. Here before us is a mass of testimony. Christ is born – the Holy Spirit precedes this; Christ is baptised – the Spirit witnesses to this; Christ works miracles – the Spirit collaborates; Christ ascends – the Spirit comes in place of Him. And what indeed is great and Divine, that He is not capable of? What Name, appertaining to Divinity, does not apply to Him, except for UnBegotten and Begotten?...I am amazed, when I see such a richness of titles, – I tremble when I consider, which Name it is they do blaspheme, they who do so revolt against the Spirit!"
     
    The content of the Sermons of Saint Gregory does not consist in this alone. He wrote also: five laudatory tracts, ten interpretations of feastdays, two discourses of reproach against Julian the Apostate – "two pillars, on which is indelibly written the impiety of Julian for posterity", and preachings on other themes. In all, 45 sermons of Saint Gregory have been preserved. The letters of the saint compare with his best theological works. All of them are masterfully elaborated while yet brief, for the most part. In his hymns as in everything, Saint Gregory lived for Christ. "If the lengthy tracts of the heretics, – be indeed new psalters, at variance with David, and – the pretty verses they honour be as a third testament: then we also shalt sing psalms, and begin to write much and compose poetic metres", – said the saint. About his poetic gift the saint wrote thus: "I – am an organ of the Lord and sweetly by intricacy of song of the MostHigh I do glorify the King: all atremble before Him".
     
    The fame of the Orthodox preacher spread through East and West. But the saint lived in the very capital just as though he lived still in the wilderness – "his food was food of the wilderness; his clothing – whatever necessary; his making of rounds was without pretense, and being in proximity of the court – he sought nothing from the court". During a time of sickness the saint was given a shock. One whom he reckoned as his friend, the philosopher Maximos, was consecrated in place of Saint Gregory at Constantinople. Struck by the ingratitude of Maximos, the saint decided to resign the cathedra, but his faithful flock restrained him from it. The people threw the usurper out of the city. On 24 November 380 the holy emperor Theodosius arrived in the capital and, in enforcing his decree against the heretics, the chief church was returned to the Orthodox, with Saint Gregory solemnly making entrance. Soon an attempt on the life of Saint Gregory was in the offing, but the one who was to be the assassin instead appeared before the saint with tears of repentance.
     
    In the year 381 at the Second OEcumenical Council, Saint Gregory was confirmed in the dignity of Constantinople Patriarch. Upon the death of the Antioch Patriarch Meletios, Saint Gregory presided at the Council. Hoping to reconcile the West with the East, he offered to recognise Paulinos as Antioch Patriarch. But with the arrival of those who earlier had acted against Saint Gregory on the side of Maximos – particularly Egyptian and Macedonian bishops, they did not want to acknowledge the saint as Patriarch of Constantinople. Saint Gregory decided to sacrifice himself for the peace of the Church: "Let me be as the Prophet Jonah! I was guilty for the storm, but I would sacrifice myself for the salvation of the ship. Grab hold and throw me... I was not happy when I ascended the throne, and gladly would I descend it". Having explained to the emperor about his wish to quit the capital, Saint Gregory appeared again at the Council, in a farewell address asking it to let him depart in peace.
     
    Upon his return to his native region, Saint Gregory concerned himself about the incursion of Appolinarian heretics into the Nazianzos flock, and he established there as bishop the pious Eulalios, while he himself withdrew into the solitude of Arianzos so dear to his heart. Not forsaking the wilderness, the saint with zeal for the truth of Christ continued to affirm Orthodoxy through his letters and verses. In the year 389 he died, on 25 January, being honoured by the Church with the title "Theologian" bestown also on that beloved disciple of Christ – the holy Evangelist and Apostle John.
     
    "I want to speak boldly and forcefully, so that ye may be made the best, so that ye may turn from flesh to spirit, so that in right manner ye progress in spirit", – said Saint Gregory the Theologian.
     
    In his works Saint Gregory, just like that other Theologian Saint John, directs everything towards the Praeternal Word. The Monk John Damascene (Comm. 4 December), in the first part of his book "Exposition on the Faith", followed the lead of Saint Gregory the Theologian.
     
    The body of Saint Gregory was buried at Nazianzos. In the year 950 the holy relics were transferred to Constantinople into the church of the Holy Apostles. Later on part of the relics were transferred to Rome. Tradition has preserved the features of the saint as: "a face humble, pale, eyebrows standing up thick, a meek glance, beard not long, but thick and broad". His contemporaries already called the archpastor a saint. The Orthodox Church, terming Saint Gregory a second Theologian and mystery-insightful luminous writer of the Holy Trinity, recourses thus to him in the songs of Divine-services: "By the theology of thy tongue rhetoric wrangling is undone, O glorious one, thou hast adorned the Church with the fabric of Orthodoxy woven from on high: rejoice, O father, thou utmost mind Theological". [from Kondak].
© 1996-2001 by translator Fr. S. Janos.

Scripture readings

John 10:1-9
    ¹“Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. ²But he who enters by the door is the shepherd of the sheep. ³To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. ⁴And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. ⁵Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” ⁶Jesus used this illustration, but they did not understand the things which He spoke to them.

    ⁷Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. ⁸All who ever came before Me are thieves and robbers, but the sheep did not hear them. ⁹I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.

Ephesians 3:8-21
    ⁸To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, ⁹and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; ¹⁰to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, ¹¹according to the eternal purpose which He accomplished in Christ Jesus our Lord, ¹²in whom we have boldness and access with confidence through faith in Him. ¹³Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.

    ¹⁴For this reason I bow my knees to the Father of our Lord Jesus Christ, ¹⁵from whom the whole family in heaven and earth is named, ¹⁶that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, ¹⁷that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, ¹⁸may be able to comprehend with all the saints what is the width and length and depth and height— ¹⁹to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

    ²⁰Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, ²¹to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

Mark 11:23-26
    ²³For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. ²⁴Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.

    ²⁵“And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. ²⁶But if you do not forgive, neither will your Father in heaven forgive your trespasses.”

1 Corinthians 12:7-11
     ⁷But the manifestation of the Spirit is given to each one for the profit of all: ⁸for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, ⁹to another faith by the same Spirit, to another gifts of healings by the same Spirit, ¹⁰to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. ¹¹But one and the same Spirit works all these things, distributing to each one individually as He wills.

John 10:9-16
    ⁹I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. ¹⁰The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.

    ¹¹“I am the good shepherd. The good shepherd gives His life for the sheep. ¹²But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. ¹³The hireling flees because he is a hireling and does not care about the sheep. ¹⁴I am the good shepherd; and I know My sheep, and am known by My own. ¹⁵As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. ¹⁶And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.

Hebrews 13:7-16
    ⁷Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. ⁸Jesus Christ is the same yesterday, today, and forever. ⁹Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.

    ¹⁰We have an altar from which those who serve the tabernacle have no right to eat. ¹¹For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. ¹²Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. ¹³Therefore let us go forth to Him, outside the camp, bearing His reproach. ¹⁴For here we have no continuing city, but we seek the one to come. ¹⁵Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. ¹⁶But do not forget to do good and to share, for with such sacrifices God is well pleased.

St. Gregory the Theologian, Archbishop of Constantinople, Troparion, Tone I —
The shepherd's pipe of thy theology/ vanquished the clarions of the rhetors;/ for beauties of discourse were added to thee/ who delved into the depths of the Spirit.// O father Gregory, entreat Christ God, that our souls be saved.

Kontakion, Tone III, "Today the Virgin" —
O glorious one who destroyed the rhetors' webs/ with the tongue of thy theology,/ thou hast adorned the Church with the vesture of theology woven from on high;/ and, wearing it, it crieth out with us, thy children:// Rejoice, O father, thou uttermost mind of theology!

The Monk Ephrem the Syrian
Commemorated on January 28/Feb 10

     The Monk Ephrem the Syrian, a teacher of repentance, was born at the beginning of the IV Century (his precise year of birth is unknown) in the city of Ninevah (Mesopotamia) into the family of impoverished toilers of the soil. His parents raised their son in piety. But from the time of his childhood he was known for his quick temper and irascible character, and in his youth he often had fights, he acted thoughtlessly, and even doubted of God's Providence, until he finally recovered his senses from the Lord's doing, guiding him on the path of repentance and salvation. One time he was unjustly accused of the theft of a sheep and was thrown into prison. And there in a dream he heard a voice, calling him to repentance and rectifying his life. After this, he was acquitted of the charges and set free.
     
   
   
    Within Ephrem there took place a deep repentance. The youth withdrew outside the city and became an hermit. This form of Christian asceticism had been introduced at Ninevah by a disciple of the Monk Anthony the Great, – the Egyptian Wilderness-Dweller Eugenios (Eugene).
     
    Among the hermits especially prominent was the noted ascetic, a preacher of Christianity and denouncer of the Arians, the bishop of the Ninevah Church, Saint James (Comm. 13 January). The Monk Ephrem became one of his disciples. Under the graced guidance of the holy hierarch, the Monk Ephrem attained to Christian meekness, humility, submission to the Will of God, and the strength without murmur to undergo various temptations. Saint James knew the high qualities of his student and he used them for the good of the Ninevah Church – he entrusted him to read sermons, to instruct children in the school, and he took Ephrem along with him to the First OEcumenical Council at Nicea (in the year 325). The Monk Ephrem was in obedience to Saint James for 14 years, until the bishop's death.

    After the capture of Ninevah by the Persians in the year 363, the Monk Ephrem abandoned the wilderness and settled in a monastery near the city of Edessa. Here he saw many a great ascetic, passing their lives in prayer and psalmody. Their caves were solitary shelters, and they fed themselves off a certain plant. He became especially close with the ascetic Julian (Comm. 18 October), who was one with him in a spirit of repentance. The Monk Ephrem combined with his ascetic works an incessant study of the Word of God, gathering within it for his soul both solace and wisdom. The Lord gave him a gift of teaching, and people began to come to him, wanting to hear his guidances, which produced a particular effect upon the soul, since he began with self-accusation. The monk both verbally and in writing instructed everyone in repentance, faith and piety, and he denounced the Arian heresy, which during those times was disrupting Christian society. And pagans likewise, listening to the preaching of the monk, were converted to Christianity.
     
    He also toiled no little at the interpretation of Holy Scripture – with an explication of the Pentateuch (i.e. "Five Books") of Moses. He wrote many a prayer and church-song, thereby enriching the Church's Divine-services. Famed prayers of Saint Ephrem are to the Most Holy Trinity, to the Son of God, and to the Most Holy Mother of God. He wrote for his Church song for the Twelve Great Feastdays of the Lord  (the Nativity of Christ, the Baptism, the Resurrection), and funereal song. Saint Emphrem's Prayer of Repentance, "O Lord and Master of my life...", is said during Great Lent, and it summons Christians to spiritual renewal. The Church since times ancient valued highly the works of the Monk Ephrem: his works were read in certain churches, at gatherings of the faithful, after the Holy Scripture. And now at present in accord with the Church Ustav (Rule), certain of his instructions are prescribed to be read on the days of Lent. Amidst the prophets, Saint David is pre-eminently the psalmodist; amidst the holy fathers of the Church the Monk Ephrem the Syrian – is pre-eminently a man of prayer. His spiritual experience made him a guide to monks and an help to the pastors of Edessa. The Monk Ephrem wrote in Syrian, but his works were very early translated into the Greek and Armenian languages, and from the Greek – into the Latin and Slavonic languages.
     
    In numerous of the works of the Monk Ephrem are encountered glimpses of the life of the Syrian ascetics, the centre of which involved prayer and with it thereupon the toiling for the common good of the brethren, in the obediences. The outlook of the meaning of life among all the Syrian ascetics was the same. The end purpose of their efforts was considered by the monks to be communality with God and the diffusion of Divine grace within the soul of the ascetic; the present life for them was a time of tears, fasting and toil.
     
    "If the Son of God be within thee, then also His Kingdom is within thee. Here then  is the Kingdom of God – within thee, a sinner. Go inwards into thine self, search diligently and without toil thou shalt find it. Outside of thee – is death, and the door to it – is sin. Go inwards into thine self, dwell within thine heart, for since there – is God". Constant spiritual sobriety, the developing of good within the soul of man gives unto him the possibility to take upon himself a task like blessedness, and a self-constraint like sanctity. The requital is presupposed in the earthly life of man, it is an undertaking by degrees of its spiritual perfection. Whoso grows himself wings upon the earth, says the Monk Ephrem, is one who soars up into the heights; whoso down here purifies his mind – there glimpses the Glory of God; in what measure each one loveth God – is that measure wherein is satiated to fullness by the love of God. Man, cleansing himself and attaining the grace of the Holy Spirit while still here, down upon the earth, has a foretaste therein of the Kingdom of Heaven. To attain to life eternal, in the teachings of the Monk Ephrem, does not mean to pass over from one sphere of being into another, but means rather to discover "the Heavenly" spiritual condition of being. Eternal life is not bestown man as a one-sided working by God, but rather like a seed, it constantly grows within him through effort, toil and struggle.
     
    The pledge within us of "theosis" ("obozhenie" or "deification") – is the Baptism of Christ, and the primal propulsion for the Christian life – is repentance. The Monk Ephrem was a great teacher of repentance. The forgiveness of sins in the sacramental-mystery of Repentance, according to his teaching, is not an external exoneration, not a forgetting of the sins, but rather their complete undoing, their annihilation. The tears of repentance wash away and burn away the sin. And moreover – they (i.e. the tears) vivify, they transfigure sinful nature, they give the strength "to walk in the way of the commandments of the Lord", encouraging the hope on God. In the fiery font of Repentance, wrote the Monk, "thou dost sail thyself across, O sinner, thou dost resuscitate thyself from the dead".
     
    The Monk Ephrem, in his humility reckoning himself the least and worst of all, at the end of his life set out to Egypt, to see the efforts of the great ascetics. He was accepted there as a welcome guest and received for himself great solace in his associating with them. On the return journey he visited at Caesarea Cappadocia with Sainted Basil the Great (Comm. 1 January), who wanted to ordain him a priest, but the monk considered himself unworthy of priesthood, and at the insistence of Saint Basil, he accepted only the dignity of deacon, in which he remained until death. Even later on, Saint Basil the Great invited the Monk Ephrem to accept the cathedra-chair of a bishop, but the saint feigned folly to avoid for himself this honour, in humility reckoning himself unworthy of it.
     
    Upon his return to his own Edessa wilderness, the Monk Ephrem intended to spend the rest of his life in solitude. But Divine Providence again summoned him to service of neighbour. The inhabitants of Edessa were suffering from a devastating famine. By the influence of his word, the monk induced the wealthy to render aid to those that lacked. From the offerings of believers he built a poor-house for the destitute and sick. The Monk Ephrem then withdrew to a cave nigh to Edessa, where he remained to the end of his days.

© 1996-2001 by translator Fr. S. Janos.

Scripture
1 Corinthians 14:20-25
²⁰Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.

²¹In the law it is written: "With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me," says the Lord.

²²Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.

²³Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind?

²⁴But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all.

²⁵And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

Matthew 25:1-13
¹Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.

²Now five of them were wise, and five were foolish.

³Those who were foolish took their lamps and took no oil with them,

⁴but the wise took oil in their vessels with their lamps.

⁵But while the bridegroom was delayed, they all slumbered and slept.

⁶And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!'

⁷Then all those virgins arose and trimmed their lamps.

⁸And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'

⁹But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'

¹⁰And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.

¹¹Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'

¹²But he answered and said, 'Assuredly, I say to you, I do not know you.'

¹³Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.

Galatians 5:22-6:2 (Venerable Ephraim)
²²But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,

²³gentleness, self-control. Against such there is no law.

²⁴And those who are Christ's have crucified the flesh with its passions and desires.

²⁵If we live in the Spirit, let us also walk in the Spirit.

²⁶Let us not become conceited, provoking one another, envying one another.

¹Brethren, 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.

²Bear one another's burdens, and so fulfill the law of Christ.

Matthew 11:27-30 (Venerable Ephraim)
²⁷All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.

²⁸Come to Me, all you who labor and are heavy laden, and I will give you rest.

²⁹Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.

³⁰For My yoke is easy and My burden is light.

Troparia
St. Ephraim the Syrian, Troparion, Tone VIII —
With the streams of thy tears thou didst irrigate the barren desert,/ and with sighs from the depths of thy soul thou didst render thy labors fruitful an hun­dredfold./ Thou wast a beacon for the whole world, radiating miracles.// O our father Ephraim, entreat Christ God that our souls be saved.

Kontakion, Tone II, "Seeking the highest" —
Ever looking forth toward the hour of judgement,/ thou didst bitterly lament, O Ephraim;/ and though a lover of stillness/ thou wast also a teacher of activity, O venerable one,/ Wherefore, O universal father,// thou movest the slothful to repentance.

One of my favorite saints. I have several books of St Ephraim's poetry/hymnography.

And of course, years of doing full prostrations saying the Prayer of St Ephraim at church services. Also following my daily morning and evening prayers routine during Great Lent.

Sadly, I can’t do full prostrations any longer. Severe osteoarthritis in both knees make them impossible. Difficult to do them when you’re in choir anyway.

I'm sorry to hear that, Marie. Perhaps just make the sign of the cross each time you say the prayer. Although, maybe that is what you are doing already.

Not Orthodox but I have nothing but love for my Orthodox brothers and sisters. A lot of mainline Christian denominations seem to be falling away from Christ in droves the past few years order to appease the popular feelings of the moment, and from what I can see the Orthodox have been the most resilient against that, perhaps due to the decentralized structure.

God will remember who denied him to keep their popularity and who did not.

The Triodion is creeping up on us! Sunday is Zaccheus Sunday. We started on music for the pre-Lenten Sundays, the first week of Great Lent (Great Compline with Canon of St Andrew), and Presanctified at choir practice last week.

Needs a couple choir memes.

The tone 5/moan 6 meme got me.  

James 3:1-10

¹My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.

²For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.

³Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body.

⁴Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.

⁵Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!

⁶And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.

⁷For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.

⁸But no man can tame the tongue. It is an unruly evil, full of deadly poison.

⁹With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.

¹⁰Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.

There’s also Tone 9 for Byzantine music.

Byzantine goes bad much quicker then the Slavic melodies so, in my experience. Byzantine is like singing notes in the cracks of the piano keyboard.

I know absolutely nothing about these things. Is the Tone system Slavic only?

No, the tone system is for Byzantine, too.

In fact, Gregorian chant has 8 tones, as well, I’m told.