THE EASTERN ORTHODOX THREAD (Page 46 of 47)
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Originally Posted By Marie: St Herman came out of the Valaam monastery and we sing his troparion to a Valaam chant melody. We also commemorated him today, although Compass would have to tell you how exactly. I dont follow along too good, Im just happy to be there. 
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Put not your trust in princes, in sons of men in whom there is no salvation.
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We're having Great Vespers on Friday with Diving Liturgy on Saturday morning for the Dormition of the Theotokos. So excited for extra church services and to honor her. Most Holy Theotokos save us! |
Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!
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Originally Posted By Compass: We're having Great Vespers on Friday with Diving Liturgy on Saturday morning for the Dormition of the Theotokos. So excited for extra church services and to honor her. Most Holy Theotokos save us! Yes, that's very normal. Also did my confession for the fast yesterday before Vespers. Our priest encourages us to go during each fast. It might be my last time since he's retiring in late October, although I may try to go one more time with him. |
Remember your end, and you will not sin
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If someone falls into any sin and is not sincerely grieved about it, it is easy for him to fall into the same thing again. St. Mark the Ascetic The Holy Disciples from the 70: Prochorus, Nikanor, Timon and Parmenas The Holy Disciples from the 70: Prochorus, Nikanor, Timon and Parmenas were of the first deacons in the Church of Christ. In the book of the Acts of the Apostles (6: 1-6) it relates, that at Jerusalem the twelve apostles chose seven men: Stephen, Philip, Prochorus, Nikanor, Timon, Parmenas and Nicholas, full of the Holy Spirit and wisdom, and established them to serve as deacons. Holy Church makes their memory in common on 28 July/Aug 10, although they died at various times and in various places. Saint Prochorus at first accompanied the first- ranked Apostle Peter and was made by him bishop in the city of Nikomedia. After the Falling-Asleep (Dormition or Uspenie) of the Most Holy Mother of God, Prochorus was a companion and co-worker of the holy Apostle John the Theologian and together with him was banished to the island of Patmos. There he wrote down the Revelation of God, - revealed to the holy Apostle John, about the final fate of the world (Apocalypse). Upon returning to Nikomedia, Saint Prochorus converted pagans to Christ in the city of Antioch and there accepted a martyr's end. Saint Nikanor suffered on that day when the holy First-Martyr Stephen and many other Christians were killed by stoning. Saint Timon was established by the Apostles as bishop of the city of Bastoria in Arabia and suffered from the Jews and pagans for preaching the Gospel. He was thrown into a furnace, but by the power of God he came out of it unharmed. The tradition of the Roman Church says that Saint Timon died by crucifixion on a cross. Saint Parmenas zealously preached Christ in Macedonia. He died from sickness befalling him. There exists also the opinion, that Saint Parmenas suffered under Trajan (98-117) in the final year of his reign, having accepted a martyr's end. c 1996-2001 by translator Fr. S. Janos. Appearance of the "Smolensk" "Directress" Icon of the Mother of God brought from Constantinople in 1046. St. Pitirim, bishop of Tambov (1698). Synaxis of All Saints of Tambov. New Hieromartyr Nicholas deacon (1918). New Hieromartyr Basil, Virgin-martyrs Anastasia and Hellen, Martyrs Aretha, John, John, John and Virgin- martyr Maura (1937). New Hieromartyr Ignatius of Jablechna (Chelm and Podlasie, Poland) (1942). Venerable Moses, wonderworker of the Kiev Caves (14th c.). Martyr Julian of Dalmatia (2nd c.), Martyr Eustathius (Eustace) the Soldier of Ancyra (316) and Martyr Acacius of Apamea (321). Venerable Paul of Xeropotamou, Mt. Athos (820). "Grebensk" (1380), "Kostroma" (1672) and "Umileniye" ("of Tender Feeling") (1885) of Diveyevo, before which St. Seraphim reposed. Reverence list of an "Smolensk" Icon of the Mother of God: "Ustiuzh" (1290), "Vydropussk" (15th c.), "Voronin" (1524), "Xristopor" (16th c.), "Supralsk" (16th c.), "Yug" (1615), "Igritsky" (1624), "Shuysk" (1654-16-55), "Sedmiezersk" (17th c.), "Sergievsk" (Troitsk-Sergievsky Lavra) (1730). "Tambov" (1692) Icon of the Mother of God. Venerable Irene Chrysoyolantou of Cappadocia (912). Venerables Ursus and Leobatius (Leubais), brother- abbots (500) (Gaul). St. Samson, bishop of Dol in Brittany (565) (Celtic & British). New Martyr Christodoulos of Kassandra (1777) (Greek). New Martyr Anastasius of Ancyra (1777) (Greek). Venerable George of Mt. Athos, the Builder (1033) (Georgia). 2 Corinthians 2:3-15 (Monday) 3 And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you. 5 But if anyone has caused grief, he has not grieved me, but all of you to some extent-not to be too severe. 6 This punishment which was inflicted by the majority is sufficient for such a man, 7 so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. 8 Therefore I urge you to reaffirm your love to him. 9 For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. 10 Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 lest Satan should take advantage of us; for we are not ignorant of his devices. 12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me by the 13 I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia. 14 Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. NOTE 2:4 True pastoral correction brings both agony for the overseer-affliction, anguish of heart, many tears- and abundant love to the one being disciplined (see Heb 12:5,6, 11). 2:5 11 Church discipline must not be too severe; that is, it must not go farther than the sin. And not to forgive and comfort (v. 7) the one who repents is itself a sin. Undue separation from the Church through excessive and prolonged discipline increases tension (too much sorrow, v. 7) and even division. This pleases Satan (v. 11), the author of strife and discord; it does not please God. 2:14 17 Our triumph in Christ (v. 14), taken in an ancient Roman context, suggests a magnificent picture of unwilling captive soldiers paraded before the victorious commander's chariot while fragrant flowers are strewn along the way in celebration. The victor is Christ; the captives are the powers of darkness; His fragrance (v. 15) is the apostolic ministry, especially its preaching (v. 17). Christians are the winning forces who triumph through the hearing of the word of God (v. 17) and lead the great procession of thanksgiving leading to life (v. 16). Matthew 23:13-22 (Monday) 13 But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in. 14 Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and for a pretense make long prayers. Therefore you will receive greater condemnation. 15 Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves. 16 Woe to you, blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it. 17 Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? 18 And, 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.' 19 Fools and blind! For which is greater, the gift or the altar that sanctifies the gift? 20 Therefore he who swears by the altar, swears by it and by all things on it. 21 He who swears by the temple, swears by it and by Him who dwells in it. NOTE 23:13 cause the example of a leader can be so influential, leaders who do not love God can hinder others from finding Him as well. Thus, leaders are held to a higher standard (Jam 3:1). Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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In all of our deeds God looks at the intention, whether we do it for His sake, or for the sake of some other intention. St. Maximus the Confessor Holy Martyr Callinicus of Gangra, in Asia Minor (ca. 250) The Holy Martyr Callinikos (III-IV), a native of Cilicia, was raised from childhood in the Christian faith. In grief that many misguided people would perish for eternity in their worshipping of idols, he went through the cities and villages to proclaim Jesus Christ and His teachings to the pagans. With the Word of God he converted many to Christianity. In the Galatian city of Ancyra, the holy confessor was arrested and brought to trial before a governor named Sacerdonus, a fierce persecutor of Christians. The governor, threatening martyrdom and death, ordered the saint to offer sacrifice to the idols. But the saint fearlessly declared that he was not afraid of martyrdom, since every believer in Christ receives from Him strength in ordeals, and through death inherits an eternal blessed life. They cruelly beat the saint with ox thongs and tore at his body with iron hooks, but he endured everything with patience and calm. This led to a still greater fury in Sacerdonus, and he commanded to shod the saint in sandals with sharp nails within, and that with whips they should drive the martyr to the city of Gangra for burning. The pathway was arduous, and the soldiers who accompanied the condemned man were weak from thirst. In despair they began to implore the saint, that he beseech the Lord for saving water. The unassuming saint, taking pity on his tormentors, with the help of God drew forth from a stone a miraculous spring of water. The astonished soldiers were pervaded with a sense of sympathy for their rescuer and they wanted even to set him free, but fear of execution compelled them to convey the martyr further. In Gangra, Saint Callinikos with joy having offered up thanks to the Lord Who had vouchsafed him the crown of martyrdom, went himself into the blazing bonfire and gave up his soul to God. His body, remaining unharmed, was reverently given burial by believers. c 1996-2001 by translator Fr. S. Janos. Holy Virgin-Martyr Seraphima (Serapia) of Antioch (2nd c.) Holy Martyr Theodota and Her Three Sons, in Bithynia (304) Holy Martyr Eustathius of Mtskheta, Georgia (589) Nativity (3rd c.) of St. Nicholas the Wonderworker, Archbishop of Myra in Lycia (ca. 345) St. Theodosius the Younger, Emperor (450) St. Lupus the Confessor, Bishop of Troyes (Gaul) (479) St. Constantine I, Patriarch of Constantinople (676) St. Olaf, King of Norway (1030) Sts. Constantine (ca. 1240) and Cosmas (13th c.), Abbots, of Kosina (Stara Rus) St. Romanus, Founder of Kirzhach Monastery (1392), Disciple of St. Sergius of Radonezh Hieromartyr Bessarion of Smolyan, Bulgaria (1670) Martyr Daniel Kushnir of Mlievich (Ukraine) (1766) New Hiero-Martyrs Seraphim and Theognostus, Hieromonks of a Skete at Kyzyl-Zharskoe (Kazakhstan) (1921); Anatole, Hieromonk and Hermit, of the Caucasus Mountains, Abkhazia (after 1930); and Pachomius (Rusin), Hieromonk, of Alma Ata (Kazakhstan) (1938) Holy Martyrs Mamas and Basiliscus Holy Martyrs Benjamin and Berius Memory of a Father, Mother and their Two Children 2 Corinthians 2:14-3:3 14 Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? 17 For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ. 1 Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? 2 You are our epistle written in our hearts, known and read by all men; 3 clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart. NOTE 2:14 17 Our triumph in Christ (v. 14), taken in an ancient Roman context, suggests a magnificent picture of unwilling captive soldiers paraded before the victorious commander's chariot while fragrant flowers are strewn along the way in celebration. The victor is Christ; the captives are the powers of darkness; His fragrance (v. 15) is the apostolic ministry, especially its preaching (v. 17). Christians are the winning forces who triumph through the hearing of the word of God (v. 17) and lead the great procession of thanksgiving leading to life (v. 16). 3:1 The outsiders who came to Corinth as prominent apostles demanded evidence of Paul's sincerity. They themselves carried forged epistles of commendation letters Paul could not match. They maintained Paul was not a genuine apostle. 3:2, 3 aul does not need a commendation in ink (v. 3), for the Corinthians have all experienced the fruit of his ministry; this fruit is of more value than any written epistle. Paul compares the difference between sterile epistles and living spiritual fruit to the difference between the Old Covenant, written on tablets of stone, and the New, written on tablets... of the heart. The impostors in Corinth are lifeless legalists. Paul is ministering Christ through the Spirit of God. Matthew 23:23-28 23 Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. 24 Blind guides, who strain out a gnat and swallow a camel! 25 Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence. 26 Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also. 27 Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men's bones and all uncleanness. 28 Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness. NOTE 23:23 33 These warnings are especially important to Orthodox Christians. The Church has maintained the ancient practices of tithing (These you ought to have done, v. 23; see also St. John Chrysostom's homily on Eph 2 and ch. 9 of the Didascalia Apostolorum); sacred vessels (v. 25); holy rites (v. 27); and following the tradition handed down from our fathers. These practices can be expressions of deep faith, lead a person to deeper commitment to God, and safeguard our life in Christ, or they can be observed without ever taking them to heart and lead to condemnation. 23:24 The Pharisees would attach strainers to the mouths of decanters in order to avoid accidentally consuming a ritually unclean substance. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Originally Posted By Marie: Proof of Arfcom weirdness: I got a PM from another member who says he regularly attends my parish. No clue who he is.  How many people in your parish? |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Christian religion is not a certain philosophic system, about which learned men, trained in metaphysical studies, argue and then either espouse or reject, according to the opinion each one has formed. It is faith, established in the souls of men, which ought to be spread to the many and be maintained in their consciousnesses. St. Nektarius of Aegina The Holy Disciples from the Seventy: Silas, Sylvanus (Siluanos), Crescentius, Epenetos and Andronikos were disciples of the Saviour. The Disciple from the Seventy, Saint Silas, was a respected figure in the original Church at Jerusalem, "of the chief men amongst the brethren" (Acts 15: 22). The Council of the Apostles was convened at Jerusalem in the year 51 to deal with the question, whether it be necessary for Christians converted from among the Gentile-pagans to observe the (Old Testament) Mosaic Law [the Law-code contained in the Pentateuch, or Torah, the first five books of the Old Testament]. The Apostles afterwards sent a message with Paul and Barnabas to the Antioch Christians, in which they reported by resolve of the Council, Christians of Gentile- pagan origin were free from having to observe the prescripts of the Mosaic Law. But it was prescribed for them, nonetheless, that they refrain of partaking of foods offered to idols, from things strangled and from blood, to refrain from fornication, and to do naught else than that which be seemly (Acts 15: 20-29). Together with Saints Paul and Barnabas, the Council of the Apostles sent along members of the Jerusalem Church, Saints Silas and Jude, to explain the message in greater detail, since they both were filled with the indwelling grace of the Holy Spirit. Saint Jude thereafter was sent back to Jerusalem, but Saint Silas remained at Antioch and zealously assisted Saint Paul, the Apostle to the Gentiles, on his missionary journeys preaching the Gospel. They visited Syria, Cilicia, Macedonia. Attached File The Holy Disciples from the Seventy Silas In the city of Philippi they were accused of inciting unrest among the people, and for this they were arrested, thrashed with canes, and then thrown into prison. At midnight, when the holy saints were at prayer, suddenly there occurred a strong earthquake, their chains fell off from them and the doors of the prison opened. The prison guard, supposing that the prisoners had fled, wanted to kill himself, but was stopped by the Apostle Paul. Then, all atremble he fell down at the feet of the saints, and with faith accepted their "euangelos" ("good-news") about Christ. He then led them out of the prison and took them to his own home, where he washed their wounds, and was baptised together with all his household. From Philippi Saints Paul and Silas proceeded on to the cities of Amphypolis, Apollonia and Soluneia (Thessalonika). In each city they made new converts to Christ and built up the Church. At Corinth the holy Disciple Silas was ordained bishop, and he there worked many a miracle and sign, and there too he finished his life. The Holy Disciple Sylvanus (Siluanos) preached the Word of God together with the chief Apostles Peter and Paul. In his First OEcumenical Epistle, the holy Apostle Peter makes mention of him: "This in brief have I written to ye through Sylvanus, your true brother, I do think..." (1 Pet. 5: 12). Saint Sylvanus was made bishop at Soluneia (Thessalonika) and died there a martyr, having undergone many a sorrow and misfortune for the Lord's sake. Attached File The Holy Disciples from the Seventy Andronikos About the Holy Disciple Crescentius the holy Apostle Paul makes mention in his Second Epistle to Timothy (2 Tim. 4: 10), saying that Crescentius had gone preaching to Galatia. He was made bishop there, and afterwards he preached the Word of God in Gaul (modern-day France). In the city of Vienna (modern-day Austria) the holy Disciple Crescentius established his student Zacharius as bishop. Having returned to Galatia, he died a martyr under the emperor Trajan (98-117). The Holy Disciple Epenetus was made bishop at Carthage. In his Epistle to the Romans, the holy Apostle Paul writes: "Greet my dear Epenetus, who is from the beginnings in Achaia [alt. Asia] for Christ" (Rom. 16: 5). The Disciple Andronicus is mentioned also in this same Epistle by the Apostle Paul: "Greet Andronicus and Junia [June], my kinsfolk, famed amongst the Apostles and even before me believing in Christ" (Rom. 16: 7). The holy Disciple Andronicus was bishop in Pannonia (modern-day Hungary) (Comm. of Saints Andronicus and Junia is 17 May). c1996-2001 by translator Fr. S. Janos. Holy Hieromartyr Valentine, Bishop of Interamna (Terni) in Italy, and Martyrs Proculus, Ephebus, Apollonius, and Abundius (273) Hieromartyr Polychronius, Bishop of Babylon in Mesopotamia St. John the Soldier, at Tralles in Asia Minor (361-363) Venerable Mother Angelina, Despotina of Serbia (16th c.) Holy Martyrs Abdon and Sennen, Princes of Persia, at Rome (251) Prince Tsotne Dadiani the Confessor, of Mingrelia, Georgia (13th c.) St. Stephen Vladislav of Serbia (1243) Uncovering of the Relics (1484) of St. Herman of Solovki (1479) New Hiero-Confessor Anatole II, Elder, of Optina Monastery (1922) Synaxis of the Saints of Samara Sitka Icon of the Most Holy Theotokos New Hieromartyr John Plotnikov, deacon (1918) 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. NOTE 3:4–6 This passage holds great hope for the Christian ministry. “Who is sufficient for these things?" (2:16) -the one who places trust through Christ in God (v. 4). The minister gives his all in study and service, but ultimately human power is not sufficient for ministry or for salvation: we must depend utterly on God. 3:7-9 The Old Covenant was external, temporary, and powerless. Under it God was present, and it was glorious with the presence of God. But it was imperfect and imparted a ministry of death because men were unable to keep the Law. Israel had access to God but generally failed to apprehend it. The inner veil of the temple and the veil over the face of Moses spoke of the veil over the hearts of fallen human nature: men could neither adequately approach nor adequately see God. Many even fail to see the Godhead veiled in Jesus' flesh. By contrast, the New Covenant is internal, eternal, and powerful. Under it God is fully present as an unlimited, life-giving glory (v. 2), through the ministry of the Spirit (v. 8) and of righteousness (v. 2). Christians have bold access to God, for there is no veil to separate us (v. 16). The New Covenant is therefore more glorious (v. 8). 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 fathers' 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!' NOTE 23:35 Zechariah: See note at Lk 11:51. 11:51 Zechariah: Some of the Fathers teach this was the prophet at the time of Joash the king (2Ch 24:20-22), while others say it refers to the father of St. John the Baptist, who, according to tradition, was also murdered in the temple. 23:37–39 God's deepest desire is the reconciliation of His people, yet most do not want Him. The desolate house (v. 38) refers both to the temple and to the nation itself, for house can be used to mean "family" or "tribe" (see Ps 113:20; 134:19). Both the temple and the nation will be without God's presence once Christ departs. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Kalahnikid: @marie We are having Vespers Friday evening and Liturgy Saturday morning for the Dormition. Should I bring flowers? Yes, bring flowers for Vespers. They will get blessed at the end of Vespers. At least that’s the usual tradition. Make sure your priest knows you’re doing this so he’ll be ready to bless them. |
Remember your end, and you will not sin
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God loves us more than a father, mother, friend, or any else could love, and even more than we are able to love ourselves. St. John Chrysostom Holy Righteous Eudocimus of Cappadocia (9th .) Righteous Eudokimos, a native of Cappadocia (Asia Minor), lived during the IX Century during the reign of emperor Theophilos (829-842). He was the son of the pious Christians Basil and Eudokia, an illustrious family and known to the emperor. The righteous life of Saint Eudokimos was totally guided towards pleasing God and service to neighbour. Having given a vow to remain unmarried and chaste, he avoided conversation with women and did not look at them; only with his own mother whom he extremely respected did he carry on edifying conversation. For his virtuous life the emperor appointed Saint Eudokimos as governor of the Kharsian district. Fulfilling his duty as a servant of God, Righteous Eudokimos governed the people justly and with kindness, he concerned himself over the misfortunate, and about orphans and widows, and he was a defender of the common people. His personal Christian exploits which he did in secret, were known only to God. Eudokimos pleased God by his blameless life, and the Lord called him at age 33. Laying on his death-bed, Saint Eudokimos gave final instructions to place him in the grave in those clothes in which he would meet death. Then he sent everyone out of the room and besought the Lord in prayer, that no one would see his end, just as no one saw his secret efforts during life. His attendants buried him as he had instructed them. Right after the death of Righteous Eudokimos miracles happened at his grave, many sick people were healed, and the news about the miracles of healing spread about. After 18 months the mother of Saint Eudokimos came to venerate the relics, from Constantinople, whither his parents had settled after the death of the saint. She gave orders to remove the stone, dig up the ground, open the grave, and everyone beheld the face of the saint, bright as though alive, altogether untouched by decay. Great fragrance came from him. They took up the coffin with the relics from the earth, and they changed the saint into new clothes. His mother wanted to take the relics of her son to Constantinople, but the Kharsian people would not clear a path for their holy one. But after a certain while the priest-monk Joseph, having lived and served at the grave of the saint, transported all the relics of Saint Eudokimos to Constantinople. There they were placed in a silver reliquary in the church of the Most Holy Mother of God, built by the parents of the saint. Righteous Eudokimos is considered in the Russian Church to be one of the special protectors and intercessors before God of the family hearth. 1996-2001 by translator Fr. S. Janos. Holy Martyr Julitta, at Caesarea in Cappadocia (304) St. Joseph of Arimathea St. John the Exarch St. Germanus, Bishop of Auxerre (448) St. Neot, Hermit, in Cornwall (ca. 877) St. Arsenius, Bishop of Ninotsminda, Georgia (1082) New Monk-Martyr Dionysius of Vatopedi, Mt. Athos (1822) New Hieromartyrs Benjamin, Metropolitan of Petrograd, and Sergius, Archimandrite, and with them New Martyrs George and John, at Petrograd (1922) New Hiero-Confessor Basil, Bishop of Kineshma (1945) Greek cal.: Consecration of the Church of the Most Holy Theotokos of Blachernae Greek cal.: Translation of the Relics of Apostle Philip to Cyprus Memory of the Twelve Roman Martyrs Memory of Holy Martyrs Democritus, Secundus and Dionysius of Synnada in Phrygia Memory of the Three Hundred and Fifty Monks of Orante New Martyr Nicholas Pravdolioubov, priest (1941) 2 Corinthians 4:1-6 (Thursday) 1 Therefore, since we have this ministry, as we have received mercy, we do not lose heart. 2 But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But even if our gospel is veiled, it is veiled to those who are perishing, 4 whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. 5 For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake. 6 For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. NOTE 4:1 In the face of numerous onslaughts, challenges to his apostleship, and his responsibility "for all the churches" (11:28), Paul still writes, we do not lose heart (see v. 16). For he is preoccupied with the glories of the ministry of Christ and the mercy by which it is given to him. 4:3, 4 The veil is not over the gospel or the apostle, but over the hearts and minds of those who will not believe. 4:5 The goal in preaching is not to glorify ourselves, but Christ. Matthew 24:13-28 (Thursday) 13 But he who endures to the end shall be saved. 14 And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. 15 Therefore when you see the 'abomination of desolation, spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand), 16 then let those who are in Judea flee to the mountains. 17 Let him who is on the housetop not go down to take anything out of his house. 18 And let him who is in the field not go back to get his clothes. 19 But woe to those who are pregnant and to those who are nursing babies in those days! 20 And pray that your flight may not be in winter or on the Sabbath. 21 For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. 23 Then if anyone says to you, 'Look, here is the Christ!" or 'There!' do not believe it. 24 For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. 25 See, I have told you beforehand. 26 Therefore if they say to you, 'Look, He is in the desert!' do not go out; or 'Look, He is in the inner rooms!' do not believe it. 27 For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. 28 For wherever the carcass is, there the eagles will be gathered together. NOTE 24:14 All these calamities and all this opposition cannot stop the spread of the gospel, and indeed, persecutions against the Church often increase the number of souls being converted. St. John Chrysostom marvels that while the Romans subdued countless Jews in a political uprising, they could not prevail over twelve Jews unarmed with anything except the gospel of Jesus Christ. 24:15 Daniel's prophecy of the abomination of desolation (Dan 9:23) was fulfilled in AD 70, when the Roman general Titus entered the Most Holy Place and had a statue of himself erected in the temple before having the temple destroyed. The Lord's phrase when you see indicates that many of the disciples would still be alive at that time. The words whoever reads, let him understand are commonly understood to be inserted by Matthew into Christ's address as an encouragement to his early Christian flock, who may have witnessed this event. 24:19 See note at Lk 23:29. 23:29 The blessing on the barren women is an acknowledgment of the overwhelming pain a mother endures seeing her children suffer (illustrated by the "woe" in Mt 24:19). "Mothers are held by the tie of feeling for their children, but cannot save them. How can one escape the bonds of nature? How can she who nurses ever overlook the one she has borne?" (JohnChr). 24:20 The severity of winter weather or respect for the Sabbath would prevent many faithful from fleeing quickly in a time of desperation. A spiritual interpretation given by the Fathers sees the Sabbath as symbolizing idleness with regard to virtue, and winter as indicating fruitlessness with regard to charity. Thus, the person who departs this life in such a spiritual state will suffer judgment. 24:27 In what manner will Christ come back? The event will be unmistakable to the whole world. If there is any question or doubt, that alone is evidence that He has not returned. As Christ's return will shine from the east, so Orthodox Christians whenever possible worship facing eastward in symbolic hope and anticipation of His second and glorious coming. 24:28 See note at Lk 17:37. 17:37 The body refers to Christ, while the eagles refer to the angels and the saints. CONTEMPLATION Contemplate the punishment from God that befell Abimelech and the Shechemites (Judges 9): 1. How Abimelech, with the help of the men of Shechem, slew seventy of his brethren; 2. How Abimelech then slew the Shechemites, plowed their city under and sowed it with salt; and 3. How, after many victories, Abimelech was killed by a woman who hurled a piece of millstone onto his head from a tower; 4. How the curse of Jotham, the son of Gideon, came upon the Shechemites and Abimelech. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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 Orthodox Priest Responds to Protestant's Toughest Questions |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Do not disdain the commandment to love, for through it you become a son of God, and when you break it, you become a son of Gehenna. St. Maximus the Confessor The Transfer from Jerusalem to Constantinople of the Relics of the Holy FirstMartyr Stephen The Transfer from Jerusalem to Constantinople of the Relics of the Holy FirstMartyr Stephen occurred in about the year 428. After the holy FirstMartyr Archdeacon Stephen was pelted with stones by the Jews, they threw his holy body without burial for devouring by the beasts and birds. The reknown Jewish law-teacher Gamaliel, having begun to be inclined towards faith in Jesus Christ as the Messiah and also defending the Apostles at the Sanhedrin (Acts 5: 34-40), on the second night sent people devoted to him to take up the body of the Firstmartyr. Gamaliel gave him burial on his own grounds, in a cave, not far from Jerusalem. When in turn there died the secret disciple of the Lord, Nicodemus, who had come to Christ at night (Jn. 3: 1-21; 7: 50-52; 19: 38-42), Gamaliel likewise buried him nearby the grave of Archdeacon Stephen. Afterwards Gamaliel himself, having accepted holy Baptism together with his son Habib, was buried near the grave of the FirstMartyr Stephen and Saint Nicodemus. In the year 415 the relics of the saint were uncovered in a miraculous manner and solemnly transferred to Jerusalem by the archbishop John, together with the bishops Eleutherios of Sebasteia and Eleutherios of Jericho. From that time began healings from the relics. Attached File Afterwards, during the reign of holy nobleborn emperor Theodosius the Younger (408-450), the relics of the holy FirstMartyr Stephen were transferred from Jerusalem to Constantinople and placed in a church in honour of the holy Deacon Laurentius, and after the construction of a temple in honour of the FirstMartyr Stephen the relics were transferred there on 2 August. The right hand of the FirstMartyr is preserved in the Serapionov chamber of the Troitsky-Sergiev Lavra. ©1996-2001 by translator Fr. S. Janos. Hieromartyr Stephen, Pope of Rome, and Others with him Holy and Blessed Basil, Fool-for-Christ of Moscow (1552) Translation of the Relics of Martyrs Dada, Maximus, and Quintilian, at Dorostolum in Moesia (286) Translation of the Relics (415) of the Righteous Nicodemus, Gamaliel, and Abibus, of Jerusalem (1st c.) Blessed Basil of Kubensk (Vologda) (1472) St. Marco of Belavinsk (Vologda) (1492) New Martyr Theodore of the Dardanelles (1692) New Hiero-Martyr Platon, Hieromonk, of Chasovo (Komi) (1937) St. Photine of Carpasia 1 Corinthians 1:3-9 3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 I thank my God always concerning you for the grace of God which was given to you by Christ Jesus, 5 that you were enriched in everything by Him in all utterance and all knowledge, 6 even as the testimony of Christ was confirmed in you, 7 so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ, 8 who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord. NOTE 1:3 Grace is God's unlimited, unconditional, uncreated love, freely given to those who do not deserve it. Peace is our reconciliation with God and with each other. "Peace to you," found repeatedly in the OT, is the common everyday greeting then and now throughout the Middle East. "Peace be to you" in the Orthodox Divine Liturgy is connected to the reading of the Gospel, the kiss of peace, and the Lord's Prayer. Jesus gave to the disciples the gift of peace, which is the presence of the Holy Spirit (In 14:27; 20:19). 1:4-9 Though he will later rebuke this church severely, Paul's assurance concerning their gifts and calling is sincere. For God's grace is given to the Church in every place, even in Corinth. 1:4 Nothing is so acceptable to God as our thankfulness for His grace, both to us and to others. 1:7 Revelation implies that although He is not seen, yet the Lord Jesus Christ is present even now, and then shall appear in glory. The Second Coming of Christ is a main point in Paul's teaching, for then our salvation will be clearly revealed and fully known. Matthew 19:3-12 3 The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?" 4 And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female, 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? 6 So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate. 7 They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?" 8 He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. 9 And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery. 10 His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry." 11 But He said to them, "All cannot accept this saying, but only those to whom it has been given: 12 For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it. NOTE 19:3-9 The basis of the Pharisees’ test is Dt 24:1-4. God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Gn 1; 2. With authority, Christ adds His own clear prohibition against divorce in vv. 6 and 2. (See note at 5:31, 32; Mal 2:15, 16.) 19:9 The permissible reasons for divorce were expanded in the ancient Church to include threat to a spouse's or child's life and desertion, in all cases acknowledging the spiritual tragedy of such situation. See note at 5:31, 32. 19:10–12 Christ steers the disciples toward understanding the holiness of virginity, not as a rejection of marriage, but as a special calling for those to whom it has been given. Eunuchs were men who had been castrated, whether by birth defect, disease, or mutilation, and were often employed to guard women of nobility. Here, Jesus uses the term figuratively for those who freely choose lifelong celibacy for the sake of the kingdom of heaven. This consecrated virginity is not to be confused with self- mutilation, which the Church condemned at the First Ecumenical Council (AD 325). See also 1 Co 7:7, 25-38. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Kalahnikid: I only know how to sing in tone 9 Tone 9 in Byzantine chant is much uglier than in Russian chant. Byzantine goes bad much faster than Russian. I learned how to sing tone 9 by accident at a Byzantine chant workshop ages ago. I much prefer Russian. |
Remember your end, and you will not sin
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He does not show humility who accuses himself (for who will not accept rebukes from himself?), but he who, being rebuked by another, does not decrease his love toward him. St. John of the Ladder Venerables Isaac, Dalmatus, and Faustus, ascetics of the Dalmatian Monastery, Constantinople (5th c.) The Monks Isaac, Dalmatius and Faustus were hegumens of a Dalmatian monastery. The Monk Dalmatius had served in the army of the holy nobleborn emperor Theodosius the Great (379-395) and gained his notice. Having left the world somewhere between the years 381-383, the Monk Dalmatius together with his son Faustus went to the monastery of the Monk Isaac near Constantinople. The Monk Isaac vowed father and son into monasticism, and they both began to lead a strict ascetic life. Once during Great Lent the Monk Dalmatius did not partake of food during the course of 40 days, and later having regained his strength, he was vouchsafed worthy of a Divine vision. Having drawn near the end of his earthly life, the Monk Isaac put in his place as monastery head the Monk Dalmatius, through whose name the monastery became known as the Dalmatian. The Monk Dalmatius showed himself a zealous proponent of the Orthodox faith at the III OEcumenical Council at Ephesus (431), which censured the heresy of Nestorius. Attached File After the Council the holy fathers elevated the Monk Dalmatius to the dignity of archimandrite of the Dalmatian monastery, at which he died at age ninety (after year 446). About the Monk Faustus is known that he, like his father, was a great ascetic and in monastic deeds he particularly excelled at fasting. After the death of his father, Faustus became hegumen of the monastery. (c)1996-2001 by translator Fr. S. Janos. Venerable Cosmas the Eunuch and Hermit, of Palestine (6th c.) Venerable Anthony the Roman, Abbot (Novgorod) (1147) St. Salome the Myrrh-Bearer ProtoMartyr Rajden of Tsromi and Nikozi, Georgia (457) St. John, Confessor and Abbot, of Patalaria Monastery (8th-9th c.) St. Theoclita the Wonderworker, of Optimaton (ca. 842) Nine Kherkheulidze Brothers, their Mother and Sister, and 9,000 Others, who Suffered on the Field of Marabda, Georgia (1625) Holy Fathers John the Monk and John the New, archbishops of Ephesu New Hieromartyrs Viatcheslav Loukanine, deacon (1918) and Nicholas Pomerantsev, priest (1938) 1 Corinthians 9:2-12 (Epistle) 2 If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord. 3 My defense to those who examine me is this: 4 Do we have no right to eat and drink? 5 Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working? 7 Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? 8 Do I say these things as a mere man? Or does not the law say the same also? 9 For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it oxen God is concerned about? 10 Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hopе. 11 If we have sown spiritual things for you, is it a great thing if we reap your material things? 12 If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. NOTE 9:2 The effectiveness of the clergy is certified by the spiritual condition of the sheер. 9:11 Clergy must be given material support to be free to sow spiritual things. God saw to this under the Old Covenant (vv. 8, 2), and Paul implies that most Christian pastors are similarly supported (vv. 5,6). Matthew 18:23-35 (Gospel) 23 Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. 24 And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. 25 But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. 26 The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all. 27 Then the master of that servant was moved with compassion, released him, and forgave him the debt. 28 But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!" 29 So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all. 30 And he would not, but went and threw him into prison till he should pay the debt. 31 So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. 32 Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. 33 'Should you not also have had compassion on your fellow servant, just as I had pity on you?" 34 And his master was angry, and delivered him to the torturers until he should pay all that was due to him. 35 So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses. NOTE 18:21–35 Seventy times seven: Symbolic of an unlimited amount. This parable illustrates the need for unlimited forgiveness. Ten thousand talents (v.24) is an impossible sum, more than a laborer could earn in several lifetimes. A hundred denarii (v. 28) is a significant amount from an earthly perspective (about three months' wages), yet it is a pittance when compared to the debt owed the king. God not only stays the punishment we deserve, but forgives us the entire debt as well (v. 27). Because God forgives us, we in turn are required to grant the gift of forgiveness to others. 18:25 Certain Fathers give a spiritual interpretation to the punishment described here. The man represents the soul, the wife represents the body, and the children represent a person’s deeds. Thus, the body and the deeds are given over to slavery, that is to Satan, so that the soul might possibly be saved (see 1Co 5:5). 1 Co 5:5 deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. 5:5 note In the Church there is protection from the destructive power of Satan (Mt 16:18). This protection is here removed through excommunication in the hope that, having experienced the difference between God's rule and Satan's, this offender may repent and in the end be saved. The flesh (Gr. sarx) is not synonymous with "body" (Gr. soma; see v. 3). Paul is calling for the destruction not of the body but rather of the lusts of the flesh. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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If you cannot close the mouth of one who reviles his brother, at least avoid conversation with him. St. Isaac the Syrian Attached File There was a great persecution of Christians during the reign of Decius. The emperor himself went to Ephesus and there arranged a boisterous and noisy celebration in honor of the lifeless idols, as well as a terrible slaughter of Christians. Seven young men, soldiers, refrained from the impure offering of sacrifices. They earnestly prayed to the one God to save the Christian people. They were the sons of the most influential elders of Ephesus. Their names were Maximilian, Jamblicus, Martinian, John, Dionysius, Exacustodianus and Antoninus. When they were accused before the emperor, they retreated to a hill outside of Ephesus called Celion, and there they hid in a cave. When the emperor learned of this, he commanded that the cave be walled shut. Yet, God, according to His far-reaching providence, caused a miraculous and long-lasting sleep to fall upon the young men. The imperial courtiers Theodore and Rufinus (themselves secret Christians) built a small copper box into the wall. It contained lead plaques on which were written the names of these young men, and which recorded their martyric deaths during the reign of Emperor Decius. More than two hundred years passed. During the reign of Emperor Theodosius the Younger (408, 450), there was a great dispute about the resurrection of the dead, and there were some who doubted it. Emperor Theodosius was in great sorrow as a result of this dispute among the faithful and prayed to God that He, in some way, would reveal the truth to men. Then, some shepherds of Adolius, who owned the hill Celion, were building folds for their sheep using stones from the cave. They removed stone after stone. Suddenly, the youths awoke from their sleep, as youthful and healthy as on the day they fell asleep. The news of this miracle was spread abroad in every direction so that Theodosius himself came with a great entourage and conversed with the youths, to his delight. After a week, they again fell into the deep repose from which they had awakened to await the General Resurrection. Emperor Theodosius wanted to place their bodies in gold caskets, but they appeared to him in a dream and told him to leave them in the earth as they had been laid there. New Hieromartyr Cosmas of Aitolia, Equal-to-the-Apostles (1779) Holy Martyr Eleutherius of Byzantium (Beg. of 4th c.) Holy Martyr Eudocia of Anatolia in Persia (362) New Hiero-Martyr Michael, Hieromonk, of Staroye Zubarevo (Mordovia) (1937) Greek cal.: Martyrs la and 9,000 with Her, in Persia (363) St. Thuthael (Thathuel) 2 Corinthians 5:10-15 (Monday) 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences. 12 For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart. 13 For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you. 14 For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. NOTE 5:10 Following his discourse on suffering, death, and resurrection (4:16–5:8), Paul now turns to the judgment. We must all appear, not only the unbelievers, to be judged according to what we have done. For Christians, right belief gives power and motivation for right behavior. Here again, the NT unifies faith and works. 5:11–15 In his gospel, Paul seeks to persuade men (v. 11) on two fronts: (1) by the terror of the Lord (v. 11), the possibility of judgment to eternal death; and (2) by the love of Christ (v. 14), the divine invitation to live for Christ (v. 15), to eternal life. The heart of Paul's gospel is baptism, where life and death meet: Christ died and rose for us that we might die and rise in Him. Mark 1:9-15 (Monday) 9 It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 10 And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove. 11 Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased." 12 Immediately the Spirit drove Him into the wilderness. 13 And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him. 14 Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, 15 and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." NOTE 1:9, 10 See notes at Mt 3:15-17 and Lk 3:21, 22. 1:9–11 This passage is read on January 5, the Eve of the Feast of the Baptism of Our Lord Jesus Christ (Theophany). 1:13 See notes at Mt 4:1-10 and Lk 4:1-13. 1:14, 15 Mark's written emphasis on John being put in prison before Jesus begins preaching reveals that a key purpose of the old covenant-to prepare the people for Christ-had been completed (Gal 4:1-5). Once Christ came, the time of preparation was fulfilled. To repent is to do a total “about- face." The word in Greek literally means to "change one's mind." Repentance is a radical change of one's spirit, mind, thought, and heart—a complete reorientation to a life centered in Christ. NOTE Mt 4:1-10 4:1 To be tempted is to be tested in fundamental areas of faith. As in Mark, the Spirit leads, or "throws," Jesus into the wilderness after His Baptism to be tested by a struggle with the devil. We who are baptized in Christ need not be defeated by temptations because we too are aided by the Holy Spirit. The wilderness is a battleground, an image of the world, both the dwelling place of demons and a source of divine tranquility and victory. 4:2-10 Jesus reverses Israel's falling to temptation in the wilderness. The Israelites were tested forty years in the wilderness and proved disobedient and disloyal. God humbled them by first letting them go hungry and then feeding them with manna to help them learn to be dependent on Him (Dt 8:2–5). Here, Jesus is tested with hunger for forty days, but He does not sin. His answers to Satan are from Deuteronomy, and all call for loyalty to God. Jesus fasted to overcome temptation, giving us an example of our own power and limitations in the face of temptation. The hunger of His flesh does not control Him; rather, He controls His flesh. Our Lord's fast of forty days is the foundation of the Church's forty-day Lenten fast before Holy Week and of the fast before Christmas. 4:3 The devil challenges Christ's relationship to the Father. If You are the Son of God calls into question the Father's declaration at Christ's Baptism (3:17). The devil wants Jesus to act independently and to detach Himself from the will of the Father. In His divine nature, Christ shares one will with the Father and the Holy Spirit; He can do nothing of Himself (In 5:30), apart from the Father. But in His humanity, He possesses free will and at all times must choose to remain obedient to the divine will of the Father. 4:4 By rejecting the first temptation, Jesus rejects an earthly kingdom and shows us not to pursue earthly comfort in the "food which perishes" (Jn 6:27). While Adam disregarded the divine word in order to pursue the passions of the body (Gn 3), the New Adam- Christ- conquers all temptation by the divine word, giving human nature the power to conquer Satan. 4:5 The holy city is Jerusalem. 4:6 Seeing that Christ had defeated him through the power of the Scriptures, Satan vainly tries to use the Scriptures to put God's power of protection to the test. (See also 2Pt 1:19–21.) 4:7 Trials and temptations come on their own; we should never intentionally expose ourselves to danger in order to test or prove God's protection. To do so is to tempt the LORD. 4:8–10 God's Kingdom is not one of earthly power and possessions. In the devil's test, Jesus was being asked to choose worldly power over the Kingdom of God. The devil is the "ruler of this world” (Jn 12:31), "the god of this age" (2Co 4:4), because the whole world is in his power (1Jn 5:19). Jesus refuses the road of earthly glory, which would lead Him away from His suffering and death for the redemption of the world. NOTE Lk 4:1-13 4:1 This exodus of Jesus into the wilderness following His baptism has a dual symbolism: (1) it fulfills the OT type, in which Israel journeyed in the wilderness for forty years after its "baptism" in the Red Sea; and (2) it prefigures our own journey through the fallen world after baptism as we struggle towards the Kingdom. 4:2-12 On the temptation of Christ, see notes at Mt 4:1-11. 4:4 Note each time Christ rebukes the devil, it is with the truth and power of Scripture. This teaches the faithful to become immersed in Scripture in order to resist and drive away every temptation (see Ps 118:11). 4:10, 11 Satan vainly tries to use the Scriptures (as do the Pharisees in In 7:52), but understands neither their truth nor their power. Knowing and quoting Scripture without true understanding is worthless at best and ultimately condemnable. Without true understanding through the Holy Tradition of the Church, the Scriptures are robbed of their authority. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Do not try to decide a difficult matter by means of disputing, but that which is enjoined by the spiritual law, namely patience, prayer, and thoughtful hope. St. Mark the Ascetic Holy Martyr Eusignius of Antioch (362) The Martyr Eusignios was born at Antioch in the mid III Century. Over the course of sixty years he served in the Roman armies of the emperors Diocletian, Maximian Hercules, Constantius Chlorus, Constantine the Great and his sons. Saint Eusignios was a companion of Saint Basiliskos, and he provided an account of his deed of martydom. At the beginning of the reign of Saint Constantine the Great, Saint Eusignios was a witness to the appearance in the sky of the starry Cross, a prediction of victory. Saint Eusignios retired in his old age from military service and returned to his own country. There he spent his time in prayer, fasting, and attending the temple of God. And thus he lived until the reign of Julian the Apostate (361-363), who yearned for a return to paganism. Through the denunciation of one of the Antioch citizens, Saint Eusignios stood trial as a Christian before the emperor Julian in the year 362. Не fearlessly accused the emperor of apostacy from Christ, and reproached him with the example of his relative, Constantine the Great, and he described in detail how he himself had been an eyewitness to the appearance in the sky of the sign of the Cross. Julian did not spare the quite old Saint Eusignios, then 110 years old, but rather ordered him beheaded. Hieromartyrs Fabian (250), and Antherus (236), Popes of Rome Holy Martyr Pontius the Senator, at Cimella in Gaul (257) St. Nonna (374), Mother of St. Gregory the Theologian Holy Martyrs Cantidius, Cantidian, and Sibelius, of Egypt (4th c.) Holy Martyr Oswald, King of Northumbria (642) St. Euthymius, Patriarch of Constantinople (917) Monk-Martyr Job the Gorge-dweller, on the Mezen River (Solovki) (1628) New Martyr Christos of Preveza, at Kos (1668) St. Eugenius, Monk, of Anatolia (1682) New Martyrs Eudocia and with Her Daria, Daria, and Maria of Diveyevo, Novices, at Puzo (1919) New Hieromartyr Simon, Bishop of Ufa (1921) Uncovering of the Relics (1967) of St. Arsenius the New, of Paros (1877) Holy Martyr Sobel the Egyptian 2 Corinthians 5:15-21 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again. 16 Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. 18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. 20 Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him. NOTE 5:16, 17 Paul did not know "the historical Jesus" as He voluntarily took on our mortality, lived on earth, and was known according to the flesh (v. 16). Nobody knows Jesus that way after His Ascension, for his mortal flesh has been transformed into an immortal body. Even so, our old bodies are transformed into a new creation (v. 17) in Christ. Because God created all things through Christ, He will transform and reunite all things-material as well as spiritual-to Himself through Christ. 5:18-21 How was Christ made to be sin for us? He, the incarnate Son of God, voluntarily assumed the consequences of our sin-corruption and death -without sinning Himself. And He submitted to unjust suffering because of the sinful passions of men and of angels. This means salvation is far more than forgiveness of sins. It is new life: our reconciliation to God (vv. 18-20) and our becoming new creatures (v. 17), participants in the very righteousness of God (v. 21). This means our salvation is not just juridical (the static, legal pronouncement of a judge), but personal and relational (the dynamic, sacrificial love of a father for his child). Mark 1:16-22 16 And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. 17 Then Jesus said to them, "Follow Me, and I will make you become fishers of men." 18 They immediately left their nets and followed Him. 19 When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets. 20 And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him. 21 Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught. 22 And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes. NOTE 1:16–20 On the calling of the first disciples, see notes at Mt 4:18-22. 4:18–22 These first disciples had already heard the preaching of John the Baptist and were prepared to accept Christ immediately. Though illiterate and unlearned in religion, these "people of the land" whom Jesus calls will be revealed at Pentecost to be the wisest of all. 1:21 The word immediately occurs almost forty times in Mark's Gospel, nearly all of them before our Lord's entrance into Jerusalem. The sense of urgency and purpose as Christ journeys toward Jerusalem to fulfill His mission of redeeming the world helps make Mark's account not only the shortest but also the most direct of the four Gospels. HOMILY on how God cleanses repentant sinners Though your sins be like scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18) Oh, the boundless mercy of God! In His greatest wrath upon the faithless and ungrateful people, upon the people laden with iniquity, a seed of evildoers, children that are corrupters (Isaiah 1:4) as princes of Sodom (Isaiah 1:10), and upon the people who have become as the people of Gomorrah (Isaiah 1:10): in such wrath, the Lord does not abandon mercy but rather calls them to repentance-just as, after terrible lightning, a gentle rain falls. Such is the Lord-long-suffering and full of mercy: neither will He keep His anger forever (Psalm 103:9). Only if sinners cease to commit evil, and learn to do good, and turn to God with humility and repentance, will they become white as snow. The Lord is mighty and willing. No one but Him is able to cleanse the sinful soul of man from sin, and by cleansing to whiten it. No matter how often linen is washed in water with ashes and soap-no matter how often it is washed and rewashed-it cannot achieve whiteness until it is spread under the light of the sun. Thus, our soul cannot become white, no matter how often we cleanse it by our own effort and labor, even with the help of all the means of the Law-until we, at last, bring it to the feet of God, spread out and opened wide, so that the light of God may illumine and whiten it. The Lord condones and even commends all of our labor and effort. He wants us to bathe our soul in tears, to wring it out by repentance, to press it by the pangs of the conscience, and to clothe it with good deeds. After all of this, Hе calls us to Him: Come now, says the Lord, and let us reason together (Isaiah 1:18). That is, "I will look at you, and I will see if there is Me in you; and you will look upon Me, as in a mirror, and you will see what kind of person you are." O Lord, slow to anger, have mercy on us before the final wrath of that Dreadful Day. Tо Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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In the man who only theorizes about faith, there is a great deal of room for the demon. But in the man who gives himself to sincere prayer and fasting, there is only the narrowest space for the demon, and he must flee from such a man. St. Nikolai of Ohrid and Zhicha Sainted Theoktist, Bishop of Chernigov Sainted Theoktist, Bishop of Chernigov, prior to entering upon the cathedra-chair, pursued an ascetic life at the Kievo-Pechersk monastery. He was among the number of the great startsi-elders, healing by prayer the Monk Nikita, afterwards Sainted Bishop of Novgorod. In the year 1103 Saint Theoktist was made hegumen of the Kievo-Pechersk monastery. In the year 1108 he built on the means of pious prince Gleb Vseslavich a stone refectory. Saint Theoktist particularly insisted that the name of the Monk Theodosii be included in the synodikon of the saints of all Russia. In the year 1110, on 11 February, there was an heavenly apparition at the Pechersk monastery: a pillar of fire from the ground to the sky appeared and lightning lighted up all the earth, and at the 1st hour of the night there was the crash of thunder; the fiery pillar stood over the stone refectory so that its cross was not visible; afterwards it proceeded to the church and settled over the grave of the Monk Theodosii, and then, turning to the East, it disappeared. "This was not a pillar of fire, but rather an angelic face, - wrote the Monk Nestor the Chronicler, - because an angel appears thus, when there is a pillar of fire, a flaming, as says the Prophet David: Who maketh His angels spirits and His servants flames of fire" (Ps. 103 [104]: 4). In the year 1113 Saint Theoktist was ordained Bishop of Chernigov. The PriestMartyr Monk Kuksha (Comm. 27 August), enlightening at this time the Vyatichi, belonging to the Chernigov diocese. On 2 May 1115 Saint Theoktist participated in the transfer of the relics of holy Princes Boris and Gleb to Vyshgorod, and later in Chernigov, near his cathedral, he consecrated a church in the name of the holy Princes Boris and Gleb, erected in the year 1120 by prince David of Chernigov. And to the noble Prince Passion-Bearers Boris and Gleb the saint made a sermon on the day of their memory. On 6 august 1123, the feast of the Transfiguration, Saint Theoktist died, and because of the feastday, his memory is made on 6 August. On one of the lists of the Saints it is said, that he was buried at the Pechersk monastery. For the memory of Saint Theoktist believers resort also to 28 September, when he is remembered in the 9th ode of the Canon of the Sobor-Assemblage of the Monastic Fathers of the Nearer Caves. New Martyr Abbacum of Thessalonicа (1628) A monk of Mt. Athos who left his retreat to go and preach the true faith and condemn the Muslim error. Upon arriving in Thessaloniki, he was immediately arrested and taken to the tribunal, where he continued to accuse Mohammed of being a deceiver and to seek the Turks' conversion. He was tortured, then slaughtered by the swords of janissaries in a public square. ©1996-2001 by translator Fr. S. Janos. THE TRANSFIGURATION OF OUR LORD GOD AND SAVIOUR JESUS CHRIST Discourse of Sainted Gregory Palamas, Archbishop of Thessalonika For an explanation of the present feastday and discernment of its truth, it is necessary for us to turn to the very start of the present-day reading from the Gospel: "And after six days Jesus taketh Peter, James and John his brother, and leadeth them up onto an high mountain apart" (Mt. 17: 1). First of all we mustneeds ask, from whence doth the Evangelist Matthew begin to reckon with six days? From what sort of day be it? What does the preceding turn of speech indicate, wherein the Saviour, in teaching His disciples, didst say to them: "for the Son of Man shalt come to be in the glory of His Father", and added further: "amen I tell ye, there indeed be some standing here, which shalt not taste of death, until they see the Son of Man come into His Kingdom" (Mt. 16: 27-28); – that is to say, it is the Light of His forthcoming Transfiguration which He terms as the Glory of His Father and as His Kingdom. [trans. note: the Synoptic Gospel Mt. 16: 27-28 parallel in the Gospel of Mark is Mk. 9: 1, familiar as the concluding verse in Gospel readings for feastdays of the Holy Cross; the Synoptic parallel in Luke is Lk. 9: 26-27]. The Evangelist Luke points this out and more clearly reveals this, saying: "And it came to pass however after these words, about eight days thereafter, He taketh Peter and John and James, and ascendeth onto a mountain to pray. And it came to pass, that as He did pray, His Countenance was altered, and His garb gleamed whitely resplendid" (Lk. 9: 28-29). But how can the two be reconciled, when one of them speaks definitively about the interval of time as being eight days between the sayings and the manifestation, whereas the other : "after six days"? Listen and think it out. On the Mount there were eight, but only six were visible: the three - Peter, James and John, had come up together with Jesus, and they beheld Moses and Elias (Elijah) standing there and conversing with Him, such that in number altogether they comprised six; but together with the Lord, certainly, were both the Father and the Holy Spirit: the Father - with His Voice testifying that This be His Beloved Son, and the Holy Spirit - shining forth with Him in the radiant cloud. In such manner, these six consist actually of eight and as regards the eight it presents no sort of contradiction; in similar manner there is no contradiction with the Evangelists, when one says: "after six days", and the other: "and it came to pass after these words eight days thereafter". But these twofold sayings, as it were, present to us a certain format set in mystery, and together with it that of those actually present upon the Mount. It stands to reason, and everyone rationally studying in concordance with Scripture knows, that the Evangelists are in agreement one with another: Luke spoke about the eight days without contradicting Matthew, who declared "after six days". There is not another day added on representing the day on which these sayings were uttered, nor likewise was there added on the day upon which the Lord was transfigured (which the rational person might reasonably imagine to tack on the days of Matthew). The Evangelist Luke does not say "after eight days" (like the Evangelist Matthew in saying "after six days"), but rather "it came to pass eight days thereafter". But in what the Evangelists seem to contradict, they actually one and the other point out to us something great and mysteried. In actual fact, why did the one say "after six days", but the other in ignoring the seventh day have in mind the eighth day? It is because the great vision of the Light of the Transfiguration of the Lord is a mystery of the Eighth Day, i.e. of a future age, coming about to be revealed after the passing-away of the world created over the course of the six days. About the power of the Divine Spirit, through the dignity of Which is to be revealed the Kingdom of God, the Lord forespake: ""There indeed be some standing here, which shalt not taste of death, until they see the Kingdom of God come in power" (Mk. 9: 1). Everywhere and in every way the King wilt be present, and everywhere wilt be His Kingdom, since the advent of His Kingdom does not signify the passing over from one place to another, but rather the revelation of its power of the Divine Spirit, wherein is said: "come in power". And this power is not manifest to simply ordinary people, but to those standing with the Lord, that is to say, those affirmed in their faith in Him and like to Peter, James and John, and those foremost of all free of our natural abasement. Therefore, and precisely because of this, God manifests Himself upon the Mount, on the one hand coming down from His heights, and on the other - raising us up from the depths of abasement, since that the Transcendent One takes on mortal nature. And certainly, such a manifest appearance by far transcends the utmost limits of the mind's grasp, as effectualised by the power of the Divine Spirit. And thus, the Light of the Transfiguration of the Lord is not something that is born and vanishes nor is it subject to the faculties of sensation, although it was contemplated by corporeal eyes over the course of a short while and upon an inconsequential mountaintop. But the mystery-initiates (the disciples) of the Lord at this time passed beyond mere flesh into spirit by means of a transformation of their sense-faculties, effectualised within them by Spirit, and in such manner they beheld what, and to which extent the Divine spirit had wrought blessedness in them to behold - the Ineffable Light. Those not grasping this point have conjectured that the chosen from among the Apostles beheld the Light of the Transfiguration of the Lord by a sensual and creaturely power (faculty), - and through this they attempt to reduce to a creaturely-level [i.e. as something "created"] not only this Light, the Kingdom and the Glory of God, but also the Power of the Divine Spirit, through which it be mete for Divine mysteries to be revealed. In all likelihood, suchlike persons have not attended to the words of the Apostle Paul: "of which eye hath not seen, nor ear heard, nor ascended in the heart of man, what things God hath prepared for those that love Him. To us however God hath revealed through His Spirit: for all things be scrutinised of Spirit, even at the very depths of God" (1 Cor. 2: 9-10). And thus, with the onset of the Eighth Day, the Lord, taking Peter, James and John, went up on the Mount to pray: He always either prayed alone, withdrawing from everyone, even from the Apostles themselves, as for example when with five loaves and two fish He fed the five thousand men, besides women and children (Mt. 14: 19-23). Or, taking with Him the several that excelled others, as at the approach of His Saving Passion, when He said to the other disciples: "Sit ye here whilst I go and pray thither" (Mt. 26: 36), – He then took with Him Peter, James and John. But in our instance right here and now, having taken only these same three, the Lord led them up onto an high mountain apart and wast transfigured before them, that is to say, before their very eyes. "What does it mean to say: He was transfigured?" asks the Gold-Worded Theologian (Chrysostom), and he answers this by saying: "it revealed, that is, something of His Divinity to them – as much and insofar as they were able to apprehend it, and it showed the indwelling of God within Him". The Evangelist Luke says: "And it came to pass, that as He prayed, the appearance of His Face was altered" (Lk. 9: 29); and from the Evangelist Matthew we read: "And His Face did shine, like the sun" (Mt. 17: 2). But the Evangelist said this, not in the context that this Light be thought of as subsistent for the senses (let us put aside the blindness of mind of those, who can conceive of nothing higher than that, known through the senses). Rather, it is to show that Christ God - for those living and contemplating by spirit - is the same as how the sun is for those living in the flesh and contemplating by the senses: therefore some other Light for the knowing of Divinity be not necessary for those who be enriched by Divine gifts. That selfsame Inscrutable Light did shine and mysteriously become manifest to the Apostles and foremost of the Prophets at that moment, when (the Lord) was praying. This shows, that what begat this blessed sight was prayer, and that the radiance happened and was manifest by an uniting of the mind with God, and that it be granted to all who, amidst constant exercise in efforts of virtue and prayer, strive with their mind towards God. True beauty essentially can be contemplated only with a purified mind; diligently to gaze upon its luminance assumes a sort of participation with it, as though some bright ray doth etch itself upon the face. Whereof even the face of Moses was illumined by his association with God. Do you not know that Moses was transfigured, when he went up the mountain, and there beheld the Glory of God? But he (Moses) did not effect this, but rather he underwent a transfiguration; however, our Lord Jesus Christ of Himself possessed that Light. In this regard, actually, He did not have need for prayer for His flesh to radiate with the Divine Light; it is but to show, from whence that Light doth descend upon the Saints of God, and how to contemplate it - since it be written, that even the Saints "will shine forth, like the sun" (Mt. 13: 43), which is to say, entirely permeated by Divine Light as they gaze upon Christ, Divinely and inexpressibly shining forth of His Radiance, issuing forth of His Divine Nature, and on Mount Tabor manifest also in His Flesh, by reason of the Hypostatic Union [i.e. the union of the two perfect natures, Divine and Human, within the Divine Person (Hypostasis) of Christ, the Second Person of the Most Holy Trinity. The Fourth OEcumenical Council at Chalcedon defined this Hypostatic union of Christ's two natures, Divine and Human, as "without mingling, without change, without division, without separation" ("asugkhutos, atreptos, adiairetos, akhoristos")]. We believe that He manifest within the Transfiguration not some other manner of light, but only that which was concealed beneathe his exterior of flesh. This Light was the Light of the Divine Nature, and as such it was Uncreated and Divine. So also, in the teachings of the theologian-fathers, Jesus Christ was transfigured on the Mount, not taking upon Himself something new nor being changed into something new, nor something which formerly He did not possess. Rather, it was to show His disciples that which He already was, opening their eyes and rendering them from blindness into sight. For do ye not see that eyes, with sight in accord with natural things, would be blind as regards this Light? And thus, this Light is not a light of the senses, and those contemplating it do not simply see with sensual eyes, but rather they are changed by the power of the Divine Spirit. They were transformed and only in such manner did they see the transformation, transpiring amidst the very assumption of our perishability, with in place of this the deification through union with the Word of God. And thus also She that miraculously conceived and gave birth did recognise, that He born of Her is the Incarnated God. Thus too it was for Simeon, who but only received hold of this Infant into his arms, and the Aged Anna, coming out [from the Jerusalem Temple] for the Meeting - since it was that the Divine Power did illumine, as through a glass windowpane, giving light for all those having pure eyes of heart. And why indeed did the Lord, before the beginning of the Transfiguration, choose the foremost of the Apostles and lead them up onto the Mount with Him? Certainly, it was to show them something great and mysteried. What in particular great or mysteried would there be in showing a sensory light, which not merely the chosen-foremost but all the other Apostles already abundantly possessed? Why would they need a transforming of their eyes by the power of the Holy Spirit for a contemplation of this Light, if it [the Light] were merely sensory and created? How could the Glory and the Kingdom of the Father and the Holy Spirit project forth in some sort of sensory light? Indeed, in what sort of like Glory and Kingdom would Christ the Lord come at the end of the ages, when there wouldst not be necessary anything in the air, nor in expanse, nor anything similar, but when, in the words of the Apostle, "so that God will be all in all" (1 Cor. 15: 28), that is to say, will He alter everything for all? If indeed so, then it follows therefore to include - light. And hence it is clear, that the Light of Tabor was a Divine Light. And the Evangelist John, inspired by Divine Revelation, says clearly, that the future eternal and enduring city will not "require sun or moon to provide it light: for the Glory of God wilt light it, and its luminary will be - the Lamb" (Apoc. [Rev.] 21: 23). Is it not clear, that he points out here that This [Lamb] is Jesus, - Who now upon Tabor is Divinely transfigured, and the flesh of Whom doth shine, - is the luminary manifesting the Glory of Godhood for those ascending the mountain with Him? The Theologian John says likewise about the inhabitants of this city: "they will require light neither from lamps, nor from the light of the sun, for the Lord God giveth them light, and there wilt not be night henceforth" (Apoc. [Rev.] 22: 5). But how, we might ask, is there this other light, of which "it be without change and without threat of darkness" (James 1: 17)? What light is there that is constant and unsetting, unless it be the Light of God? Moreover, could Moses and Elias (and particularly the former, who clearly was present only in spirit, and not in flesh [Elias having ascended bodily to Heaven on the fiery chariot]) be shining amidst any sort of sensory light, and be seen and known? Especially since it was written about them: "they appeared in Glory, and they spoke about His demise, which would come about at Jerusalem" Lk. 9: 30-31). And how otherwise could the Apostles recognise those whom they had never seen before, unless through the mysteried power of the Divine Light, opening their mental eyes? But let us not fatigue out our attention with the furthermost interpretations of the words of the Gospel. We shall believe thus, as those same ones have taught us, who themselves were enlightened by the Lord Himself, insofar as they alone know this well: the mysteries of God, in the words of a prophet, are known to God alone and His perpetual proximity. Let us, considering the mystery of the Transfiguration of the Lord in accord with their teaching, ourselves strive to be illumined by this Light and encourage in ourselves love and striving towards the Unfading Glory and Beauty, purifying the spiritual eyes of worldly thoughts and refraining from perishable and quickly-passing delights and beauty, which darken the garb of the soul and lead to the fire of Gehenna and everlasting darkness, of which let us be freed by the illumination and knowledge of the Incorporeal and Perpetually-Extant Light of our Saviour transfigured on Tabor, in His Glory, and of His Father from all-eternity, and Life-Creating Spirit, of Whom be One Radiance, One Godhead, and Glory, and Kingdom, and Power now and ever and unto ages of ages. Amen. [Trans. Note Concerning the word "Transfiguration": In the opinion of this translator, the Slavonic word for Transfiguration, "Preobrazhenie", is theologically more accurate and profound a term than the original Greek word "Metamorphosis" (or Latin "Transfiguratio"), which in English useage has assumed a religiously neutral and scientific connotation; culturally even the lurid short story "Metamorphosis" of F. Kafka stifflingly depicts God-bereft worldly efforts at metamorphosis, i.e. a negative metamorphosis. Our English word derives obviously from the Latin. A further theological irony is a point strongly made above in the tract by Saint Gregory Palamas: it is not the Lord that was metamorphosised into something other or new, but rather the Apostles. Words in Latin and Greek tend to shift in their appropriated meaning over the course of millennia, and probably here too. The Slavonic term "Pre-Obrazhenie" would linguistically seem to suggest rendering as the "Primordial-Eternal-Image" of Christ as expressed in His Prayer to the Father: "And now, Father, glorify Thou Me with Thine Own Self with the Glory which I had with Thee before the world ever existed" (Jn. 17: 5). Thus at the Transfiguration the Lord was manifest in the fullness of His Divine Glory, which He had together with the Father in eternity, before the very creation of the world, (sic) His Eternal Image and Glory. Saint Gregory Palamas in his tract repetitively, again and again, returns to the point of stressing the uncreatedness of the Transfiguration's Divine Light, to the exclusion of much else. Why? It seems likely to be from his well-honed defense of the Hesychiast Fathers against the theology of the Calabrian Scholastic monk Barlaam, for whom the Light of Tabor would seem to have been a "created energy" rather than of the Divine Essence of God]. 1996-2001 by translator Fr. S. Janos. 2 Peter 1:10-19 10 Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; 11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. 12 For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. 13 Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, 14 knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. 15 Moreover I will be careful to ensure that you always have a reminder of these things after my decease. 16 For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. 17 For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: "This is My beloved Son, in whom I am well pleased." 18 And we heard this voice which came from heaven when we were with Him on the holy mountain. 19 And so we have the prophetic word confirmed. which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; Matthew 17:1-9 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah." 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!" 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, "Arise, and do not be afraid." 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead." Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Do not forsake prayer, for just as the body becomes weak when it is deprived of food, so also the soul when it is deprived of prayer draws nigh to weakness and noetic death. St. Gennadius of Constantinople The Monk Dometios The Monk Dometios lived during the IV Century, and he was by birth a Persian. In his youthful years he was converted to the faith by a Christian named Uaros. Forsaking Persia, he withdrew to the frontier-city of Niziba (in Mesopotamia), where he accepted Baptism in one of the monasteries and was tonsured into monasticism. But then fleeing the ill-will of the monastery inhabitants, the Monk Dometios moved on to the monastery of Saints Sergios and Bacchus in the city of Theodosiopolis. The monastery was under the guidance of an archimandrite named Nurbelos - а strict ascetic, about whom it was reported, that over the course of 60 years he did not taste of cooked food, nor did he lay down for sleep, but rather took his rest standing up, supporting himself upon his staff. In this monastery the Monk Dometios was ordained to the dignity of deacon, but when the archimandrite decided to have him made a presbyter, the saint in reckoning himself unworthy hid himself away on a desolate mountain in Syria, in the region of Cyr. Reports about him constantly spread about among the surrounding inhabitants. They began to come to him for healing and for help. Many a pagan was brought to the faith in Christ by Dometios. And one time, in the locality where Saint Dometios asceticised with his disciples, the emperor Julian the Apostate (361-363) arrived, journeying along on his campaign against the Persians. By order of the emperor, soldiers searched out Saint Dometios praying with his disciples in a cave, and stoned them to death (+ 363). c1996-2001 by translator Fr. S. Janos. Venerable Or, Hermit of the Thebaid (390) Holy Martyrs Marinus and Asterius, at Caesarea in Palestine (260) Venerable Pimen, the Much-Ailing, of the Kiev Caves (1110) Hieromartyr Narcissus, Bishop of Jerusalem Holy Martyr Afra of Augsburg (ca. 304) Virgin Potamia of Alexandria (4th c.) St. Hyperechius of Egypt (4th c.) St. Victricius of Rouen (407-410) St. Theodosius the New, of the Peloponnese, Healer (862) St. Pimen the Faster, of the Far Caves in Kiev (ca. 1141) St. Mercurius of the Near Caves in Kiev, Bishop of Smolensk (1239) St. Nicanor, Wonderworker, of Mt. Callistratus (1549) St. Dometius of Philotheou, Mt. Athos (16th c.) St. Theodora of Sihla (Romania) (18th c.) Uncovering of the Relics (1832) of St. Metrophanes (Macarius in Schema), Bishop of Voronezh (1703) St. Anthony, Elder, of Optina Monastery (1865) St. Joseph, Monk of Kapsa Monastery on Crete (1874) Synaxis of the Saints of Valaam Monastery Greek cal.: Holy 10,000 Ascetics of the Thebaid Greek cal.: St. Sozon of Nicomedia Greek cal.: Holy Empresses Irene [803] and Pulcheria [453] of Constantinople Venerable Maximus and Joasaph New Hieromartyr Alexander (Hotovitzky), Protopresbyter, of New York and Moscow (1937) New Martyrs Athanasius (Egorov), abbot, of Izmailovo (Moscow), Michael Plychevski, Alexis Vorobiev, John Voronets, archpriests, Dimitri Milovidov, Peter Tokarev, priests, Elisha Chtolder, deacon (1937), and Basil Amenitsky, archpriest (1938) 2 Corinthians 7:1-10 1 Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one. 3 I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together. 4 Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation. 5 For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears. 6 Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more. 8 For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. 9 Now I rejoice, not that you were made sorry, but that 10 your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. NOTE 7:1 An escape from filthiness requires more than thinking repentant thoughts. For we are enmeshed in a spiritual war zone, entrenched in patterns of sin that become habitual. Often, darkness becomes imprinted in our souls and bodies so that even our wills are bypassed and we sin automatically. To cleanse ourselves means that by the promises of God, we embark on a sustained struggle for holiness. This cleansing includes genuine sorrow for our sins, confession, and repentance. It means a willful avoidance of sin-arousing situations, reconciliation with those we have wronged, the resolute practice of Christian virtue, and cleaving to God through faith and prayer. It calls us to participation in the holy sacraments. Is this too difficult for us humans? Yes. Thus it is the Holy Spirit, who cleanses us from every stain and heals our infirmities, who empowers us to live this life of peace with God and repentance before Him. 7:9-11 Feeling sorry is not enough. Heartfelt, godly sorrow produces repentance and diligence (v. 11). True repentance cleanses us from sin and alienation, and diligence zealously pursues holiness and reconciliation. We hereby continue on the path of salvation to eternal life. The sorrow of the world (v. 10) is feeling sorry we were caught. It centers on ourselves, on our embarrassment over the predicament we find ourselves in. It stops short of repentance and reconciliation to God. Mark 1:29-35 29 Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick with a fever, and they told Him about her at once. 31 So He came and took her by the hand and lifted her up, and immediately the fever left her. And she served them. 32 At evening, when the sun had set, they brought to Him all who were sick and those who were demon- possessed. 33 And the whole city was gathered together at the door. 34 Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him. 35 Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed. NOTE 1:34 He did not allow the demons to speak, because they knew Him: See note at Mt 12:16-21. 12:16–21 Our Lord's refusal to fully disclose His identity as Messiah is foreseen by Isaiah (Is 42:1-4). The reasons for secrecy include: (1) the growing hostility of the Jewish leaders; (2) the people's misunderstanding of the Messiah as an earthly, political leader; and (3) our Lord's desire to evoke genuine faith not based solely on marvelous signs. The Servant (v. 18) refers first to Christ, and by extension to all who follow Him. 12:21 The mission to the Gentiles after Pentecost was foreseen by Isaiah (Is 42:4). 1:35 Jesus sets forth for us an example of spiritual life. Though God incarnate, He prayed continually, often finding a solitary place to be free from distraction, despite the multitude's need of Him. Our Lord's ministry comes forth from His communion with the Father and the Holy Spirit and flows to people in their needs. His praying in the morning teaches us that we must put as first priority our commitment to God, and only then will we be equipped to serve others. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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"These eight passions should be destroyed as follows: gluttony by self-control; unchastity by desire for God and longing for the blessings held in store; avarice by compassion for the poor; anger by goodwill and love for all men; worldly dejection by spiritual joy; listlessness by patience, perseverance and offering thanks to God; self-esteem by doing good in secret and by praying constantly with a contrite heart; and pride by not judging or despising anyone in the manner of the boastful Pharisee (cf. Luke 18: 11-12), and by considering oneself the least of all men. When the intellect has been freed in this way from the passions we have described and been raised up to God, it will henceforth live the life of blessedness, receiving the pledge of the Holy Spirit (cf. 2 Cor. 1: 22). And when it departs this life, dispassionate and full of true knowledge, it will stand before the light of the Holy Trinity and with the divine angels will shine in glory through all eternity." St. John Damascene, "On the Virtues and the Vices" from The Philokalia: The Complete Text 2 Corinthians 7:10-16 10 For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. 11 For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. 12 Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you. 13 Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all. 14 For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true. 15 And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him. 16 Therefore I rejoice that I have confidence in you in everything. Mark 2:18-22 18 The disciples of John and of the Pharisees were fasting. Then they came and said to Him, "Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?" 19 And Jesus said to them, "Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. 20 But the days will come when the bridegroom will be taken away from them, and then they will fast in those days. 21 No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse. 22 And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins. NOTE 2:18-22 See note at Mt 9:14–17. 9:14–17 The Jews typically fasted twice a week (Lk 18:12), on Monday and Thursday. In addition, public fasts were regularly observed or occasionally proclaimed (2Ch 20:3; 1Ez 8:49, 50; Est 4:16; Joel 2:15), especially on the Day of Atonement (Lv 16:31- 34) and in times of mourning (Zec 7:5; 8:19). But the Jews saw the day of the Messiah as a wedding feast -a time of joy and gladness. Jesus here proclaims that day, declaring Himself to be the Messiah/ Bridegroom. For Christians, fasting is not gloomy but desirable, a bright sadness, for by fasting, they gain self-control and prepare themselves for the Wedding Feast. The old garment and old wineskins stand for the Old Covenant and the Law, viewed as imperfect and temporary; the new wineskins are the New Covenant and those in Christ. The new wine is the Holy Spirit dwelling within renewed people, who cannot be constrained by the old precepts of the Law. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Only faith that all does not end with this earthly existence gives us power not to chain ourselves to this earthly life by all means, and for its sake to come into all manner of baseness, degradation and humiliation. Only man of deep and sincere faith can be truly free. Dependence on the Lord God is the only dependence that does not degrade a man, nor turn him into a pitiful servant. But, on the contrary, it exalts him. Martyr Alexander Medem The Holy Apostle Matthias The Holy Apostle Matthias was born at Bethlehem, and was a descendent of the Tribe of Judah. From his early childhood he studied the Law of God in accord with the Books of Scripture under the guidance of Saint Simeon the God-Receiver. When the Lord Jesus Christ revealed Himself to the world, Saint Matthias believed in Him as the Messiah, followed constantly after Him and was numbered amongst the Seventy Disciples, whom the Lord "did send by twos before His face" (Lk. 10: 1). After the Ascension of the Saviour, Saint Matthias was chosen by lot to replace amongst the 12 Apostles the fallen-away Judas Iscariot (Acts 1: 15-26). After the Descent of the Holy Spirit, the Apostle Matthias preached the Gospel at Jerusalem and in Judea together with the other Apostles (Acts 6: 2, 8: 14). From Jerusalem he went with the Apostles Peter and Andrew to Syrian Antioch, and was in the Cappadocian city of Tianum and Sinope. Here the Apostle Matthias was locked into prison, from which he was miraculously freed by the Apostle Andrew the First- Called. The Apostle Matthias journeyed after this to Amasia, a city on the shore of the sea. During a 3 year journey of the Apostle Andrew, Saint Matthias was with him at Edessa and Sebasteia. According to Church tradition, he was preaching at Pontine AEthiopia (presently Western Gruzia / Georgia) and Macedonia. He was frequently subjected to deadly peril, but the Lord preserved him alive to further preach the Gospel. One time pagans forced the apostle to drink a poison potion. The apostle drank it and not only did he himself remain unharmed, but he also healed other prisoners which had been blinded by the potion. When Saint Matthias left the prison, the pagans searched for him in vain - since he had become invisible to them. Another time, when the pagans had become enraged intending to kill the apostle, the earth opened up and engulfed them. The Apostle Matthias returned to Judea and did not cease with the enlightening of his countrymen with the light of Christ's teachings. He worked great miracles in the Name of the Lord Jesus and he converted a great many to faith in Christ. The Jewish High-Priest Ananias hated Christ and earlier had commanded the Apostle James, Brother of the Lord, to be flung down from the heights of the Temple, and now he ordered that the Apostle Matthias be arrested and brought for judgement before the Sanhedrin at Jerusalem. The impious Ananias uttered a speech in which he blasphemously slandered the Lord. By way of answer, the Apostle Matthias pointed out in the prophesies of the New Testament that Jesus Christ is the True God, the Messiah promised Israel by God, the Son of God, Consubstantial and Co-Eternal with God the Father. After these words the Apostle Matthias was sentenced to death by the Sanhedrin and stoned. When Saint Matthias was already dead, the Jews, to hide their malefaction, cut off his head as being an enemy of Caesar. (According to several historians, the Apostle Matthias was crucified on a cross, and indicate that he instead died at Colchis). The Apostle Matthias received the martyr's crown of death for Christ in about the year 63. Attached File c1996-2001 by translator Fr. S. Janos. Holy Martyr Anthony of Alexandria Holy Martyrs Julian and Marcian and Others with them, of Constantinople St. Psoes of Egypt (4th c.) St. Macarius, Founder of Oredezh Monastery (Novgorod) (1532) St. Philaret, Archbishop of Chernigov (1866) Synaxis of the Saints of Solovki Icon of the Savior "Not-Made-by-Hands" of Camuliana in Cappadocia (cа. 303) 1 Corinthians 1:26-29 26 For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. NOTE 1:28 The base things of the world are "those persons who are considered to be nothing because of their great insignificance" (JohnChr). There is no such thing as a "no-account" Christian (v. 27; 2Co 12:9). Matthew 20:29-34 29 Now as they went out of Jericho, a great multitude followed Him. 30 And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son of David!" 31 Then the multitude warned them that they should be quiet; but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!" 32 So Jesus stood still and called them, and said, "What do you want Me to do for you?" 33 They said to Him, "Lord, that our eyes may be opened." 34 So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him. NOTE 20:30 The two blind men greet Jesus as Lord, the common title for God, and Son of David, a title deeply associated with the Messiah. Even though Jesus knows what we want before we ask, He calls us to ask freely so that we might learn of His mercy. Acts 1:12-17, 21-26 (Apostle) 12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. 13 And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. 14 These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers. 15 And in those days Peter stood up in the midst of the disciples (altogether the number of names was about a hundred and twenty), and said, 16 Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became a guide to those who arrested Jesus; 17 for he was numbered with us and obtained a part in this ministry. 21 Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection. 23 And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed and said, "You, O Lord, who know the hearts of all, show which of these two You have chosen 25 to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place. 26 And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. NOTE 1:12 A Sabbath day's journey is the distance the Jews could travel without breaking the Sabbath rest -something under a mile. 1:16 Because the apostles had been enlightened by Christ to understand the OT as pointing to Him and His works (Lk 24:27), Peter now sees these two prophetic psalms (v. 20) as foretelling the fate of Judas. 1:26 Casting lots to discern the will of God has been practiced since ancient times (Jos 18:6-10; Neh 11:1; Jon 1:7) and continues in various places in the Church to this day. This should not be misunderstood as surrendering all authority to random chance. The authority of the apostles is shown by their offering of specific names (v. 23). Nevertheless, the final outcome is left to God. Luke 9:1-6 (Apostle) 1 Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. 2 He sent them to preach the kingdom of God and to heal the sick. 3 And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece. 4 Whatever house you enter, stay there, and from there depart. 5 And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them. 6 So they departed and went through the towns, preaching the gospel and healing everywhere. NOTE 9:1-5 See note at Mt 10:1–4. 10:1–4 Disciples (v. 1) and apostles (v. 2) are often used interchangeably for the twelve. Disciple means "learner," and apostle means "one sent out." Jesus gave them power to perform miracles, while He performed them by His own power. The names of the Twelve are not the same in all lists, as many people had more than one name. The names here are given in pairs, suggesting who may have traveled together on this "first missionary journey," as Mark reports they were sent out two by two (Mk 6:7). Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
| Do any of your parishes do moliebens? I think I spelled it correctly. It’s a prayer service that can be done for pretty much any reason. I did one before my customs broker licensing exam in late September 2012 (that’s the time I passed!). A couple married 70 years (!) is having one today as a service of Thanksgiving (Te Deum). They used to be much more common, from what I hear. |
Remember your end, and you will not sin
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Remember your end, and you will not sin
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How will it be with us in the future life, when everything that has gratified us in this world: riches, honors, food and drink, dress, beautifully furnished dwellings, and all attractive objects how will it be, I say, when all these things leave us-when they will all seem to us a dream, and when works of faith and virtue, of abstinence, purity, meekness, humility, mercy, patience, obedience, and others will be required of us? St. John of Kronstadt Holy Martyrs Archdeacon Lawrence; Sixtus, Pope of Rome; and Others with them When Pope Stephen was slain, Sixtus, who was an Athenian by birth, was appointed in his place. Sixtus was at one time a philosopher and then became a Christian. This was a time in which the Bishops of Rome were slain one after the other: to become Bishop of Rome meant to be consigned to martyrdom. Emperor Decius was determined to destroy Christianity. Pope Sixtus was quickly brought to trial with two of his deacons, Felicissimus and Agapitus. As the three were led to prison, Archdeacon Lawrence said to the pope: "Where are you going, Father, without your son? Where, O bishop, without your archdeacon?" The pope consoled him, prophesying to Lawrence that he would undergo even greater torture for Christ and that he would shortly take this path. And indeed, as soon as they had beheaded Sixtus and his two deacons, Lawrence was apprehended. Lawrence had presciently placed all of his affairs, and the affairs of the Church, in order. As treasurer and steward of the Church, he removed all of the Church's valuables to the home of the widower Cyriacus. (On that same occasion, he healed Cyriacus of terrible head pain by the touch of his hand and restored the sight of a blind man, Crescention.) After being thrown into prison, Lawrence healed Lucillus, a prisoner of many years of blindness, and then he baptized him. Witnessing this, Hippolytus, their jailer, was also baptized. He later suffered for Christ. Since Lawrence did not want to deny Christ, but on the contrary, advised Emperor Decius to reject his false gods, his face was beaten with stones, and his body was beaten with a scorpion (a chain with sharp teeth and a curved handle like a scorpion's tail). Romanus, a soldier present at the torture, converted to the Christian Faith and was immediately beheaded. In the end, they placed Lawrence on a gridiron, naked, and lit a fire under him. Roasting in the fire, St. Lawrence thanked God and mocked the emperor for his paganism. After Lawrence gave his pure and heroic soul to God, Hippolytus removed his body under cover of night to the home of Cyriacus and then to a cave, where Hippolytus honorably buried him. St. Lawrence, with the others, suffered in the year 258. cThe Prologue of Ohrid St. Heron Blessed Lawrence, Fool-for-Christ, of Kaluga (1515) Synaxis of New Martyrs and Confessors of Solovki Six Holy Martyrs of Libya Holy Martyr Laurence of Antioch and His Companions New Hieromartyrs Viatcheslav Zakedsky (1918) and Athanasius Kislov, priests (1937) Matthew 28:16-20 (1st Matins Gospel) 16 Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. 17 When they saw Him, they worshiped Him; but some doubted. 18 And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen. NOTE 28:18 All authority has been given to Me: Christ declares that the authority that was His by nature in His divinity is now also possessed by His glorified human nature. This human nature has now trampled the final enemy- death (1Co 15:20–28). 28:19 This Great Commission-our Lord's final commandment given on earth—is to be lived out in the Church until He returns again. Making disciples cannot be done in the strength of man, but only in the power of God. The power of the Resurrection is not only for Jesus Himself, but is given to all believers for Christian life and mission. 28:20 Christ Himself is present in each believer and in the Church always, both personally and in the Holy Spirit, for neither can be separated from the other. To the end of the age does not by any means imply that we will be separated from Him at the end of the world. He is with us now, and forever, and unto the ages of ages. Amen. 1 Corinthians 15:1-11 1 Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, 2 by which also you are saved, if you hold fast that word which I preached to you-unless you believed in vain. 3 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures, 5 and that He was seen by Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. 7 After that He was seen by James, then by all the apostles. 8 Then last of all He was seen by me also, as by one born out of due time. 9 For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me. NOTE 15:3 Paul delivered an apostolic tradition of Christ's Resurrection which is unchanging and sufficient for salvation (v. 2). How had Paul received his gospel? By direct experience with the risen Lord (v. 8), confirmed by his interactions with the original apostles (Gal 2:2–10) and the whole Church. It is impossible to decipher what he learned where; in Paul's mind, his gospel forms a seamless whole. "То receive" designates the passing on of tradition (see 11:2, 23; Gal 1:9; Php 4:9; 1Th 2:13; 4:1). 15:3, 4 This concise statement of the gospel is probably part of an early creed or catechism. (See Ps 16:9–12;Gal 1:4; 1Jn 2:2; 4:10.) 15:5–8 Paul lists those who would testify to the truth of the Resurrection, from the first witnesses to Paul himself. Matthew 19:16-26 16 Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" 17 So He said to him, "Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments." 18 He said to Him, "Which ones?" Jesus said, "You shall not murder, 'You shall not commit adultery, 'You shall not steal,' 'You shall not bear false witness, 19 'Honor your father and your mother, and, 'You shall love your neighbor as yourself.! " 20 The young man said to Him, "All these things I have kept from my youth. What do I still lack?" 21 Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." 22 But when the young man heard that saying, he went away sorrowful, for he had great possessions. 23 Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. 24 And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. 25 When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?" 26 But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." NOTE 19:16, 17 This man does not come to test Jesus, but to seek advice from one he considers no more than a good Teacher. Christ's response (v. 17) does not deny that He is God, but is designed to lead the rich man to this knowledge. 19:20 Formal observance of commandments does not make one righteous before God. This man had an earnest desire for eternal life and sensed that he still lacked something; thus, he continues to press Jesus for the answer. 19:21 To be perfect, one must willingly sacrifice all and follow Christ. Nothing is gained unless this sacrifice is given freely. The specifics of how one follows Christ will be different for each person. Because wealth had such a grip on this rich man, his only hope was to sell and give away all his possessions. St. John Chrysostom tells us that giving away possessions is the least of Christ's instructions here; following Him in all things is a far greater and more difficult calling. 19:23–26 Various interpretations have been suggested for the impossible image of a camel going through the eye of a needle: e.g., that the word was not camel, but "rope"; or that the eye of the needle or eye of a needle was a city gate through which a camel might barely squeeze if it were first unloaded of all its baggage, symbolizing wealth. Even the Talmud uses the expression "for an elephant to go through the eye of a needle." Whatever the phrase refers to, it displays the impossibility of salvation for those who are attached to riches. This is clearly evidenced by the disciples' response, "Who then can be saved?" Yet by God's grace, even what is impossible to man can come to pass. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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In any stage you may be do not get discouraged, pray even if you feel compulsion and the Lord will visit you with His mercy: 'Let it be to you according to your faith,' [Matt. 9:29]. Elder Cleopas of Romania The Martyr Archdeacon Euplus The Martyr Archdeacon Euplus suffered in the year 304 under the emperors Diocletian (284-305) and Maximian (284-305). He served in the Sicilian city of Catania. Always carrying the Gospel with him, Saint Euplus preached constantly to the pagans about Christ. One time, while he read and explained the Gospel to the gathered crowd, they arrested him and took him to the governor of the city, Calvisianus. Saint Euplus confessed himself a Christian and denounced the impiety of idol-worship. For this they sentenced him to torture. They threw the injured saint into prison, where he dwelt at prayer for 7 days. The Lord issued forth a spring of water into the prison to the martyr for the quenching of his thirst. Brought to trial a second time, strengthened and rejoicing, he again confessed his faith in Christ and denounced the torturer for spilling the blood of innocent Christians. The judge commanded to tear off the ears and chop off the head of the saint. When they led the saint to execution, they hung the Gospel on his neck. Having implored time for prayer, the archdeacon began again to read and explain the Gospel to the people. Many of the pagans believed in Christ. The soldiers took hold of the archdeacon and beheaded him with a sword. 1996-2001 by translator Fr. S. Janos. Holy Martyr Susanna the Virgin, and Others with Her St. Niphon, Patriarch of Constantinople Venerable Monk-Martyrs Basil and Theodore of the Monastery of the Kiev Caves St. Taurinus, First Bishop of Evreux, Gaul (2ndc.) St. Passarion, Bishop in Palestine (428) St. Blaan, Bishop of Bute, Scotland (ca. 590) St. Theodore (in Monasticism Theodosius) of the Kiev Caves, Prince of Ostrog in Volhynia (1483) Commemoration of the Miracle (1816) of St. Spyridon (348) on Corfu with the Hagarenes New Martyrs Anastasius of Asomaton and Demetrius of Lesbos, at Kasampa in Asia Minor (1816) St. John, Recluse of Svyatogorsk Monastery (1867) Holy Martyrs Neophytus, Zeno, Gaius, Mark, Macarius, and Gaianus 2 Corinthians 8:7-15 7 But as you abound in everything-in faith, in speech, in knowledge, in all diligence, and in your love for us- see that you abound in this grace also. 8 I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. 9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. 10 And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; 11 but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. 12 For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. 13 For I do not mean that others should be eased and you burdened; 14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack-that there may be equality. 15 As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack." NOTE 8:9 What was Christ's poverty? He emptied Himself (Php 2:5-8) of His heavenly glory to join our humanity to His divinity, and to suffer and die on our behalf. He did not owe this to us, but did so by His grace, that we might become rich in His salvation. Mark 3:6-12 6 Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him. 7 But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea 8 and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him. 9 So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him. 10 For He healed many, so that as many as had afflictions pressed about Him to touch Him. 11 And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, "You are the Son of God." 12 But He sternly warned them that they should not make Him known. NOTE 3:7 Jesus withdrew both because the Pharisees were planning to destroy Him (though it was not time for Him to die) and in order to preach in other places. 3:12 See note at Mt 12:16-21. 12:16–21 Our Lord's refusal to fully disclose His identity as Messiah is foreseen by Isaiah (Is 42:1-4). The reasons for secrecy include: (1) the growing hostility of the Jewish leaders; (2) the people's misunderstanding of the Messiah as an earthly, political leader; and (3) our Lord's desire to evoke genuine faith not based solely on marvelous signs. The Servant (v. 18) refers first to Christ, and by extension to all who follow Him. 12:21 The mission to the Gentiles after Pentecost was foreseen by Isaiah (Is 42:4). HOMILY on how ugliness comes with sin Instead of sweet smell there shall be stink; and instead of a cincture a rent; and instead of well-set hair baldness... and burning instead of beauty (Isaiah 3:24) These are words about extravagant and wayward women, about the daughters of Zion who have become haughty and walk with stretched forth necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet (Isaiah 3:16). What was it that made the Hebrew women proud? Was it virtue? Virtue never made anyone proud, for virtue is in fact a cure against pride. Was it the strength of a people and the stability of the state? No-on the contrary, the prophet precisely foretells the imminent bondage of the people, and the destruction of the state. And the prophet cites vain extravagance, spiritual vanity, and wayward women as the main causes of slavery and destruction. What, therefore, made them so proud and haughty? Ornaments and embroideries; strung beads and necklaces; trinkets and hairpins; garters and cinctures; perfumes and rings; seductive flutterings and mirrors. Behold, this is what made them proud and haughty! It is all an expression of their ignorant pride, but the true cause of their pride is spiritual perversity. From spiritual vanity comes pride-and that external melange of colors that women drape over their bodies is only an obvious manifestation of their ignorant pride. What will become of all this in the end? Stench, disintegration, baldness and burning. This will occur when the people fall into bondage. As it usually happens, the spirit is enslaved by the body, then the body is enslaved by an external enemy. Thus will be the case when the inescapable conqueror of our bodies, death, comes to us. Sweet smells will not help in the grave-the kingdom of stench. Neither will the naked spine of a skeleton have need of a girdle; nor will braided hair save the skull from baldness; nor will beauty save the black remains from burning. This is the inescapable fate of even the most beautiful, the most healthy, the most wealthy, and the most extravagant women. But this is not the greatest misfortune. The greatest misfortune is that the souls of these women-with their stench, disheveledness, baldness and burning-will come before God and the heavenly hosts of the most beautiful of God's angels and righteous ones. Here, the stench of the body denotes the stench that depravity and vice leaves in the soul; a disheveled body denotes the insatiability of the soul for bodily pleasures; physical baldness denotes the nakedness of a soul devoid of good works and pure thoughts; and the burning of the body denotes the burning of a tortured conscience and an inflamed mind. Oh, how dreadful is the vision of Isaiah, the son of Amoz. It was dreadful then, and it is dreadful even today-dreadful, because it is true. Holy and Most-pure Lord, help the women who make the sign of Thy Cross, that they may remember their souls, and cleanse their souls before Thy Righteous Judgment; so that their souls, together with their bodies, do not become eternal stench. To Thee be glory and praise forever. Amen. Homily on this day taken from The Prologue of Ohrid |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Listen to me, people of all nations, men, women, and children, all of you who bear the Christian name: If any one preach to you something contrary to what the holy catholic Church has received from the holy apostles and fathers and councils, and has kept down to the present day, do not heed him. Do not receive the serpent's counsel, as Eve did, to whom it was death. If an angel or an emperor teaches you anything contrary to what you have received, shut your ears. St. John of Damascus The Martyrs Anicetas and Photios The Martyrs Anicetas and Photios (his nephew) were natives of Nicomedia. Anicetas, a military official, denounced the emperor Diocletian (284-305) for having set up in the city square an implement of execution for frightening Christians. The enraged emperor ordered Saint Anicetas to be tortured, and later condemned him to be devoured by wild beasts. But the lions they set loose became gentle and fondled up to him. Suddenly there began a strong earthquake, resulting in the collapse of the pagan temple of Hercules, and many pagans perished beneathe the crumbled city walls. The executioner took up a sword to cut off the saint's head, but he himself fell down insensible. They tried to break Saint Anicetas on the wheel and burn him with fire, but the wheel stopped and the fire went out. They threw the martyr into a furnace with boiling tin, but the tin got cold. Thus the Lord preserved His servant for the edification of many. The martyr's nephew, Saint Photios, saluted the sufferer and turn to the emperor, remarking: "O idol-worshipper, thine gods - be nothing!" The sword, held over the new confessor, instead struck the executioner himself. Then the martyrs were thrown into prison. After three days Diocletian began to urge them: "Worship our gods, and I shalt give ye glory and riches". The martyrs answered: "Perish thou with thine honour and riches!" Then they tied them by the legs to wild horses, but the saints, dragged along the ground, remained unharmed. They did not suffer either in the heated up bath-house, which tumbled apart. Finally Diocletian ordered a great furnace to be fired up, and many Christians, inspired by the deeds of Saints Anicetas and Photios, went in themselves with the words: "We are Christians!" They all died with prayer on their lips. The bodies of Saints Anicetas and Photios were not harmed by the fire, and even their hair remained whole. seeing this, many of the pagans came to believe in Christ. This event happened in the year 305. 1996-2001 by translator Fr. S. Janos. Hieromartyr Alexander, Bishop of Comana Holy Martyrs Pamphilus and Capito (3rd c.) St. Pallamon of Egypt (ca. 323), Instructor of St. Pachomius the Great St. Muredach (Murtagh), First Bishop of Killala and Founder of Innismurray (6th c.) St. Seigine, Abbot, of lona (652) New Hieromartyrs Gerontius and Serapion, Hieromonks, and Otar, Deacon; New Monk-Martyrs Germanus, Bessarion, and Michael, and New Martyr Symeon, of Gareji, all Slain by the Dagestanis (1851) New Martyrs of the Belogorsk St. Nicholas Monastery (Perm) (1918-1919) Memory of Twelve Soldiers of Crete Venerable Castor Memory of Venerable Eglon ('Ajlawan) New Martyrs Leonid Biriukovich, archpriest, John Nikolsky, priest (1937), and Eudocia Safronova (1938) 2 Corinthians 8:16-9:5 16 But thanks be to God who puts the same earnest care for you into the heart of Titus. 17 For he not only accepted the exhortation, but being more diligent, he went to you of his own accord. 18 And we have sent with him the brother whose praise is in the gospel throughout all the churches, 19 and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind, 20 avoiding this: that anyone should blame us in this lavish gift which is administered by us- 21 providing honorable things, not only in the sight of the Lord, but also in the sight of men. 22 And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you. 23 If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the churches, the glory of Christ. 24 Therefore show to them, and before the churches, the proof of your love and of our boasting on your behalf. 1 Now concerning the ministering to the saints, it is superfluous for me to write to you; 2 for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority. 3 Yet I have sent the brethren, lest our boasting of you should be in vain in this respect, that, as I said, you may be ready; 4 lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this confident boasting. 5 Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation. NOTE 8:24 The proof of God's love for us is that He gave us His Son through His Incarnation and death (Rom 5:8). The proof of our love for God is in the giving of our gifts to Him and the churches. 9:3 Paul has stuck his neck out. The Corinthians' "zeal" had caused many in Macedonia to give to Jerusalem (v. 2). Yet, to make sure Corinth will stay zealous, Paul has sent the brethren. Mark 3:13-19 13 And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. 14 Then He appointed twelve, that they might be with Him and that He might send them out to preach, 15 and to have power to heal sicknesses and to cast out demons: 16 Simon, to whom He gave the name Peter; 17 James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder"; 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; 19 and Judas Iscariot, who also betrayed Him. And they went into a house. REFLECTION Learn to respect and love lowly and simple people. Such are the most blessed on earth, and such are the greatest in the Kingdom of Heaven. In them there is no pride-indeed, pride is the prevalent madness afflicting the rich and the powerful of this world. The lowly carry out their duty in this world perfectly; and yet, when someone praises them for it, it seems unearned to them-while the self-seeking men of this world seek praise for all their work, and often it is imperfectly done. St. Alexander was an eminent philosopher, yet he left everything, hid himself from exalted society and the praise of the world, and mingled with the lowliest and the simplest of men-a charcoal-burner among charcoal-burners. Instead of yearning for his erstwhile praise and honors, he rejoiced that children ran after him, laughing at him because of his sooty skin and ragged clothes. Even so, Alexander was not the only one who desired to live with the lowly and simple. Many kings and princes, learning of the sweetness of the Christian Faith, have removed the crowns from their heads and fled from aristocratic vanity, to be among simple people. Did not the Lord Christ Himself, the King of Kings, appear among shepherds and fishermen? St. Zeno counsels: "Do not choose a glorious place for living, and do not associate with men of prominence." HOMILY on the awesome vision of the Prophet Isaiah I saw also the Lord sitting upon a throne, high and lifted up (Isaiah 6:1) Here is the vision of visions! Here is the glory of glories and the majesty of majesties! God showed great mercy to all of mankind, in that He gave them to see the great starry firmament, the work of His hands. He showed an even greater mercy in allowing some to see the eternal and wondrous angelic world. He showed the greatest mercy to a small number of His chosen ones, whom He allowed to see Himself-the Lord of Sabaoth, the Only Uncreated One, and Creator of both worlds. How can mortal man see the Immortal God? Did not God Himself say to Moses: For there shall no man see Me and live (Exodus 33:20)? And does not the Gospel say: No man has seen God at any time (John 1:18)? Truly, no mortal can see the face of God - His Essence. But, by His condescension and infinite goodness and power, God can reveal—to some extent and in some form—how accessible He is to men. In a particular form and appearance, He appeared to Moses, Elias, Daniel and John the Theologian. He did not reveal His Essence, but a particular form and appearance. Isaiah saw Him on a throne high and lifted up-as the Judge raised above all the judges and all the earthly courts. The six-winged Seraphim stood around Him and cried one to another: Holy, Holy, Holy, is the Lord of Hosts (Isaiah 6:3). The Lord did not allow Himself to be seen alone, but rather as the King in His Invisible Kingdom, surrounded by the most exalted of beings, who were created by His power. Around Him are the foremost orders of the heavenly hierarchy, the chief commanders of His innumerable immortal hosts, the foremost lampstands of His light and His unendurable radiance. This is the wondrous vision of Isaiah, the Son of Amoz, the prophet of God. O Holy, Holy, Holy Lord-Thrice Holy-have mercy on us and save us, impure and sinful as we are. To Thee be glory and praise forever. Amen. Reflection and Homily are from The Prologue of Ohrid |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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When there is a respect for small things, there will be an even greater respect towards the bigger things. When there is no respect for small things, then neither will there be for the bigger ones. This is how the Fathers maintained Tradition. Elder Paisios of Mt. Athos Holy Martyr Hippolytus of Rome and 18 Martyrs with him (258) Hippolytus was a military leader and the overseer of the prisons in Rome. He was born and raised a pagan. When St. Lawrence, the archdeacon, was thrown into prison, Hippolytus was ordered by the emperor to be especially watchful of this prisoner. Hippolytus saw with his own eyes how Lawrence restored the sight of the blind man Lucillus and how Lawrence cured many others who were sick, and he came to believe in Christ. When Lawrence baptized him, Hippolytus had a heavenly vision and spoke of it: "I saw innocent souls in great happiness, in the heavens." He then took Lawrence into his own household, and Lawrence baptized all the members (nineteen in all, including the old governess Concordia). When Lawrence was slain for Christ, Hippolytus transported the body of the martyr by night, wrapped it in a winding sheet, and honorably buried it. However, this came to the attention of Emperor Decius. On the third day following the martyrdom of Lawrence, Hippolytus was arrested and brought before the emperor. As he refused to deny his true Faith, he was struck in the mouth with stones. After that, the emperor ordered that Hippolytus be stripped naked and flogged. Naked before the emperor, he said: "You have not stripped me, you have begun to clothe me!" Then, they stretched him out on the ground and beat him mercilessly. Hippolytus's only response was: "I am a Christian." The emperor, upon hearing that all of Hippolytus's household were Christians, ordered that they all be arrested. The aged Concordia said: "We prefer to die honorably with our master in the Christian Faith than to live dishonorably with you, who is unclean." Concordia was the first to be slain, and after her, the remaining eighteen were slain, all before the eyes of Hippolytus. Finally, they tied Hippolytus to a wild horse and dragged him relentlessly until the martyr gave up his soul to God. St. Tikhon of Zadonsk and Voronezh Attached File Tikhon was born in a simple peasant family in the village of Korotsk, in the province of Novgorod, in the year 1724. He received the monastic tonsure at age thirty-four, and because of his ascetic practice and great spiritual wisdom, he was soon elevated to higher positions of service until he was consecrated Bishop of Voronezh. His episcopacy lasted for almost five years, but because of frail health, he withdrew and took up residence in the Monastery of Zadonsk. In the year 1783, he died peacefully in Zadonsk, where his miracle-working relics now repose. He was a great ascetic of the Russian Church, a rare shepherd, a strong intercessor, and the author of the most beautiful spiritual works. By his wisdom, holiness, and asceticism, Tikhon can be equated with the great fathers of the Orthodox Church of ancient times. Because of the many witnessed miracles that were performed over his relics, he was proclaimed a saint, first by the people, then officially by the Church in the year 1861. Venerable Empress Irene, called Xenia in Monasticism (1134) Venerable Seridus, Abbot, of Gaza (543) St. Maximus the Confessor (662) (his Service is Celebrated on Aug. 13) St. Eudocia the Empress (460), Wife of Theodosius the Younger St. Wigbert, Abbot of Hersfeld and English Missionary to Germany (ca. 747) Uncovering of the Relics (1547) of St. Maximus of Moscow, Fool-for-Christ (1433) New Hieromartyr Seraphim, Bishop of Dmitrov (1937), Jacob Arkhipov, Nicholas Orlov, Priests, Alexis Vvedensky, Deacon (1937), and Basil Alekandrine, John Chichev, Joasaph Panov, and Constantine Popov, Priests (1942) Icons of the Most Holy Theotokos "Of Minsk" (1500) Icon of the Most Holy Theotokos "Of the Passion" (1641) Icon of the Most Holy Theotokos "Of the Seven Arrows" (Vologda) (1830) Icon of the Most Holy Theotokos "The Softening of Evil Hearts" Greek cal.: Abba Dorotheus of Gaza (ca. 560-580) Holy Martyr Coronatus Holy Martyrs Pamphylus and Capiton St. Radegunde of Poitiers 2 Corinthians 9:12-10:7 12 For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, 13 while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, 14 and by their prayer for you, who long for you because of the exceeding grace of God in you. 15 Thanks be to God for His indescribable gift! 1 Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ-who in presence am lowly among you, but being absent am bold toward you. 2 But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war according to the flesh. 4 For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, 5 casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, 6 and being ready to punish all disobedience when your obedience is fulfilled. 7 Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's. NOTE 10:1 Paul replies to the charges of his opponents: far from being weak, he is extraordinarily strong. But strength in spiritual warfare sometimes appears as weakness to the world. The meekness and gentleness of Christ is sometimes communicated in a lowly or humble fashion, and sometimes boldly (see vv. 10, 11). 10:3 In the flesh refers to fallen human nature. 10:4–6 The battlefield of spiritual warfare includes entrenched spiritual fortresses (strongholds), human reason (arguments, v. 5), human and angelic powers (every high thing that exalts itself), ideas (thought), and the will (obedience). Our weapons include the Cross, prayer, and the Word of God. Both our thoughts (v. 5) and our actions (v. 6) are to be submissive to Christ. The Church is God's fortress, marching against the strongholds of disobedience. 10:7, 8 Some teachers in Corinth had claimed а special knowledge of, or an esoteric relationship to, Christ. Paul here counters their claim by boasting somewhat more of his authority-not because he wants to boast (11:1, 16–19; 12:1, 11), but because the boastfulness of his enemies must be shown to be not only empty, but ruinous for those who believe them. Mark 3:20-27 20 Then the multitude came together again, so that they could not so much as eat bread. 21 But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind." 22 And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons." 23 So He called them to Himself and said to them in parables: "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house cannot stand. 26 And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. 27 No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house. NOTE 3:20-27 See note at Mt 12:22–3О. 12:22–30 Beelzebub, or Baal, was the prince of "the dung heap" or lord of "the flies"-a god worshipped by the Philistines (4Kg 1:2–16). Here, he is called ruler of the demons (v. 24). The impossibility of demons fighting against themselves illustrates the irrational pride and envy of the Pharisees in their opposition to Jesus. Hebrews 7:26-8:2(St. Tikhon) 26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. 1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man. NOTE 7:26—8:2 This passage is read on days commemorating a hierarch. 8:1 Majesty is a biblical name for God the Father. A high priest sitting on the right hand of majesty would have to be both human and divine. Seated: No one but an equal sits in the presence of a king- much less in the presence of God. Matthew 5:14-19 (St. Tikhon) 14 You are the light of the world. A city that is set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 17 Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. NOTE 5:14-19 This passage is read on days commemorating holy hierarchs. 5:16 Christian virtues have both a personal and a public function, for our virtue can bring others to glorify the Father. 5:17 Jesus fulfills the Law in Himself, in His words, and in His actions by: (1) performing God's will in all its fullness (3:15); (2) transgressing none of the precepts of the Law (Jn 8:46; 14:30); (3) declaring the perfect fulfillment of the Law, which He was about to deliver to them; (4) granting righteousness-the goal of the Law-to us (Rom 3:31; 8:3, 4; 10:4). He fulfills the Prophets by both being and carrying out what they foretold. 5:18 Assuredly (Gr. amen) means "truly," or "confirmed," or "so be it." Jesus uses it as a solemn affirmation, a form of oath. Christ's use of this word at the beginning of certain proclamations (rather than at the end) is unique and authoritative: He declares His words affirmed before they are even spoken. A jot (Gr. iota) is the smallest letter in the Greek alphabet; a tittle is the smallest stroke in certain Hebrew letters. Thus, the whole of the Law is affirmed as the foundation of Christ's new teaching. All is fulfilled refers to the Passion and Resurrection of Christ. 5:19 Righteousness according to the Law is a unified whole. The observance of all the least commandments is to observe the whole Law, while the violation of the least commandment is considered a violation of the whole Law. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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If you see your neighbor in sin, don't look only at this, but also think about what he has done or does that is good, and infrequently trying this in general, while not partially judging, you will find that he is better than you. St. Basil the Great The Prophet Micah Attached File The Prophet Micah, the 6th of the Twelve Minor Prophets, was descended from the Tribe of Judah and was a native of the city of Morastha, to the south of Jerusalem, wherefore he was called a Morasthite. His prophetic service began around the year 778 before the Birth of Christ and continued for almost 50 years under the kings of Judah - Joatham, Akhaz, and Righteous Hezekiah (721-691 B.C., Comm. 28 August). He was a contemporary of the Prophet Isaiah. His denunciations and predictions were in regard to the separate kingdoms both of Judah and of Israel. Hе foresaw the misfortunes threatening the kingdom of Israel before its destruction, and to Judah during the incursions under the Assyrian emperor Sennacherib. To him belongs a prophecy about the birth of the Saviour of the world: "And thou, Bethlehem, house of Euphratha, though small wilt be in the thousands of Judah, from thee to Me wilt come an eldest, that will be King in Israel, Whose coming forth is from the beginning of days forever" (Mic. 5: 2). From the words of the Prophet Jeremiah (Jer. 26: 18-19), the Jews evidently were afraid to kill the Prophet Micah. His relics were discovered in the IV Century after the Birth of Christ at Baraphsatia, through a revelation to the bishop of Eleutheropolis, Zeuinos. Hieromartyr Marcellus, Bishop of Apamea (389) Holy Martyr Ursicius, at Illyricum (305-313) St. Fachanan, Abbot, of Ross Carbery, Cork (ca. 600) Translation of the Relics (1091) of St. Theodosius of the Kiev Caves (1074) New Martyr Symeon of Trebizond, at Constantinople (1653) Translation of the Relics (1798) of St. Arcadius, Monk, of Novotorzhok (1077) New Hieromartyr Basil, Archbishop of Chernigov, and with him New Monk-Martyr Matthew and New Martyr Alexis (1918) New Hieromartyrs Nazarius, Metropolitan of Kutaisi, Georgia, and with him Priests Herman, Hierotheus, and Simon, and Archdeacon Bessarion (1924) Synaxis of the New Martyrs of Georgia who Suffered under the Atheist Yoke (20th c.) New Hiero-Martyrs Matthew, Archimandrite, of Perm (1918), and Eleutherius, Schema-Archimandrite, of the Holy Trinity Monastery (Smolensk) (1937) New Martyr Eve, Abbess of Holy Trinity Convent in Penza (Saratov) (1937) Holy Martyr Lucius New Martyrs Vladimir Tsedrinsky, archpriest (1920), Vladimir Smirnov, Nicholas Tolgsky, archpriests, Eudocia (Perevoznikova), nun, Theodore Zakharov (1937), and confessor Alexander Ourodov, archimandrite (1961) 2 Corinthians 10:7-18 7 Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ's, let him again consider this in himself, that just as he is Christ's, even so we are Christ's. 8 For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed- 9 lest I seem to terrify you by letters. 10 For his letters, they say, "are weighty and powerful, but his bodily presence is weak, and his speech contemptible." 11 Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present. 12 For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise. 13 We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us-a sphere which especially includes you. 14 For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; 15 not boasting of things beyond measure, that is, in other men's labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, 16 to preach the gospel in the regions beyond you, and not to boast in another man's sphere of accomplishment. 17 But "he who glories, let him glory in the LORD." 18 For not he who commends himself is approved, but whom the Lord commends. NOTE 10:7, 8 Some teachers in Corinth had claimed a special knowledge of, or an esoteric relationship to, Christ. Paul here counters their claim by boasting somewhat more of his authority—not because he wants to boast (11:1, 16–19; 12:1, 11), but because the boastfulness of his enemies must be shown to be not only empty, but ruinous for those who believe them. 10:12–18 Paul's opponents had stepped into his sphere (v. 13) after he had evangelized and established the church in Corinth. They then claimed they were responsible for raising up this church and commended themselves (v. 18) for doing so. Mark 3:28-35 28 Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; 29 but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation- 30 because they said, "He has an unclean spirit." 31 Then His brothers and His mother came, and standing outside they sent to Him, calling Him. 32 And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You." 33 But He answered them, saying, "Who is My mother, or My brothers?" 34 And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers! 35 For whoever does the will of God is My brother and My sister and mother. NOTE 3:28–30 On the blasphemy against the Holy Spirit, see note at Mt 12:32. 12:32 Blasphemy against the Holy Spirit is blasphemy against the divine activity of the Spirit, blasphemy against pure goodness. A sin against the Son of Man is more easily forgiven because the Jews did not know much about Christ. But blasphemy against the Spirit, whose divine activity they knew from the ОT, will not be forgiven because it comes from a willful hardness of heart and a refusal to accept God's mercy. The Fathers are clear that blasphemy against the Holy Spirit is not an "unforgivable sin"; nor does Jesus ever call this sin "unforgivable." St. John Chrysostom teaches that blasphemy against the Holy Spirit would be forgivable if a person were to repent of it. Jesus makes this declaration knowing that those who blaspheme the Spirit are calling pure, divine goodness "evil," and are beyond repentance by their own choice. 3:31-35 See note at Mt 12:46-50. 12:46–50 Christ's relatives have not yet understood His identity and mission. He points to a spiritual family based on obedience to the will of My Father (v. 50). In Jewish usage, brother can indicate any number of relations. Abram called his nephew Lot "brother” (Gn 14:14); Boaz spoke of his cousin Elimelech as his "brother" (Ru 4:3); and Joab called his cousin Amasa "brother" (2Kg 20:9). Christ Himself had no blood brothers, for Mary had but one Son: Jesus. The brothers mentioned here were either stepbrothers, sons of Joseph by a previous marriage, or cousins. Indeed, Jesus commits His mother to the care of John at the Cross (Jn 19:25-27), which would have been unthinkable if Mary had had other children to care for her. REFLECTION Beware of a parent's curse, for a parental curse is a dreadful thing. Value, and seek, a parental blessing-for it will be with you through your entire life. The all-wise Sirach speaks: For the blessing of the father establishes the houses of children, but the curse of the mother rooteth out foundations (Sirach 3:9). The curse by which Noah cursed the descendants of Ham continued to follow the unfortunate Hamites, but the sons of Jacob have had blessing in their lives, by the grace of their father's blessing. As a young man, St. Sergius begged his parents for their blessing to become a monk. His aged parents begged their son to wait awhile and abide with them until their death, and then be tonsured a monk. Sergius obeyed his parents, and was blessed throughout his life. Bishop Hermogenes relates that a man mistreated his wife. When his mother tearfully scolded him because of it, the son attacked his mother, beat her, and smashed her head against a wall. The sorrowful mother cried out: "Lord, may my son be cursed, and may he not have my blessing or Thy blessing." That same day, the son began to tremble throughout his entire body, and for thirteen years he trembled so badly that he was not even able to raise a spoon to his mouth. He finally made his confession and received Holy Communion-which eased his suffering a little. Soon afterward he died. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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God requires not the doing of the commandments for their own sake, but the correction of the soul, for whose sake He established the commandments. St. Isaac the Syrian The Dormition of the Most-Holy Theotokos The Lord Who, on Mount Sinai, gave the Fifth Commandment, Honor thy father and thy mother, showed by His own example how one should respect one's parents. Hanging on the Cross in agony, He remembered His Mother, and indicating the Apostle John He said to her: Woman, behold thy son. After that, Нe said to John: Behold thy mother. And so, providing for His Mother, He breathed His last. John had a home on Mount Zion, in Jerusalem, in which the Theotokos then lived. She dwelt there to the end of her days on earth. By her prayers, kind guidance, meekness and patience, she greatly assisted her Son's apostles. She spent most of her remaining time on earth in Jerusalem, often visiting those places that reminded her of the great events and of the great works of her Son. She especially visited Golgotha, Bethlehem, and the Mount of Olives. Of her few distant journeys, her visit to St. Ignatius the God-bearer in Antioch is recorded; as is her visit to Lazarus (whom our Lord resurrected on the fourth day), the Bishop of Cyprus. She also visited Mount Athos, which she blessed; and she stayed in Ephesus with St. John the Evangelist during the time of the great persecution of Christians in Jerusalem. In her old age, she often prayed to her Lord and God on the Mount of Olives, the site of His Ascension, that He take her from this world as soon as possible. On one of these occasions, the Archangel Gabriel appeared to her and revealed to her that she would find repose within three days. The angel gave her a palm-branch, which was to be carried in her funeral procession. She returned home with great joy, hoping in her heart to see her Son's apostles just once more in this life. The Lord fulfilled her wish, and the apostles, borne by angels in the clouds, gathered together at the house on Mount Zion. With great rejoicing she saw them, encouraged them, counseled them, and comforted them. Then she peacefully gave her soul to God without pain or physical illness. The apostles took up her coffin, from which a heavenly fragrance arose - and, in the company of many Christians, bore it to the Garden of Gethsemane, to the sepulcher of her parents, Saints Joachim and Anna. By God's providence, the procession was concealed by a cloud from the evil Jews. Even so, Aphthonius, a Jewish priest, grabbed the coffin with the intention of overturning it, but an angel of God severed both his hands. He then cried out to the apostles for help, and was healed upon declaring his faith in the Lord Jesus Christ. The Apostle Thomas was absent - again, according to God's providence - in order that a new and all-glorious mystery of the Holy Theotokos would be revealed. Thomas arrived on the third day and desired to venerate the body of the Holy Most-pure One. But when the apostles opened the sepulcher, they found only the winding sheet: the body was not in the tomb! That evening, the Theotokos, surrounded by a host of angels, appeared to the apostles and said to them: 'Rejoice, I will be with you always." The Theotokos' age at the time of her Dormition is not known exactly, but the overwhelming opinion is that she was over sixty years of age. Repose of St. Macarius the Roman, Abbot (1550), and his Disciple St. Chariton (16th c.), of Novgorod New Hiero-Martyr Christos, Hieromonk, of loannina (ca. 1770) St. Stephen, Elder, of Vyatka (1890) New Hieromartyr Paul, Priest, and New Martyr Joanna, Presbytera, of Graboviec (Chelm and Podlasie, Poland) (1943) Icons of the Most Holy Theotokos "Diasozousa" and "Chajnicka" Commemoration of Miracle of Theotokos at the Siege of Constantinople (717-18) Philippians 2:5-11(Epistle,Theotokos) 5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. NOTE 2:5–11 This passage is a hymn already in use in the Church, quoted here by St. Paul because it calls us to ponder the humility of Christ, a truth necessary for suffering Christians to understand and live out. The passage has been incorporated into many hymns of the Orthodox Church. Christ is He who, being in the form of God, is also in the form of a bondservant (v. 7), in our likeness (see Gn 1:26), and is voluntarily subject to death. He who has died, God has exalted and given the name Lord (v. 11), a name God the Son shares with God the Father from all eternity. 2:5–11 This passage is read on the Feasts of the Theotokos: Nativity (September 8) and Dormition (August 15). 2:6 The form (Gr. morphe) of God, a concept parallel with "the image [Gr. eikon] of God" (Col 1:15), refers to the Son's sharing in full the divine nature. Robbery (Gr. harpagmon, lit. "prize" or "booty") refers to an object stolen and tightly clutched. Christ has equality with God not by seizure but by nature, and with absolute security. There is, therefore, no threat, loss, or any change in the divine nature of the Son of God when He takes our humanity to Himself and offers us salvation. 2:7, 8 Made Himself of no reputation (v. Z; lit. "emptied Himself") deals with the Son's will, not His nature. He emptied Himself not by laying down His divine nature or setting it aside, but by voluntarily taking on our human nature. To human beings He looks just like another human being, for being truly incarnate, He is fully man by nature. He took the form of a bondservant, voluntarily sharing our human condition except for one thing: sin. In His humanity, He showed the fullness of humility by His obedience to the death that has enslaved humanity. To die on a cross, the death of a criminal, was repulsive to the Romans and considered a curse by the Jews. But His death brings life to all who are joined to Him. Luke 10:38-42; 11:27-28 (Gospel,Theotokos) 38 Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. 39 And she had a sister called Mary, who also sat at Jesus' feet and heard His word. 40 But Martha was distracted with much serving, and she approached Him and said, "Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me." 41 And Jesus answered and said to her, "Martha, Martha, you are worried and troubled about many things. 42 But one thing is needed, and Mary has chosen that good part, which will not be taken away from her. 27 And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, "Blessed is the womb that bore You, and the breasts which nursed You!" 28 But He said, "More than that, blessed are those who hear the word of God and keep it!" NOTE 10:38–42 Mary and Martha are the sisters of Lazarus, whom Jesus raised from the dead (In 11:1). Martha is not rebuked for serving, but for complaining and for being distracted, worried, and troubled. In following Christ, we serve in order to facilitate the spread of the gospel (see Acts 6:1-4). 2 Cor 11.5-21 5 But I do not think I am in the least inferior to those "super-apostles." 6 I may not be a trained speaker, but I do have knowledge. We have made this perfectly clear to you in every way. 7 Was it a sin for me to lower myself in order to elevate you by preaching the gospel of God to you free of charge? 8 I robbed other churches by receiving support from them so as to serve you. 9 And when I was with you and needed something, I was not a burden to anyone, for the brothers who came from Macedonia supplied what I needed. I have kept myself from being a burden to you in any way, and will continue to do so. 10 As surely as the truth of Christ is in me, nobody in the regions of Achaia will stop this boasting of mine. 11 Why? Because I do not love you? God knows I do! 12 And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14 And no wonder, for Satan himself masquerades as an angel of light. 15 It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve. 16 I repeat: Let no one take me for a fool. But if you do, then receive me just as you would a fool, so that I may do a little boasting. 17 In this self-confident boasting I am not talking as the Lord would, but as a fool. 18 Since many are boasting in the way the world does, I too will boast. 19 You gladly put up with fools since you are so wise! 20 In fact, you even put up with anyone who enslaves you or exploits you or takes advantage of you or pushes himself forward or slaps you in the face. 21 To my shame I admit that we were too weak for that! NOTE 11:7–12 Pure doctrine is taught out of pure motives. A mark of apostolic authenticity is the refusal of excessive money. The clergy draw their living from the Church, but not to the point of getting rich (see 1Co 9:4–18; 1Ti 6:3–10; Tts 1:11). Paul's opponents dared not make this claim. 11:13–15 Although Satan (v. 14) imitates the Kingdom of God, telltale signs such as nonapostolic doctrine (vv. 4–6) and a lucrative ministry (vv. 7-12) reveal his sham. 11:16–21 The Corinthians thought they were wise (v. 19) enough to evaluate church leaders. They had become enamored with false apostles who championed themselves using the methods and values of the world, full of outward show and crafty talk. They disparaged Paul, seeing him as a weakling without credentials. As a result they were in bondage (v. 20), defrauded and even brutalized. Paul, playing the devil's advocate, takes up the methods of these false apostles to show them as fools (v. 19). Не satirizes them in the hope the Corinthians will thereby see through their charade. Mark 4.1-9 1 Again Jesus began to teach by the lake. The crowd that gathered around him was so large that he got into a boat and sat in it out on the lake, while all the people were along the shore at the water's edge. 2 He taught them many things by parables, and in his teaching said: 3 "Listen! A farmer went out to sow his seed. 4 As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6 But when the sun came up, the plants were scorched, and they withered because they had no root. 7 Other seed fell among thorns, which grew up and choked the plants, so that they did not bear grain. 8 Still other seed fell on good soil. It came up, grew and produced a crop, multiplying thirty, sixty, or even a hundred times." 9 Then Jesus said, "He who has ears to hear, let him hear." Parables Parables are stories in word-pictures, revealing spiritual truth. The Hebrew and Aramaic words for parable also mean "allegory," "riddle," or "proverb." The Scriptures, especially the Gospels, are filled with parables-images drawn from daily life in the world to represent and communicate the deep things of God. Parables give us glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways (Is 55:8,9). The truth communicated by Jesus' parables, however, is not evident to all who hear them. The listener must have spiritual ears to hear, and even then not all have the same degree of understanding. Thus, Jesus' statement that "to those who are outside, all things come in parables” (Mark 4:11) may be translated, ". “. . . all things come in riddles." Jesus' quotation of Isaiah 6:9, 10 (Mt 13:14, 15) does not mean He used parables to blind the people or to lead them to punishment. On the contrary, it demonstrates that the people are responsible for their own lack of receptivity: having grown dull and insensitive, they are unwilling to accept the message of the parables. As the mission of Isaiah in the Old Testament was to open the eyes of Israel to see the acts of God, so the parables of Jesus are intended to open the eyes of His hearers to the truth and lead them to produce the fruit of righteousness. Parables challenge the hearer and call for faith to perceive the mysteries of the Kingdom. Insight into God's Kingdom does not come simply through an intellectual understanding of the parables. Spiritual enlightenment is essentially a communication of faith in the Person, words, and deeds of the Lord Jesus Christ. The use of parables was known in Jewish culture long before Jesus (2Kg 12:1-4; 3Kg 21:35-42; Is 5:1-7). Jesus, however, brought the art of parables to perfection, relating aspects of the Kingdom and speaking of God Himself through vivid stories. His purpose was not only to reveal truth to those with hearts prepared. He wished to draw responsive hearts past the entrance and into the very reality of God's Kingdom which He proclaimed and inaugurated. Among the familiar parables read on Sundays throughout the church year are those of the Sower (Lk 8:5–15); the Good Samaritan (Lk 10:25–37); the Rich Man and His Crops (Lk 12:16–21); the Great Supper (Lk 14:16–24); the Talents (Mt 25:14–30); the Pharisee and the Tax Collector (Lk 18:10–14); and the Prodigal Son (Lk 15:11-32). In opening to us the door to the Kingdom of heaven, the parables help us to love God and to know Him, to understand and believe His grace, mercy, and forgiveness, and to order our lives according to His Holy Word. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Prayer is a request for what is good, offered by the devout of God. But we do not restrict this request simply to what is stated in words... We should not express our prayer merely in syllables, but the power of prayer should be expressed in the moral attitude of our soul and in the virtuous actions that extend throughout our life... This is how you pray continually - not by offering prayer in words, but by joining yourself to God through your whole way of life, so that your life becomes one continuous and uninterrupted prayer. St. Basil the Great 1 Corinthians 2:6-9 6 However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. 7 But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, 8 which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory. 9 But as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him"-- NOTE 2:6, 7 The mature (Gr. teleioi) are the "spiritual" (Gr. pneumatikoi) of v. 15. Mystery here is the gospel of the Kingdom (see Rom 16:25; Eph 3:3, 4,9; 6:19; Col 4:3; 1Ti 3:9, 16), which neither angels nor any other creature knew before it was revealed by Christ, even though the Incarnation of the Son was God's plan from eternity for transforming creation. Moreover, that Gospel is hidden from those who perish (2Co 4:3). Those who will not believe do not grasp what is clear to the faithful. 2:8 The Lord of glory demonstrates that the dignity and honor of Jesus is that of God the Father Himself (Ex 24:16–18). The incarnate Son of God, who clothes Himself "with light as with a garment" (Ps 103:2), stood naked before human judges, receiving blows from hands which He had formed. The Lord of Glory, the Son of the Father, was crucified in His humanity (Acts 2:36). They crucified God! 2:9 Paul seems to have collected phrases from several passages (Is 52:15;64:3; 65:17; Jer 3:16; WSir 1:10), though this may have come from an early hymn. Matthew 22:15-22 15 Then the Pharisees went and plotted how they might entangle Him in His talk. 16 And they sent to Him their disciples with the Herodians, saying, "Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. 17 Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not? 18 But Jesus perceived their wickedness, and said, "Why do you test Me, you hypocrites? 19 Show Me the tax money. So they brought Him a denarius. 20 And He said to them, "Whose image and inscription is this?" 21 They said to Him, "Caesar's." And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." 22 When they had heard these words, they marveled, and left Him and went their way. NOTE 22:15-22 See note at Lk 20:20-26. 20:20–26 This question on taxation is designed to trap Jesus: a "yes" would turn the Jewish people against Him, while a "no" would bring a charge of treason by the Romans. His answer defeats their cunning and shows that a believer can render the state its due while serving God (Rom 13:1- 7). As the coin bears the image of the emperor and is properly paid to him, so each person bears the image of God and therefore belongs to Him. Conflict arises only when the state demands that which is contrary to God. Colossians 1:12-18 12 giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins. 15 He is the image of the invisible God, the firstborn over all creation. 16 For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 17 And He is before all things, and in Him all things consist. 18 And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. NOTE 1:12, 13 Being a Christian goes beyond changing masters from Satan to God, to a change of kingdoms as well-from that of darkness to the kingdom of the Son. 1:15–20 This passage is an ancient christological hymn, perhaps expanded upon by Paul, in two stanzas: (1) Christ the Head of creation (vv. 15– 17) and (2) Christ the Head of the new creation (vv. 18–20). This hymn may have been part of the early baptismal liturgy; if so, Paul could be using it to bring the Colossians back to their original profession. 1:15 No clear distinction is made between Christ as God and Christ as Man, but the point of the verse is obvious. As God, Christ is eternally and consubstantially (of one essence) the image (Gr. eikon, "icon") of the Father. As Man, Christ is the image in which man was made and toward which man is moving. In both natures, He fully represents and manifests the Father. As God, Christ is the firstborn over all creation in that the Father created everything through Him, as the Only Begotten Son of God. As Man, Christ is the firstborn over all creation in that He has authority over creation. In either case, creation is fully subject to Him. Contrary to the Colossian heresy, in which He was considered one of the created mediators, Christ is the only Mediator and Lord of all. 1:16 Thrones, dominions, principalities, and powers are ranks of angels. Christ is not only the source (through Him) of creation-of all things, on earth and in heaven—but also its goal (for Him; see Eph 1:10). 1:18 The head and the body have one and the same nature. In this case the body comes from, submits to, and continues to exist in the head, so the one nature is the glorified humanity of Christ. As Christ has supreme and life-giving authority (the firstborn) over the original creation, where life is temporary, so He has supreme and life- giving authority over the new creation, where life is eternal. But now He is Head through the body, the church. The Church, then, is the source of the restoration and fulfillment of creation in Christ. 1:19, 20 The fullness was a term used by the gnostic heretics to describe all the spiritual beings and forces they saw as intervening between man and God. Of these, Jesus was seen as but one mediator in one level of existence with one force. Paul differs, saying Christ is Himself the fullness. Jesus is everything, God in all fullness; and in His human nature, resurrected and ascended, He is the glorified Head of all creation. Jesus Christ ends the alienation between God and creation, bringing creation as a sacrament into a living union with God. Luke 9:51-56; 10:22-24 51 Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, 52 and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. 53 But they did not receive Him, because His face was set for the journey to Jerusalem. 54 And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?" 55 But He turned and rebuked them, and said, "You do not know what manner of spirit you are of. 56 For the Son of Man did not come to destroy men's lives but to save them. And they went to another village. 22 All things have been delivered to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him. 23 Then He turned to His disciples and said privately, "Blessed are the eyes which see the things you see; 24 for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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 Introduction to Great Vespers |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Love this channel. His breakdown of icons has been super helpful for me. |
Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!
Remember your end, and you will not sin
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Miracles are not impossible from a logical standpoint, and right reason does not deny them. Natural laws do not have the claim to be the only ones, nor are they threatened with being overturned by the appearance of other laws, supernatural ones, which also are conducive to the development and furtherance of creation... Miracles are a consequence of the Creator's love for his creatures. St. Nektarius of Aegina The Holy Martyr Myron Myron was a priest in the town of Achaia. He was of wealthy and prominent origin, yet was kind and meek by nature, a lover of both God and man. During the reign of Emperor Decius, on the Feast of the Nativity of Christ, pagans charged into the church dragged Myron out of the service and subjected him to torture by fire. During this torture, an angel appeared to him and encouraged him. The pagans began to peel his skin in strips from his head to his feet. The martyr grabbed one such strip of skin and struck his torturer, the judge, in the face with it. As though possessed, Antipater, the judge, grabbed a sword and killed himself. Finally, the pagans took Myron to the city of Cyzicus and slew him there with the sword in the year 250. Holy Martyr Patroclus of Troyes (Gaul) (270-275) Venerable Elias the Younger, of Calabria (903) Venerable Alypius the Iconographer of the Monastery of the Kiev Caves Holy Martyrs Thyrsus, Leucius, and Callinicus (Coronatus), with Others, of Bithynia (ca. 250) Holy Martyrs Paul and his Sister Juliana, and Quadratus, Acacius, and Stratonicus, at Ptolemais in Syria (273) Holy Martyrs Straton, Philip, Eutychian, and Cyprian, of Nicomedia (303) Monk-Martyr Macarius of Mt. St. Auxentius(768) Hieromartyr Jeroen, Hieromonk, at Noordwijk (Neth.) (857) St. Tbeli Abuseridze of Khikhuni, Adjara (13thc.) Blessed Theodoretus, Enlightener of the Laps (Solovki) (1571) St. Philip, Monk, of Yankov (Vologda) (1662) Mark 16:1-8 (2nd Matins Gospel) 1 Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. 2 Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. 3 And they said among themselves, "Who will roll away the stone from the door of the tomb for us?" 4 But when they looked up, they saw that the stone had been rolled away-for it was very large. 5 And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed. 6 But 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. 7 But go, tell His disciples-and Peter-that He is going before you into Galilee; there you will see Him, as He said to you. 8 So 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. NOTE 16:1 Because Christ died so close in time to the Sabbath, the burial customs of the Jews could not be completed. Therefore, these faithful women went as early as possible to complete the rites of burial. 16:4 The stone had been rolled away not to accommodate the Lord's exit from the tomb, for in His resurrected body, He needs no such accommodation (Jn 20:19). Rather, this was to allow the witnesses—-and us—to look in and see that the tomb was empty. 16:7 The specific mention of Peter reveals a special care for the one who had denied Christ. In the words of Theophylact, Peter would have said of himself, "I denied the Lord, and therefore am no longer His disciple." The angel's command is a promise that Peter is forgiven. 16:8 They said nothing to anyone does not mean the women never said anything, but that they kept silent until Jesus appeared to them (vv. 9–11). 1 Corinthians 16:13-24 13 Watch, stand fast in the faith, be brave, be strong. 14 Let all that you do be done with love. 15 I urge you, brethren-you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints- 16 that you also submit to such, and to everyone who works and labors with us. 17 I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. 18 For they refreshed my spirit and yours. Therefore acknowledge such men. 19 The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet one another with a holy kiss. 21 The salutation with my own hand-Paul's. 22 If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come! 23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Amen. NOTE 16:17, 18 These men apparently were the carriers of the letter Paul answers in chs. 7-15 (7:1). Paul's displeasure with Corinth does not affect his joy for certain Corinthians. 16:19 Aquila and Priscilla were Jews who had been among those expelled from Rome by Claudius in AD 49-50. They had resided in Corinth for a while (Acts 18:2) and then moved to Ephesus (Acts 18:26). 16:21 Paul often dictated his letters to a secretary. The proof that he composed this letter is his closing signature. Matthew 21:33-42 33 Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. 34 Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. 35 And the vinedressers took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did likewise to them. 37 Then last of all he sent his son to them, saying, 'They will respect my son.' 38 But when the vinedressers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and seize his inheritance.' 39 So they took him and cast him out of the vineyard and killed him. 40 Therefore, when the owner of the vineyard comes, what will he do to those vinedressers? 41 They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons." 42 Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected Has become the chief cornerstone. This was the LORD's doing, And it is marvelous in our eyes'? NOTE 21:33-43 See note at Lk 20:9-16. 20:9–16 In this parable, the man represents God the Father, and the vineyard refers to God's people. The vinedressers are the leaders of the Jews entrusted to care for the people. Each servant (vv. 10-12) sent by the owner stands for an OT prophet who comes to call people back to God, while the beloved son (v. 13) refers to Christ Himself. When the Son is cast out of the vineyard (v. 15) to be killed, this is understood on two levels: (1) that Jesus was killed outside Jerusalem; and (2) that Jesus was crucified by foreign soldiers, not by those of His own vineyard. The others (v. 16) who later receive the vineyard are the Gentiles brought into the Church. CONTEMPLATION Contemplate God's punishment of Saul because of his disobedience (I Samuel 15): 1. How God commanded Saul not to spare the Amalekites nor to take any of their livestock; 2. How Saul spared Agag, the Amalekite King, and allowed the best of the livestock to be taken; 3. How Samuel told Saul that God had rejected him because of his disobedience, and because of his self-willed offering of the sacrifice to God without a priest. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Marie: My priest’s retirement lunch was today. Archbishop Daniel was there. I think we had 200+ people at the lunch. Liturgy was overflowing, too. Our priest is here until end of October. How many parish's have you been a member of? |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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Understand two thoughts, and fear them. One says, "You are a saint," the other, "You won't be saved." Both of these thoughts are from the enemy, and there is no truth in them. But think this way: I am a great sinner, but the Lord is merciful. He loves people very much, and He will forgive my sins. St. Silouan the Athonite The Martyrs Florus and Laurus The Martyrs Florus and Laurus were brothers by birth not only in flesh but in spirit. They lived in the II Century at Byzantium, and afterwards they settled in Illyria (now Yugoslavia). By occupation they were stone- masons (their teachers in this craft were the christians Proclus and Maximus, from whom also the brothers learned about life pleasing to God). The governor of Illyria Likaion dispatched the brothers to a nearby district for work on the construction of a pagan temple. The saints toiled at the structure, distributing to the poor the money they earned, while themselves keeping strict fast and praying unceasingly. One time the son of the local pagan-priest Mamertin carelessly approached the structure, and a chip of stone hit him in the eye, severely injuring him. Saints Florus and Laurus assured the upset father that his son would be healed. They brought the youth to consciousness and told him to have faith in Christ. After this, as the youth confessed Jesus Christ as the True God, the brothers prayed for him, and the eye was healed. In view of such a miracle even the father of the youth believed in Christ. When the construction of the temple was completed, the brothers gathered together the Christians, and having gone through the temple, they smashed the idols and in the eastern part of the temple they set up the holy cross. They spent all night in prayer, illumined with heavenly light. Having learned of this, the head of the district condemned to burning the former pagan-priest Mamertin and his son and 300 Christians. The martyrs Florus and Laurus, having been sent back to the governor Likaion, were thrown down an empty well and covered over with ground. After many years the relics of the holy martyrs were uncovered undecayed, and transferred to Constantinople. In the year 1200 the Novgorod pilgrim Antonii saw them; in about the year 1350, Stefan of Novgorod saw the heads of the martyrs in the Almighty monastery. 1996-2001 by translator Fr. S. Janos. 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. CONTEMPLATION Contemplate God's wondrous choosing of David as king (I Samuel 16): 1. How the Lord instructed Samuel to go to the home of Jesse and anoint one of his sons as king; 2. How the Lord instructed Samuel to anoint David, a herder of sheep, the eighth and youngest son of Jesse; 3. How Samuel anointed David, and how the Spirit of God descended upon David. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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The righteous have no sorrows that are not turned into joy, as sinners have no joy that is not turned into sorrow. St. Dmitri of Rostov Holy Martyr Andrew Stratelates and 2,593Soldiers with him, in Cilicia (284-305) Andrew was an officer, a tribune, in the Roman army during the reign of Emperor Maximian. He was a Syrian by birth and served in Syria. When the Persians menaced the Roman Empire with their military, Andrew was entrusted to command the imperial army in defense against the enemy. Therefore, Andrew was promoted to the rank of general, "Stratelates." Secretly a Christian, even though he was not baptized, Andrew trusted in the Living God and chose only the best of the many soldiers to enter into battle. Before the battle, he told his soldiers that if they would call upon the help of the one, true God, Christ the Lord, their enemies would scatter as dust before them. Truly, all the soldiers were filled with zeal for Andrew and his faith and invoked Christ for assistance; then they made the assault. The Persian army was utterly destroyed. When the victorious Andrew returned to Antioch, envious men accused Andrew of being a Christian, and the imperial deputy summoned him to court. Andrew openly confessed his unwavering faith in Christ. After bitterly torturing him, the deputy threw Andrew into prison and wrote to the emperor in Rome. Knowing the respect in which the people and the army held Andrew, the emperor ordered the deputy to freе Andrew, and to seek another opportunity and reason to kill him. Through God's revelation, Andrew learned of the emperor's command, and, taking with him his faithful soldiers, 2,593 in number, he departed to Tarsus in Cilicia, where Bishop Peter baptized all. Persecuted even there by the imperial authorities, Andrew and his detachment withdrew further into Armenian Mount Taurus. The Roman army caught up with them there while they were at prayer in a ravine, and all of them were beheaded. None of them tried to defend themselves, but all were desirous of a martyr's death for Christ. On this spot, where the stream of the martyr's blood flowed, a spring of healing water burst forth, which cured many people of every disease. Bishop Peter secretly brought his people and honorably buried the bodies of the martyrs where they had been slain. Dying honorably, they were all crowned with wreaths of glory and took up their habitation in the Kingdom of Christ our Lord. Venerable Theophanes, New Wonderworker, of Macedonia Holy Martyrs Timothy, Agapius and Thecla, of Palestine (304) St. Pitirim, Bishop of Perm (1455) Uncovering of the Relics (1646) of St. Gennadius, Abbot, of Kostroma (1565) "Donskoy" Icon of the Most Holy Theotokos (1591) Holy Martyrs Eutychian the Soldier and Strategius New Martyr Nicholas Lebedev, priest (1933) 2 Corinthians 12:20-13:2 20 For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults; 21 lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced. 1 This will be the third time I am coming to you. "By the mouth of two or three witnesses every word shall be established." 2 I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare those who sinned earlier or any of the others NOTE 12:20—13:4 Paul is more impressed with the miracle of unity and harmony than with physical miracles. He fears he may have to exercise the supreme apostolic power, that of excluding people who have not repented (v. 21) from the Church. Mark 4:24-34 24 Then He said to them, "Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. 25 For whoever has, to him more will be given; but whoever does not have, even what he has will bе taken away from him. 26 And He said, "The kingdom of God is as if a man should scatter seed on the ground, 27 and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. 28 For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. 29 But when the grain ripens, immediately he puts in the sickle, because the harvest has come. 30 Then He said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it? 31 It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; 32 but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade. 33 And with many such parables He spoke the word to them as they were able to hear it. 34 But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples. NOTE 4:24 This is a call to attentive listening and discriminating response. We must not only hear, but hear properly. More will be given to those who respond to Christ with open hearts; they will grow in understanding. “Do the good you know, and what you do not know will be revealed to you" (MkAsc). See also note at Mt 7:2. 7:2 We will be judged with our own level of judgment because we are guilty of the very things we judge in others (Rom 2:1). We ourselves have failed in repentance and in fleeing from sin. To pass judgment is to assume God's authority. The second part of this verse is found in Mk 4:24 and in Lk 6:38, each in a different context, as Jesus no doubt repeated this particular message many times. 4:26-29 This parable occurs only in Mark. The kingdom refers to the whole span of God's dispensation or plan of salvation. The man is Christ, and the seed is the gospel (see vv. 13- 20). His sleep indicates Christ's death, from which He will rise. That the man does not know how the seed grows shows Christ does not manipulate man's response to the gospel, but each person is free to receive it and to let it grow in his own heart. The harvest indicates the Second Coming, when all will be judged on their reception of the gospel. 4:30-32 See note at Mt 13:31-33. 13:31–33 The mustard seed and the leaven represent the disciples who, according to Theophylact, began as just a few men, but “soon encompassed the whole earth." These also stand for faith entering a person's soul, which causes an inward growth of virtue. This soul will become godlike and can receive even angels. 4:33 To unbelievers, the parables remain bewildering. To those with simple faith, these stories using common images reveal truth in ways they can grasp, as they were able. CONTEMPLATION Contemplate the wondrous providence of God in the life of David (I Samuel 16): 1. How the Spirit of God withdrew from Saul because of Saul's sin; 2. How an evil spirit assaulted Saul, so that he sought a harpist in order to comfort him; 3. How the servants of the king found David, and brought him to the king, to calm him with the harp. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Sinful thoughts continually disturb a man. But if he does not cooperate with them, then he is not guilty of them. St. Ambrose of Optina Holy Prophet Samuel Attached File Samuel was the fifteenth and last judge of Israel. He lived eleven hundred years before Christ. Samuel was born in the tribe of Levi, of the parents Elkanah and Hannah, in a place called Ramatha (or Arimathea), where noble Joseph would later be born. Through weeping, the barren Hannah besought from God the child Samuel and dedicated him to God when he was three years of age. Living in Shiloh, near the Ark of the Covenant, Samuel had a true revelation from God in his twelfth year concerning the punishments that were pending for the house of the high priest Eli because of the immorality of his sons Hophni and Phineas. That revelation soon materialized: the Philistines defeated the Israelites, slew both of Eli's sons and captured the Ark of the Covenant. When the messenger informed Eli of this tragedy, Eli fell to the ground dead in the ninety-eighth year of his life. The same thing occurred to his daughter-in-law, the wife of Phineas. For twenty years, the Israelites were the slaves of the Philistines. After that, God sent Samuel to the people to preach repentance, if they desired salvation from their enemies. The people repented, rejected the pagan idols that they served, and recognized Samuel as a prophet, priest, and judge. Samuel then set out with an army against the Philistines. With God's help, he confused and defeated them and liberated Israel. After that, Samuel peacefully judged his people until old age. Considering his old age, the people asked him to install a king for them in his place. In vain, Samuel tried to dissuade them from this, saying to them that God was their only true King, but the people stubbornly insisted. Even though this was not pleasing to God, He commanded Samuel to anoint Saul, the son of Kish from the tribe of Benjamin, as their king. Saul reigned for a short time only before God rejected Saul because of his impudence and disobedience. God then commanded Samuel to anoint Jesse's son, David, as king in Saul's place. Before his death, Samuel gathered the entire people and bid them farewell. When Samuel died, all of Israel mourned for him, and they buried him honorably in his house at Ramatha. Hieromartyr Philip, Bishop of Heraclion, with Severus the Presbyter and Hermes the Deacon, and 37 Soldiers, at Plovdiv in Thrace (304) Holy Martyr Lucius the Senator, of Cyprus (ca. 310) Holy Martyrs Heliodorus and Dosa (Dausa), in Persia (380) Holy Martyr Oswin, King of Deira (651) St. Philibert of Jumieges (Gaul) (685) St. Hierotheus, First Bishop and Enlightener of Hungary (10th c.) St. Stephen I, King of Hungary (1038) New Martyr Theocharis of Neopolis in Asia Minor (1740) Holy Martyrs Reginus and Orestes of Cyprus 2 Corinthians 13:3-13 3 since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you. 4 For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you. 5 Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?-unless indeed you are disqualified. 6 But I trust that you will know that we are not disqualified. 7 Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified. 8 For we can do nothing against the truth, but for the truth. 9 For we are glad when we are weak and you are strong. And this also we pray, that you may be made complete. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction. 11 Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you. 12 Greet one another with a holy kiss. 13 All the saints greet you. NOTE 13:5 In this context, the test of being in Christ is a humble, virtuous life lived in communion with the Church. 13:12 The holy kiss, the kiss of peace, is an established liturgical tradition. Perhaps the final test of whether one is a Christian is whether one can give this kiss with an uncondemning conscience. Mark 4:35-41 35 On the same day, when evening had come, He said to them, "Let us cross over to the other side." 36 Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. 37 And a great windstorm arose, and the waves beat into the boat, so that it was already filling. 38 But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?" 39 Then He arose and rebuked the wind, and said to the sea, "Peace, be still!" And the wind ceased and there was a great calm. 40 But He said to them, "Why are you so fearful? How is it that you have no faith?" 41 And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!" NOTE 4:35-41 See notes at Mt 8:23–27 and Lk 8:22-25. 8:23–27 The Lord's mastery over creation is another sign that He is the Messiah and is divine. Commands to the sea and waves (v. 24) can only be issued by God (Job 38:8–11; Ps 65:5, 6; 106:29). Jesus was asleep because, as a man, he needed rest. In His Incarnation, He assumed all the natural actions of the flesh, of which sleep is one. The image of Christ and His disciples in a boat is traditionally used to illustrate the Church. God both permits storms and delivers us through them, so that we can see His protection more clearly. Christ's rebuke of the storm is also an illustration of His calming the tempests in the human soul. 8:22–25 Christ deliberately permits the windstorm to arise while He is sleeping in order to perfect the disciples' faith and rebuke their weaknesses, so they would eventually be unshaken by life's temptations. Here their faith is still mixed with unbelief. They showed faith when they came to Him, but unbelief when they said, "We are perishing." CONTEMPLATION Contemplate the wondrous victory of David over Goliath (I Samuel 17): 1. How Goliath, fearsome in body, armor and weapons, defied the entire army of Israel; 2. How David, with hope in God, came with a sling and stones, and slew Goliath; 3. How David was victorious-for he believed that the battle is the Lord's (I Samuel 17:47), a battle of believers against unbelievers. Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
THE EASTERN ORTHODOX THREAD (Page 46 of 47)
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