[Readingsandsaints] Readings and saints

Thu Jan 25 05:00:38 CST 2007

Scripture Readings and Saints for Thu Jan 25 2007

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------ READINGS FOR TODAY ----------------------------
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Composite 2  - Genesis 17:1-2, 4, 5-7, 8, 9-10, 11-12, 14 (Vespers,
1st Reading)
The memory of the righteous is with praise and the blessing of the
Lord is upon his head. Blessed is the man who has found wisdom and the
mortal who has understanding. For it is better to purchase her than
treasuries of gold and silver. She is more precious than precious
stones and all that is precious is unworthy of her. For length of days
and years of life are in her right hand; and in her left hand are
riches and glory. Out of her mouth proceeds righteousness and she
bears law and mercy upon her tongue.
Hear me, O child, for I will speak noble things. Blessed is the man
who keeps my ways, for my ways are the way of life, and in them is
prepared favor from the Lord. Therefore, I pray you, and utter my
voice to the sons of men: For I, wisdom, have dwelt with counsel and
knowledge and I have called upon understanding. Counsel and safety are
mine, understanding and strength are mine. I love those who love me
and those seeking me shall find grace.
Understand craftiness, O you who are simple, and imbibe knowledge, you
who are untaught. Hear me again, for I will speak noble things: I will
open _my mouth_ and from my lips _shall_ come what is right. For my
throat shall meditate truth; false lips are an abomination before me.
All the words of my mouth are righteous; there is nothing in them that
is twisted or perverse. They are all straight to him who understands
and right to those who find knowledge.
I shall instruct you in truth, so that your hope will be in the Lord
and you shall be filled with the Spirit.
Scripture Reading 1 of 6

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The Scripture Readings for
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Scripture Reading 2 of 6
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[35][LINK] [36]Printer Friendly Format [37]A prayer before reading the
Holy Scriptures
[38]Today's commemorated feasts and saints... _St. Gregory the
Theologian, Archbishop of Constantinople_ (389). St. Moses, Archbishop
of Novgorod (1362). Martyrs Felicitas of Rome, and seven sons:
Januarius, Felix, Philip, Silvanus, Alexander, Vitalis and Martial
(ca. 164). Ven. Publius, Ascetic, of Syria (ca. 380). St. Mares the
Singer, of Syria (ca. 430). Icons of the Most Holy Theotokos,
_"ASSUAGE MY SORROW"_ (translation to Moscow in 1640), and _"THE
UNEXPECTED JOY."_
Composite 4  - Proverbs 10; Wisdom of Solomon 6, 7, 8, 9 (Vespers, 2nd
Reading)
The mouth of the righteous brings forth wisdom; the lips of the wise
man know grace. The mouth of the wise speaks wisdom, and the truth
delivers them from death. If a righteous man dies, hope is not, for
the son of the righteous is born to life, and in his own good things
he acquires the fruit of righteousness. There is always light for the
righteous and they obtain grace and glory from the Lord. The tongue of
the wise is a good sister-in-law, and in their hearts rests wisdom.
The Lord loves the hearts of the holy, and acceptable to Him are all
the undefiled in the way.
The wisdom of the Lord illumines the faces of the wise. For she takes
hold of those desiring her by making herself first known to them. She
is easily seen by those who love her. He who rises early to seek her
shall have no difficulty, and those keeping vigil for the sake of her
shall quickly be without sorrows. For she goes about seeking those
worthy of her, and graciously reveals herself in the pathways. Against
wisdom evil does not prevail.
Therefore I was a lover of her beauty; I loved her and sought her out
from my youth. I desired to make her my bride, and even the Master of
All loved her. For she is an initiate in the knowledge of God, and a
discoverer of His works. Her labors are virtues, for she teaches
temperance and prudence, justice and courage; nothing in life is more
necessary for men than these. And if anyone desires much knowledge,
she knows the things of old, and beholds things to come; she
understands turns of speech and the solution of riddles; she has
foreknowledge of signs and wonders and the outcome of times and
seasons. She is a mediator of good things for all, for immortality is
in her, and glory in the company of her words.
Therefore I appealed to the Lord and prayed to Him, and said to Him
with all my heart: "O God of _my_ fathers and Lord of mercy, Who hast
made all things by Thy word, and by Thy wisdom hast fashioned man that
he should have dominion over the creatures made by Thee, that he
should rule the world in holiness and righteusness: Give me wisdom
that sits by Thy throne, and cast me not away from among Thy children,
for I am Thy servant and the son of Thy handmaid. Send her forth from
the heavens, from Thy holy abode, and from the throne of Thy glory,
that she may be with me, in understanding, and preserve me in her
glory. For the thoughts of mortals are miserable, and their intentions
likely to fail."
Scripture Reading 2 of 6
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Wisdom of Solomon 4:7-15  (Vespers, 3rd Reading)
7 But the righteous man, though he die early, will be at rest.
8 For old age is not honored for length of time, nor measured by
number of years;
9 but understanding is gray hair for men, and a blameless life is ripe
old age.
10 There was one who pleased God and was loved by him,
11 He was caught up lest evil change his understanding or guile
deceive his soul.
12 For the fascination of wickedness obscures what is good, and roving
desire perverts the innocent mind.
13 Being perfected in a short time, he fulfilled long years;
14 for his soul was pleasing to the Lord, therefore he took him
quickly from the midst of wickedness.
15 Yet the peoples saw and did not understand, nor take such a thing
to heart, that God's grace and mercy are his elect, and he watches
over his holy ones.
Scripture Reading 3 of 6

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John 10:1-9  (Matins Gospel)
1 Most assuredly, I say to you, he who does not enter the sheepfold by
the door, but climbs up some other way, the same is a thief and a
robber.
2 But he who enters by the door is the shepherd of the sheep.
3 To him the doorkeeper opens, and the sheep hear his voice; and he
calls his own sheep by name and leads them out.
4 And when he brings out his own sheep, he goes before them; and the
sheep follow him, for they know his voice.
5 Yet they will by no means follow a stranger, but will flee from him,
for they do not know the voice of strangers.
6 Jesus used this illustration, but they did not understand the things
which He spoke to them.
7 Then Jesus said to them again, "Most assuredly, I say to you, I am
the door of the sheep.
8 All who ever came before Me are thieves and robbers, but the sheep
did not hear them.
9 I am the door. If anyone enters by Me, he will be saved, and will go
in and out and find pasture.
Scripture Reading 4 of 6

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1 Corinthians 12:7-11  (Saint)
7 But the manifestation of the Spirit is given to each one for the
profit of all:
8 for to one is given the word of wisdom through the Spirit, to
another the word of knowledge through the same Spirit,
9 to another faith by the same Spirit, to another gifts of healings by
the same Spirit,
10 to another the working of miracles, to another prophecy, to another
discerning of spirits, to another different kinds of tongues, to
another the interpretation of tongues.
11 But one and the same Spirit works all these things, distributing to
each one individually as He wills.
Scripture Reading 5 of 6

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John 10:9-16  (Saint)
9 I am the door. If anyone enters by Me, he will be saved, and will go
in and out and find pasture.
10 The thief does not come except to steal, and to kill, and to
destroy. I have come that they may have life, and that they may have
it more abundantly.
11 I am the good shepherd. The good shepherd gives His life for the
sheep.
12 But a hireling, he who is not the shepherd, one who does not own
the sheep, sees the wolf coming and leaves the sheep and flees; and
the wolf catches the sheep and scatters them.
13 The hireling flees because he is a hireling and does not care about
the sheep.
14 I am the good shepherd; and I know My sheep, and am known by My
own.
15 As the Father knows Me, even so I know the Father; and I lay down
My life for the sheep.
16 And other sheep I have which are not of this fold; them also I must
bring, and they will hear My voice; and there will be one flock and
one shepherd.
Scripture Reading 6 of 6

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St Gregory the Theologian the Archbishop of Constantinople
Saint Gregory the Theologian, Archbishop of Constantinople, a great
Father and teacher of the Church, was born into a Christian family of
eminent lineage in the year 329, at Arianzos (not far from the city of
Cappadocian Nazianzos). His father, also named Gregory (January 1),
was Bishop of Nazianzus. The son is the St Gregory Nazianzus
encountered in Patristic theology. His pious mother, St Nonna (August
5), prayed to God for a son, vowing to dedicate him to the Lord. Her
prayer was answered, and she named her child Gregory.
When the child learned to read, his mother presented him with the Holy
Scripture. St Gregory received a complete and extensive education:
after working at home with his uncle St Amphilochius (November 23), an
experienced teacher of rhetoric, he then studied in the schools of
Nazianzos, Caesarea in Cappadocia, and Alexandria. Then the saint
decided to go to Athens to complete his education.
On the way from Alexandria to Greece, a terrible storm raged for many
days. St Gregory, who was just a catechumen at that time, feared that
he would perish in the sea before being cleansed in the waters of
Baptism. St Gregory lay in the ship's stern for twenty days,
beseeching the merciful God for salvation. He vowed to dedicate
himself to God, and was saved when he invoked the name of the Lord.
St Gregory spent six years in Athens studying rhetoric, poetry,
geometry, and astronomy. His teachers were the renowned pagan
rhetoricians Gymorias and Proeresias. St Basil, the future Archbishop
of Caesarea (January 1) also studied in Athens with St Gregory. They
were such close friends that they seemed to be one soul in two bodies.
Julian, the future emperor (361-363) and apostate from the Christian
Faith, was studying philosophy in Athens at the same time.
Upon completing his education, St Gregory remained for a certain while
at Athens as a teacher of rhetoric. He was also familiar with pagan
philosophy and literature.
In 358 St Gregory quietly left Athens and returned to his parents at
Nazianzus. At thirty-three years of age, he received Baptism from his
father, who had been appointed Bishop of Nazianzus. Against his will,
St Gregory was ordained to the holy priesthood by his father. However,
when the elder Gregory wished to make him a bishop, he fled to join
his friend Basil in Pontus. St Basil had organized a monastery in
Pontus and had written to Gregory inviting him to come.
St Gregory remained with St Basil for several years. When his brother
St Caesarius (March 9) died, he returned home to help his father
administer his diocese. The local church was also in turmoil because
of the Arian heresy. St Gregory had the difficult task of reconciling
the bishop with his flock, who condemned their pastor for signing an
ambiguous interpretation of the dogmas of the faith.
St Gregory convinced his father of the pernicious nature of Arianism,
and strengthened him in Orthodoxy. At this time, Bishop Anthimus, who
pretended to be Orthodox but was really a heretic, became Metropolitan
of Tyana. St Basil had been consecrated as the Archbishop of Caesarea,
Cappadocia. Anthimus wished to separate from St Basil and to divide
the province of Cappadocia.
St Basil the Great made St Gregory bishop of the city of Sasima, a
small town between Caesarea and Tyana. However, St Gregory remained at
Nazianzos in order to assist his dying father, and he guided the flock
of this city for a while after the death of his father in 374.
Upon the death of Patriarch Valentus of Constantinople in the year
378, a council of bishops invited St Gregory to help the Church of
Constantinople, which at this time was ravaged by heretics. Obtaining
the consent of St Basil the Great, St Gregory came to Constantinople
to combat heresy. In the year 379 he began to serve and preach in a
small church called "Anastasis" ("Resurrection"). Like David fighting
the Philistines with a sling, St Gregory battled against impossible
odds to defeat false doctrine.
Heretics were in the majority in the capital, Arians, Macedonians, and
Appolinarians. The more he preached, the more did the number of
heretics decrease, and the number of the Orthodox increased. On the
night of Pascha (April 21, 379) when St Gregory was baptizing
catechumens, a mob of armed heretics burst into the church and cast
stones at the Orthodox, killing one bishop and wounding St Gregory.
But the fortitude and mildness of the saint were his armor, and his
words converted many to the Orthodox Church.
St Gregory's literary works (orations, letters, poems) show him as a
worthy preacher of the truth of Christ. He had a literary gift, and
the saint sought to offer his talent to God the Word: "I offer this
gift to my God, I dedicate this gift to Him. Only this remains to me
as my treasure. I gave up everything else at the command of the
Spirit. I gave all that I had to obtain the pearl of great price. Only
in words do I master it, as a servant of the Word. I would never
intentionally wish to disdain this wealth. I esteem it, I set value by
it, I am comforted by it more than others are comforted by all the
treasures of the world. It is the companion of all my life, a good
counselor and converser; a guide on the way to Heaven and a fervent
co-ascetic." In order to preach the Word of God properly, the saint
carefully prepared and revised his works.
In five sermons, or "Theological Orations," St Gregory first of all
defines the characteristics of a theologian, and who may theologize.
Only those who are experienced can properly reason about God, those
who are successful at contemplation and, most importantly, who are
pure in soul and body, and utterly selfless. To reason about God
properly is possible only for one who enters into it with fervor and
reverence.
Explaining that God has concealed His Essence from mankind, St Gregory
demonstrates that it is impossible for those in the flesh to view
mental objects without a mixture of the corporeal. Talking about God
in a positive sense is possible only when we become free from the
external impressions of things and from their effects, when our guide,
the mind, does not adhere to impure transitory images. Answering the
Eunomians, who would presume to grasp God's Essence through logical
speculation, the saint declared that man perceives God when the mind
and reason become godlike and divine, i.e. when the image ascends to
its Archetype. (Or. 28:17). Furthermore, the example of the Old
Testament patriarchs and prophets and also the Apostles has
demonstrated, that the Essence of God is incomprehensible for mortal
man. St Gregory cited the futile sophistry of Eunomios: "God begat the
Son either through His will, or contrary to will. If He begat contrary
to will, then He underwent constraint. If by His will, then the Son is
the Son of His intent."
Confuting such reasoning, St Gregory points out the harm it does to
man: "You yourself, who speak so thoughtlessly, were you begotten
voluntarily or involuntarily by your father? If involuntarily, then
your father was under the sway of some tyrant. Who? You can hardly say
it was nature, for nature is tolerant of chastity. If it was
voluntarily, then by a few syllables you deprive yourself of your
father, for thus you are shown to be the son of Will, and not of your
father" (Or. 29:6).
St Gregory then turns to Holy Scripture, with particular attention
examining a place where it points out the Divine Nature of the Son of
God. St Gregory's interpretations of Holy Scripture are devoted to
revealing that the divine power of the Savior was actualized even when
He assumed an impaired human nature for the salvation of mankind.
The first of St Gregory's Five Theological Orations is devoted to
arguments against the Eunomians for their blasphemy of the Holy
Spirit. Closely examining everything that is said in the Gospel about
the Third Person of the Most Holy Trinity, the saint refutes the
heresy of Eunomios, which rejected the divinity of the Holy Spirit. He
comes to two fundamental conclusions. First, in reading Holy
Scripture, it is necessary to reject blind literalism and to try and
understand its spiritual sense. Second, in the Old Testament the Holy
Spirit operated in a hidden way. "Now the Spirit Himself dwells among
us and makes the manifestation of Himself more certain. It was not
safe, as long as they did not acknowledge the divinity of the Father,
to proclaim openly that of the Son; and as long as the divinity of the
Son was not accepted, they could not, to express it somewhat boldly,
impose on us the burden of the Holy Spirit" (Or. 31:26).
The divinity of the Holy Spirit is a sublime subject. "Look at these
facts: Christ is born, the Holy Spirit is His Forerunner. Christ is
baptized, the Spirit bears witness to this... Christ works miracles,
the Spirit accompanies them. Christ ascends, the Spirit takes His
place. What great things are there in the idea of God which are not in
His power? What titles appertaining to God do not apply also to Him,
except for Unbegotten and Begotten? I tremble when I think of such an
abundance of titles, and how many Names they blaspheme, those who
revolt against the Spirit!" (Or. 31:29).
The Orations of St Gregory are not limited only to this topic. He also
wrote Panegyrics on Saints, Festal Orations, two invectives against
Julian the Apostate, "two pillars, on which the impiety of Julian is
indelibly written for posterity," and various orations on other
topics. In all, forty-five of St Gregory's orations have been
preserved.
The letters of the saint compare favorably with his best theological
works. All of them are clear, yet concise. In his poems as in all
things, St Gregory focused on Christ. "If the lengthy tracts of the
heretics are new Psalters at variance with David, and the pretty
verses they honor are like a third testament, then we also shall sing
Psalms, and begin to write much and compose poetic meters," said the
saint. Of his poetic gift the saint wrote: "I am an organ of the Lord,
and sweetly... do I glorify the King, all atremble before Him."
The fame of the Orthodox preacher spread through East and West. But
the saint lived in the capital as though he still lived in the
wilderness: "his food was food of the wilderness; his clothing was
whatever necessary. He made visitations without pretense, and though
in proximity of the court, he sought nothing from the court."
The saint received a shock when he was ill. One whom he considered as
his friend, the philosopher Maximus, was consecrated at Constantinople
in St Gregory's place. Struck by the ingratitude of Maximus, the saint
decided to resign the cathedra, but his faithful flock restrained him
from it. The people threw the usurper out of the city. On November 24,
380 the holy emperor Theodosius arrived in the capital and, in
enforcing his decree against the heretics, the main church was
returned to the Orthodox, with St Gregory making a solemn entrance. An
attempt on the life of St Gregory was planned, but instead the
assassin appeared before the saint with tears of repentance.
At the Second Ecumenical Council in 381, St Gregory was chosen as
Patriarch of Constantinople. After the death of Patriarch Meletius of
Antioch, St Gregory presided at the Council. Hoping to reconcile the
West with the East, he offered to recognize Paulinus as Patriarch of
Antioch.
Those who had acted against St Gregory on behalf of Maximus,
particularly Egyptian and Macedonian bishops, arrived late for the
Council. They did not want to acknowledge the saint as Patriarch of
Constantinople, since he was elected in their absence.
St Gregory decided to resign his office for the sake of peace in the
Church: "Let me be as the Prophet Jonah! I was responsible for the
storm, but I would sacrifice myself for the salvation of the ship.
Seize me and throw me... I was not happy when I ascended the throne,
and gladly would I descend it."
After telling the emperor of his desire to quit the capital, St
Gregory appeared again at the Council to deliver a farewell address
(Or. 42) asking to be allowed to depart in peace.
Upon his return to his native region, St Gregory turned his attention
to the incursion of Appolinarian heretics into the flock of Nazianzus,
and he established the pious Eulalius there as bishop, while he
himself withdrew into the solitude of Arianzos so dear to his heart.
The saint, zealous for the truth of Christ continued to affirm
Orthodoxy through his letters and poems, while remaining in the
wilderness. He died on January 25, 389, and is honored with the title
"Theologian," also given to the holy Apostle and Evangelist John.
In his works St Gregory, like that other Theologian St John, directs
everything toward the Pre-eternal Word. St John of Damascus (December
4), in the first part of his book AN EXACT EXPOSITION OF THE ORTHODOX
FAITH, followed the lead of St Gregory the Theologian.
St Gregory was buried at Nazianzos. In the year 950, his holy relics
were transferred to Constantinople into the church of the Holy
Apostles. Later on, a portion of his relics was transferred to Rome.
In appearance, the saint was of medium height and somewhat pale. He
had thick eyebrows, and a short beard. His contemporaries already
called the archpastor a saint. The Orthodox Church, honors St Gregory
as a second Theologian and insightful writer on the Holy Trinity.
"O glorious Father Gregory, Your knowledge has overcome the pride of
false wisdom. The church is clothed with your teaching as a robe of
righteousness. We your children celebrate your memory crying out:
Rejoice, O father of unsurpassable wisdom!" [Kontakion].
_________________________________________________________________
St Moses the Archbishop of Novgorod
Saint Moses, Archbishop of Novgorod (1325-1330, 1352-1359), in the
world Metrophanes, was born at Novgorod. In his youth he secretly left
his home and entered Tver's Otroch monastery, where he became a monk.
His parents found him, and at their insistence he transferred to a
monastery near Novgorod. At this monastery he was ordained as a
hieromonk, and later he was appointed archimandrite of the Yuriev
monastery.
After the death of Archbishop David of Novgorod, St Peter (December
21) consecrated Moses as Archbishop of Novgorod in 1325. This was the
first episcopal consecration to be performed in Moscow. St Moses did
not guide his Novgorod flock for long, however. The quarrels and
contentious factions, the conflagrations and other misfortunes weighed
heavily on his soul, which sought monastic solitude. After four years,
he petitioned to be allowed to retire and live in asceticism. He was
succeeded by St Basil.
In 1330 the saint withdrew to the Kolmov monastery for tranquillity.
He did not remain here very long, either. He found a desolate spot at
Derevyanitsa, where he built the stone church of the Resurrection of
Christ. At this place the monk spent more than twenty years at
monastic deeds. After Basil's death, St Moses yielded to the requests
of the Novgorod people to be their archpastor once again. The ancient
chronicler describes St Moses in this way: "He shepherded his flock as
a good pastor; he defended the downtrodden, and protected destitute
widows; he employed a company of copyists, and because of him many
books were written, and he confirmed many in piety by his guidance."
In the year 1354 Patriarch Philotheus of Constantinople (1354-1355,
1364-1376), as a token of his deep respect for St Moses gave him
permission to wear polystavrion vestments ("many crosses"), and even
sent him a set. He also permitted St Moses to deal directly with the
Patriarch of Constantinople without intermediaries.
Archbishop Moses continued as hierarch for seven years, a period
marked by the building of many churches in Novgorod and its environs.
In 1352 the saint built a stone church in honor of the Dormition of
the Most Holy Theotokos at Volotova; in 1355 a monastery was built in
a place named Skovorodka, with a stone church in honor of the holy
Archangel Michael. In 1357, churches were also built at three
monasteries: at Radogovitsa near the Volotov Dormition church, and at
the Holy Spirit monastery and at a women's monastery, churches named
for St John the Theologian (the first and third of these monasteries
were founded by St Moses).
In 1359, feeling weak and sick, the saint withdrew into the Monastery
of the Archangel Michael in Skovorodsk which he had founded. St Moses
labored here in asceticism until his death on January 25, 1362. He was
buried at the cathedral church.
Archbishop Sergius of Novgorod, who came there from Moscow in 1484,
ordered to a priest to open the grave of St Moses. "I dare not be so
bold as to open up the relics of the hierarch. It is your task as
hierarch to open the grave of a hierarch," he answered. "Look what is
on this corpse," said the infuriated archbishop, but he was soon
punished. He went insane, and was not able to govern the diocese and
did not become well until he took the schema at the Khutyn monastery.
He died in 1504 at the Trinity-Sergiev monastery).
The Feast of St Moses on April 19 commemorates the uncovering of his
incorrupt relics in 1686.
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Martyr Felicitas of Rome, and Seven Sons
The Holy Martyr Felicitas with her Seven Sons, Januarius, Felix,
Philip, Silvanus, Alexander, Vitalius and Marcial. St Felicitas was
born of a rich Roman family. She boldly confessed before the emperor
and civil authorities that she was a Christian. The pagan priests said
that she was insulting the gods by spreading Christianity. St
Felicitas and her sons were turned over to the Prefect Publius for
torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
being tortured herself.
St Felicitas soon followed her sons in martyrdom for Christ. They
suffered at Rome about the year 164. St Gregory Dialogus mentions her
in his Commentary on the Gospel of St Matthew (Mt.12:47).
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Martyr Januarius, son of the Martyr Felicitas of Rome
Saint Januarius was one of the seven sons of the Holy Martyr
Felicitas. She boldly confessed before the emperor and civil
authorities that she was a Christian. The pagan priests said that she
was insulting the gods by spreading Christianity. St Felicitas and her
sons Januarius, Felix, Philip, Silvanus, Alexander, Vitalius and
Marcial were turned over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Felix, son of the Martyr Felicitas of Rome
Saint Felix was one of the seven sons of the Holy Martyr Felicitas.
She boldly confessed before the emperor and civil authorities that she
was a Christian. The pagan priests said that she was insulting the
gods by spreading Christianity. St Felicitas and her sons Januarius,
Felix, Philip, Silvanus, Alexander, Vitalius and Marcial were turned
over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Philip, son of the Martyr Felicitas of Rome
Saint Philip was one of the seven sons of the Holy Martyr Felicitas.
She boldly confessed before the emperor and civil authorities that she
was a Christian. The pagan priests said that she was insulting the
gods by spreading Christianity. St Felicitas and her sons Januarius,
Felix, Philip, Silvanus, Alexander, Vitalius and Marcial were turned
over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Silvanus, son of the Martyr Felicitas of Rome
Saint Silvanus was one of the seven sons of the Holy Martyr Felicitas.
She boldly confessed before the emperor and civil authorities that she
was a Christian. The pagan priests said that she was insulting the
gods by spreading Christianity. St Felicitas and her sons Januarius,
Felix, Philip, Silvanus, Alexander, Vitalius and Marcial were turned
over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Alexander, son of the Martyr Felicitas of Rome
Saint Alexander was one of the seven sons of the Holy Martyr
Felicitas. She boldly confessed before the emperor and civil
authorities that she was a Christian. The pagan priests said that she
was insulting the gods by spreading Christianity. St Felicitas and her
sons Januarius, Felix, Philip, Silvanus, Alexander, Vitalius and
Marcial were turned over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Vitalis, son of the Martyr Felicitas of Rome
Saint Vitalis was one of the seven sons of the Holy Martyr Felicitas.
She boldly confessed before the emperor and civil authorities that she
was a Christian. The pagan priests said that she was insulting the
gods by spreading Christianity. St Felicitas and her sons Januarius,
Felix, Philip, Silvanus, Alexander, Vitalius and Marcial were turned
over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Martyr Martial, son of the Martyr Felicitas of Rome
Saint Marcial was one of the seven sons of the Holy Martyr Felicitas.
She boldly confessed before the emperor and civil authorities that she
was a Christian. The pagan priests said that she was insulting the
gods by spreading Christianity. St Felicitas and her sons Januarius,
Felix, Philip, Silvanus, Alexander, Vitalius and Marcial were turned
over to the Prefect Publius for torture.
St Felicitas witnessed the suffering of her sons, and prayed to God
that they would stand firm and enter the heavenly Kingdom before her.
All the sons died as martyrs before the eyes of their mother, who was
also tortured herself.
These holy martyrs of Christ suffered at Rome around the year 164. St
Gregory Dialogus mentions St Felicitas in his Commentary on the Gospel
of St Matthew (Matthew 12:47).
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Publius the Ascetic of Syria
Saint Publius of Syria was born in the city of Zeugma on the Euphrates
and was a senator. Renouncing the world, he gave away his possessions,
became a monk, and lived an ascetical life in a cave on a mountain in
the Syrian wilderness.
St Publius founded two monasteries: one for Greeks, and another for
Syrians. He died in the year 380. Of his disciples, Sts Theoteknos,
Theodotus, Gregory, and Aphthonius were particularly known for the
sanctity of their life.
St Publius guided the monastery for over forty years, was eventually
made an archimandrite. Though elevated in rank, he changed neither his
garb nor his manner of life, but remained a strict ascetic.
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St Mares the Singer in Syria
Saint Mares the Singer lived in a hut in fasting and prayer for
thirty-seven years in the village of Homeron, not far from the city of
Cyrrhus in Syria. He ate rough food, and wore clothes made from the
hide of wild goats. He was handsome, and had a pleasant singing voice.
St Mares reposed in the year 430.
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New Martyr Auxentius of Constantinople
The holy New Martyr Auxentius was born in 1690 in the diocese of
Vellas, part of the Metropolitan district of Ioannina in Greece. When
he was a young man, he moved to Constantinople with his parents and
became a furrier.
Later, he left his trade and went to work on the ships, leading a
sinful life in pursuit of worldly pleasures. His Moslem coworkers
turned against him and accused him of denying Christ to embrace Islam.
Fearing that they would denounce him to the captain of the ship,
Auxentius jumped ship and returned to Constantinople.
Auxentius bought a small boat and earned his living with it. He began
to regret his previous conduct, and the desire for martyrdom grew
within him. One day, a monk got into his boat in order to cross the
water. This was Father Gregory, a monk of Xeropotamou Monastery on Mt.
Athos.
He revealed to Father Gregory his desire to be a martyr for Christ.
The wise monk praised his desire, but urged caution lest he should
weaken under torture and deny Christ. He recommended that Auxentius
move to a quiet place and become a monk. Heeding Father Gregory's
advice, Auxentius continued to work with his boat for a time, giving
most of his money to the poor, and living as an ascetic.
Auxentius often prayed at the church of the Life-Giving Fountain,
asking God to give him strength to become a martyr. Then he returned
to his old ship, where his former shipmates began to beat him. They
dragged him before the kadi, stating that he had converted to Islam,
but then returned to Christianity.
Auxentius said, "I was, and am, an Orthodox Christian. I am prepared
to suffer thousands of tortures for the sake of Christ."
The furious Hagarenes began to beat Auxentius with an iron bar. He
lost an eye and several teeth as a result. He remained steadfast in
confessing Christ, in spite of all the tortures that were inflicted
upon him, and absolutely refused to become a Moslem.
Father Gregory went to see Auxentius in prison, and was asked to bring
him Holy Communion on his next visit. The monk did this, also urging
him to remain strong in the Orthodox Faith.
The holy martyr was brought before the vizier, who urged him to
respect Islam as good and true, instead of treating it with contempt.
St Auxentius answered that he would never abandon his faith. In fact,
he even urged the vizier to become a Christian. This enraged the
vizier, and he sentenced Auxentius to death.
After praying for all Orthodox Christians, and for the whole world, St
Auxentius was beheaded on January 25, 1720 at 9:00 A.M. Two days
later, a heavenly light was seen by Christians and Moslems, shining on
the body of the martyr.
The sultan's tailor, an Orthodox Christian named Michael, went to the
sultan and asked for the body. Patriarch Jeremiah III accompanied the
body to the Church of the Life-Giving Fountain for the funeral and
burial.
Two years later, when the saint's relics were exhumed, a sweet
fragrance came forth from them.
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Metropolitan Vladimir of Kiev and Gallich
The holy Metropolitan Vladimir of Kiev was the first bishop to be
tortured and slain by the Communists at the time of the Russian
Revolution.
Basil Nikephorovich Bogoyavlensky was born in the province of Tambov
of pious parents on January 1, 1848. His father, a priest, was later
murdered. The young Basil graduated from the Theological Academy in
Kiev in 1874, and taught in the Tambov seminary for seven years before
he was ordained to the holy priesthood.
His wife died in 1886, and their only child died shortly thereafter.
The bereaved widower entered the Kozlov monastery in Tambov and was
given the name Vladimir. In 1888 he was consecrated bishop of Staraya
Rus, and served as a vicar bishop of the Novgorod diocese. In 1891 he
was assigned to the diocese of Samara. In those days people of his
diocese suffered from a cholera epidemic and a crop failure. Bishop
Vladimir devoted himself to caring for the sick and suffering,
inspiring others to follow his example.
In 1892 he became Archbishop of Kartalin and Kahetin, then in 1898 he
was chosen as Metropolitan of Moscow and Kolomna. He served fifteen
years in this position.
Metropolitan Vladimir was distinguished by his compassion for the
poor, and for widows and orphans. He also tried to help alcoholics and
those who had abandoned the Church. The Metropolitan was also
interested in the education of children in school, especially those
who were studying in the theological schools.
In 1912, after the death of Metropolitan Anthony, he was appointed
Metropolitan of Petrograd, administering that diocese until 1915.
Because he disapproved of Rasputin, Metropolitan Vladimir fell out of
favor with the Tsar, and so he was transferred to Kiev. On November 5,
1917 he who announced that St Tikhon (April 7) had been elected as
Patriarch of Moscow.
The "Ukrainian Congress" was also calling for an autonomous Ukraine
and for the creation of a Ukrainian Church independent from the Church
of Russia. Metropolitan Vladimir suffered and grieved because of this
question, warning that such a division in the Church would allow its
enemies to be victorious. However, at the end of 1917, a Ukrainian
Dominion was formed, and also a separate Ukrainian church
administration ("rada") led by the retired Archbishop Alexis
Dorodnitzin. This uncanonical group forbade the commemoration of
Patriarch Tikhon during church services, and demanded that
Metropolitan Vladimir leave Kiev.
In January 1918 the civil war came to Kiev, and the two forces vied
for control of the city. Many churches and monasteries were damaged by
the cannon fire. The Bolsheviks seized the Kiev Caves Lavra on January
23, and soldiers broke into the churches. Monks were taken out into
the courtyard to be stripped and beaten. At six thirty on the night of
January 25, five armed soldiers and a sailor came looking for
Metropolitan Vladimir. The seventy-year-old hierarch was tortured and
choked in his bedroom with the chain of his cross. The ruffians
tortured the Metropolitan and demanded money.
When they emerged, the Metropolitan's cell attendant approached and
asked for a blessing.The sailor pushed him aside and told him, "Enough
bowing to these blood-drinkers. No more of it." After blessing and
kissing him, the Metropolitan said, "Good-bye, Philip." Then he walked
calmly with his executioners, just as if he were on his way to serve
the Liturgy.
Metropolitan Vladimir was driven from the monastery to the place of
execution. As they got out of the car, the holy martyr asked, "Do you
intend to shoot me here?"
"Why not?" they replied.
After praying for a short time and asking forgiveness for his sins,
Metropolitan Vladimir blessed the executioners, saying, "May God
forgive you." Then several rifle shots were heard.
In the morning, some women came to the gates of the Lavra and told the
monks where the Metropolitan's body could be found. He was lying on
his back, with bullet wounds near his right eye and by his right
collarbone. There were also several cuts and gashes on the body,
including a very deep chest wound. The hieromartyr was carried into
the Lavra church of St Michael, where he had spent his last days at
prayer.
In Moscow, the All-Russian Church Council was in session when word
came of Metropolitan Vladimir's death. Patriarch Tikhon and his clergy
performed a Memorial Service for the New Martyr Vladimir. A commission
was formed to investigate the circumstances of Metropolitan Vladimir's
murder, but it was unable to carry out its duties because of the
Revolution.The Council decided that January 25, the day of his death,
would be set aside for the annual commemoration of all of Russia's
martyrs and confessors killed by the Soviets.
The holy New Martyr Vladimir of Kiev was glorified by the Orthodox
Church of Russia in 1992. On the Sunday closest to January 25 (the day
of Metropolitan Vladimir's martyrdom) we also observe the Synaxis of
Russia's New Martyrs and Confessors.
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Translation to Moscow of the Icon of the Mother of God
"Assuage my sorrow"
The "Assuage my Sorrows" Icon of the Most Holy Theotokos was glorified
at Moscow by many miracles in the second half of the eighteenth
century, particularly during a plague in 1771. The icon had been
brought to Moscow by Cossacks in 1640 in the reign of Tsar Michael
(1613-1645), and placed in the church of St Nicholas in the Pupishevo
district of Moscow.
Once, perhaps after a fire and the rebuilding of the temple, the icon
was carelessly put in a bell tower. However, the abundant mercies
manifested by the Mother of God would one day bring about a renewed
veneration of this holy icon.
The Feast of the wonderworking icon on January 25 was established in
1760 to commemorate the healing of a sick woman who had seen the icon
in a vision. A voice instructed her to go to the church of St Nicholas
in the Pupishevo district of Moscow where she would find this icon.
"Pray before it, and you will receive healing."
She obeyed and went to Moscow, where she found an icon, darkened by
age and dust, in the church's bell tower. When the sick woman saw the
face and inscription she cried out, "It is She!" The woman, who
previously had been unable to move her arms and legs, walked out of
church on her own after a Molieben was served before the icon on
January 25.
The icon was placed in an honored place in the church, and later a
chapel was built in its honor. The services and the Akathist in honor
of the icon date from this period. Copies of the "Assuage my Sorrows"
Icon of the Most Holy Theotokos are to be found in churches of Moscow
and other cities. The icon is also commemorated on September 25 and
October 9.
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Icon of the Mother of God "the Unexpected Joy"
The "Unexpected Joy" Icon of the Most Holy Theotokos, is painted in
this way: in a room is an icon of the Mother of God, and beneath it a
youth is kneeling at prayer. The tradition about the healing of some
youth from a bodily affliction through this holy icon is recorded in
the book of St Demetrius of Rostov, The Fleece of Prayer [See Judges
6: 36-40].
The sinful youth, who was nevertheless devoted to the Theotokos, was
praying one day before the icon of the All-Pure Virgin before going
out to commit a sin. Suddenly, he saw that wounds appeared on the
Lord's hands, feet, and side, and blood flowed from them. In horror he
exclaimed, "O Lady, who has done this?" The Mother of God replied,
"You and other sinners, because of your sins, crucify My Son anew."
Only then did he realize how great was the depth of his sinfulness.
For a long time he prayed with tears to the All-Pure Mother of God and
the Savior for mercy. Finally, he received the unexpected joy of the
forgiveness of his sins.
The "Unexpected Joy" icon is also commemorated on January 25 and May
1.
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Venerable Anatole I of Optina
Saint Anatole (Zertsalov) was born in the village of Bobolya on March
24, 1824. His father, Moses Kopev, was a deacon, and his mother's name
was Anna. The parents were exceptionally devout Christians who hoped
that their children would enter the monastic life.
Their only son Alexis was taught to read from the age of five. He was
studied at the St Boris Theological Seminary, then later he entered
the seminary at Kaluga. When he was fourteen, Alexis was stricken with
a fever which kept him out of school for a year.
>From a very early age, Alexis wanted to become a monk. He even thought
about going to the Roslavl forests to live with the hermits at that
place. His plans were not fulfilled, however, because a thunderstorm
prevented him from continuing on his way. He decided to turn back,
regarding the storm as a sign that God did not wish him to proceed on
his journey.
The young man returned to seminary, where he was renamed Alexis M.
Zertsalov. Sometimes students at Russian seminaries were given new
names, as was the case with St Innocent Veniaminov (March 31).
After being healed of tuberculosis, he arrived at Optina Monastery
with his mother. St Macarius (September 7) praised her for setting her
son on such a good path. The Elder took Alexis under his wing,
instructing him in the Jesus Prayer, and in the principles of the
spiritual life. When Fr Macarius was too busy, he blessed Alexis to
seek advice from Fr Ambrose or Fr Anthony.
Alexis fulfilled various obediences in the monastery, beginning in the
kitchen. He did not get much sleep, and then only on the wood pile. He
was frequently transferred from cell to cell, and he experienced many
sorrows and trials. These difficulties taught him the virtues of
humility and patience.
St Ignatius Brianchaninov (April 30) once visited Optina hoping to
meet and converse with monks experienced in the spiritual life, and
was referred to Fr Anatole, who was then a deacon. The bishop was
impressed with Fr Anatole, and related the details of their
conversation to Fr Macarius. The Elder began to beat him with his
staff, and ordered him out of the room. When someone asked why he had
been so harsh, Fr Macarius said, "Why shouldn't I scold him? It's easy
to become proud."
After Fr Macarius reposed in 1860, Fr Anatole became very close to Fr
Ambrose. When Fr Ambrose noticed that Fr Anatole was mature enough to
guide others, he began to train him for this service, just as Fr
Macarius had trained him.
Fr Anatole was ordained to the priesthood in 1870. On August 3, 1871
he was assigned as Superior of the Spassky-Orlov Monastery, and raised
to the rank of archimandrite. Fr Anatole did not wish to leave Optina,
and Fr Ambrose made a formal request to have him assigned as his
assistant, and so the appointment was made. Fr Anatole was made
Superior of the Skete in 1874, at the urging of Fr Ambrose. Fr Anatole
accepted these duties out of obedience to his Elder, and fulfilled
them to the best of his ability. Even in his new position, Fr Anatole
continued to respect and obey Fr Ambrose.
Fr Ambrose's cell was to the right of the doors to the Skete, while
that of Fr Anatole was to the left. Visitors to one often went to see
the other, as well. In addition to receiving visitors, Fr Anatole
maintained a correspondence with many people who relied on his advice.
Fr Ambrose, because of his illness, relied greatly on Fr Anatole in
ordering life at the Shamordino Convent. He told the nuns that he
rarely visited them because of his confidence in Fr Anatole. Fr
Ambrose called him a great practicioner of the Jesus Prayer, who had
received grace and the gift of unceasing prayer. Only one in a
thousand received such grace, he informed the nuns.
Near the end of his life, Fr Anatole had atained the same spiritual
wisdom, discernment, and clairvoyance possessed by Fr Macarius and Fr
Ambrose. He saw the secrets of the human soul, and was able to
foretell future events.
After Fr Ambrose's repose in 1891, the bishop (who did not approve of
Fr Ambrose) forbade Fr Anatole to visit Shamordino. This caused him
deep sorrow, which affected his health. He traveled to St Petersburg
in 1892 and met with St John of Kronstadt (December 20). On October
10, the anniversary of Fr Ambrose's death, they served together.
Doctors in the capital examined him and found that his heart and lungs
were not good.
Fr Anatole's health grew worse during 1893, and on October 10, he was
secretly tonsured into the Great Schema.
St Anatole fell asleep in the Lord on January 25, 1894, and was buried
near his beloved instructors St Ambrose and St Macarius.
The Moscow Patriarchate authorized local veneration of the Optina
Elders on June 13,1996. The work of uncovering the relics of Sts
Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and
Anatole II began on June 24/July 7, 1998 and was concluded the next
day. However, because of the church Feasts (Nativity of St John the
Baptist, etc.) associated with the actual dates of the uncovering of
the relics, Patriarch Alexey II designated June 27/July 10 as the date
for commemorating this event. The relics of the holy Elders now rest
in the new church of the Vladimir Icon of the Mother of God.
The Optina Elders were glorified by the Moscow Patriarchate for
universal veneration on August 7, 2000.
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St. Dositheus of Tbilisi
No information available at this time.
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